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CONTAINING  THE 


'    A'  ,     .    •   .  • 


OLD    AND    NEW    TESTAMENTS 

THE    TEXT  r      '""■ 

CAREFULLY  PRINTED  FROM  THE  MOST  CORRECT  COPIES  OF  THE  PRES: 

AUTHORIZED   TRANSLATION, 

INCLUDING    THE 

MARGINAL   READINGS    AND    PARALiLEL   TEXTS; 

WITH 

A  COMMENTARY  AND  CRITICAL  NOTES; 

DESIGNED  AS  A  HELP  TO  A  BETTER  UNDERSTANDING  OF  THE  SACRED  WRITINGS : 

\ 

BY  ADAM  CLARKE,  LL.D.,  F.S.A.,  &c. 


A   NEW   EDITION,   WITH   THE  AUTHOR'S   FINAL   CORRECTIONS. 


rOR  WHATSOEVER  THINGS  WERE  WRITTEN  AFORETIME  WERE  WRITTEN  FOR  OUR  LEARNING  i    TiaT  ,WE,  THROUGH 
PATIENCE  AND  COMFORT  OF  THE  SCRIPTURES,  SHGHT  HAVE  HOPE.— Rom.  xv.1.       •  --,■, 

■   A 

w 


THE   OLD   TESTAMENT.  i  :-,.  6:  H 


VOLUME    IV. ISAIAH    TO    MALACHI.  "''^'^      ''^ 


NEW-YORK: 
PUBLISHED  BY  G.  LANE  &  P    P.  SANDFORD, 

FOR  THE  METHODIST  EPISCOPAL  CHURCH.  AT  THE  CONFERENCE  OFFICE,  200  MULBERRY-STREET 

JAMES   COLLORD,    PRINTER. 
1843. 


J 


INTRODUCTION 


BOOK    OF    THE    PROPHET    ISAEffl. 


(~\N  the  term  prophet,  and  on  the  nature  and  several  kinds  of  propliccy,  I  have  akeady 
discoursed  in  different  parts  of  this  work.  See  the  notes  on  Gen.  xv.  1,  xx.  7,  and  the 
preface  to  the  four  Gospels,  and  Acts  of  the  Apostles.  A  few  things  only  require  to  be 
recapitulated.  n3J  rtaba  signifies  not  only  to  foretell  future  events,  but  also  to  pray  and 
supplicate ;  and  k'3:  nahi,  the  prophet,  was  by  office  not  only  a  declarer  of  events  still 
future,  but  the  general  preacher  of  the  day ;  and  as  he  frequently  foresaw  the  approach  of 
disastrous  times,  such  was  the  wickedness  of  the  people,  he  employed  his  time  in  counselling 
sinners  to  turn  from  the  error  of  their  ways,  and  in  making  strong  prayer  and  supplication  to 
God  to  avert  the  threatened  judgments  :  for  such  predictions,  however  apparently  positive  in 
their  terms,  were  generally  conditional ;  strange  as  this  may  appear  to  some  who,  through 
their  general  ignorance  of  every  thing  but  the  peculiarities  of  their  own  creed,  suppose  that 
every  occurrence  is  impelled  by  an  irresistible  necessity. 

To  his  own  conduct,  in  reference  to  such  matters,  God  has  been  pleased  to  give  us  a  key 
(see  Jer.  xviii.)  which  opens  all  difficulties,  and  furnishes  us  with  a  general  comment  on  his 
own  providence.  God  is  absolute  master  of  his  own  ways  ;  and  as  he  has  made  man  &  free 
agent,  whatever  concerns  him  in  reference  to  futurity,  on  which  God  is  pleased  to  express 
his  mind  in  the  way  of  prophecy,  there  is  a  condition  generally  implied  or  expressed.  As 
this  is  but  seldom  attended  to  by  partial  interpreters,  who  wish  by  their  doctrine  of  fatalism 
to  bind  even  God  himself,  many  contradictory  sentiments  are  put  in  the  mouths  of  his 
prophets. 

In  ancient  times  those  who  were  afterwards  called  prophets  were  termed  seers  ;  1  Sam. 
ix.  9.  riNin  haroeh,  the  seeing  person ;  he  who  perceives  mentally  what  the  design  of  God 
is.  Sometimes  called  also  nin  chozeh,  the  man  who  has  visions,  or  supernatural  revelations ; 
1  Kings  xxii.  17  ;  2  Kings  xvii.  13.  Both  these  terms  are  translated  seer  in  our  common 
Version.  They  were  sometimes  also  called  fnen  of  God,  and  messengers  or  angels  of  God. 
In  their  case  it  was  ever  understood  that  all  God's  prophets  had  an  extraordinary  commission, 
and  had  their  message  given  them  by  immediate  inspiration. 

In  this  the  heathen  copied  after  the  people  of  God.  They  also  had  their  prophets  and 
seers ;  and  hence  their  augurs  and  auguries,  their  haruspices,  priests,  and  priestesses,  and 
their  oracles ;  all  pretending  to  be  divinely  inspired,  and  to  declare  nothing  but  the  truth ;  for 
what  was  truth  and  fact  among  the  former,  was  affected  and  pretended  among  the  latter. 

Many  prophets  and  seers  are  mentioned  in  the  sacred  A\T-itings;  hut,  fragments  and  insulated 
prophecies  excepted,  we  have  the  works  of  only  sixteen  ;  four  of  whom  are  termed  the 
former  or  larger  prophets,  and  twelve,  the  latter  or  minor  prophets.  They  have  these 
epithets,  not  from  priority  of  time,  or  from  minor  importance,  but  merely  from  the  places 
they  occupy  in  the  present  arrangement  of  the  books  in  the  Bible,  and  from  the  relative  size 
of  their  productions. 

The  Jews  reckon  forty-eight  prophets,  and  seven  prophetesses ;  and  Epiphanius,  in  a 
fragment  preserved  by  Cotelerius,  reckons  not  fewer  than  seventy-three  prophets,  and  ten 
prophetesses ;  but  in  both  collections  there  are  many  which  have  no  Scriptural  pretensions  to 
s'lch  a  distinguished  rank. 

3 


INTRODUCTION  TO  THE  BOOK  OF  ISAIAH. 

The  succession  of  prophets  in  the  Jewish  Church  is  well  worthy  of  note,  because  it  not 
only  rnanifests:<|i'e  Vii^J;i£Lii-i"S^rds:'of  KJ'cJdJ  tOJvards  that  people,  but  also  the  uninterrupted 
succession  of  l]ie' p7-bph&ti(f  iliWience,  ^  leaSt  fiom  Moses  to  Malachi,  if  not  before  ;  for  this 
gift  was  not  withhaM ^wicisr; the  "f3</&^cy}c^Z  dispensation;  indeed  we  might  boldly  ask  any 
man  to  show  when  the/tune*  waS*  tn  whrcH  God  left  himself  without  a  witness  of  this  kind. 

To  show  tliis  succe's^ixjiv.l  jh'^lj  Endeavour  to  give  the  different  prophets  in  order  of  time. 

1.  Thejftjst.njapi.^DAJt.Kjis'airuntoubted  right  to  stand  at  the  head  of  the  prophets,  as  he 
does  at  thq.'ljead •q^; thje  htiiri<t]i:taiet\  jffi^ dfe'claration  concerning  marriage,  "For  this  cause 
shall  a  man  leave  his  father  aiid  'mother,'  ^n'd  Ctetfve  to  his  wife,"  is  so  truly  prophetic,  that 
no  doubt  can  be  formed  on  the  subject.  There  was  then  nothing  in  nature  or  eocperience  to 
justify  such  an  assertion ;  and  he  could  have  it  only  by  Divine  inspiration.  The  millions  of 
instances  which  have  since  occurred,  and  the  numerous  laws  which  have  been  founded  on 
this  principle  among  all  the  nations  of  the  earth,  show  with  what  precision  the  declaration 
was  conceived,  and  with  what  truth  it  was  published  to  the  world.  Add  to  this,  his  correct 
knowledge  of  the  nature  of  the  different  animals,  so  that  he  could  impose  on  them  names 
expressive  of  their  respective  natures  or  propensities ;  which  proves  that  he  must  have  acted 
under  a  Divine  inspiration ;  for  known  only  to  God  are  all  his  works  from  the  beginning. 

2.  Enoch,  the  seventh  from  Adam,  is  expressly  called  a  prophet ;  and  St.  Jude,  ver.  14, 
15,  has  preserved  a  fragment  of  one  of  his  prophecies,  relative  to  the  corruption  of  the  ante- 
diluvian world,  and  the  approaching  judgments  of  God. 

3.  Noah  was  a  prophet  and  preacher  of  righteousness,  and  predicted  the  general  deluge, 
and  the  time  of  respite  which  God  in  his  mercy  had  granted  to  the  offenders  of  that  age. 

4.  Abraham  is  expressly  called  a  prophet  also.  Gen.  xx.  7;  and  it  appears  firom  Psa.  cv. 
15,  that  he  partook  of  the  Divine  anointing. 

5.  Isaac,  Gen.  xxvii.  27,  predicted  the  future  greatness  of  his  son  Jacob,  and  of  the  race 
that  was  to  spring  from  him. 

6.  Jacob  was  so  especially  favoured  with  the  prophetic  gift,  that  he  distinctly  foretold  what 
should  happen  to  each  of  his  sons.      See  Gen.  xlix. 

7.  Joseph  was  favoured  with  several  prophetic  visions,  and  had  the  gift  of  interpr^ing 
dreams  which  portended /wto-e  occurrences;  (see  Gen.  xxvii.,  xl.,  xli. ;)  snA  foretold  the 
redemption  of  the  Israelites  from  Egypt ;  Gen.  1.  25.  Thus  far  the  prophetic  influence 
extended  through  the  patriarchal  dispensation  for  about  two  thousand  three  hundred  and 
seventy  years  from  the  creation. 

With  the  Jewish  dispensation  the  prophetic  gift  revived ;  and, 

8.  Moses  became  one  of  the  most  eminent  prophets  that  had  ever  appeared.  He  not  only 
enjoyed  the  continual  prophetic  afflatus,  but  had  such  visions  of  and  intercourse  with  God 
as  no  other  person  either  before  or  since  was  favoured  with ;  and  by  which  he  was  highly 
qualified  to  perform  the  arduous  work  which  God  had  given  him  to  do,  and  to  frame  that 
Code  of  Latvs  which  had  no  equal  before  the  promulgation  of  the  Gospel.  See  Deut.  xxiv. 
10.      He  predicted  expressly  the  coming  of  the  Messiah.      See  Deut.  xviii.  18. 

9.  Aaron,  the  brother  of  Moses,  his  prime  minister  and  God's  high  priest,  was  also  a 
partaker  of  his  Divine  influence,  and  declared  the  will  of  God  to  Pharaoh  and  the  Israelites, 
not  merely  from  information  received  from  Moses,  but  also  by  immediate  communication 
from  God.     See  Exod.  iv.  15. 

10.  Miriam,  the  sister  of  Moses  and  Aaron,  is  expressly  called  a  prophetess,  Exod.  xv.  20 ; 
Num.  xii.  2. 

11.  Joshua,  who  succeeded  Moses,  was  a  partaker  of  the  same  grace.  He  was  appointed 
by  Moses  under  the  especial  direction  of  God  ;  Num.  xxvii.  18—23 :  Deut.  xxxiv.  9 ;  and  has 
always  been  reckoned  among  the  Jews  as  one  of  the  prophets.      See  Ecclus.  xlvi.  1—6. 

Though  I  cannot  place  them  in  the  same  rank,  yet  it  is  necessary  to  state  that,  by  the 
Jews,  several  of  the  judges  are  classed  among  the  prophets ;  such  as  Othniel,  Ehud,  Samson 
and  Barak 

i 


INTRODUCTION  TO  THE  BOOK  OF  ISAIAH. 

12.  Deborah,  the  coadjutor  of  Barak,  is  called  a  prophetess,  Judg.  iv.  4.  During  her 
lime,  and  down  to  the  days  of  Eli  the  high  priest,  prophecy  had  been  very  scarce,  there 
having  been  very  few  on  whom  the  Spirit  of  the  Lord  had  rested  ;  for  "  the  word  of  the 
Lord  was  scarce  in  tiiose  days,  and  there  was  no  open  vision  ;"  1  Sam.  iii.  1. 

13.  Hannah,  the  wife  of  Elkanah,  is  supposed  to  have  partaken  of  the  spirit  of  prophecy, 
and  to  have  foretold,  at  least  indirectly,  the  advent  of  the  Messiah,  and  the  glory  that  should 
be  revealed  under  the  Gospel.  See  her  Song,  1  Sam.  ii.  1—10.  And  what  renders  this 
more  likely  is,  that  it  is  on  the  model,  and  with  many  of  the  expressions,  of  this  song,  that 
the  blessed  Virgin  composed  her  Magnificat,  Luke  i.  46—55. 

14.  Samuel,  her  son,  was  one  of  the  most  eminent  of  the  Jewish  prophets,  and  was  the 
last,  and  indeed  the  greatest,  of  the  judges  of  Israel.  In  his  time  the  prophetic  influence 
seems  to  have  rested  upon  many ;  so  that  we  find  even  tvhole  scliools  or  colleges  of  prophets 
which  were  under  his  direction.      See  1  Sam.  x.  5,  10,  .\ix.  20,  and  elsewhere. 

15.  D.AViD  united  in  himself  the  character  oi prophet  and  king,  in  the  most  eminent  manner; 
and  from  his  reign  down  to  the  captivity  the  succession  was  not  only  not  interrupted,  but 
these  extraordinary  messengers  of  God  became  very  numerous. 

16.  Gad  flourished  under  his  reign,  and  was  emphatically  called  David's  Seer,  2  Sam. 
xxiv.  11  ;  1  Chron.  xxi.  9,  19,  20  ;  and  it  appears  that  he  had  written  a  Book  of  Prophecies, 
which  is  now  lost,  1  Cliron.  xxix.  29. 

17.  Nathan  lived  also  under  the  same  reign,  2  Sam.  vii.  2;  and,  in  conjunction  with  Gad, 
composed  a  book  of  the  acts  of  David,  1  Chron.  xxix.  29. 

18.  To  Solomon  also,  son  of  David,  the  prophetic  gift  has  been  attributed.  This  might 
be  implied  in  the  extraordinaiy  wisdom  with  which  God  had  endowed  him,  1  Kings  iii.  5—9; 
2  Chron.  i.  7,  vii.  12;  and  in  his  writings  several  prophetic  declarations  may  be  found,  even 
independently  of  tlie  supposed  reference  to  Christ  and  his  Church  in  the  Canticles. 

19.  Iddo  is  termed  a  <S'ee?-,  2  Chron.  xii.  15,  xiii.  22;  and  was  one  of  Solomon's  biographers. 

20.  Shemaiah  lived  under  Rehohoam ;  he  is  called  a  man  of  God,  and  to  him  the  word 
of  prophecy  came  relative  to  Judah  and  Benjamin,  1  Kings  xii.  22—24.  Some  think  this  was 
the  same  person  who  was  sent  to  Jeroboam  relative  to  his  idolatry;   see  1  Kings  xiii.  1,  &c. 

21.  Ahijah,  the  Shilonite,  prophesied  to  Jeroboam,  1  Kings  xi.  29—39. 

22.  Hanani  the  Seer  prophesied  under  Azariah  and  Asa,  2  Chron.  xvi.  7. 

23.  Jehu,  son  of  Hanani,  prophesied  under  Jehoshaphat,  1  Kings  xvi.  1,7;  2  Chron. 
xvi.  7,  xix.  2,  and  xx.  34. 

24.  Azariah,  the  son  of  Oded,  prophesied  under  Asa,  2  Chron.  xv.   1. 

25.  Elijah  prophesied  under  the  reign  of  Ahab  and  Jezebel. 

26.  Elisha  succeeded  Elijah  under  the  same  reigns.  And  these  eminent  men  had  many 
disciples  on  whom  the  spirit  of  prophecy  rested.  They,  and  their  masters,  Elijah  and  Elisha, 
prophesied  in  the  kingdoms  both  of  Israel  and  Judah.  Their  histories  make  a  prominent 
part  of  the  first  and  second  Books  of  Kings ;   and  are  well  known. 

27.  Micaiah,  the  son  of  Imlah,  prophesied  under  the  same  reign,  1  Kings  xxi.  9. 

28.  HosEA  prophesied  under  Jeroboam  the  second,  king  of  Israel,  and  under  the  reign  of 
Uzziah,  king  of  Judah. 

29.  Isaiah  was  contemporary  with  Hosea,  but  probably  began  to  prophesy  a  little  later 
than  he  did. 

30.  Amos  prophesied  about  the  same  time. 

31.  Jonah,  son  of  Amittai,  is  supposed  to  have  been  contemporary  with  the  above. 

32.  Eliezer,  the  son  of  Dodavah,  prophesied  against  Jehoshaphat  and  Ahaziah,  2  Chron. 
XX.  37. 

33.  Jahaziel,  son  of  Zechariah,  prophesied  against  Judah  and  Israel  under  the  same 
reign,  2  Chron.  .xx.  14. 

34.  Micah  prophesied  against  Samaria  and  Jerusalem,  in  the  reigns  oi  Jotham,  Ahaz,  and 
Hezekiah. 

S 


INTRODUCTION  TO  THE  BOOK  OF  ISAIAH. 

35.  Oded,  father  of  Azariah,  prophesied  against  Asa,  2  Chron.  xv.  8 

36.  Nahum  prophesied  under  Hezekiah. 

37.  Joel,  under  Josiah. 

38.  Jeremiah,  about  the  same  time. 

39.  Zephaniah,  under  the  same  reign.      See  their  prophecies. 

40.  HuLDAH,  the  prophetess,  was  contemporary  with  the  above. 

41.  Igdaliah,  called  a  man  of  God,  and  probably  a  prophet,  was  contemporary  with 
Jeremiah,  Jer.  xxxv.  4. 

42.  Habakkuk  lived  about  the  end  of  the  reign  of  Josiah,  or  the  beginning  of  that  of 
Jehoiakim. 

43.  Ezekiel  lived  under  the  captivity ;  and  prophesied  in  Mesopotamia,  about  the  time 
that  Jeremiah  prophesied  in  Jerusalem. 

44.  Obadiah  lived  in  Judea,  after  the  capture  of  Jerusalem,  and  before  the  desolation  of 
Idumea  by  Nebuchadnezzar. 

45.  Daniel  prophesied  in  Babylon  during  the  captivity. 

46.  Haggai  prophesied  during  and  after  the  captivity. 

47.  Urijah,  the  son  of  Shemaiah,  prophesied  under  Jehoiakim.     See  Jer.  xxvi.  20,  21. 

48.  Zechariah,  son  of  Barachiah,  flourished  in  the  second  year  of  Darius,  after  the 
captivity. 

49.  Malachi  lived  under  Nehemiah,  and  some  time  after  Haggai  and  Zechariah. 

Here  is  a  succession  of  divinely  inspired  men,  by  whom  God  at  sundry  times  and  in  divers 
manners  spake  unto  the  fathers,  from  the  beginning  of  the  world  down  to  the  restoration  from 
the  Babylonish  captivity,  a  period  of  three  thousand  six  hundred  years.  From  the  time  of 
Malachi,  who  was  the  last  of  the  prophets,  till  the  advent  of  Christ,  a  period  of  nearly  four 
hundred  years  elapsed  without  vision  or  prophecy  :  but  dming  the  whole  of  that  interval  the 
Jews  had  the  law  and  the  pj-ophelical  writings,  to  which,  till  the  time  of  Christ,  there  was 
no  necessity  to  add  any  thing ;  for  God  had  with  the  writings  of  the  last  mentioned  prophet 
completed  the  canon  of  the  Old  Testament,  nothing  being  farther  necessary,  till  he  should,  in 
the  fulness  of  time,  superadd  the  Gospel  ;  and  this  having  taken  place,  vision  and  prophecy 
are  now  for  ever  sealed  up,  and  the  temple  of  God  is  established  among  all  genuine  believers 
in  Christ  Jesus. 

It  is  not  easy  to  ascertain  the  order  in  which  the  sixteen  prophets,  whose  writings  are 
preserved,  have  succeeded  to  each  other.  There  are  chronological  notes  prefixed  to  several 
of  their  prophecies,  which  assist  to  settle  generally  the  times  of  the  whole.  Several  were 
contemporary,  as  the  reader  has  already  seen  in  the  preceding  list.  The  major  and  minor 
prophets  may  be  thus  arranged : — 

1.  Jonah,  under  the  reign  of  Jeroboam  the  second. 

2.  HosEA,  under  Uzziah,  Jothani,  Ahaz,  &c. 

3.  Joel,  contemporary  with  Hosea. 

4.  Amos,  under  Uzziah  and  Jeroboam  the  second. 

5.  Isaiah,  under  Uzziah,  Jotham,  Ahaz,  and  Hezekiah. 

6.  MicAH,  contemporary  with  Isaiah. 

7.  Nahum,  under  the  reign  of  Hezekiah. 

8.  Habakkuk,  under  the  reign  of  Manasseh  or  Josiah, 

9.  Zephaniah,  under  Josiali. 

10.  Jeremiah,  from  Josiah  to  Zedekiah. 

11.  Daniel,  under  the  captivity,  after  Zedekiah. 

12.  Ezekiel,  at  the  same  time. 

13.  Obadiah,  during  the  captivity. 

14.  Haggai  began  to  prophesy  in  the  second  year  of  Darius. 

15.  Zechariah,  about  the  same  time.      See  Zech.  i.  1,  vii.  1. 

16.  Malachi,  imder  Nehemiah.      The  last  of  all  the  prophets. 

6 


INTRODUCTION  TO  THE  BOOK  OF  ISAIAH. 

The  works  of  tliese  prophets  constitute  the  principal  and  most  important  part  of  what  is 
called  The  Bible  or  Old  Testament. 

On  the  style  of  the  prophets  mucli  has  been  said  by  several  learned  men ;  particularly 
Calmet,  Lowth,  Bishop  Newton,  Vitringa,  Michaelis,  and  Houbigant.  Their  chief  obser- 
vations, and  especially  those  most  within  tlie  reach  of  the  common  people,  have  been  selected 
and  abridged  with  great  care  and  industry  by  the  Rev.  Dr.  John  Smith,  of  Cambleton,  in  his 
little  Tract  entitled  "  A  Summary  View  and  Explanation  of  the  Writings  of  the  Propliets," 
to  whic!)  it  forms  preliminary  observations,  drawn  up  at  the  desire  of  the  Scottish  Society 
for  propagating  Christian  Knowledge,  in  a  small  8vo.  1804.  From  this  work  I  thankfully 
borrow  what  concerns  the  present  subject ;  taking  occasion  at  the  same  time  to  recommend 
the  whole  to  all  Christian  ministers,  to  private  persons,  and  to  all  'families  who  wish  to  read 
the  prophets  to  their  edification. 

"  The  writings  of  the  prophets,  the  most  sublime  and  beautiful  in  the  world,  lose  much  ol 
that  usefulness  and  effect  which  they  are  so  well  calculated  to  produce  on  the  souls  of  men, 
from  their  not  being  more  generally  understood.  Many  prophecies  are  somewhat  dark,  till 
events  explain  them.  They  are,  besides,  delivered  in  such  lofty  and  figurative  terms,  and 
with  such  frequent  allusions  to  the  customs  and  manners  of  times  and  places  the  most 
remote,  that  ordinary  readers  cannot,  without  some  help,  be  supposed  capable  of  understanding 
them.  It  must  therefore  be  of  use  to  make  the  language  of  prophecy  as  intelligible  as  may 
be,  by  explaining  those  images  and  figures  of  speech  in  which  it  most  frequently  abounds ; 
and  this  may  be  done  generally,  even  when  the  prophecies  themselves  are  obscure. 

"  Some  prophecies  seem  as  if  it  were  not  intended  that  they  should  be  clearly  understood 
before  they  are  fulfilled.  As  they  relate  to  different  periods,  they  may  have  been  intended 
for  exciting  the  attention  of  mankind  from  time  to  time  both  to  providence  and  to  Scripture, 
and  to  furnish  every  age  with  new  evidence  of  Divine  revelation  ;  by  which  means  they  serve 
the  same  purpose  to  the  last  ages  of  the  world  that  miracles  did  to  the  first.  Whereas,  if 
they  had  been  in  every  respect  clear  and  obvious  from  the  beginning,  this  wise  purpose  had 
been  in  a  great  measure  defeated.  Curiosity,  industry,  and  attention  would  at  once  be  at  an 
end,  or,  by  being  too  easily  gratified,  would  be  little  exercised. 

"  Besides,  a  great  degree  of  obscurity  is  necessary  to  some  prophecies  before  they  can  be 
fulfilled ;  and  if  not  fulfilled,  the  consequence  would  not  be  so  beneficial  to  mankind.  Thus 
many  of  tlie  ancient  prophecies  concerning  the  destruction  of  Jerusalem  had  a  manifest  re- 
lation to  the  remoter  destruction  by  the  Romans,  as  well  as  to  the  nearer  one  by  the  Chal- 
deans. Had  the  Jews  perceived  this,  which  was  not  indeed  clear  enough  till  the  event 
explained  it,  they  would  probably  have  wished  to  have  remained  for  ever  in  their  captivity  at 
Babylon,  rather  than  expose  themselves  or  their  offspring  a  second  time  to  a  destruction  so 
dreadful  as  that  which  they  liad  already  experienced. 

"  With  respect  to  our  times,  by  far  the  greatest  number  of  prophecies  relate  to  events 
which  are  now  past ;  and  therefore  a  sufficient  acquaintance  with  history,  and  with  the 
language  and  style  of  prophecy,  is  all  that  is  requisite  to  understand  them.  Some  pro- 
phecies, however,  relate  to  events  still  future ;  and  these  too  may  be  understood  in  general, 
although  some  particular  circumstances  connected  with  them  may  remain  obscure  till  they 
are  fulfilled.  If  prophecies  were  not  capable  of  being  understood  in  general,  we  should  not 
find  the  Jews  so  often  blamed  in  this  respect  for  their  ignorance  and  want  of  discernment 
That  they  did  actually  understand  many  of  them  when  they  chose  to  search  the  Scriptures, 
we  know.  Daniel  understood,  from  the  prophecies  of  Jeremiah,  the  time  at  wliich  the  cap- 
tivity in  Babylon  was  to  be  at  an  end  ;  and  the  scribes  knew  from  Micah,  and  told  Herod, 
where  the  Messiah  was  to  be  bom.  A  very  little  attention  might  have  enabled  them  in  the 
same  manner  to  understand  others,  as  they  probably  did ;  such  as  the  seventy  weeks  of 
Daniel ;  the  destruction  of  the  Babylonian  empire,  and  of  the  other  three  that  were  to  suc- 
ceed;   and  also  of  the  ruin  of  the  people   and   places   around  them,  Moab,  Ammon,  Tyre 


INTRODUCTION  TO  THE  BOOK  OP  ISAIAH. 

Sidon,  Philistia,  Egypt,  and  Idumea.  Perhaps,  indeed,  a  few  enigmatical  circumstances 
might  have  been  annexed,  which  could  not  be  understood  till  they  were  accomplished;  but 
the  general  tenor  of  the  prophecies  they  could  be  at  no  loss  to  understand.  With  regard  to 
prophecies  still  future,  we  are  in  a  similar  situation.  It  is  understood  in  general,  that  the 
Jews  will  be  gathered  from  their  dispersions,  restored  to  their  own  land,  and  converted  to 
Christianity  ;  that  the  fulness  of  the  Gentiles  will  likewise  come  in  ;  that  Antichrist,  Gog  and 
Magog,  and  all  the  enemies  of  the  Church  will  be  destroyed ;  after  which  the  Gospel  will  re- 
markably flourish,  and  be  more  than  ever  glorified.  But  several  circumstances  connected 
with  those  general  events  must  probably  remain  in  the  dark  till  their  accomplishment  shall 
clearly  explain  them. 

"  But  this  degree  of  obscurity  which  sometimes  attends  prophecy  does  not  always  proceed 
from  the  circumstances  or  subject ;  it  frequently  proceeds  from  the  highly  poetical  and 
figurative  style,  in  which  prophecy  is  for  the  most  part  conveyed,  and  of  which  it  will  be 
proper  to  give  some  account.  To  speak  of  all  the  rhetorical  figures  with  which  the  prophets 
adorn  their  style  would  lead  us  into  a  field  too  wide,  and  would  be  more  the  province  of  the 
rhetorician  than  of  the  commentator.  It  will  be  sufficient  for  om-  purpose  at  present  to 
attend  to  the  most  common  of  them,  consisting  of  allegory,  parable,  and  metaphor,  and  then 
to  consider  the  sources  from  which  the  prophets  most  frequently  borrow  their  images  in 
those  figures,  and  the  sense  which  they  wish  to  convey  by  them. 

"  By  allegory,  the  first  of  the  figures  mentioned,  is  meant  that  mode  of  speech  in  which 
the  writer  or  speaker  means  to  convey  a  different  idea  from  what  the  words  in  their  obvious 
and  primary  signification  bear.  Thus,  '  Break  up  your  fallow  ground,  and  sow  not  among 
thorns,'  (Jer.  iv.  3,)  is  to  be  understood,  not  of  tillage,  but  of  repentance.  And  these  words, 
'  Thy  rowers  have  brought  thee  into  great  waters,  the  east  wind  hath  broken  thee  in  the 
midst  of  the  seas,'  Ezek.  xxvii.  26,  allude  not  to  the  fate  of  a  ship,  but  of  a  city. 

"  To  tliis  figure  the  parable,  in  which  the  prophets  frequently  speak,  is  nearly  allied.  It 
consists  in  the  application  of  some  feigned  narrative  to  some  real  truth,  which  might  have 
been  less  striking  or  more  disagreeable  if  expressed  in  plain  terms.  Such  is  the  following 
one  of  Isaiah,  v.  1,2:  '  My  well-beloved  hath  a  vineyard  in  a  very  fruitful  hill.  And  he 
fenced  it,  and  gathered  out  the  stones  thereof,  and  planted  it  witli  the  choicest  vine,  and 
built  a  tower  in  the  midst  of  it,  and  also  made  a  wine-press  therein  ;  and  he  looked  that  it 
should  bring  forth  grapes,  and  it  brought  forth  wild  gi-apes.'  The  seventh  verse  tells  us  that 
this  vineyard  was  the  house  of  Israel,  which  had  so  ill  requited  the  favoiu  which  God  had 
shown  it.      On  this  subject  see  the  dissertation  at  the  end  of  the  notes  on  Matt.  xiii. 

"  There  is,  besides,  another  kind  of  allegory  not  uncommon  with  the  prophets,  called 
mystical  allegory  or  double  prophecy.  Thus  it  is  said  of  Eliakim,  Isa.  xxii.  22  :  '  And  the 
key  of  the  house  of  David  will  I  lay  upon  his  shoulder ;  and  he  shall  open,  and  none  shall 
shut ;  and  he  shall  shut,  and  none  shall  open.'  In  the  first  and  obvious  sense,  the  words 
relate  to  Ehakim ;  but  in  the  secondary  or  mystical  sense,  to  the  Messiah.  Instances  of  the 
same  kind  are  frequent  in  those  prophecies  that  relate  to  David,  Zerubbabel,  Cyrus,  and 
other  types  of  Christ.  In  the  first  sense  the  words  relate  to  the  type  ;  in  the  second,  to  the 
antitype.  The  use  of  this  allegory,  however,  is  not  so  frequent  as  that  of  the  former.  It  is 
generally  confined  to  things  most  nearly  connected  with  the  Jewish  religion ;  with  Israel, 
Sion,  Jerusalem,  and  its  kings  and  rulers  ;  or  such  as  were  most  opposite  to  these,  Assyria, 
Babylon,  Egypt,  Idumea,  and  the  like.  In  the  former  kind  of  allegory  the  primitive 
meaning  is  dropped,  and  the  figurative  only  is  retained ;  in  this,  both  the  one  and  the  other 
are  preserved,  and  this  is  what  constitutes  the  difference. 

"  But  of  all  the  figures  used  by  the  prophets  the  most  fi-equent  is  the  metaphor,  by  which 
words  are  transferred  from  their  primitive  and  plain  to  a  secondary  meaning.  This  figure, 
common  in  all  poetry  and  in  all  languages,  is  of  indispensable  necessity  in  Scripture,  which, 
having  occasion  to  speak  of  Divine  and  spiritual  matters,  could  do  it  only  by  terms  borrowed 
from  sensible  and  material  objects.      Henre  it  is  that  the  sentiments,  actions,  and  corporeal 


INTRODUCTION  TO  THE  BOOK  OF  ISAIAH. 

parts,  not  only  of  man,  but  also  of  inferior  creatures,  are  ascribed  to  God  himself;  it  being 
otherwise  impossible  for  us  to  form  any  conceptions  of  his  pure  essence  and  incommunicable 
attributes.  But  though  the  prophets,  partly  from  necessity  and  partly  from  choice,  arc  thus 
profuse  in  the  use  of  metaphors,  they  do  not  appear,  like  other  writers,  to  have  the  liberty  of 
using  them  as  fancy  directed.  The  same  set  of  images,  however  diversified  in  the  manner 
of  applying  them,  is  always  used,  both  in  allegory  and  metaphor,  to  denote  the  same  subjects, 
to  wliich  they  are  in  a  manner  appropriated.  This  peculiar  characteristic  of  the  Hebrew 
poetry  miglit  periiaps  be  owing  to  some  rules  taught  in  the  prophetic  schools,  which  did  not 
allow  the  same  latitude  in  this  respect  as  other  poetry.  Whatever  it  may  be  owing  to,  the 
uniform  manner  in  which  the  prophets  apply  these  images  tends  greatly  to  illustrate  the  pro- 
phetic style ;  and  therefore  it  will  be  proper  now  to  consider  the  sources  from  which  those 
images  are  most  frequently  derived,  and  the  subjects  and  ideas  which  they  severally  denote. 
These  sources  may  be  classed  under  four  heads  ;  natural,  artificial,  religious,  and  historical. 

"  I.  The  first  and  most  copious,  as  well  as  the  most  pleasing  source  of  images  in  the  pro- 
phetic writings,  as  in  all  other  poetry,  is  nature  ;  and  the  principal  images  drawTi  from 
nature,  together  with  their  application,  are  the  following : — 

"  The  sun,  moon,  and  stars,  the  higliest  objects  in  the  natural  world,  figuratively  represent 
kings,  queens,  and  princes  or  rulers ;  the  highest  in  the  world  politic.  '  The  moon  shall  be 
confounded,  and  the  sim  ashamed ;'  Isa.  xxiv.  23.  '  I  will  cover  the  heavens,  and  make 
the  stars  thereof  dark :  I  will  cover  the  sun  with  a  cloud,  and  the  moon  shall  not  give  her 
light;'  Ezek.  xxxii.  7. 

"Light  and  darkness  are  used  figuratively  for  joy  and  sorrow,  prosperity  and  adversity. 
'  We  wait  for  light,  but  behold  obscurity  ;  for  brightness,  but  we  walk  in  darkness ;'  chap. 
lix.  9.  An  uncommon  degree  of  light  denotes  an  uncommon  degree  of  joy  and  prosperity, 
and  vice  versa.  '  The  light  of  the  moon  shall  be  as  the  light  of  the  sun,  and  the  light  of  the 
sun  shall  be  sevenfold ;'  cliap.  xxx.  26.  The  same  metaphors  are  hkewise  used  to  denote 
knotvledge  and  ignorance.  '  If  they  speak  not  according  to  this  word,  it  is  because  there  is 
no  light  in  them ;'  chap.  viii.  20.  '  The  people  that  walked  in  darkness  have  seen  a  great 
light ;'  chap.  ix.  2. 

"  Dew,  moderate  rains,  gentle  streams,  and  rumxing  icaters  denote  the  blessings  of  the 
Gospel.  'Thy  dew  is  as  the  dew  of  herbs  ;'  chap.  xxvi.  19.  'He  shall  come  unto  us  as 
the  rain ;'  Hosea  vi.  3.  '  I  will  ivater  it  every  moment;'  chap,  xxvii.  3.  '  I  will  pour  wate? 
on  him  tliat  is  thirsty  ;'  chap.  xliv.  3. 

"  Iminoderate  rains  on  the  other  hand,  hail,  floods,  deep  waters,  torrents,  and  inundations, 
denote  judgments  and  destruction.  '  I  will  rain  upon  him  an  overfloioing  rain,  and  great 
hailstones,'  Ezek.  xxxviii.  22.  'Waters  rise  up  out  of  the  north,  and  shall  overflow  the 
land,'  Jer.  xlvii.  2. 

"  Fire  also,  and  the  east  wind,  parching  and  hurtful,  frequently  denote  the  same.  '  They 
shall  cast  thy  choice  cedars  into  ihefire,'  Jer.  xxii.  7.  '  He  stayeth  his  rough  wind  in  the 
day  of  the  east  loind,'  Isa.  xxvii.  8. 

"  Wind  in  general  is  often  taken  in  the  same  sense.  '  The  wind  shall  eat  up  all  thy 
pastures,'  Jer.  xxii.  22.  Sometimes  it  is  put  for  any  thing  empty  or  fallacious,  as  well  as 
hurtful.  'The  prophets  sliall  become  wind,'  Jer.  v.  13.  'They  have  sown  the  wind,  and 
they  shall  reap  the  whirlwind,'  Hos.  viii.  7. 

"  Lebanon  and  Carmel ;  the  one  remarkable  for  its  height  and  stately  cedars,  was  the 
image  of  majesty,  strength,  or  any  thing  very  great  or  noble.  '  He  shall  cut  down  the 
thickets  of  the  forest  with  iron,  and'  Lebanon  shall  fall  by  a  mighty  one,'  Isa.  x.  34.  '  The 
Assyrian  was  a  cedar  in  Lebanon,'  Ezek.  xxxi.  3.  The  other  mountain  ( CarweZ)  being  fruitful, 
and  abounding  in  vines  and  olives,  denoted  beauty  and  fertility.  '  The  glory  of  Lebanon 
shall  be  given  it,  the  excellency  of  Carmel,'  Isa.  xxxv.  2.  The  vine  alone  is  a  frequent 
image  of  the  Jewish  Church.     '  I  had  planted  thee  a  noble  vme,'  Jer.  ii.  21. 

"  Rams  and  bullocks  of  Bashan,  lions,  eagles,  sea-monsters,  or  any  animals  of  prey,  are 

0 


INTRODUCTION  TO  THE  BOOK  OF  ISAIAH. 

figures  frequently  used  for  cruel  and  oppressive  tyrants  and  conquerors.  '  Hear  this  word, 
ye  kine  of  BasTian,  which  oppress  the  poor,'  Amos  iv.  1 .  '  The  lion  is  come  up  from  his 
thicket,'  Jer.  iv.  7.  'A  great  eagle  came  imto  Lebanon,  and  took  the  highest  branch  of  the 
cedar,'  Ezek.  xvii.  3.  '  Thou  art  as  a  whale  in  the  seas,'  Ezek.  xxxii.  2.  '  The  unicorns 
shall  come  down,  and  then:  land  shall  be  soaked  with  blood,'  Isa.  xxxiv.  7. 

"  II.  The  ordinary  occupations  and  customs  of  life,  with  the  few  arts  practised  at  the  time, 
were  another  source  from  which  the  prophets  derived  many  of  their  figures,  particularly, 

"  From  husbandry  in  all  its  parts,  and  from  its  implements.  '  Sow  to  yourselves  in  right- 
eousness, reap  in  mercy  :  break  up  your  fallow  ground,'  Hos.  x.  12.  '  Put  in  the  siclde,  for 
the  harvest  is  ripe,'  Joel  iii.  13.  'I  am  pressed  under  you,  as  a  wain  under  a  load  of  sheaves,' 
Amos  ii.  13.  Threshing  was  performed  in  various  ways,  (mentioned  Isa.  xxviii.  24,  &c.,) 
which  furnish  a  variety  of  images  denoting  punishment.  'Arise  and  thresh,  O  daughter  of 
Zion  ;  for  I  will  make  thine  horn  iron,  and  thy  hoofs  brass,'  &c.,  Micah  iv.  13.  The  operation 
was  performed  on  rising  grounds,  where  the  chaff  was  driven  away  by  the  wind,  while 
the  grain  remained ;  a  fit  emblem  of  the  fate  of  the  wicked,  and  of  the  salvation  of  the  just. 
'  Behold,  I  will  make  thee  a  new  threshing-instrument  having  teeth ;  thou  shalt  thresh  the 
mountains,  and  beat  them  small,  and  thou  shalt  make  the  hills  as  chaff.  Thou  shalt 
fan  them,  and  the  wind  shall  carry  them  away,  and  the  whirlwind  shall  scatter  them,' 
Isa.  xli.  15,  16. 

"  The  vintage  and  winepress  also  furnished  many  images,  obvious  enough  in  their  appli- 
cation. '  The  press  is  fuU,  ihe  fats  overflow,  for  their  wickedness  is  great,'  Joel  iii.  13.  'I 
have  trod  the  winepress  alone.  I  will  tread  down  the  people  in  mine  anger,'  Isa.  Ixiii.  3, 
&c.  As  the  vintage  was  gathered  with  shouting  and  rejoicing,  the  ceasing  of  the  vintage- 
shouting  is  frequently  one  of  the  figures  that  denote  misery  and  desolation.  '  None  shall 
tread  with  shouting ;  their  shouting  shall  be  no  shouting^  Jer.  xlviii.  33. 

"  From  the  occupation  of  tending  cattle  we  have  many  images.  '  Wo  unto  the  pastcns 
that  destroy  and  scatter  the  sheep  of  my  pasture,'  Jer.  xxiii.  1 .  The  people  are  the  flock ; 
teachers  and  rulers  the  pastors.  '  Israel  is  a  scattered  sheep,  the  lions  have  driven  him 
away.'  '  As  a  shepherd  taketh  out  of  the  mouth  of  the  hon  two  legs,  or  a  piece  of  an  ear,' 
&c.,  Amos  iii.  12.  Some  of  the  images  derived  from  husbandry,  tending  cattle,  &c.,  may 
perhaps  appear  mean  to  us ;  though  not  to  the  Jews,  whose  manner  of  life  was  simple  and 
plain,  and  whose  greatest  men  (such  as  Moses,  David,  Gideon,  &c.)  were  often  husbandmen 
and  shepherds.  Accordingly,  the  Messiah  himself  is  frequently  described  under  the  character 
of  a  shepherd.      [See  Fleury^s  Manners  of  the  Israelites.] 

"  It  was  customary  in  deep  mournings  to  shave  the  head  and  beard,  to  retire  to  the  house- 
tops, which  in  those  countries  were  flat,  and  furnished  with  little  chambers  adapted  to  tiie 
purposes  of  devotion  or  of  sequestered  grief;  also  to  sing  dirges  at  funerals,  and  to  accom- 
pany them  with  a  mournful  sort  of  music ;  and  from  these  and  the  like  circumstances  images 
are  frequently  borrowed  by  the  prophets  to  denote  the  greatest  danger,  and  the  deepest 
distress.  'Mine  heart  shall  sound  for  Moab  like  pipes.'  'Every  head  shall  be  bald,  and 
every  beard  dipt — there  shall  be  lamentation  on  all  the  house-tops  of  Moab,'  Jer.  xlviii. 
36-38;  Isa.  xv.  2,  3. 

"  The  mode  of  burying  in  the  Jewish  sepulchres,  or  '  sides  of  the  pit,'  and  their  Hades, 
or  state  of  the  dead,  supphed  many  images  of  the  same  kind.  See  observations  on  Isa.  xiv., 
and  Ezek.  xxvi.  20. 

"According  to  the  barbarous  custom  of  those  times,  conquerors  drove  their  captives 
before  them  almost  naked,  and  exposed  to  the  intolerable  heat  of  the  sun,  and  the  inclemen- 
cies of  the  weather.  They  afterwards  employed  them  frequently  in  grindirjg  at  the  handmill, 
(watermills  not  being  then  invented ;)  hence  nakedness,  and  grinding  at  the  mill,  and  sitting 
on  the  ground  (the  posture  in  which  they  wrought)  express  captivity.  '  Descend  and  sit  in  the 
dust,  O  virgin  daughter  of  Babylon ;  take  the  millstones — thy  nakedness  shall  be  uncovered,' 
isa.  xlvh.  1-3, 

10 


INTRODUCTION  TO  THE  BOOK  OF  ISAIAJI. 

"  The  marriage  relation  supplied  metaphors-  to  express  the  relation  or  covenant  between 
God  and  his  people.  On  the  other  hand  adultery,  infidelity  to  the  marriage  bed,  &c., 
denoted  any  breacli  of  covenant  with  God,  particularly  the  love  and  worship  of  idols.  '  Turn, 
O  backsliding  children,  saith  the  Lord,  for  I  am  married  unto  you,'  Jer.  iii.  14.  'There 
were  two  women,  the  daughters  of  one  mother,  and  they  committed  whoredoms — ^with  their 
idols  have  they  committed  adultery,'  (Sec,  Ezck.  xxiii.  2—37. 

"  The  debility  and  stupefaction  caused  by  intoxicating  liquors  suggested  very  apt  images 
to  express  the  terrible  effects  of  the  Divine  judgments  on  those  who  arc  the  unhappy  objects 
of  them.  '  Thou  shalt  be  filled  with  drunkenness,  with  the  cup  of  thy  sister  Samaria,' 
Ezek.  xxiii.  33. 

"  From  the  method  of  refining  metals  in  the  furnace  images  are  often  borrowed  to  denote 
the  judgments  inflicted  by  God  on  his  people,  with  a  view  to  cleanse  them  from  their  sins, 
as  metal  from  its  dross.  '  Israel  is  dross  in  the  midst  of  the  furnace,'  Ezek.  xxii.  18.  '  He 
shall  sit  as  a  refiner  and  purifier  of  silver,'  Mai.  iii.  3. 

"  Among  the  other  few  arts  from  which  the  Hebrew  poets  derive  some  of  their  images, 
are  those  of  the  fuller  and  potter,  Mai.  iii.  2,  &c.;  Jer.  xviii.  1,  &c.;  of  which  the  application 
is  obvious.  No  less  so  is  that  of  images  derived  from  fishing,  fowling,  and  the  implements 
belonging  to  them ;  the  hook,  net,  pit,  snare,  &c.,  which  generally  denote  captivity  or 
destruction.  '  I  will  send  for  many  fishers,  and  they  shall  fish  them  ;  and  for  many  hunters, 
and  they  shall  hunt  them;  for  their  iniquity  is  not  hid  from  mine  eyes,'  Jer.  xvi.  16,  17. 
I  will  put  hooks  to  thy  jaws,'  Ezek.  xxix.  4.  '  Fear,  and  the  pit,  and  the  snare,  are  upon 
thee,  O  inhabitant  of  the  earth,'  Isa.  xxiv.  17. 

"  A  few  images  ai-e  derived  from  building,  as  when  the  Messiah  is  denoted  by  a  foundation 
and  corner-stone,  Isa.  xxviii.  16.  The  next  verse  describes  the  rectitude  oi  judgment  by 
metaphors  borrowed  from  the  line  and  plummet ;  and  by  building  with  precious  stones  is 
denoted  a  ver}"^  high  degree  of  prosperity,  whether  applied  to  church  or  state,  Isa.  liv,  11,  12. 

"  III.    Religion,  and  things  connected  with  it,  furnished  many  images  to  the  sacred  poets. 

"  From  the  temple  and  its  pompous  service,  from  the  tabernacle,  shechinah,  mercy-seat, 
&c.,  are  derived  a  variety  of  images,  chiefly  serving  to  denote  the  glory  of  the  Christian 
Church,  the  excellency  of  its  worship,  God's  favour  towards  it,  and  his  constant  presence 
with  it ;  the  prophets  speaking  to  the  Jews  in  terms  accommodated  to  their  own  ideas.  'And 
the  Lord  will  create  upon  every  dweUing-place  of  Mount  Zion,  and  upon  her  assemblies,  a 
cloud  and  smoke  by  day,  and  the  shining  of  a  flaming  fire  by  night ;  for  upon  all  the  glory 
shall  be  a  covering,'  Isa.  iv.  5.  '  Then  will  I  sprinkle  clean  water  upon  you,  and  ye  shall 
be  clean,'  Ezek.  xxxvi.  25. 

"  The  cerejnonial  law,  and  especially  its  distinctions  between  things  clean  and  uncleait, 
furnished  a  number  of  images,  all  obvious  in  their  application.  '  Wash  ye,  make  you  clean, 
put  away  the  evil  of  your  doings,'  Isa.  i.  16.  '  Their  way  was  before  me  as  the  uncleanness 
of  a  removed  woman,'  Ezek.  xxxvi.  17. 

"  The  killing  of  sacrifices  and  feasting  upon  them,  serve  as  metaphors  for  slaughter.  '  The 
Lord  hath  a  sacrifice  in  Bozrah,'  Isa.  xxxiv.  6;   Ezek.  xxxix.  17. 

"  The  pontifical  I'obes,  which  were  very  splendid,  suggested  several  images  expressive  of 
the  glory  of  both  the  Jewish  and  Christian  Church.  '  I  clothed  thee  with  broidered  work,' 
&c.,  Ezek.  xvi.  10.  He  clothed  me  with  the  garments  of  salvation,'  Isa.  Ixi.  10.  The 
prophets  wore  a  rough  upper  garment ;  false  prophets  wore  the  like,  in  imitation  of  true  ones , 
and  to  this  there  are  frequent  allusions.  '  Neither  shall  they  wear  a  rough  garment  to 
deceive,'  Zech.  xiii.  4. 

"  From  the  pots,  and  other  vessels  and  utensils  of  the  temple,  are  likewise  borrowed  a  few 
metaphors  obvious  enough  without  explanation :  '  Every  pot  in  Jerusalem  and  in  Judah  shall 
be  holiness,'   Zech.  xiv.  21. 

"  The  prophets  have  likewise  many  images  that  allude  to  the  idolatrous  rites  of  the 
iieighbouring  nations,  to  their  groves  and  high  places,  Isa.  xxvii.  9,  and  to  the  worship  paid 

11 


INTRODUCTION  TO  THE  BOOK  OP  ISAIAH. 

to  their  idols,  Baal,  Molech,  Chemosh,   Gad,  Meni,  Ashtaroth,  Tammuz,  &c.,  Ezek.  viii 

10-14. 

« IV.  Many  of  the  metaphors  and  images  used  by  the  prophets  are  hkewise  borrowed  from 

history,  especially  sacred. 

«  From  the  fall  of  angels :  '  How  art  thou  feUen  from  heaven,  O  Lucifer,  son  of  the 
morning;'  Isa.  xiv.  12.  'Thou  art  the  anointed  cherub, — ^thou  wast  upon  the  holy 
mountain  of  God  ;'  Ezek.  xrviii.  14.  And  from  the  fall  of  man  :  'Thou  hast  been  in  Eden, 
the  garden  of  God  ;'  ver.  13. 

"  From  chaos :  '  I  beheld  the  earth,  and,  lo !  it  was  without  form,  and  void ;  and  the 
heavens,  and  they  had  no  light;'  Jer.  iv.  23.  'He  shall  stretch  over  it  the  line  of  devastation, 
and  the  plummet  of  emptiness  ;'  Isa.  xxxiv.  1 1 . 

"  From  the  deluge  :  '  The  windows  from  on  high  are  open,  and  the  foundations  of  the 
earth  do  shake  ;'  Isa.  xxiv.  18. 

"  From  the  destruction  of  Sodom  and  Gomorrah :  '  And  the  streams  thereof  shall  be 
turned  into  pitch,  and  the  dust  thereof  into  brimstone,  and  the  land  thereof  shall  become 
burning  pitch ;'  Isa.  xxxiv.  9.  Also  from  the  destruction  of  the  Hivites  and  Amorites,  &c., 
Isa.  xvii.  9. 

"  The  exodus  and  deliverance  from  Egypt,  is  frequently  used  to  shadow  forth  other  great 
deliverances :  '  Thus  saith  the  Lord,  who  maketh  a  way  in  the  sea,  and  a  path  in  the  mighty 
waters,'  &c. ;  Isa.  xi.  15,  16;  xliii.  16-19;  li.  9,  10,  &c. 

"  From  the  descent  on  Sinai :  '  Behold,  the  Lord  cometh  forth  out  of  his  place,  and  will 
come  down  and  tread  on  the  high  places  of  the  earth;  and  the  mountains  shall  be  molten 
under  him;'  Micah  i.  3,  4. 

"  From  the  resurrection,  the  end  of  the  world,  and  the  last  judgment,  are  derived  many 
images,  of  which  the  application  is  natural  and  obvious  :  '  Thy  dead  men  shall  live,  with  my 
dead  body  shall  they  arise, — awake  and  sing,  ye  that  dwell  in  the  dust,'  &c. ;  Isa.  xxvi.  19. 
'  And  all  the  host  of  heaven  shall  be  dissolved,  and  the  heavens  shall  be  rolled  together  as  a 
scroll ;  and  all  their  host  shall  fall  down  as  a  leaf  falleth  from  the  vine,  and  as  a  falling  fig 
from  the  fig-tree ;'  Isa.  xxxiv.  4. 

"  The  foregoing  account  of  the  images  which  most  frequently  occur  in  the  writings  of  the 
prophets  may  be  of  considerable  use  in  studying  their  style  ;  but  as  a  thorough  knowledge  of 
this  must  be  allowed  to  be  of  the  highest  importance,  a  few  general  remarks  are  farther 
added,  although  some  part  of  them  may  appear  to  be  superseded  by  what  has  been  already 
observed. 

"  1.  Although  the  prophets  use  words  so  frequently  in  a  figurative  or  metaphorical  meaning; 
yet  we  ought  not,  without  necessity,  to  depart  from  the  primitive  and  original  sense  of  lan- 
guage ;  and  such  a  necessity  there  is,  when  the  plain  and  original  sense  is  less  proper,  less 
suitable  to  the  subject  and  context,  or  contrary  to  other  scriptures. 

"  2.  By  images  borrowed  from  the  world  natural  the  prophets  frequently  understand  some- 
thing analogous  in  the  world  politic.  Thus,  the  sun,  moon,  stars,  and  heavenly  bodies  denote 
kings,  queens,  rulers,  and  persons  in  great  power ;  their  increase  of  spelndour  denotes 
increase  of  prosperity ;  their  darkening,  setting,  or  falling  denotes  a.  reverse  of  fortune,  or 
the  entire  ceasing  of  that  power  or  kingdom  to  which  they  refer.  Great  earthquakes,  and 
the  shaking  of  heaven  and  earth,  denote  the  commotion  and  overthrow  of  kingdoms ;  and  the 
beginning  or  end  of  the  world,  their  rise  or  ruin. 

"  3.  The  cedars  of  Lebanon,  oaks  of  Bashan,  fir-trees,  and  other  stately  trees  of  the 
forest,  denote  kings,  princes,  potentates,  and  persons  of  the  highest  rank ;  briers  and  thoriis, 
the  common  people,  or  those  of  the  meanest  order. 

"  4.  High  mountains  and  lofty  hills,  in  like  manner,  denote  kingdoms,  republics,  states, 
and  cities ;    towers  and  fortresses    signify    defenders  and   protectors ;    ships  of  Tarshish, 
merchants  or  commercial  people  ;  and  the  daughter  of  any  capital  or  mother  city,  the  lessfr 
cities  or  suburbs  around  it.      Cities  never  conquei'ed  are  farther  styled  virgins. 
19 


LNTBODUCTION  TO  THE  BOOK  OF  ISAUH. 

"  5.  The  prophets  hkewise  describe  kings  and  kingdoms  by  their  ensigns ;  as  Cyrus  and 
the  Romans  by  an  eagle,  tiie  king  of  Macedon  by  a  goat,  and  the  king  of  Persia  by  a 
ram ;  these  being  the  figures  on  their  respective  standards,  or  in  the  ornaments  of  their 
architecture. 

"  6.  Tlie  prophets  in  like  maimer  borrow  some  of  their  images  from  ancient  hieroglyphics, 
which  they  take  in  their  usual  acceptation  :  thus,  a  star  was  the  emblem  of  a  god  or  hero ; 
a  horn,  the  emblem  of  great  power  or  strength  ;  and  a  rod,  the  emblem  of  royalty  ;  and  they 
signify  the  same  in  the  prophets. 

"  7.  The  same  prophecies  have  frequently  a  double  meaning ;  and  refer  to  different  events, 
the  one  near,  the  other  remote ;  the  one  temporal,  the  other  spiritual,  or  perhaps  eternal. 
The  prophets  having  thus  several  events  in  their  eye,  their  expressions  may  be  partly 
applicable  to  one,  and  partly  to  another ;  and  it  is  not  always  easy  to  mark  the  transitions. 
Thus,  the  prophecies  relating  to  the  first  and  second  restoration  of  the  Jews,  and  first  and 
second  coming  of  our  Lord,  are  often  interwoven  together ;  like  our  Saviour's  own  prediction 
(Matt,  xxiv.)  concerning  the  destruction  of  Jerusalem  and  tlie  end  of  the  world.  What  has 
not  been  fulfilled  in  the  first,  we  must  apply  to  the  second ;  and  what  has  been  already  ful- 
filled may  often  be  considered  as  typical  of  what  still  remains  to  be  accomplished. 

"  8.  Almost  all  the  prophecies  of  the  Old  Testament,  whatever  view  they  may  have  to 
nearer  events,  are  ultimately  to  be  referred  to  the  New,  where  only  we  are  to  look  for  their 
full  completion.  Thus  Babylon,  vmder  the  Old  Testament,  was  a  type  of  mystical  Babylon 
under  the  Neio ;  and  the  king  of  Syria,  (Antiochus  Epiphanes,)  a  type  oi  Antichrist ;  the 
temporal  enemies  of  the  Jews,  types  and  figures  of  the  spiritual  enemies  of  Christians.  We 
must  not,  however,  expect  to  find  always  a  mystical  meaning  in  prophecy ;  and  when  the 
near  and  most  obvious  meaning  is  plain,  and  gives  a  good  sense,  we  need  not  depart  from  it, 
nor  be  over-curious  to  look  beyond  it. 

"9.  In  prophecies,  as  in  parables,  we  are  chiefly  to  consider  the  scope  and  design,  without 
attempting  too  minute  an  explication  of  all  the  poetical  images  and  figures  which  the 
sacred  writers  use  to  adorn  their  style. 

"  10.  Prophecies  of  a  general  nature  are  appUcable  by  accommodation  to  individuals ; 
most  of  the  things  that  are  spoken  of  the  Church  in  general  being  no  less  applicable  to  its 
individual  members. 

"11.  Prophecies  of  a  particular  nature,  on  the  other  hand,  admit,  and  often  require,  to  be 
extended.  Thus,  Edom,  Moab,  or  any  of  the  enemies  of  God's  people,  is  often  put  for  the 
whole  ;  what  is  said  of  one  being  generally  applicable  to  the  rest. 

"  12.  In  like  maimer,  what  is  said  to  or  of  any  of  God's  people,  on  any  particular  occasion, 
is  of  general  application  and  use ;  all  that  stand  in  the  same  relation  to  God  having  an 
interest  in  the  same  promises. 

"13.  A  cup  of  intoxicatiiig  liquor  is  frequently  used  to  denote  the  indignation  of  God; 
and  the  effects  of  such  a  cup,  the  effects  of  his  displeasure. 

"  14.  As  the  covenant  of  God  with  his  people  is  represented  under  the  figure  of  marriage ; 
so  their  breach  of  that  covenant,  especially  their  idolatry,  is  represented  by  whoredom, 
adultery,  and  infidelity  to  the  marriage  bed ;  on  which  the  prophets  sometimes  enlarge,  to 
excite  detestation  of  the  crime.  The  epithet  strange  does  likewise,  almost  always,  relate  to 
something  connected  with  idolatry. 

"  15.  Persons  or  nations  are  frequently  said  in  Scripture  to  be  related  to  those 
whom  they  resemble  in  their  life  and  conduct.  In  the  same  manner,  men  are  denoted 
by  animals  whose  qualities  they  resemble.  A  definite  number,  such  as  three,  four,  seven, 
ten,  &t.,  is  sometimes  used  by  the  prophets  for  an  indefinite,  and  commonly  denotes  a  great 
many. 

"  16.  In  the  reckoning  of  time,  a  day  is  used  by  the  prophets  to  denote  a  year;  and 
things  still  future,  to  denote  their  certainty,  are  spoken  of  as  already  past. 

"  17.  When  the  prophets  speak  of  the  last  or  latter  days,  they  always  mean  the  days  of 

13 


INTRODUCTION  TO  THE  BOOK  OF  ISAIAH. 

the  Messiah,  or  the  time  of  the  Gospel  dispensation.  That  day  means  often  the  same,  and 
always  some  period  at  a  distance. 

"  18.  When  places  are  mentioned  as  lying  north,  south,  east,  or  west,  it  is  generally  to  be 
understood  of  their  situation  with  respect  to  Judea  or  Jerusaletn,  when  the  context  does  not 
plainly  restrict  the  scene  to  some  other  place. 

"19.  By  the  earth,  or  the  word  so  translated,  the  prophets  frequently  mean  the  land  of 
Judea ;  and  sometimes,  says  Sir  Isaac  Newton,  the  great  continent  of  all  Asia  and  Africa,  to 
which  they  had  access  by  land.  By  the  isles  of  the  sea,  on  the  other  hand,  they  understood 
the  places  to  which  they  sailed,  particularly  all  Europe,  and  probably  the  islands  and  sea- 
coasts  of  the  Mediterranean. 

"  20.  The  greatest  part  of  the  prophetic  writings  was  first  composed  in  verse,  and  still 
retains,  notwithstanding  all  the  disadvantages  of  a  literal  prose  translation,  much  of  the  aii 
and  cast  of  the  original,  particularly  in  the  division  of  the  lines,  and  in  that  peculiarity  of 
Hebrew  poetry  by  which  the  sense  of  one  line  or  couplet  so  frequently  corresponds  with 
that  of  the  other.     Thus  : — ■ 

I  will  greatly  rejoice  in  the  Lord,      ) 

My  soul  shall  be  joyful  in  my  God ;  ) 

For  he  hath  clothed  me  with  the  garments  of  salvation,  j 

He  hath  covered  me  with  the  robe  of  righteousness  : 

As  a  bridegroom  decketh  himself  with  ornaments,  > 

And  as  a  bride  adorneth  herself  with  her  jewels.    ) 

Isa.  Ixi.  10. 

"  Attention  to  this  peculiarity  in  sacred  poetry  will  frequently  lead  to  the  meaning  of  many 
passages  in  the  poetical  parts  of  Scripttire,  in  which  it  perpetually  occurs,  as  the  one  line  of 
a  couplet,  or  member  of  a  sentence,  is  generally  a  commentary  on  the  other.     Thus  : — 

The  Lord  hath  a  sacrifice  in  Bozrab,  ) 

And  a  great  slaughter  in  the  land  of  Idumea.  J 

Isa.  xxxiv.  6. 

"  Here  the  metaphor  in  the  first  line  is  expressed  in  plain  terms  in  the  next :  the  sacrifice 
in  Bozrah  means  the  great  slaughter  in  Idumea,  of  which  Bozrali  was  the  capital. 
"  It  must  be  observed  that  the  parallelism  is  frequently  more  extended.      Thus  : — 

For  I  will  pour  out  waters  on  the  thirsty, 
And  flowing  streams  upon  the  dry  ground ; 
I  will  pour  out  my  Spirit  on  thy  seed, 

And  my  blessing  on  thine  offspring.  ^ 

Isa.  xliv.  3. 

«  Here  the  two  last  lines  explain  the  metaphor  in  the  two  preceding." 

As  the  gift  of  prophecy  was  the  greatest  which  God  gave  to  men  upon  earth,  so  the 
prophet,  as  being  the  immediate  instrument  of  revealing  the  will  of  God  to  the  people,  was 
the  greatest,  the  most  important,  the  most  august,  venerable,  and  useful  person  in  the  land 
of  Israel.  Ipsi  eis  exeant,  says  St.  Augustine,  philosophi  ipsi  sapientes,  ipsi  theologi,  ipsi 
prophets,  ipsi  doctores  probitatis  ac  pietatis ;  "  They  were  to  the  people  the  philosophers, 
the  wise  men,  the  divines,  the  prophets,  and  the  teachers  of  truth  and  godliness."  By  their 
intercourse  with  God,  they  were  his  mediators  with  the  people  ;  and  their  persons,  as  well 
as  their  office,  were  considered  as  peculiarly  sacred.  They  did  not  mix  with  the  people,  and 
only  appeared  in  public  when  they  came  to  annotuice  the  will  of  God.  They  were  also  a 
kind  of  typical  persons — whatever  occurred  to  them  was  instructive,  so  that  they  were  for 
signs,  metaphors,  and  portents. 

Most  of  the  ancient  prophets  were  extraordinary  messengers.  They  were  not  bred  up 
to  the  prophetic  function;  as  the  office  was  immediately  from  God,  as  well  as  tlie  message 
they  were  to  deliver  to  the  people,  so  they  had  no  previous  education,  in  reference  lo  sv.rh 
14 


INTRODUCTION  TO  THE  BOOK  OF  ISAIAH. 

an  office,  for  no  man  knew  whora  the  God  of  Israel  might  please  to  call  to  announce  his 
righteousness  to  the  people.  Several  of  them  were  taken  out  of  the  walks  of  common  life. 
Jonah  appears  to  have  been  a  private  person  at  Gath-heper,  in  Galilee,  before  God  called 
hiin  to  prophesy  against  Nineveh.  Elisha  was  a  ploughman  at  Abel-meholah  (1  Kings  xix 
16)  when  called  to  the  prophetic  function.  Zechariah  appears  to  have  been  a  husbandman, 
and  a  keeper  of  cattle,  Zech.  xiii.  5.  Amos  was  a  herdsman  of  Tekoa,  and  a  gatherer  of 
sycamore  fruit;  (Amos  i.  1,  vii.  14,  15  ;)  and  no  doubt  several  others  of  the  ancient  prophets 
had  an  equally  mean  origin ;  but  the  office  and  the  calling  dignified  the  man.  We  know 
that  our  blessed  Lord  called  not  his  disciples  from  the  higher  walks  or  offices  of  life ;  but 
out  of  fishermen,  tax-gatherers,  and  tent-makers,  he  formed  evangelists  and  apostles. 

The  prophets  appear  to  have  gone  in  mean  clothing ;  either  sack-cloth,  hair-cloth,  or  coats 
of  skin  appear  to  have  been  their  ordinary  clothing.  They  spoke  against  tlie  pride  and 
vain-glory  of  man  ;  and  their  very  garb  and  manner  gave  additional  weight  to  the  solemn 
words  they  delivered.  They  lived  in  a  retired  manner ;  and,  when  not  sent  on  special 
errands,  they  employed  their  vacant  time  in  the  instruction  of  youth ;  as  this  is  probably 
what  we  are  to  understand  by  the  schools  of  the  prophets,  such  as  those  over  which  Elijah, 
Elisha,  and  Samuel  presided ;  though  no  doubt  there  were  some  of  their  disciples  that  were 
made  partakers  of  the  prophetic  gift. 

The  prophets  do  not  appear  to  have  been  called  to  a  life  of  celibacy.  Isaiah  was  a 
married  man,  chap.  viii.  3 ;  and  so  was  Hosea,  chap.  i.  2 ;  unless  we  are  to  understand  the 
latter  case  enigmatically.  And  that  the  sons  of  the  prophets  had  wives,  we  learn  from 
2  Kings  iv.  1 ,  &c. ;  and  from  this,  as  well  as  from  the  case  of  the  apostles,  we  learn  that  the 
matrimonial  state  was  never  considered,  either  by  Moses  or  the  prophets,  Christ  or  his 
apostles,  as  disquahfying  men  from  officiating  in  the  most  holy  offices ;  as  we  find  Moses, 
Aaron,  Isaiah,  Zechariah,  and  Peter,  all  married  men,  and  yet  the  most  eminent  of  their 
order. 

Of  Isaiah,  the  writer  of  this  book,  very  little  is  known.  He  is  supposed  to  have  been  of 
the  tribe  of  Jndah,  and  of  the  I'oyal  family  of  David.  Himself  says  tliat  he  was  son  of 
Amoz ;  and  others  tell  us  that  this  Amoz  was  the  son  of  Joash,  and  brother  of  Amaziah, 
king  of  Judah.  "  Of  his  family  and  tribe  we  know  nothing,"  says  R.  D.  Kimchi,  "  only 
our  rabbins,  of  blessed  memory,  have  received  the  tradition  that  Amoz  and  Amaziah  were 
brothers ;"  and  it  is  on  this  groimd  that  he  has  been  called  the  royal  pi-ophet.  It  has  been 
also  said  that  Isaiah  gave  his  daughter  in  marriage  to  Manasseh,  son  of  Hezckiah,  king  of 
Judah ;  and  that  himself  was  put  to  death  by  Manasseh,  being  sawn  asunder  with  a  wooden 
saw.  But  all  these  traditions  stand  on  very  slender  authority,  and  are  worthy  of  very  little 
regard.  Several  commentators  have  thought  that  his  prophecies  afford  presumptive  evidence 
of  his  high  descent  and  elegant  education  :  1 .  Because  his  style  is  more  correct  and  majestic 
than  any  of  the  other  prophets.  2.  That  his  frequent  use  of  images  taken  from  royalty  is 
a  proof  that  this  state  was  familiar  to  him,  being  much  at  court,  as  he  must  have  been,  had 
he  been  the  brother  of  the  king.  These  things  are  spoken  by  many  with  much  confidence  ; 
for  my  own  part,  I  had  rather  look  to  his  inspiration  for  the  correctness  of  his  language  and  the 
dignity  of  his  sentiments,  than  to  those  very  inferior  helps.  On  the  other  hypothesis  nothing 
s  left  to  the  Divine  Spirit,  except  the  mere  matter  of  his  prophecies.  Suppositions  of  this 
■cmd  are  not  creditable  to  Divine  revelation. 

Isaiah  appears  to  have  had  two  sons,  who  were  t)'pical  in  their  names ;  one,  Shear-jashub, 
"  a  remnant  shall  return,"  chap.  vii.  3  ;  and  the  other  Maher-shalal-hash-baz,  "  haste  to  the 
spoil;  quick  to  the  prey;"  chap.  viii.  3  ;  and  it  is  remarkable,  that  his  wife  is  called  d^ prophetess. 
Other  matters  relative  to  his  character  will  appear  in  the  notes  on  his  prophecies. 

In  the  notes  on  this  book  1  have  consulted  throughout  the  commentary  of  Rabbi  David 
Kimchi,  and  have  made  much  use  of  Bishop  Lowth,  as  the  reader  will  perceive.  His  various 
readings  I  have  re-collated  with  Dr.  Kennicott,  and  B.  De  Rossi ;  in  consequence  of  which 
f  have  been  enabled  in  many  cases  to  add  double  weight  to  the  authorities  by  which   the 

15 


INTRODUCTION  10  THE  BOOK  OF  ISAIAH. 

learned  bishop  was  supported  in  the  readings  tfhich  he  has  either  mentioned,  or  received 
into  the  text.  Bishop  Loivth  could  avail  himself  only  of  the  collections  of  Dr.  Kennicott — . 
the  sheets  of  Isaiah  in  the  doctor's  edition  of  the  Hebrew  Bible,  as  they  passed  through  the 
press,  were  sent  by  him  to  the  Bishop ;  but  the  Collections  of  De  Rossi,  more  numerous  and 
more  accurate  than  those  of  Dr.  Kennicott,  were  not  published  till  six  years  after  the  doctor 
had  published  his  Bible,  and  about  one  year  before  this  most  learned  and  pious  prelate  went 
to  his  reward.  I  have  also  consulted  some  excellent  Hebrew  MSS.  in  my  own  library,  from 
six  to  eight  hundred  years  old,  which  have  afforded  me  additional  help  in  estimating  the 
worth  and  importance  of  the  various  readings  in  the  .above  Collections  of  Kennicott  and  De 
Rossi,  as  far  as  they  are  employed  in  the  illustration  of  this  prophet.  From  the  ancient 
English  MS.  Version  of  this  prophet  I  have  extracted  several  curious  translations  of  select 
parts,  which  I  have  no  doubt  will  meet  vnth  every  reader's  approbation.  Though  I  have 
followed  Bishop  Lowth  chiefly,  yet  I  have  consulted  the  best  commentators  within  my  reach, 
in  order  to  remove  doubts  and  clear  up  difiicult  passages,  but  have  studied  to  be  as  brief  as 
possible,  that  the  sacred  text  might  not  be  encumbered  either  with  the  multitude  or  length 
of  the  notes,  nor  the  reader's  time  occupied  with  any  thing  not  essentially  necessary ;  besides, 
I  wish  to  bring  my  work  to  as  speedy  a  close  as  possible. 

This  book,  according  to  Vitringa,  is  twofold  in  its  matter :  1 .  Prophetical ;  2. 
Historical. 

1.  The  prophetical  is  divided  into  five  parts  :  Part  I.  From  chap.  i.  to  chap  xiii.  is 
directed  to  the  Jews  and  Ephraimites,  and  contains  _/ive  prophetic  discoiurses.  Part  H.  From 
chap.  xiii.  to  chap.  xxiv.  declares  the  fate  of  the  Babylonians,  Philistines,  Moabites,  Syrians, 
Egyptians,  Tyrians,  and  others ;  and  contains  eight  prophetic  discourses.  Part  HI.  From 
chap.  xxiv.  to  chap.  x.xxvi.  denounces  judgments  on  the  disobedient  Jews,  and  consoles  the 
true  followers  of  God.  This  contains  three  discourses.  Part  IV.  From  chap.  xl.  to  chap. 
xlix.  refers  to  the  Messiah  and  the  deliverance  of  the  Jews  from  the  Babylonians ;  and  conteiins 
four  discourses.  Part  V.  From  chap.  xlix.  to  the  end,  points  out  the  passion,  crucifixion, 
and  glory  of  the  Messiah,  and  contains  jTye  discourses. 

2.  The  historical  part  begins  with  chap,  xxxvi.,  and  ends  with  chap,  xxxix.,  and  relates 
some  of  the  transactions  of  the  prophet's  own  times.  On  this  analysis  Vitringa  explains 
the  whole  prophecy.  For  my  own  part  I  have  little  or  no  confidence  in  such  technical 
arrangements. 

Cabnet  takes  a  diflferent  view  of  it.  He  divides  it  into  eight  parts,  viz. :  Part  I.  he 
supposes  to  relate  to  Jotham,  son  of  Uzziah,  king  of  Judah  :  this  is  included  in  the  first  six 
chapters.  The  prophet  inveighs  against  the  crimes  of  the  Jews  ;  declares  the  judgments  of 
God  against  them ;  predicts  a  more  auspicious  time,  which  took  place  under  Hezekiah,  who 
was  a  type  of  Clurist.  Part  II.  concerns  the  reign  of  Ahaz,  and  comprehends  the  six  following 
chapters,  in  which  he  speaks  of  the  siege  of  Jerusalem  by  Pekah  and  Rezin ;  of  the  birth 
of  Immanuel,  as  a  proof  of  the  approaching  deliverance  of  Judah  ;  predicts  the  calamities  that 
were  to  fall  on  the  kingdoms  of  Syria  and  Israel,  &c.  Part  III.  contains  many  prophecies 
against  Babylon,  the  Pliilistines,  Moabites,  &c.  Part  IV.  contains  prophecies  against 
Egypt,  Babylon,  Kedar,  Arabia,  &c.  Part  V.  concerns  the  reign  of  Hezekiah,  and  especially 
the  war  of  Sennacherib  against  the  Jews,  &c.  The  four  historical  chapters  inserted  here 
contain  the  account  of  the  fulfilment  of  the  preceding  prophecy.  Part  VI.,  included  in 
chap.  xl.  to  xlv.  inclusive,  contains  the  prophet's  discourses  on  the  existence  of  God,  the 
truth  and  perfection  of  the  Jewish  religion,  the  vanity  of  idolatry,  the  return  of  the  people 
from  captivity,  and  the  coming  of  Chi-ist.  Part  VII.  fi-om  chap.  xlix.  to  chap,  hi.,  the 
prophet,  personifj'ing  the  Messiah,  speaks  of  his  sufferings,  death,  and  burial ;  predicts 
the  return  from  the  Babylonish  captivity,  and  the  glory  of  the  latter  days.  Part  VIII. 
speaks  of  the  coming  of  the  Messiah,  and  the  vocation  of  the  Gentiles ;  the  disgrace  and 
confusion  of  all  false  prophets  and  teachers ;  and  the  estabhshment  of  a  pure  and  holy 
Church,  &c. 

16 


INTRODUCTION  TO  THE  BOOK  OF  ISAIAH. 

I  might  give  other  analyses  of  this  book,  Blit  it  is  needless  ;  from  what  is  before  the  reader 
he  will  at  once  see  how  vain  all  attempts  of  this  kind  arc,  and  how  foolish  to  make  divisions 
and  subdivisions,  partitions  and  classifications,  where  the  Spirit  of  God  has  given  no  intima- 
tions of  the  kind,  and  where  even  the  most  learned  men  differ  in  their  arrangement. 

"  God  never  left  his  work  for  man  to  mend."  The  prophecies  were  given  as  they  were 
necessary,  and  no  classification  was  ever  intended.  We  should  take  them  up  as  we  find 
them ;  and  humbly  endeavour  to  find  out  their  objects  and  meaning,  and  how  far  ourselves 
are  interested  in  these  denunciations  of  Divine  wrath  ;  and  in  those  glorious  promises  of  mercy 
and  salvation  through  Him  who  was  onca  the  hope  of  Israel,  and  now  is  salvation  to  the  ends 
of  the  earth. 

Bishop  Lowlh's  translation  is  by  far  the  best  that  has  ever  been  made  of  this  sublime 
prophet :  as  he  thoroughly  understood  his  language,  so  he  entered  deeply  into  his  spirit. 
Were  it  allowable,  I  should  be  glad  to  supersede  what  is  called  the  authorized  version,  and 
put  that  of  the  learned  bishop,  with  a  few  genuine  alterations,  in  its  place,  as  being  abun- 
dantly more  correct  and  nervous,  rendering  the  sacred  text  more  clearly,  and  consequently  more 
intelligibly,  so  that  the  common  reader  can  understand  this  text  belter  without  a  comment, 
than  he  can  the  authorized  version  even  with  one.  His  notes,  which  are  a  treasure  of  learn- 
ing and  sound  criticism,  I  have  almost  universally  preserved,  intermingling  them  with  my 
own  ;  but  large  quotations  from  his  notes  I  have  distinguished  by  the  letter  L. ;  and  I  have 
often  adopted  his  text,  as  being  vastly  superior  to  that  in  common  use ;  the  catch  words  from 
which  follow  those  from  the  authorized  version.  Should  a  neiv  translation  of  the  Bible  be 
ever  published  by  authority,  I  have  no  doubt  but,  with  a  few  alterations,  that  of  Bishop  Lowtb 
would  be  adopted  as  the  standard. 

A.  G 

Millbrook,  Sept.  24,  1823. 

Vol.  IV.  (     2     )  17 


THE  BOOK  !'ii 


P  R  O  P  H  E  T     is  AT  AH. 


--■>/ 


Chronological  Notes  relative  to  the  commence7nent  of  IsaiaKs  prophecy. 

Year  from  the  Creation  of  the  World,  according  to  the  computation  of  Archbishop  Usher,  3244. — Year  from 
the  Deluge,  according  to  the  generally  received  Hebrew  te.xt,  1588. — Year  from  the  vocation  of  Abram, 
1161. — Year  from  the  foundation  of  Solomon's  Temple,  251. — First  year  of  the  fifth  Olympiad. — Y'ear 
before  the  building  of  Rome,  according  to  the  Varronian  computation,  7. — Fifteenth  year  of  the  reign  of 
Thurimas,  king  of  Macedon. — Eleventh  year  of  the  reign  of  Theopompus,  king  of  Lacedaemon. — Second 
year  of  the  reign  of  Alyattes,  king  of  Lydia. — Eighteenth  year  of  ..Eschylus,  perpetual  archon  of  the  Athe- 
nians.— Second  year  of  the  reign  of  Pekahiah,  king  of  Israel.  Fifty-first  year  of  the  reign  of  Azariah,  or 
Uziiali,  king  of  Judah. — Epoch  of  the  establishment  of  the  Ephori  at  Lacedeeraon  by  Theopompus 


CHAPTER  I. 

The  prophet,  with  a  boldness  and  majesty  becoming  the  herald  of  the  Most  High,  begins  tvith  calling  on  the 
whole  creation  to  attend  ivhile  Jehovah  speaks,  2.  A  charge  of  gross  insensibility  and  ingratitude  is  then 
brought  against  the  Jews,  by  contrasting  their  conduct  with  that  of  the  ox  and  ass,  the  most  stupid  of 
animals,  3.  This  leads  to  an  amplification  of  their  guilt,  4  ;  highly  aggravated  by  their  slighting  the 
chastisements  and  judgments  of  God,  though  repeated  till  they  had  been  left  almost  like  Sodom  and  Gomor- 
rah, 5-9.  The  incidental  mention  of  those  places  leads  to  an  address  to  the  rulers  and  people  of  the  Jews, 
under  the  character  of  princes  of  Sodom,  and  people  of  Gomorrah,  ivhich  is  no  less  spirited  and  severe  than 
elegant  and  unexpected,  10.  The  vanity  of  trusting  to  the  performance  of  the  outward  rites  and  cere- 
monies of  religion  is  then  exposed,  11-15  ;  and  the  necessity  of  repentance  and  rej'ormalion  is  strongly 
enjoined,  16,  17,  and  urged  by  the  most  encouraging  promises  as  well  as  by  the  most  awful  threatenings, 
18—20.  But  neither  of  these  producing  the  proper  effect  07i  that  people  ivho  were  the  prophet's  charge,  he 
bitterly  laments  their  degeneracy,  21-23  ;  and  concludes  icith  introducing  God,  declaring  his  purpose  of 
inflicting  such  heavy  judgments  as  tcould  entirely  cut  off  the  uncked,  and  excite  in  the  righteous,  who  should 
also  pass  through  the  furnace,  an  everlasting  shame  and  abhorrence  of  every  thing  connected  with  idolatry, 
the  source  of  their  misery,  24-31. 


'T^HE  "  vision  of  Isaiah  the  son 
of  Amoz,  whicli  he  saw  con- 


A.  M.  cir.  32M. 

B.  C.  cir.  760, 
Anno  Olymp. 

Ante  Urbern      ccrning  Judah  and  Jerusalem  in 

Conditam  7. 

»  Numbers, 

Isaiah  exercised  the  prophetical  office  during  a  long 
period  of  time,  if  he  lived  to  the  reign  of  Manatsseh  ; 
for  the  lowest  computation,  beginning  from  the  year  in 
which  Uzziah  died,  when  some  suppose  him  to  have 
received  his  first  appointment  to  that  office,  brings  it  to 
sixty-one  years.  But  the  tradition  of  the  Jews,  that 
he  was  put  to  death  by  Manasseh,  is  very  uncertain  ; 
and  one  of  their  principal  rabbins,  Aben  Ezra,  Com. 
in  Isa.  i.  1,  seems  rather  to  think  that  he  died  before 
Hezekiah,  which  is  indeed  more  probable.  It  is  how- 
ever certain  that  he  lived  at  least  to  the  fifteenth  or 
sixteenth  year  of  Hezekiah  ;  this  makes  the  least  pos- 
sible term  of  the  duration  of  his  prophetical  office  about 
forty-eight  years.     The  time  of  the  delivery  of  some 


the  days  of  Uzziah,  Jotham, 
Ahaz,  and  Hezekiah,  kings  of 
Judah. 


A.  M.  cir.  3244. 
B.  C.  cir.  760. 
Anno  Olymp. 

Quints  1. 
Ante  Urbem 
Conditam  7. 


chap.  xii.  6. 


of  his  prophecies  is  either  expressly  marked,  or  suffi- 
ciently clear  from  the  history  to  which  they  relate  ; 
that  of  a  few  others  may  with  some  probability  be  de- 
duced from  internal  marks  ;  from  expressions,  descrip- 
tions, and  circumstances  interwoven.  It  ma}'  there- 
fore be  of  some  use  in  this  respect,  and  for  the  better 
understanding  of  his  prophecies  in  general,  to  give  here 
a  summary  view  of  the  history  of  his  time. 

The  kingdom  of  Judah  seems  to  have  been  in  a 
more  flourishing  condition  during  the  reigns  of  Uzziah 
and  Jotham,  than  at  any  other  time  after  the  revolt  of 
the  ten  tribes.  The  former  recovered  the  port  of  Elath 
on  the  Red  Sea,  which  the  Edomites  had  taken  in  the 
reign  of  Joram.  He  was  successful  in  his  wars  with 
19 


The  prophet  calls. 


'mKrA.u. 


for  attention 


k  ^  'ii'r.^760      2  ''  J^^M.P  •Mkn'^i  ap^'feive 

Anno  Olymp. 

Quintae  I. 
Ante   Urbem  i     ,    ,         .  -    .  ,.     , 

^*    *    f/    >-! C t 1 r      <  I   ,'    t f ( .''',' ,^ 

•■Deut.  xxxii.  1 ;  'Jer.  u'.'\i','\i.  l^',',xiiii.  i^i  fiieW.  xj'icyi,''4|, 


ymp.     ear,    0-ea;;t)i ;.  YqV  ,', the '-Lord 
rbem     hath  spoUek.':  .'f'.I'.'ljave.' nourish- 


the  Philistines,  and  took  from  them  several  cities,  Gath, 
Jabneh,  Ashdod  ;  as  likewise  against  some  people  of 
Arabia  Deserta,  and  against  the  Ammonites,  whom  he 
compelled  to  pay  him  tribute.  He  repaired  and  im- 
proved the  fortifications  of  Jerusalem  ;  and  had  a  great 
army,  well  appointed  and  disciplined.  He  was  no  less 
attentive  to  the  arts  of  peace  ;  and  very  much  encour- 
aged agriculture,  and  the  breeding  of  cattle.  Jotham 
maintained  the  establishments  and  improvements  made 
by  his  father  ;  added  to  vi-hat  Uzziah  had  done  in 
strengthening  the  frontier  places  ;  conquered  the  Am- 
monites, who  had  revolted  ;  and  exacted  from  them  a 
more  stated  and  probably  a  larger  tribute.  However, 
at  the  latter  end  of  his  time,  the  league  between  Pe- 
kah,  king  of  Israel,  and  Retsin,  king  of  Syria,  was 
formed  against  Judah  ;  and  they  began  to  carry  their 
designs  into  execution. 

But  in  the  reign  of  Ahaz  his  son  not  only  all  these 
advantages  were  lost,  but  the  kingdom  of  Judah  was 
brought  to  the  brink  of  destruction.  Pekah  king  of 
Israel  overthrew  the  army  of  Ahaz,  who  lost  in  battle 
one  hundred  and  hvenli/  thousand  men  ;  and  the  Is- 
raelites carried  away  captives  lioo  hundred  thousand 
women  and  children,  who  however  were  released  and 
sent  home  again  upon  the  remonstrance  of  the  prophet 
Oded.  After  this,  as  it  should  seem,  (see  Vitringa  on 
chap.  vii.  2,)  the  two  kings  of  Israel  and  Syria,  join- 
ing their  forces,  laid  siege  to  Jerusalem  ;  but  in  this 
attempt  they  failed  of  success.  In  this  distress  Ahaz 
called  in  the  assistance  of  Tiglath-pileser,  king  of  As- 
syria, who  invaded  the  kingdoms  of  Israel  and  Syria, 
and  slew  Rezin  ;  but  he  was  more  in  danger  than  ever 
from  his  too  powerful  ally  ;  to  purchase  whose  forbear- 
ance, as  he  had  before  bought  his  assistance,  he  was 
forced  to  strip  himself  and  his  people  of  all  the  wealth 
he  could  possiljly  raise  from  his  own  treasury,  from  the 
temple,  and  from  the  country.  About  the  time  of  the 
siege  of  Jerusalem  the  Syrians  took  Elath,  which  was 
never  after  recovered.  The  Edomites  likewise,  taking 
advantage  of  the  distress  of  Ahaz,  ravaged  Judea,  and 
carried  away  many  captives.  The  Philistines  reco- 
vered what  they  had  before  lost ;  and  took  many  places 
in  Judea,  and  maintained  themselves  there.  Idolatry 
was  established  by  the  command  of  the  king  in  Jeru- 
salem, and  throughout  Judea  ;  and  the  service  of  the 
temple  was  either  intermitted,  or  converted  into  an  idol- 
atrous worship. 

Hezekiah,  his  son,  on  his  accession  to  the  throne, 
immediately  set  about  the  restoration  of  the  legal  wor- 
ship of  God,  both  in  Jerusalem  and  through  Judea.  He 
cleansed  and  repaired  the  temple,  and  held  a  solemn 
passover.  He  improved  the  city,  repaired  the  fortifi- 
cation, erected  magazines  of  all  sorts,  and  built  a  new 
aqueduct.  In  the  fourtli  year  of  his  reign  Shalmane- 
ser,  king  of  Assyria,  invaded  the  kingdom  of  Israel, 
took  Samaria,  and  carried  away  the  Israelites  into  cap- 
tivity, and  replaced  them  by  different  people  sent  from 
20 


and  they  have  rebelled  against  ^  ^-  ^F-  ^^^ 

me.  Alino  Olymp. 

3   ^  The  ox  knoweth  his  owner,     Ante  Urbe'm 
and  the  ass    his    master's  crib :      '^""'"'^  ''■ 

ilivz.  i.  2  ;  vi.  1,  2. '  Chap.  v.  1,  2. ^  Jer.  viii.  7. 

his  own  country  ;  and  this  was  the  final  destruction  of 
that  kingdom,  in  the  sixth  year  of  the  reign  of  Hezekiah. 
Hezekiah  was  not  deterred  by  this  alarming  example 
from  refusing  to  pay  the  tribute  to  the  king  of  Assyria, 
which  had  been  imposed  on  Ahaz  :  this  brought  on  the 
invasion  of  Sennacherib  in  the  fourteenth  year  of  his 
reign,  an  account  of  which  is  inserted  among  the  pro- 
phecies of  Isaiah.  After  a  great  and  miraculous  de- 
liverance from  so  powerful  an  enemy,  Hezekiah  con- 
tinued his  reign  in  peace.  He  prospered  in  all  his 
works,  and  left  his  kingdom  in  a  flourishing  state  to  his 
son  Manasseh — a  son  in  every  respect  unworthy  of 
such  a  father.      See  Lowth. 

NOTES  ON  CHAP.   I. 

Verse  1.  The  vision  of  Isaiah]  It  seems  doubtful 
whether  this  title  belongs  to  the  whole  book,  or  only  to 
the  prophecy  contained  in  this  chapter.  The  former 
part  of  the  title  seems  properly  to  belong  to  this  par- 
ticular prophecy  ;  the  latter  part,  which  enumerates  the 
kings  of  Judah  under  whom  Isaiah  exercised  his  pro- 
phetical office,  seems  to  extend  it  to  the  whole  collec- 
tion of  prophecies  delivered  in  the  course  of  his  min- 
istry. Vitringa — to  whom  the  world  is  greatly  in- 
debted for  his  learned  labours  on  this  prophet,  and  to 
whom  we  should  have  owed  much  more  if  he  had  not 
so  totally  devoted  himself  to  Masoretic  authority — 
has,  I  think,  very  judiciously  resolved  this  doubt.  He 
supposes  that  the  former  part  of  the  title  was  originally 
prefixed  to  this  single  prophecy ;  and  that,  when  the 
collection  of  all  Isaiah's  prophecies  was  made,  the  enu- 
meration of  the  kings  of  Judah  was  added,  to  make  it 
at  the  same  time  a  proper  title  to  the  whole  book.  As 
such  it  is  plainly  taken  in  2  Chron.  xxxii.  32,  where 
the  book  of  Isaiah  is  cited  by  this  title  ;  "  The  vision 
of  Isaiah  the  prophet,  the  son  of  Amoz." 

The  prophecy  contained  in  this  first  chapter  stands 
single  and  unconnected,  making  an  entire  piece  of  itself. 
It  contains  a  severe  remonstrance  against  the  corrup- 
tions prevailing  among  the  Jews  of  that  time,  powerful 
exhortations  to  repentance,  grievous  threatenings  to  the 
impenitent,  and  gracious  promises  of  better  times,  when 
the  nation  shall  have  been  reformed  by  the  just  judg- 
ments of  God.  The  expression,  upon  the  whole,  is 
clear ;  the  connection  of  the  several  parts  easy  ;  and 
in  regard  to  the  images,  sentiments,  and  style,  it  gives 
a  beautiful  example  of  the  prophet's  elegant  manner 
of  writing  ;  though  perhaps  it  may  not  be  equal  in 
these  respects  to  many  of  the  following  prophecies. 

Verse  2.  Hear,  O  heavens — "  Hear,  O  ye  heavens"] 
God  is  introduced  as  entering  into  a  public  action,  or 
pleading,  before  the  whole  world,  against  his  disobe- 
dient people.  The  prophet,  as  herald  or  oflicer  to  pro- 
claim the  summons  to  the  court,  calls  upon  all  created 
beings,  celestial  and  terrestrial,  to  attend  and  bear  wit- 
ness to  the  truth  of  his  plea  and  the  justice  of  his 
cause.     The  same  scene  is  more  fully  displayed  in  the 


Tlie  stupidity  and 


CKAP.  I. 


iiigratilude  of  Israel 


A.  M.  cir.  3244.  (,y^  Israel  "  doth  not  know,  my 

B.  C.  cir.  i60.  •' 

Anno  oiymp.     people  ^  clolli  not  consider. 

4   All    sinful  nation,   a   people 


QuintiB  I. 
Ante  Urbcm 
Conditam  7. 


«  laden  with  iniquity,  *■  a  seed  of 


e  Jer.  ix.  3,  C- 


'  Chap.  V.  12. 


noble  exordium  of  Psa.  1.,  where  God  summons  all 
mankind,  from  east  to  west,  to  be  present  to  hear  his 
appeal ;  and  the  solemnity  is  held  on  Sion,  where  he 
is  attended  with  the  same  terrible  pomp  that  accompa- 
nied him  on  Mount  Sinai  : — 

"A  consuming  fire  goes  before  him. 
And  round  liim  rages  a  violent  tempest  : 
He  calleth  the  heavens  from  above, 
And  the  earth,  that  he  may  contend  in  judgment 
with  his  people."     Psa.  1.  3,  4. 

By  the  same  bold  figure,  Micah  calls  upon  the  moun- 
tains, that  is,  the  whole  country  of  Judea,  to  attend  to 
him,  chap.  vi.  1,  2  : — 
"Arise,  plead  thou  before  the  mountains, 
And  let  the  hills  hear  thy  voice. 
Hear,  O  ye  mountains,  the  controversy  of  Jehovah  ; 
And  ye,  O  ye  strong  foundations  of  the  earth  : 
For  Jehov.\h  hath  a  controversy  with  his  people. 
And  he  will  plead  his  cause  against  Israel." 

With  the  like  invocation,  Moses  introduces  his  sublime 
song,  the  design  of  which  was  the  same  as  that  of  this 
prophecy,  "  to  testify  as  a  witness,  against  the  Israel- 
ites," for  their  disobedience,  Deut.  xxxi.  21  : — 

"Give  ear,  O  ye  heavens,  and  1  will  speak  ; 

And  let  the  earth  hear  the  words  of  my  mouth." 

Deut.  xxxii.  1. 

This,  in  the  simple  yet  strong  oratorical  style  of 
Moses,  is,  "  I  call  heaven  and  earth  to  witness  against 
thee  this  day  ;  life  and  death  have  I  set  before  thee  ; 
the  blessing  and  the  curse  :  choose  now  life,  that  thou 
mayest  live,  thou  and  thy  seed."  Deut.  x.xx.  19.  The 
poetical  style,  by  an  apostrophe,  sets  the  personification 
in  a  much  stronger  light. 

Halli  spoken — "  That  speaketh"]  I  render  it  in  the 
present  time,  pointing  it  "131  dober.  There  seeins  to 
be  an  impropriety  in  demanding  attention  to  a  speech 
already  delivered.  But  the  present  reading  may  stand, 
as  the  prophet  may  be  here  understood  to  declare  to 
the  people  what  the  Lord  had  first  spoken  to  him. 

I  have  nourished]  The  Septuagint  have  cyevvriaa, 
"I  have  begotten."  Instead  of  'n'7T:  giddalti,  they 
read  'mS"  yaladti ;  the  w'ord  little  differing  from  the 
other,  and  perhaps  more  proper;  which  the  Chaldee 
likewise  seems  to  favour  ;  "  vocavi  eos  filios."  See 
Exod.  iv.  22  ;  Jer.  xxxi.  9. 

Averse  3.  The  ox  knoweth]  An  amplification  of  the 
gross  insensibility  of  the  disobedient  Jews,  by  compar- 
ing them  with  the  most  heavy  and  stupid  of  all  animals, 
yet  not  so  insensible  as  they.  Bochart  has  well  illus- 
trated the  comparison,  and  shown  the  peculiar  force  of 
it.  "  He  sets  them  lower  than  the  beasts,  and  even 
than  the  most  stupid  of  all  beasts,  for  there  is  scarcely 
any  more  so  than  the  ox  and  the  ass.  Yet  these  ac- 
knowledge their  master  ;  they  know  the  manger  of  their 
lord ;  by  whom  they  are  fed,  not  for  their  own,  but  for 


evi:  doers;  ehildrs!}' th?t  a.-e  cor-  *n  *c  "'■  tco*' 
ruplerd'!      They    liavo    forsaken     AnnoOlymp. 
the    .Ijoee,"  they  .have  provoked     Ante  Urbcm 
the    Hoiv   Oae    of    Israel'.ujjtd      '^°"'''"^'" '^- 


'  f  Hcb.  ofh-a-^ii'ts-. ^  Chup.  Ivii.  3,  4  ;  Matt.  iii.  7. 

his  good  ;  neither  are  they  looked  upon  as  children,  but 
as  beasts  of  burden  ;  neither  are  they  advanced  to 
honours,  but  oppressed  with  great  and  daily  labours. 
While  the  Israelites,  chosen  by  the  mere  favour  of 
God,  adopted  as  sons,  promoted  to  the  highest  dignity, 
yet  acknowledged  not  their  Lord  and  their  God  ;  bul 
despised  his  commandments,  though  in  the  highest  de- 
gree equitable  and  just."      Hieroz.  i.,  col.  409. 

Jeremiah's  comparison  to  the  same  purpose  is  equally 
elegant,  but  has  not  so  much  spirit  and  severity  as  this 
of  Isaiah. 

"Even  the  stork  in  the  heavens  knoweth  her  season  ; 

And  the  turtle,  and  the  swallow,  and  the  crane,  ob- 
serve the  time  of  their  coming  : 

But  my  people  doth  not  know  the  judgment  of 
Jehovah."  Jer.  viii.  7. 

Hosea  has  given  a  very  elegant  turn  to  the  samo 
image,  in  the  way  of  metaphor  or  allegor}' : — 

"  I  drew  them  with  human  cords,  with  the  bands  of 
love  : 
And  I  was  to  them  as  he  that  lifteth  up  the  yoke 

upon  their  cheek  ; 
And  I  laid  down  their  fodder  before  them." 

Hos.  xi.  4 

Salomo  ben  Melech  thus  explains  the  middle  part  of 
the  verse,  which  is  somewhat  obscure  :  "  I  was  to  them 
at  their  desire  as  they  that  have  compassion  on  a  heifer, 
lest  she  be  overworked  in  ploughing  ;  and  that  lift  up 
the  yoke  from  off  her  neck,  and  rest  it  upon  her  cheek 
that  she  may  not  still  draw,  but  rest  from  her  labour 
an  hour  or  two  in  the  day." 

But  Israel]  The  Septuagint,  Sijriac,  Ar/uila,  Theo- 
dotion,  and  Vulgate,  read  '7X")!J'''l  vcyisrael,  but  Israel, 
adding  the  conjunction,  which  being  rendered  as 
an  adversative,  sets  the  opposition  in  a  stronger 
light. 

Doth  not  know]  The  same  ancient  versions  agree 
in  adding  ME,  which  very  properly  answers,  and  in- 
deed is  almost  necessarily  required  to  answer,  the 
words  possessor  and  lord  preceding.  \apaT]X  de  MF 
ovK  e^'vu  ;  Sept.  "  Israel  autem  me  non  cognovit ;'' 
Vulg.  \rjpa>iX  <!f  MOT  ovK  eyva ;  AquiL,  Theod. 
The  testimony  of  so  scrupulous  an  interpreter  as  Aguila 
is  of  great  weight  in  this  case.  And  both  his  and 
Theodotion''s  rendering  is  such  as  shows  plainly  that 
they  did  not  add  the  word  MOT  to  help  out  the  sense, 
for  it  only  embarrasses  it.  It  also  clearly  determines 
what  was  the  original  reading  in  the  old  copies  from 
which  they  translated.  It  could  not  be  'J^T  yedani, 
which  most  obviously  answers  to  the  version  of  the 
Septuagint  and  Vulgate,  for  it  does  not  accord  with 
that  of  Aquila  and  Theodotion.  The  version  of  these 
latter  interpreters,  however  injudicious,  clearly  ascer- 
tains both  the  phrase,  and  the  order  of  the  words,  of 
the  original  Hebrew  ;  it  was  i'T  nS  'DIX  SkiB''  vey- 
31 


Tlie  corrupticm'qf.- 


:;:ISXUH. 


Israel  described 


A.  M.  cir.  3244. 

B.  C.  cir.   760. 
Ajino  Olymp. 

Quintae  I. 
Ante  Urbem 
Conditam  7;  ,« 


angei;*!  iile_y ;  jnje  V.^np?  a^ay 
backward.,..    ■',.',',',.""    ' 

5   ^  Why'tlitiQld-gjalbfe  siricken 
lariy'niore  ?  ^e  ,\v.ill,  ''_reV6lt  more 

and  more*'": 'l^e' wliej^  hdai/jSv  std^',  Janar  thv; 

whole  heart  faint.  ' 

>  Heb.  alienated^  or  separated  ;  Psa.  lyiii.  3. "^Chap.  ix.  13  ; 

Jer.  ii.  30  ;  v.  3. 


israel  othi  lo  yada.  The  word  TUN  othi  has  been  lost 
out  of  the  text.  The  very  same  phrase  is  used  by 
Jeremiah,  chap.  iv.  22,  i;?T  vh  T\1X  ^ny  ammi  othi  lo 
yadaii.  And  the  order  of  the  words  must  have  been 
as  above  represented  ;  for  they  have  joined  '7N^l!''  y Is- 
rael, with  'mx  othi,  as  in  regimine ;  they  could  not 
have  taken  it  in  this  sense,  Israel  meus  non  cognovit, 
had  either  this  phrase  or  the  order  of  the  words  been 
different.  I  have  endeavoured  to  set  this  matter  in  a 
clear  light,  as  it  is  the  first  example  of  a  whole  word 
lost  out  of  the  text,  of  which  the  reader  will  find  many 
other  plain  examples  in  the  course  of  these  notes. 
But  RosenmiiUer  contends  that  this  is  unnecessary,  as 
the  passage  may  be  translated,  "  Israel  knows  nothing  : 
my  people  have  no  understanding." 

The  Septuagint,  Syriac,  and  Vulgate,  read  'ai'l 
veammi,  "  and  my  people ;"  and  so  likewise  sixteen 
MSS.  of  Kennicott,  and  fourteen  of  De  Rossi. 

Verse  4.  Ah  sinful  nation — "  Degenerate"]  Five 
MSS.,  one  of  them  ancient,  read  U^r\r\'S!)Z  moschathim, 
without  the  first  '  yod,  in  hophal  corrupted,  not  cor- 
rupters. See  the  same  word  in  the  same  form,  and  in 
the  same  sense,  Prov.  xxv.  26. 

Are  corrupters — "  Are  estranged"]  Thirty-two 
MSS.,  five  ancient,  and  two  editions,  read  \T\'ll  nazoru; 
which  reading  determines  the  word  to  be  from  the  root 
"IM  ziir,  to  alienate,  not  from  "Mi  nazar,  to  separate  ; 
so  Kimchi  understands  it.  See  also  Annotat.  in  Nol- 
dium,  G8. 

They  are  gone  away  backward — "  They  have  turn- 
ed their  backs  upon  him."]  So  Kimchi  explains  it : 
"  they  have  turned  unto  him  the  back,  and  not  the 
face."  See  Jer.  ii.  27  ;  vii.  24.  I  have  been  forced 
to  render  this  line  paraphrastically  ;  as  the  verbal 
translation,  "  they  are  estranged  backward,"  would  have 
been  unintelligible. 

Verse  5.  Why  should  ye  he  stricken  any  more — 
"  On  what  part,"  &c.  1]  The  Vulgate  renders  HD  Sj,' 
al  meh,  super  quo,  (see  Job  xxxviii.  6  ;  3  Chron.  xxxii. 
10,)  upon  what  part.  And  so  Abendana  on  Sal.  ben 
Melech:  "  There  are  some  who  explain  it  thus  :  Upon 
what  limb  shall  you  be  smitten,  if  you  add  defection  1 
for  already  for  your  sins  have  you  been  smitten  upon 
all  of  them  ;  so  that  there  is  not  to  be  found  in  you  a 
whole  limb  on  which  you  can  be  smitten."  Which 
agrees  with  what  follows  :  "  From  the  sole  of  the  foot 
even  unto  the  liead,  there  is  no  soundness  in  it  :"  and 
the  sentiment  and  image  is  exactly  the  same  with  that 
of  Ovid,  Pont.  ii.  7,  42  : — 

Vix  liabet  in  nobis  jam  nova  plaga  locum. 

There  is  no  place  on  you  fur  a  new  stripe. 
Or  that  still  more  expressive  line  of  Euripides  ;  the 
great  force  and  effect  of  which  Longinus  ascribes  to 


6  From  the   sole  of  the    foot   ^  *J,- "='■"■  ^,^ 

B.  C.  cir.  760. 

even  unto  the  head  there  is   no     Anno  oiymp. 

,  .        .  ,  ^  Quintse  1. 

soundness    in    it ;     but  wounds,     Ante  Urbem 
and  bruises,  and  putrefying  sores  ;        "^  ''^™ 


;7;they  have  not  been  closed,  neither  bound  up, 
'neither  mollified  with  °  ointment. 


'  Hebrew,  increase  revolt.- 


Jeremiah  viii.  22. 


"Or,  oii. 


its  close  and  compressed  structure,  analogous  to  the 
sense  which  it  expresses  : — 

Tepu  KaKuv  dri'  k'  ovk£t'  eaff  Imrj  riBr/. 

I  am  full  of  miseries  :  there's  no  room  for  more. 
Here.  Fur.  1245,  Long.  see.  40. 

"  On  what  part  will  ye  strike  again  7  will  ye  add 
correction  V  This  is  addressed  to  the  instruments  of 
God's  vengeance  ;  those  that  inflicted  the  punishment, 
who  or  whatsoever  they  were.  Ad  verbum  certae 
persona?  intelligendae  sunt,  quibus  ista  actio  quae  per 
verbum  exprimitur  competit ;  "  The  words  are  ad- 
dressed to  the  persons  who  were  the  agents  employed 
in  the  work  expressed  by  the  original  word,"  as  Glas- 
sius  says  in  a  similar  case,  Phil.  Sacr.  i.  3,  22.  See 
chap.  viii.  4. 

As  from  J'T  yada,  n>'l  deah,  knowledge  ;  from  y|" 
yaats,  nSJ?  etsah,  counsel ;  from  [ty  yashan,  nJt?  she- 
nah,  sleep,  &c.  ;  so  from  "ID^  yasar  is  regularly  de- 
rived niD  sarah,  correction. 

Averse  5.  The  whole  head  is  sic?:]  The  king  and  the 
priests  are  equally  gone  away  from  truth  and  righteous- 
ness. Or,  The  state  is  oppressed  by  its  enemies,  and 
the  Church  corrupted  in  its  rulers  and  in  its  members. 

Averse  6.  They  have  not  been  closed,  dfc. — "  It  hath 
not  been  pressed,"  &c.]  The  pharmaceutical  art  in  the 
East  consists  chiefly  in  external  applications  :  accord- 
ingly the  prophet's  images  in  this  place  are  all  taken 
from  surgery.  Sir  John  Chardin,  in  his  note  on  Prov. 
iii.  8,  "  It  shall  be  health  to  thy  navel,  and  marrow  to 
thy  bones,"  observes  that  "  the  comparison  is  taken 
from  the  plasters,  ointments,  oils,  and  frictions,  which 
are  made  use  of  in  the  East  upon  the  belly  and  stomach 
in  most  maladies.  Being  ignorant  in  the  villages  of 
the  art  of  making  decoctions  and  potions,  and  of  the 
proper  doses  of  such  things,  they  generally  make  use 
of  external  medicines." — Harmer^s  Observations  on 
Scripture,  vol.  ii.  p.  488.  And  in  surgery  their  ma- 
teria medica  is  extremely  simple,  oil  making  the  prin- 
cipal part  of  it.  "  In  India,"  says  Tavernier,  "  they 
have  a  certain  preparation  of  oil  and  melted  grease, 
which  they  commonly  use  for  the  healing  of  wounds." 
Voyage  Ind.  So  the  good  Samaritan  poured  oil  and 
wine  on  the  wounds  of  the  distressed  Jew  :  wine, 
cleansing  and  somewhat  astringent,  proper  for  a 
fresh  wound  ;  oil,  mollifying  and  healing,  Luke  x.  34. 
Kimchi  has  a  judicious  remark  here  :  "  When  various 
medicines  are  applied,  and  no  healing  takes  place,  that 
disorder  is  considered  as  coming  immediately  from  God." 

Of  the  three  verbs  in  this  sentence,  one  is  in  the 
singular  number  in  the  text ;  another  is  singular  in  two 
MSS.,  (one  of  them  ancient,)  ni^^n  chubbeshah  ;  and 
the  Syriac  and  Vulgate  render  all  of  them  in  the  sin- 
gular number. 


The  wretchedness  and 


CHAP.  I. 


desolatton  of  Zion 


A.  M.  cir.  3244. 
B.  C.  cir.  760. 
Anno  Olyrap. 

Quintna  1. 
Anlc  Urbem 
Conditam  7. 


7  "Your  country  is  desolate, 
your  cities  are  burned  with  fire  : 
your  land,  strangers  devour  it  in 
your  presence,  and  it  is  desolate, 


p  as  overthrown  by  strangers. 


*>  Deut.  xxviii.  51,  52. p  Heb.  as  the  overthrow  of  strangers. 

Verses  7—9.  Your  country  is  desolate]  The  de- 
scription of  the  ruined  and  desolate  state  of  the  coun- 
try in  these  verses  does  not  suit  with  any  part  of  the 
prosperous  limes  of  Uzziah  and  Jotham.  It  very  well 
agrees  with  the  time  of  Ahaz,  when  Judea  was  ravaged 
by  the  joint  invasion  of  the  Israelites  and  Syrians,  and 
by  the  incursions  of  the  Philistines  and  Edomitcs. 
The  date  of  this  prophecy  is  therefore  generally  fixed 
to  the  time  of  .\liaz.  But  on  the  other  hand  it  may 
be  considered  whether  those  instances  of  idolatry  which 
are  urged  in  ver.  29 — the  worshipping  in  groves  and 
gardens — having  been  at  all  times  too  commonly  prac- 
tised, can  be  supposed  to  be  the  only  ones  which  the 
prophet  would  insist  upon  in  the  time  of  Ahaz ;  who 
spread  the  grossest  idolatry  through  the  whole  country, 
and  introduced  it  even  into  the  temple ;  and,  to  com- 
plete his  abominations,  made  his  son  pass  through  the 
fire  to  Molech.  It  is  said,  '2  Kings  xv.  37,  that  in 
Jotham's  time  "  the  Lord  began  to  send  against  Judah 
Rezin — and  Pekah."  If  we  may  suppose  any  inva- 
sion from  that  quarter  to  have  been  actually  made  at 
the  latter  end  of  Jotham's  reign,  I  should  choose  to 
refer  this  prophecy  to  that  time. 

And  your  cities  are  burned. — Nineteen  of  Dr.  Ken- 
nicolCs  MSS.  and  twenty -two  of  De  Rossi's,  some  of 
my  own,  with  the  Syriac  and  Arabic,  add  the  conjunc- 
tion, which  makes  the  hemistich  more  complete. 

Verse  7.  D"1i  zarim  at  the  end  of  the  verse.  This 
reading,  though  confirmed  by  all  the  ancient  versions, 
gives  us  no  good  sense  ;  for  "  your  land  is  devoured 
by  strangers ;  and  is  desolate,  as  if  overthrown  by 
strangers,''  is  a  mere  tautology,  or,  what  is  as  bad,  an 
identical  comparison.  Aben  Ezra  thought  that  the 
word  in  its  present  form  might  be  taken  for  the  same 
with  Di;  zercm,  an  inundation  :  Schultens  is  of  the 
same  opinion  ;  (see  Taylor's  Concord.  ;)  and  Schindler 
in  his  Lexicon  explains  it  in  the  same  manner  :  and 
so,  says  Kimchi,  some  e.xplain  it.  Abendana  endea- 
vours to  reconcile  it  to  grammatical  analogy  in  the 
following  manner  :  "  D'l!  zarim  is  the  same  with  Dit 
zerem  ;  that  is,  as  overthrown  by  an  inundation  of 
waters :  and  these  two  words  have  the  same  analogy 
as  mp  kedem  and  D'Tp  kadim.  Or  it  may  be  a  con- 
crete of  the  same  form  with  I'DiV  shechir ;  and  the 
meaning  will  be  ;  as  overthrown  by  rain  pouring  down 
violently,  and  causing  a  flood."  On  Sal.  ben  Mclcch, 
in  loc.  But  I  rather  suppose  the  true  reading  to  be 
Dli  zerem,  and  have  translated  it  accordingly  :  the  word 
D''^I  zerim,  in  the  line  above,  seems  to  have  caught  the 
transcriber's  eye,  and  to  have  led  him  into  this  mistake. 
But  this  conjecture  of  the  learned  prelate  is  not  con- 
firmed by  any  MS.  yet  discovered. 

Verse  8.  As  a  cottage  in  a  vineyard — "  As  a  shed 
in  a  vineyard"]  A  little  temporary  hut  covered  with 
boughs,  straw,  turf,  or  the  like  materials,  for  a  shelter 


8   And  the  daughter  of    Zion 
is  left  "i  as  a  cotlaM  in    a  vine- 


yard,   as   a    lodge   i 
of   cucumbers,    ■■  as 
city. 


a  garden 
besieged 


A.  M.  cir.  3244. 
B.  C.  cir.  760. 
Anno  Olymp. 

Quintal  I. 
Ante  Urbera 
Conditain  7. 


1  Job  xxvii.  18  ;  Lam.  il.  0.- 


>■  Jcr. 


17. 


from  the  heat  by  day,  and  the  cold  and  dews  by 
night,  for  the  watchman  that  kept  the  garden  or  vine- 
yard during  the  short  season  the  fruit  was  ripening, 
(see  Job  xxvii.  18,)  and  presently  removed  when  it  had 
served  that  purpose.  See  Hamier's  Observ.  i.  454. 
They  were  probably  obliged  to  have  such  a  constant 
watch  to  defend  the  fruit  from  the  jackals.  "  The 
jackal,"  {chical  of  the  Turks,)  says  Hassclquist,  (Tra- 
vels, p.  227,)  "  is  a  species  of  mustela  which  is  very 
common  in  Palestine,  especially  during  the  vintage ; 
and  often  destroys  whole  vineyards,  and  gardens  of 
cucumbers."  "  There  is  also  plenty  of  the  canis  vul- 
pcs,  the  fox,  near  the  convent  of  St.  John  in  the  desert, 
about  vintage  time ;  for  they  destroy  all  the  vines  un- 
less they  are  strictly  watched."  Ibid.  p.  184.  See 
Cant.  ii.  15. 

Fruits  of  the  gourd  kind,  melons,  water-melons, 
cucumbers,  &c.,  are  much  used  and  in  great  request 
in  the  Levant,  on  account  of  their  cooling  quality. 
The  Israelites  in  the  wilderness  regretted  the  loss  of 
the  cucumbers  and  melons  among  the  other  good  things 
of  Egypt,  Num.  xi.  5.  In  Egypt  the  season  of 
ivater-melons,  which  are  most  in  request,  and  which 
the  common  people  then  chiefly  live  upon,  lasts  but 
three  weeks.  See  Hassclquist,  p.  25G.  Tavernier 
makes  it  of  longer  continuance  :  L'on  y  void  de  grands 
carreaux  de  melons  et  de  concombrcs,  mais  beaucoup 
plus  de  derniers,  dont  les  Levantins  font  leur  delices. 
Le  plus  souvent  ils  les  mangent  sans  les  peler,  apr^s 
quoi  ils  vont  boire  une  verre  d'eau.  Dans  toute  I'Asie 
c'est  la  nourriture  ordinaire  du  petit  peuple  pendant 
trois  ou  quatre  mois  ;  toute  la  famille  en  vit ;  et  quand 
uii  enfant  demand  a  manger,  au  lieu  qu'en  France  ou 
aillieurs  nous  luy  donnerions  du  pain,  dans  le  Levant 
on  hiy  presente  un  concombre,  qu'il  mange  cru  comme 
on  le  vient  de  cueillir.  Les  concombres  dans  le  Le- 
vant ont  une  bont6  particuliere ;  et  quoiqu'  on  les 
mange  crus,  ils  ne  font  jamais  de  mal  ;  "  There  are 
to  be  seen  great  beds  of  melons  and  cucumbers,  but  a 
greater  number  of  the  latter,  of  which  the  Levantines 
are  particularly  fond.  In  general  they  eat  them  with- 
out taking  off  the  rind,  after  which  they  drink  a  glass 
of  water.  In  every  part  of  Asia  this  is  the  aliment 
of  the  common  people  for  three  or  four  months ;  the 
whole  family  live  on  them ;  and  when  a  child  asks 
something  to  eat,  instead  of  giving  it  a  piece  of  bread, 
as  is  done  in  France  and  other  countries,  they  present 
it  with  a  cucumber,  which  it  eats  raw,  as  gathered. 
Cucumbers  in  the  Levant  are  peculiarly  excellent ;  and 
although  eaten  raw,  they  are  seldom  injurious."  Ta- 
vernier,  Relat.  du  Serrail,  cap.  xix. 

As  a  lodge,  ^-c]  That  is,  after  the  fruit  was  ga- 
thered ;  the  lodge  being  then  permitted  to  fall  into 
decay.  Such  was  the  desolate,  ruined  state  of  the 
city. 

33 


The  vanity  and 


ISAIAH. 


hypocrisy  of  Israel. 


A.  M.  cir.  3244. 

B.  C.  cir.  760. 
Anno  Olymp. 

Quintae  I. 
Ante   Urbem 
Conditam  7. 


9  Except  the  Lord  of  hosts 
had  left  unto  us  a  very  small 
remnant,  we  should  have  been 
Sodom,  and  we  should  have 


as 


been  like  unto  Gomorrah. 

10  Hear  the  word  of  the  Lord,  ye  rulers 
•■  of  Sodom  ;  give  ear  unto  the  law  of  our  God, 
ye  people  of  Gomorrah. 

1 1  To  what  purpose  is  the  multitude  of 
your  "  sacrifices  unto  me  1  saith  the  Lord  :  I 


'Lam. iii.22;  Rom.  ix.29. tQen.  xix.24. "  Deut.  xxxii. 

32  ;  Ezek.  xvi.  46. "  1  Sam.  xv.  22  ;  Psa.  1. 8,  9  ;  li.  16  ;  Prov. 

XV.  8  ;  xxi.  27  i  chap.  Ixvi.  3  ;  Jer.  vi.  20 ;  vii.  21 ;  Amos  v.  21, 


A.  M.  cir.  3244. 

B.  C.  cir.  760. 
Anno  Olymp. 

Quintae  1. 
Ante  Urbem 
Conditam  7. 


am  full  of  the  burnt-offerings  of 
rams,  and  the  fat  of  fed  beasts ;  and 
I  delight  not  in  the  blood  of  bul- 
locks, or  of  lambs,  or  of"  he-goats. 

1 2  When  ye  come  ^  to  ^  appear  before  me, 
who  hath  required  this  at  your  hand,  to  tread 
my  courts  ? 

13  Bring  no  more  ^  vain  oblations  ;  incense 
is  an  abomination  unto  me ;  the  new  moons 
and  Sabbaths,   "  the  calling  of  assemblies,  I 

22  ;  Mic.  vi.  7. "  Heb.  great  he-goats. «  Heb.  to  be  seen. 

.'Exod.  xxiii.  17;  xxxiv.  23. ^Matt.  xv.  9. 'Joel  i.  14; 

ii.  15. 


As  a  besieged  city — "  A  city  taken  by  siege"]  So 
the  (if  TToXt(  T7o?iiopKov/iev7i  ;  Septuagint :  see  also  the 
Vulgate. 

Verse  9.  The  Lord  of  hosts — "  Jehovah  God  of 
hosts"]  As  this  title  of  God,  niN3X  niD'  Yehovah 
tsebaoth,  "  Jehovah  of  hosts,"  occurs  here  for  the  first 
time,  I  think  it  proper  to  note,  that  I  translate  it  al- 
ways, as  in  this  place,  "  Jehovah  God  of  hosts  ;"  tak- 
ing it  as  an  elliptical  expression  for  niNOX  'n'7N  niiT' 
Yehovah  Eloheij  tsebaoth.  This  title  imports  that  Je- 
hovah is  the  God  or  Lord  of  hosts  or  armies ;  as  he 
is  the  Creator  and  Supreme  Governor  of  all  beings  in 
heaven  and  earth,  and  disposeth  and  ruleth  them  all  in 
their  several  orders  and  stations  ;  the  almighty,  uni- 
versal Lord. 

We  should  have  been  as  Sodom]  As  completely  and 
finally  ruined  as  that  and  the  cities  of  the  plain  were, 
no  vestige  of  which  remains  at  this  day. 

Verse  10.  Ye  rulers  of  Sodom — "Ye  princes  of 
Sodom"]  The  incidental  mention  of  Sodom  and  Go- 
morrah in  the  preceding  verse  suggested  to  the  pro- 
phet this  spirited  address  to  the  rulers  and  inhabitants 
of  Jerusalem,  under  the  character  of  princes  of  Sodom 
and  people  of  Gomorrah.  Two  examples  of  a  sort  of 
elegant  turn  of  the  like  kind  may  be  observed  in  St. 
Paul's  Epistle  to  the  Romans,  chap.  xv.  4,  5,  12,  13. 
See  Locke  on  the  place  ;  and  see  ver.  29,  30,  of  this 
chapter,  which  gives  another  example  of  tlie  same. 

And — lilte  unto  Gomorrah. — The  1  vau  is  added  by 
thirty-one  of  KennicotCs  MS.S.,  twenty -nine  of  De 
Rossi's  and  one,  very  ancient,  of  my  own.  See  on 
ver.  G. 

Verse  1 1 .  To  ivhat  purpose,  <^c. — "  What  have  I 
to  do."]  The  prophet  Amos  has  expressed  the  same 
sentiments  with  great  elegance  : — - 

"I  hate,  I  despise  your  feasts; 
And  I   will  not  delight  in  the  odour  of  your  so- 
lemnities : 
Though  ye  offer  unto  me  burnt-offerings 
And  your  meat-offerings,  I  will  not  accept : 
Neither  will  I  regard  the  peace-offerings  of  your 

fallings. 
Take  away  from  me  the  noise  of  your  songs  ; 
And  the  melody  of  your  viols  I  will  not  hear. 
But  let  judgment  roll  down  like  waters  ; 
And  righteousness  like  a  mighty  stream." 

Amos  v.  21-24. 
S4 


So  has  Persius  ;  see  Sat.  ii.  v.  71-75  : — 
"  Quin  damus  id  Superis,  de  magna  quod  dare  lana;,"  &c. 

The  two  or  three  last  pages  of  Plato's  Euthyphro 
contain  the  same  idea.  Sacrifices  and  prayers  are 
not  profitable  to  the  offerer,  nor  acceptable  to  the  gods, 
unless  accompanied  with  an  upright  life. 

Verse  11.  The  fat  of  fed  beasts,  <5fc.]  The  fat  and 
the  blood  are  particularly  mentioned,  because  these 
were  in  all  sacrifices  set  apart  to  God.  The  fat  was 
always  burnt  upon  the  altar,  and  the  blood  was  partly 
sprinkled,  difierently  on  different  occasions,  and  partly 
poured  out  at  the  bottom  of  the  altar.      See  Lev.  iv. 

Verse  12.  When  ye  come  to  appear]  Instead  of 
niNlS  leraoth,  to  appear,  one  MS.  has  niNlS  liroth, 
to  see.  See  De  Rossi.  The  appearing  before  God 
here  refers  chiefly  to  the  three  solemn  annual  festivals. 
See  Exod.  xxiii.  14. 

Tread  my  courts  (no  more)]  So  the  Septuagint 
divide  the  sentence,  joining  the  end  of  this  verse  to  the 
beginning  of  the  next :  "Rarciv  ttjv  avlriv  fiov,  ov  izpoa- 
Brincade ;  "  To  tread  my  court  ye  shall  not  add — ye  shall 
not  be  again  accepted  in  worship." 

Verse  13.  The  new  moons  and  Sabbaths — "  The  fast 
and  the  day  of  restraint"]  mXJ'l  [IN  ave  vaatsarah. 
These  words  are  rendered  in  many  different  manners 
by  different  interpreters,  to  a  good  and  probable  sense 
bv  all  ;  but  I  think  by  none  in  such  a  sense  as  can 
arise  from  the  phrase  itself,  agreeably  to  the  idiom  of 
the  Hebrew  language.  Instead  of  pX  aven,  the  Sep- 
tuagint manifest'y  read  DIV  tsom,  vritrrciav,  "  the  fast." 
This  Houbigant  has  adopted.  The  prophet  could  not 
well  have  omitted  the  fast  in  the  enumeration  of  their 
solemnities,  nor  the  abuse  of  it  among  the  instances  of 
their  hypocrisy,  which  he  has  treated  at  large  with 
such  force  and  elegance  in  his  ffty-eighth  chapter. 
Observe,  also,  that  the  prophet  Joel,  (chap.  i.  14,  and 
ii.  15,)  twice  joins  together  the  fast  and  the  day  of 
restraint : — 

msi'  iNip  Dii"     itynp 

atsarah  kiru  tsom  haddeshu 
"  Sanctify  a  fast ;  proclaim  a  day  of  restraint :" 
which  shows  how  properly  they  are  here  joined  to- 
gether, rrrsy  atsarah,  "  the  restraint,"  is  rendered, 
both  here  and  in  other  places  of  our  English  trans- 
lation, "the  solemn  assembly."  Certain  holy  days 
ordained  by  the  law  were  distinguished  by  a  particular 


Exhortations  and 


CHAP.  I. 


threatenings. 


A.  M.  cir.  32-14.    caniiot  awav  with ;  it  is  •>  iniqui- 

B.  C.  cir.  760.  •'  .        ' 

Anno  oiymp.    ty,  cven  the  solemn  meeting. 
Ante'urt)om         14  YouT  "  now  moons  and  your 
Conditam  7.     d  appointed    feasts  my  soul  ha- 

teth :   they    are   a  trouble  xmto  mc  ;   "  i   am 

weary  to  bear  tJiem. 

15  And  '  when  ye  spread  forth  your  hands, 
I  will  hide  mine  eyes  from  you  :  «  yea,  when 
ye  ''  make  many  prayers,  I  will  not  hear  : 
your  iiands  are  full  of  '  blood.'' 

16  '  Wash  you,  make  you  clean  ;  put  away 
the  evil  of  your  doings  from  before  mine  eyes  ; 
"  cease  to  do  evil ; 

17  Learn  to  do  well ;  "  seek  judgment,  °  re- 
lieve the  oppressed,  judge  the  fatherless,  plead 
for  the  widow. 


>>  Or,  grief.— '  Num.xxviii.  11. "i  Lev.  xxiii.2,  &c. ;  Lam. 

li.  G. "  Cliap.  xliii.  24. '  Job  xxvii.  29  ;  Psalm  cxxxiv.  2  ; 

Prov.  i.  28  ;  chap.  lix.  2  ;  Jcr.  xiv.  12  ;  Mic.  iii.  4. c  Psa.  Ixvi. 

18  ;    1  Tim.  ii.  8. ''Heb.  multiply  prayer. 'Chap.  lix.  3. 

k  Heb.  bloods. ■  Jer.  iv.  14. 

charge  that  "  no  servile  work  should  be  done  therein  ;" 
Lev.  xxviii.  36  ;  Num.  xxix.  35  ;  Deut.  xvi.  8.  This 
circumstance  clearly  explains  the  reason  of  the  name, 
the  rcstrainl,  or  the  day  of  restraint,  given  to  those 
days. 

If  I  could  approve  of  any  translation  of  these  two 
words  which  I  have  met  with,  it  should  be  that  of  the 
Spanish  version  of  the  Old  Testament,  made  for  the 
use  of  the  Spanish  Jews  :  Tortura  y  delenimento,  "  it 
is  a  pain  and  a  constraint  unto  me."  But  I  still  think 
that  the  reading  of  the  Septuagint  is  more  probably 
the  truth. 

Verse  15.  When  ye  spread]  The  Si/riac,  Septua- 
gint, and  a  MS.,  read  DDtyia^  heparshecem,  without 
the  conjunction  1  vau. 

Your  hands — "  For  your  hands"]  At  yap  x^^PH — 
Sept.  Mamis  enim  vestrce — Vulg.  They  seem  to 
have  read  DJ'T'  ^2  h  yedeychem. 

Verse  16.  Wash  yoiC\  Referring  to  the  preceding 
verse,  "your  hands  are  full  of  blood;"  and  alluding  to 
the  legal  washings  commanded  on  several  occasions. 
See  Lev.  xiv.  8,  9,  47. 

Verse  17.  Relieve  the  oppressed — "Amend  that 
which  is  corrupted"]  yion  nt^N  asheru  chamois.  In 
rendering  this  obscure  phrase  I  follow  Bochart,  (Hieroz. 
Part  i.,  lib.  ii.,  cap.  7.,)  though  I  am  not  perfectly  sa- 
tisfied with  this  explication  of  it. 

Verse  18.  Though  your  sins  be  as  scarlet]  'JB' 
shani,  "  scarlet  or  crimson,"  dibaphum.  ttcice  dipped, 
or  double  dyed ;  from  nJC  shanah,  itcrare,  to  double, 
or  to  do  a  thing  twice.  This  derivation  seems  much 
more  probable  than  that  which  Salmasius  prefers,  from 
pi?  shanan,  acuere,  to  whet,  from  the  sharpness  and 
strength  of  the  colour,  ofu^oa-iicov  ;  };'-i7\  tela,  the  same  ; 
properly  the  worm,  vermiculus,  (from  whence  vermeil,) 
for  this  colour  was  produced  from  a  worm  or  insect 
which  grew  in  a  coccus  or  excrescence  of  a  shrub  of 
the  ilex  kind,  (see  Plin.  Nat.  Hist.  xvi.  8,)  like  the 
cochineal  worm  in  the  opuntia  of  America.     See  Ul- 


18  Come  now,  and  "  let  us  tea-  ^b'c.  e^r  ^■tw.' 
son    together,    saith    the   Lord  :      Anno  oiymp. 

,  °  '    .         ,  ,    ,  Quinta.  I. 

though  your  sins  be  as  scarlet,      Ante  Urbem 
1  they  shall  be  as  white  as  snow  ;     ^°'"'"^'"  ''■ 
though  tlicy  be  red  like  crimson,  they  shall  be 
as  wool. 

19  If  ye  be  wiUing  and  obedient,  ye  shall 
eat  the  good  of  the  land  : 

20  But  if  ye  refuse  and  rebel,  ye  shall  be 
devoured  with  the  sword  :  '  for  the  mouth  of 
the  Lord  hath  spoken  it. 

2 1  '  How  is  the  faithful  city  become  a 
harlot!  it  was  full  of  judgment ;  righteousness 
lodged  in  it ;  but  now  murderers. 

22  '  Thy  silver  is  become  dross,  thy  wine 
mixed  with  water  : 

■n  Psa.  xxxiv.  14  ;  xxxvii.  27  ;  Amos  v.  15 ;  Rom.  xii.  9  ;  1  Pet. 

iii.  11. ojer  xxii.  3,  16;  Mic.  vi.  8;    Zech.  vii.  9;  viii.   16. 

"  Or,  righten. PChap.    xliii.   26;    Mic.  vi.  2. 1  Psalm  li. 

7;  Rev.  vii.  14. 'Num.  xxiii.  19;  Tit.  i.  2. -Jer.  11.20, 

21. '  Jer.  vi.  28,  30  ;  Ezek.  xxii.  18,  19. 


loa's  Voyage,  book  v.,  chap,  ii.,  note  to  page  342. 
There  is  a  shrub  of  this  kind  that  grows  in  Provence 
and  Languedoc,  and  produces  the  like  insect,  called 
the  kermes  oak,  (see  Miller,  Diet.  Quercus,)  from  ker- 
mez,  the  Arabic  word  for  this  colour,  whence  our  word 
crimson  is  derived. 

"  Neque  amissos  colores 
Lana  refert  medicata  fuco," 

says  the  poet,  applying  the  same  image  to  a  different 
purpose.  To  discharge  these  strong  colours  is  impos- 
sible to  human  art  or  power  ;  but  to  the  grace  and 
power  of  God  all  things,  even  much  more  difficult,  are 
possible  and  easy.  Some  copies  have  Q'iWD  keshanim, 
"  like  crimson  garments." 

Though  they  be  red,  4'c]  B"'  Ae  conjunction  1 
vau  is  added  by  twenty-one  of  KennicotCs,  and  by 
forty-two  of  De  Rossi's  MSS.,  by  some  early  editions, 
with  the  Septuagint,  Syriac,  Vulgate,  and  Arabic.  It 
makes  a  fuller  and  more  emphatic  sense.  "  And  though 
they  be  red  as  crimson,^''  &c. 

Verse  19.  Ye  shall  eat  the  good  of  the  land]  Refer- 
ring to  ver.  7  :  it  shall  not  be  "  devoured  by  strangers." 

Verse  20.  Ye  shall  be  devoured  ivith  the  sword — 
"  Ye  shall  be  food  for  the  sword"]  The  Septuagint 
and  Vulgate  read  DoS^NH  tochalchem,  "  the  sword  shall 
devour  you  ;"  which  is  of  much  more  easy  construction 
than  the  present  reading  of  the  text. 

The  Chaldee  seems  to  read  iSjNH  2'IN  3in3  bechereb 
oyeb  teachelu,  "  ye  shall  be  consumed  by  the  sword  of 
the  enemy.'''  The  Syriac  also  reads  3in3  bechereb, 
and  renders  the  verb  passively.  And  the  rhythmus 
seems  to  require  this  addition. — Dr.  Jubb. 

Verse  2 1 .  Become  a  harlot]  See  before,  the  Dis- 
course on  the  Prophetic  Style  ;  and  see  Lowth's  Com- 
ment on  the  place, and  De  Sacr.  Poes.  Hebr.  Prasl.  xxxi. 

Verse  22.  Wine  mixed  with  water]  An  image  used 
for  the  adulteration  of  wines,  with  more  propriety  than 
may  at  first  appear,  if  what  Thevenot  says  of  the  pe». 
25 


The  degeneracy 


ISAIAH. 


of  the  people. 


AgM.  cir  3244,     23  "  Thy  princes  are  rebellious, 
Anno  Olymp.     and    '  Companions    of    thieves  : 

QuintEG  I.  ,  1         •  r  1    r   1 

Ante  Urbem      ^  every  One  loveth  guts,  and  lol- 

^"■"^'^^  ^-      loweth      after      rewards:      they 

"  Hos.  ix.  15. ^  Prov.  xxix.  24. ^  Jer.  xxii.  17;  Ezek.  xxii. 

pie  of  the  Levant  of  late  times  were  true  of  them  for- 
merly. He  says,  "  They  never  mingle  water  with 
their  wine  to  drink  ;  but  drink  by  itself  what  water 
they  think  proper  for  abating  the  strength  of  the  wine." 
"  Lorsque  les  Persans  boivent  du  vin,  ils  le  prennent 
tout  pur,  k  la  facon  des  Levantins,  qui  ne  le  mfelent 
jamais  avec  de  I'eua  ;  mais  en  beuvant  du  vin,  de  temps 
en  temps  ils  prennent  un  pot  d'eau,  et  en  boivent  de 
grand  traits."  Voyage,  part  ii.,  liv.  ii.,  chap.  10.  "  lis 
(les  Turcs)  n'y  meslent  jamais  d'eau,  et  se  moquent  des 
Chretiens,  qui  en  mettent,  ce  qui  leur  semble  tout  a  fait 
ridicule."  Ibid,  part  i.,  chap.  24.  "  The  Turks  never 
mingle  water  with  their  wine,  and  laugh  at  the  Chris- 
tians for  doing  it,  which  they  consider  altogether  ridi- 
culous." 

It  is  remarkable  that  whereas  the  Greeks  and  Latins 
by  mixed  wine  always  understood  wine  diluted  and 
lowered  with  water,  the  Hebrews  on  the  contrary  gene- 
rally mean  by  it  wine  made  stronger  and  more  ine- 
briating by  the  addition  of  higher  and  more  powerful 
ingredients,  such  as  honey,  spices,  defrutum,  (or  wine 
inspissated  by  boiling  it  down  to  two-thirds  or  one-half 
of  the  quantity,)  myrrh,  mandragora,  opiates,  and  other 
strong  drugs.  Such  were  the  exhilarating,  or  rather 
stupifying,  ingredients  which  Helen  mixed  in  the  bowl 
together  with  the  wine  for  her  guests  oppressed  with 
grief  to  raise  their  spirits,  the  composition  of  which  she 
had  learned  in  Egypt  : — 

Kvtlk'  ap'  c(f  oivov  fiaTie  (pap/iaKOV,  evdev  enn'oVf 
N;;7r£t'0ff  r*  axoT^ov  rf,  kukuv  eTztXTjdov  uTzavTuv. 

Homer.  Odyss.  lib.  iv.,  ver.  220. 

"  Meanwhile,  with  genial  joy  (o  warm  the  soul. 
Bright  Helen  mix'd  a  mirth-inspiring  bowl  ; 
Temper'd  with  drugs  of  sovereign  use,  to  assuage 
The  boiling  bosom  of  tumultuous  rage  : 
Charm'd  with  that  virtuous  draught,  the  exalted  mind 
All  sense  of  wo  delivers  to  the  wind."        Pope. 

Such  was  the  "  spiced  wine  and  the  juice  of  pome- 
granates," mentioned  Cant.  viii.  2.  And  how  much 
the  Eastern  people  to  this  day  deal  in  artificial  liquors 
of  prodigious  strength,  the  use  of  wine  being  forbidden, 
may  be  seen  in  a  curious  chapter  of  Kempfer  upon  that 
subject.      Amoen.  Exot.  Fasc.  iii.,  Obs.  15. 

Tlius  the  drunkard  is  properly  described,  Prov.  xxiii. 
30,  as  one  "  that  seeketh  mixed  wine,"  and  "  is  mighty 
to  mingle  strong  drink,"  Isa.  v.  22.  And  hence  the 
poet  took  that  liighly  poetical  and  sublime  image  of  the 
cup  of  God's  wrath,  called  by  Isaiah  Ii.  17,  the  "cup 
of  trembling,"  causing  intoxication  and  stupefaction, 
(see  Chappelow's  note  on  Hariri,  p.  33,)  containing,  as 
St.  John  expresses  in  Greek  the  Hebrew  idea  with  the 
utmost  precision,  though  with  a  seeming  contradiction 
in  terms,  KeKepaoficvov  anparov,  merum  mixtion,  pure 
wine  made  yet  stronger  by  a  mixture  of  powerful  in- 
gredients;  Rev.  xiv.  10.  "  In  the  hand  of  Jehovah," 
saitli  the  psalmist,  Psa.  Ixxv.  8,  "  there  is  a  cup,  and  the 
26 


judge    not  the  fatherless,  neither  ^^j^  "^^^  f^- 

doth  the  cause  of  the  widow  come  Anno  oiymp. 

,  Quintas  I. 

unto  them.  Ante    Urbem 

24   Therefore  saith  the  Lord,  ^°°'"'"'"  ^- 


12 ;  Hos.  iv.  18  ;  Mic.  iii.  11 ;  vii.  3. «  Jer.  v.  28  ;  Zech.  vii.  10 

wine  is  turbid  :  it  is  full  of  a  mixed  liquor,  and  he  poureth 
out  of  it ;"  or  rather,  "  he  poureth  it  out  of  one  vessel 
into  another,"  to  mix  it  perfectly,  according  to  the  read- 
ing expressed  by  the  ancient  versions,  ni  '7S  niO  IJM 
vaiyagger  mizzeh  al  zeh,  and  he  pours  it  from  this  to 
that,  "  verily  the  dregs  thereof,"  the  thickest  sediment 
of  the  strong  ingredients  mingled  with  it,  "  all  the  un- 
godly of  the  earth  shall  wring  them  out,  and  drink  them." 

Ii.  D.  Kimchi  says,  "  The  current  coin  was  adulter- 
ated with  brass,  tin,  and  other  metals,  and  yet  was  cir- 
culated as  good  money.  The  wine  also  was  adulterated 
with  water  in  the  taverns,  and  sold  notwithstanding  for 
pure  wine." 

Verse  23.  Companions  of  thieves — "Associates"] 
The  Septuagint,  Vulgate,  and  four  MSS.,  read  ^^^^2\^ 
chabrey,  without  the  conjunction  1  van. 

Verse  24.  Ah,  I  will  ease  me — "Aha!  I  will  be 
eased"]  Anger,  arising  from  a  sense  of  injury  and 
affront,  especially  from  those  who,  from  every  con- 
sideration of  duty  and  gratitude,  ought  to  have  behaved 
far  otherwise,  is  an  uneasy  and  painful  sensation  :  and 
revenge,  executed  to  the  full  on  the  offenders,  removes 
that  uneasiness,  and  consequently  is  pleasing  and  quiet- 
ing, at  least  for  the  present.  Ezekiel,  chap.  v.  13,  in- 
troduces God  expressing  himself  in  the  same  manner : — 

"  And  mine  anger  shall  be  fully  accomplished  ; 
And  I  will  make  my  fury  rest  upon  them  ; 
And  I  will  give  myself  ease." 

This  is  a  strong  instance  of  the  metaphor  called  an- 
thropopathia,  by  which,  throughout  the  Scriptures,  as 
well  the  historical  as  the  poetical  parts,  the  sentiments, 
sensations,  and  affections,  the  bodily  faculties,  qualities, 
and  members,  of  men,  and  even  of  brute  animals,  are 
attributed  to  God,  and  that  with  the  utmost  liberty  and 
latitude  of  application.  The  foundation  of  this  is  ob- 
vious ;  it  arises  from  necessity  ;  we  have  no  idea  of 
the  natural  attributes  of  God,  of  his  pure  essence,  of 
his  manner  of  existence,  of  his  manner  of  acting  ;  when 
therefore  we  would  treat  on  these  subjects,  we  find  our- 
selves forced  to  express  tliem  by  sensible  images.  But 
necessity  leads  to  beauty  ;  this  is  true  of  metaphor  in 
general,  and  in  particular  of  this  kind  of  metaphor, 
which  is  used  with  great  elegance  and  sublimity  in  the 
sacred  poetry ;  and  what  is  very  remarkable,  in  the 
grossest  instances  of  the  application  of  it,  it  is  generally 
the  most  striking  and  the  most  sublime.  The  reason 
seems  to  be  this  :  when  the  images  are  taken  from  the 
superior  faculties  of  the  human  nature,  from  the  purer 
and  more  generous  affections,  and  applied  to  God,  we 
are  apt  to  acquiesce  in  the  notion  ;  we  overlook  the 
metaphor,  and  take  it  as  a  proper  attribute  ;  but  w-hen 
the  idea  is  gross  and  oflensive,  as  in  this  passage  of 
Isaiah,  where  the  impatience  of  anger  and  the  pleasure 
of  revenge  is  attributed  to  God,  we  are  immediately 
shocked  at  the  application  ;  the  impropriety  strikes  us 
at  once ;  and  the  rnind,  casting  about  for  something  in 


Promises  of 


CHAP.  1. 


ristoralion. 


^n'^'"'^-  2?"-  the   T.oRD  of  hosts,  the   mightv 

B.  C.  cir.  1 60.  T         1 

Anno  oiymp.     one   01   Isracl,  Ah,  ^  I  will  ease 

Quintal  1.  f.         .  ,  .  . 

Ante  Urbcm     mc    01    mine     adversanes,    and 
Conditam  7.     avenge  mc  of  mine  enemies  : 


25  And  I  will  turn  my  hand  upon  thee,  and 
'  purely  °  purge  away  thy  dross,  and  take  away 
all  thy  tin  : 

26  And  I  will  restore  thy  judges  ''  as  at  the 
first,  and  thy  counsellors  as  at  the  beginning  : 
afterward   "  thou    shall    be    called.   The   city 


y  Dcut.  xxviii.  63  ;  Ezek.  v.  13. '  Hcb.  according  topureness, 

«  Jer.  vi.  29  ;  ix.  7  ;  Mai.  iii.  3. •>  Jer.  xxxiii.  7. '  Zech. 

viii.  3. 


the  Divine  nature  analogous  to  the  image,  lays  hold  on 
some  great,  obscure,  vague  idea,  which  she  endeavours 
to  comprehend,  and  is  lost  in  immensity  and  astonish- 
ment. See  De  Sacr.  Poesi.  Hebr.  Prael.  xvi.  sub.  Jin., 
where  this  matter  is  treated  and  illustrated  by  examples. 

Verse  25.  /  will  turn  my  hand  upon  thee]  So  the 
common  version  ;  and  this  seems  to  be  a  metaphor 
taken  from  the  custom  of  those  who,  when  the  metal 
is  melted,  strike  off  the  scoria;  with  their  hand  pre- 
viously to  its  being  poured  out  into  the  mould.  I  have 
seen  this  done  with  the  naked  hand,  and  no  injury 
whatever  sustained. 

Purge  away  thy  dross — "  In  the  furnace"]  The 
text  has  133  cabbor,  which  some  render  "  as  with  soap  ;" 
as  if  it  were  the  same  with  n'133  keborith  ;  so  Kimchi; 
but  soap  can  have  nothing  to  do  with  the  purifying  of 
metals.  Others,  "  according  to  purity,"  or  "  purely," 
as  our  version.  Le  Clerc  conjectured  that  the  true 
reading  is  1133  kechur,  "  as  in  the  furnace  ;"  see  Ezek. 
xxii.  18,  20.  Dr.  Durell  proposes  only  a  transposi- 
tion of  letters  133  to  the  same  sense  ;  and  so  likewise 
Archbishop  Seeker.  That  this  is  the  true  reading  is 
highly  probable. 

Verse  2G.  I  ivtll  restore]  "This,"  says  Kimchi, 
"  shall  be  in  the  days  of  the  Messiah,  in  which  all  the 
wicked  shall  cease,  and  the  remnant  of  Israel  shall 
neither  do  iniquity,  nor  speak  lies."  What  a  change 
must  this  be  among  Jeus  ! 

Afterward — "  Ami  after  this"]  The  Sepluaginl, 
Synac,  Chaldee,  and  eighteen  MSS.,  and  one  of  my 
own,  very  ancient,  add  the  conjunction  1  vau,  and. 

Verse  27.  With  judgment — "  In  judgment"]  By 
the  exercise  of  God's  strict  justice  in  destroying  the 
obdurate,  (see  ver.  28,)  and  delivering  the  penitent  in 
righteousness  ;  by  the  truth  and  faithfulness  of  God  in 
performing  his  promises." 

Verse  29.  For  they  shall  be  ashamed  of  the  oaks — 
"  For  ye  shall  be  ashamed  of  the  ilexes"]  Sacred 
groves  were  a  very  ancient  and  favourite  appendage 
of  idolatry.  They  were  furnished  with  the  temple  of 
the  god  to  whom  they  were  dedicated,  with  altars, 
images,  and  every  thing  necessary  for  performing  the 
various  rites  of  worship  offered  there ;  and  were  the 
scenes  of  many  impure  ceremonies,  and  of  much  abomi- 
nable superstition.  They  made  a  principal  part  of  the 
religion  of  the  oid  inhabitants  of  Canaan  ;  and  the  Is- 
raelites were  commanded  to  destroy  their  groves,  among 
other  monuments  of  their  false  worship.     The  Israel- 1 


of     righteousness,    the    faithful  ■*•  ";  <='.'"•  32«. 

°  B.  C.  cir.  760. 

City.  Anno  Oljrmp. 

27  Zion  shall  be  redeemed  Ant'e"u?bJni 
with  judgments,  and  '^her  con-  ^°"''"°'"  ''■ 
verts  with  righteousness. 

28  And  the  °  destruction  ^  of  the  transgress 
ors  and  of  the  sinners  shall  be  together,  and 
they   that   forsake    the    Lord   shall    be    con- 
sumed. 

29  For  they  shall  be  ashamed  of  «  the  oaks 

■i  Or,  they  that  return  of  tier. «  Job  xxxi.  3  ;  Psa.  i.  6  ;  v.  6. 

Ix-iiii.   27;    xcii.   9;    cir.   35. '  Heb.   breaking. f  Chap. 

Ivii.  5. 


ites  themselves  became  afterwards  very  much  addicted 
to  this  species  of  idolatry. 
"When  I  had  brought  them  into  the  land. 
Which  I  swore  that  1  would  give  unto  them  ; 
Then  they  saw  every  high  hill  and  every  thick  tree  ; 
And  tliere  they  slew  their  victims  ; 
And  there  they  presented  the  provocation  of  their 

offerings  ; 
And  there  they  placed  their  sweet  savour  ; 
And  there  they  poured  out  their  libations." 

Ezek.  XX.  28. 

"  On  the  tops  of  the  mountains  they  sacrifice  ; 
And  on  the  hills  they  burn  incense  ; 
Under  the  oak  and  the  poplar  ; 
And  the  ilex,  because  her  shade  is  pleasant." 

Hos.  iv.  13. 

Of  what  particular  kinds  the  trees  here  mentioned 
are,  cannot  be  determined  with  certainty.  In  regard 
to  Tnii  ellah,  in  this  place  of  Isaiah,  as  well  as  in 
Hosea,  Celsius  (Hierobot.)  understands  it  of  the  tere- 
binth, because  the  most  ancient  interpreters  render  it 
so  ;  in  the  first  place  the  Septuagint.  He  quotes  eight 
places  ;  but  in  three  of  these  eight  places  the  copies 
vary,  some  having  iSpuf,  the  oak,  instead  of  Tepei3tv8o{, 
the  terebinth  or  turpentine  tree.  And  he  should  have 
told  us,  that  these  same  seventy  render  it  in  sixteen 
other  places  by  6pvc,  the  oak ;  so  that  their  authority 
is  really  against  him  ;  and  the  Septuagint,  "  slant  pro 
quercu,"  contrary  to  what  he  says  at  first  setting  out. 
Add  to  this  that  Symmachus,  Theodotion,  and  Aquila, 
generally  render  it  by  cSpi'r,  the  oak;  the  latter  only 
once  rendering  it  by  repejiivdo;,  the  terebinth.  His 
other  arguments  seem  to  me  not  very  conclusive  ;  he 
says,  that  all  the  qualities  of  nSx  ellah  agree  to  the 
terebinth,  that  it  grows  in  mountainous  countries,  that 
it  is  a  strong  tree,  long-lived,  large  and  high,  and  de- 
ciduous. All  these  qualities  agree  just  as  well  to  the 
oak,  against  which  he  contends  ;  and  he  actually  attri- 
butes them  to  the  oak  in  the  very  next  section.  But 
I  think  neither  the  oak  nor  the  terebinth  will  do  in  this 
place  of  Isaiah,  from  the  last  circumstance  which  he 
mentions,  their  being  deciduous,  where  the  prophet's 
design  seems  to  me  to  require  an  evergreen,  otherwise 
the  casting  of  its  leaves  would  be  nothing  out  of  the 
common  established  course  of  nature,  and  no  proper 
image  of  extreme  distress  and  total  desolation,  parallel 
to  that  of  a  garden  without  water,  that  is,  wholly  burnt 
27 


Threatemngs  denounced 


ISAIAH. 


against  the  impenitent 


which   ye    have    desired,  '^  and 
ye  shall  be  confounded  for  the 
gardens  that  ye  have  chosen. 
SOForyeshallbeasanoakwhose 
leaf  fadeth,  and  as  a  garden  that  hath  no  water. 

'Chap.  Ixr.  3  ;  Ixvi.  17. '  Ezek.  xxxii.  21.  


A.  M.  cir.  3244. 

B.  C.  cir.  760. 

Anno  Olymp. 

Quintas   I. 

Ante  Urbem 

Conditam  7. 


up  and  destroyed.  An  ancient,  who  was  an  inhabitant 
and  a  native  of  this  country,  understands  it  in  like  man- 
ner of  a  tree  blasted  with  uncommon  and  immoderate 
heat ;  velut  arhores,  cum  frondes  etstu  tonrente  decus- 
serunt.  Ephrem  Syr.  in  \oc.,eiit.  Assema.m.  Com- 
pare Psa.  i.  4  ;  Jer.  xvii.  8.  Upon  the  whole  I  have 
chosen  to  make  it  the  ilex,  which  word  Vossius,  Ety- 
molog.,  derives  from  the  Hebrew  n'7N  ellah,  that 
whether  the  word  itself  be  rightly  rendered  or  not,  I 
might  at  least  preserve  the  propriety  of  the  poetic 
image. — L. 

By  the  ilex  the  learned  prelate  means  the  holly, 
which,  though  it  generally  appears  as  a  sort  of  shrub, 
grows,  in  a  good  soil,  where  it  is  unmolested,  to  a  con- 
siderable height.  I  have  one  in  my  own  garden,  rising 
three  stems  from  the  root,  and  between  ticenty  and 
thirty  feet  in  height.      It  is  an  evergreen. 

Verse  29.  For  they  shall  be  ashamed — "  For  ye  shall 
be  ashamed"]  IB'IDn  teboshu,  in  the  second  person, 
Vulgate,  Chaldee,  three  MSS.,  one  of  my  own,  ancient, 
and  one  edition  ;  and  in  agreement  with  the  rest  of  the 
sentence. 

Verse  30.  Whose  leaf — "  Whose  leaves"]  Twenty- 
six  of  Komicott^s,  twenly-four  of  De  Rossi's,  one  an- 
cient, of  my  own,  and  seven  editions,  read  D^'?;?  aleyha, 
in  its  full  and  regular  form.  This  is  worth  remarking, 
as  it  accounts  for  a  great  number  of  anomalies  of  the 
like  kind,  which  want  only  the  same  authority  to  rec- 
tify them. 

As  a  garden  that  hath  no  ivatei — "A  garden  wherein 
is  no  water."]  In  the  hotter  parts  of  the  Eastern  coun- 
tries, a  constant  supply  of  water  is  so  absolutely  ne- 
ces.sary  for  the  cultivation  and  even  for  the  preserva- 
tion and  existence  of  a  garden,  that  should  it  want 
water  but  for  a  few  days,  every  thing  in  it  would  be 
burnt  up  with  the  heat,  and  totally  destroyed.  There 
is  therefore  no  garden  whatever  in  those  countries  but 
what  has  such  a  certain  supply,  either  from  some  neigh- 
bouring river,  or  from  a  reservoir  of  water  collected 
from  springs,  or  filled  with  rain  water  in  the  proper 
season,  in  sufficient  quantity  to  afford  ample  provision 
for  the  rest  of  the  year. 

Moses,  having  described  the  habitation  of  man  newly 
created  as  a  garden  planted  with  every  tree  pleasant 
to  the  sight  and  good  for  food,  adds,  as  a  circumstance 
necessary  to  complete  the  idea  of  a  garden,  that  it  was 
well  supplied  with  water,  "And  a  riverwent  out  of  Eden 
to  water  the  garden  ;"  Gen.  ii.  10  :  see  also  xiii.  10. 

That  the  reader  may  have  a  clear  notion  of  this 
matter,  it  will  be  necessary  to  give  some  account  of 
the  management  of  their  gardens  in  this  respect. 

"  Damascus,"  says  Maundrell,  p.  122,  "  is  encom- 
passed with  gardens,  extending  no  less,  according  to 
common  estimation,  than  thirty  miles  round ;  which 
makes  it  look  like  a  city  in  a  vast  wood.  The  gardens 
are  thick  set  with  fruit  trees  of  all  kinds,  kept  fresh 
28 


3 1  '  And  the  strong  shall  be 
^  as  tow,  ^  and  the  maker  of  it  as 
a  spark,  and  they  shall  both  burn 
together,  and  none  shall  quench 
them. 


A.  M.  cir.  3244. 
B.  C.  cir.  760. 
Anno  Olymp. 
Quintae   1. 
Ante   Urbem 
Conditam  7. 


^  Chap,  xliii.  17. ^  Or,  and  his  work. 


and  verdant  by  the  waters  of  the  Barrady,  (the  Chry- 
sorrhoas  of  the  ancients,)  which  supply  both  the  gar- 
dens and  city  in  great  abundance.  This  river,  as  soon 
as  it  issues  out  from  between  the  cleft  of  the  mountain 
before  mentioned  into  the  plain,  is  immediately  divided 
into  three  streams  ;  of  which  the  middlemost  and  big- 
gest runs  directly  to  Damascus,  and  is  distributed  to  all 
the  cisterns  and  fountains  of  the  city.  The  other  two 
(which  I  take  to  be  the  work  of  art)  are  drawn  round, 
one  to  the  right  hand,  and  the  other  to  the  left,  on  the 
borders  of  the  gardens,  into  which  they  are  let  as  they 
pass,  by  little  currents,  and  so  dispersed  all  over  the 
vast  wood,  insomuch  that  there  is  not  a  garden  but  has 
a  fine  quick  stream  running  tlirough  it.  The  Barrady 
is  almost  wholly  drunk  up  by  the  city  and  gardens. 
What  small  part  of  it  escapes  is  united,  as  I  was  in- 
formed, in  one  channel  again  on  the  southeast  side  of 
the  city ;  and,  after  about  three  or  four  hours'  course, 
finally  loses  itself  in  a  bog  there,  without  ever  arriving 
at  the  sea."  This  was  likewise  the  case  in  former 
times,  as  Straho,  lib.  xvi.,  Pliny,  lib.  v.  18,  testify; 
who  say,  "  that  this  river  was  expended  in  canals,  and 
drunk  up  by  watering  the  place." 

"  The  best  sight,"  says  the  same  Maundrell,  p.  39, 
"  that  the  palace  of  the  emir  of  Beroot,  anciently  Be- 
rytus,  affords,  and  the  worthiest  to  be  remembered,  is 
the  orange  garden.  It  contains  a  large  quadrangular 
plat  of  ground,  divided  into  sixteen  lesser  squares,  four 
in  a  row,  with  walks  between  them.  The  walks  are 
shaded  with  orange  trees  of  a  large  spreading  size. 
Every  one  of  these  sixteen  lesser  squares  in  the  gar- 
den was  bordered  with  stone  ;  and  in  the  stone  work 
were  troughs,  very  artificially  contrived,  for  conveying 
the  water  all  over  the  garden  ;  there  being  little  outlets 
cut  at  every  tree  for  the  stream  as  it  passed  by  to  flow 
out  and  water  it."  The  royal  gardens  at  Ispahan  are 
watered  just  in  the  same  manner,  according  to  Kemp- 
fer's  description,  Amcen.  Exot.,  p.  193. 

This  gives  us  a  clear  idea  of  the  D''"D  'jSa  palgey 
mayim,  mentioned  in  the  first  Psalm,  and  other  places 
of  Scripture,  "  the  divisions  of  waters,"  the  waters 
distributed  in  artificial  canals  ;  for  so  the  phrase  pro- 
perly signifies.  The  prophet  Jeremiah,  chap.  xvii.  8, 
has  imitated,  and  elegantly  amplified,  the  passage  of 
the  psalmist  above  referred  to  : — 

"  He  shall  be  like  a  tree  planted  by  the  water  side. 
And  which  sendeth  forth  her  roots  to  the  aqueduct. 
She  shall  not  fear,  when  the  heat  cometh ; 
But  her  leaf  shall  be  green  ; 

And  in  the  year  of  drought  she  shall  not  be  anxious. 
Neither  shall  she  cease  from  bearing  fruit." 

From  this  image  the  son  of  Sirach,  Ecclus.  xxiv. 
30,  31,  has  most  beautifully  illustrated  the  influence 
and  the  increase  of  religious  wisdom  in  a  well  prepared 
heart. 


A  ptophect/ of  the  CHAP.   II. 

"  I  also  come  forth  as  a  canal  from  a  river, 
And  as  a  conduit  flowing  into  a  paradise. 
I  said,  I  will  water  my  garden, 
And  I  will  abundantly  moisten  my  border : 
And,  lo !  my  canal  became  a  river, 
And  my  river  became  a  sea." 
This  gives  us  the  true  meaning  of  the  following  ele- 
gant proverb,  Prov.  xxi.  1  : — 
"  The  heart  of  the  king  is  like  the  canals  of  waters 

in  the  hand  of  Jehovah  ; 
Whithersoever  it  pleaseth  him,  he  inclineth  it." 
The  direction  of  it  is  in  the  hand  of  Jehov.ih,  as  the 
distribution  of  the  water  of  the  reservoir  through  the 
garden  by  diflcrent  canals  is  at  the  w  ill  of  the  gardener. 
"Et,  cum  exustus  ager  morientibus  sestuat  herbis, 
Ecce  supercilio  clivosi  tramitis  undam 
Elicit :  ilia  cadens  raucum  per  levia  murmur 
Saxa  ciet,  scatebrisque  arentia  temperat  arva." 
Virg.,  Georg.  i.  107. 
"Then,  when  the  fiery  suns  too  fiercely  play, 
And  shrivelled  herbs  on  withering  stems  decay. 
The  wary  ploughman  on  the  mountain's  brow 
Undams  his  watery  stores ;  huge  torrents  flow  ; 
And,  rattling  down  the  rocks,  large  moisture  yield. 
Tempering  the  thirsty  fever  of  the  field."    Dbvden. 
Solomon,  Eccles.  ii.  5,  6,  mentions  his  own  works 
of  this  kind  : — 

"I  made  me  gardens,  and  paradises  ; 
And  I  planted  in  them  all  kinds  of  fruit  trees. 
I  made  me  pools  of  water, 

To  water  with  them  the  grove  flourishing  with  trees." 
Maundrell,  p.  88,  has  given  a  description  of  the  re- 
mains, as  they  are  said  to  be,  of  these  very  pools  made 
by  Solomon,  for  the  reception  and  preservation  of  the 
waters  of  a  spring,  rising  at  a  little  distance  from  them  ; 
which  will  give  us  a  perfect  notion  of  the  contrivance 
and  design  of  such  reservoirs.  "  As  for  the  pools,  they 
are  three  in  number,  lying  in  a  row  above  each  other  ; 


MesstalCs  kingdom. 


being  so  disposed  that  the  waters  of  the  uppermost 
may  descend  into  the  second,  and  those  of  the  second 
into  the  third.  Their  figure  is  quadrangular,  the  breadth 
is  the  same  in  all,  amounting  to  about  ninety  paces.  In 
their  length  there  is  some  difference  between  them  ; 
the  first  being  about  one  hundred  and  sixty  paces  long, 
the  second,  two  hundred,  and  the  third,  tiuo  hundred 
and  ticenly.  They  are  all  lined  with  wall  EUid  plas- 
tered ;  and  contain  a  great  depth  of  water." 

The  immense  works  which  were  made  by  the  an- 
cient kings  of  Egypt  for  recovering  the  waters  of  the 
Nile,  when  it  overflowed,  for  such  uses,  are  well  known. 
But  there  never  was  a  more  stupendous  work  of  this 
kind  than  the  reservoir  of  Saba,  or  Merab,  in  Arabia 
Felix.  According  to  the  tradition  of  the  country,  it 
was  the  work  of  Balkis,  that  queen  of  Sheba  who 
visited  Solomon.  It  was  a  vast  lake  formed  by  the  col- 
lection of  the  waters  of  a  torrent  in  a  valley,  where, 
at  a  narrow  pass  between  two  mountains,  a  very  high 
mole  or  dam  was  built.  The  water  of  the  lake  so 
formed  had  near  twenty  fathoms  depth  ;  and  there  were 
three  sluices  at  different  heights,  by  which,  at  whatever 
height  the  lake  stood,  the  plain  below  might  be  watered. 
By  conduits  and  canals  from  these  sluices  the  water 
was  constantly  distributed  in  due  proportion  to  the  seve- 
ral lands  ;  so  that  the  whole  country  for  many  miles 
became  a  perfect  paradise.  The  city  of  Saba,  or  Me- 
rab, was  situated  immediately  below  the  great  dam  ;  a 
great  flood  came,  and  raised  the  lake  above  its  usual 
height ;  the  dam  gave  way  in  the  middle  of  the  night ; 
the  waters  burst  forth  at  once,  and  overwhelmed  the 
whole  city,  with  the  neighbouring  towns  and  people. 
The  remains  of  eight  tribes  were  forced  to  abandon 
their  dwellings,  and  the  beautiful  valley  became  a  mo- 
rass and  a  desert.  This  fatal  catastrophe  happened 
long  before  the  time  of  Mohammed,  who  mentions  it 
in  the  Koran,  chap,  xxxiv.  ver.  15.  See  also  Sale, 
Prelim,  s.  i.  p.  10, and  Mwhaelis,Q,\iBsi.  aux  Voyag.  Dan. 
No.  94.      Niebuhr,  Descrip.  de  I'Arabie.  p.  240. — L. 


CHAPTER  I]. 

Prophecy  concerning  the  kingdom  of  the  Messiah,  and  the  conversion  of  the  Gentile  world,  1-5.  Great 
wickedness  and  idolatry  of  the  unbelieving  Jews,  6-9.  Terrible  consternation  that  will  seize  the  wicked, 
who  shall  in  vain  seek  for  rocks  and  mountains  to  hide  them  from  the  face  of  God  in  the  day  of  his  judg- 
ments, 10—17.  Total  destruction  of  idolatry  in  consequence  of  the  establishment  of  Messiah's  kingdom, 
18—21.      An  exhortation  to  put  no  confidence  in  man,  22. 


A.  M.  cir.  3244. 
B.  C.  cir.  760. 
Anno  Olymp. 

QuintjE  I. 
Ajile  IJrbem 
Conditam  7. 


T^HE  word  that  Isaiah  the  son 
of    Amoz    saw    concerning 
Judah  and  Jerusalem. 
2    And  "  it  shall  come  to  pass 


»Mic.  iv.  1,  &c.- 


'  Gen.  xlix.  1  ;  Jer.  zxiii.  30. 


The  prophecy  contained  in  the  second,  third,  and 
fourth  chapters,  makes  one  continued  discourse.  The 
first  five  verses  of  chap.  ii.  foretell  the  kingdom  of 
Messiah,  the  conversion  of  the  Gentiles,  and  their  ad- 
mission into  it.  From  the  sixth  verse  to  the  end  of 
the  second  chapter  is  foretold  the  punishment  of  the 


A.  M.  cir.  3211. 
B.  C.  cir.  760. 
Anno  01}'mp. 

QuinljE  I. 
Ante  Urbem 
Conditam  7. 


''  in  the  last  days  ■=  that  the  moun- 
tain of  the  Lord's  house  shall 
''  be  established  in  the  top  of  the 
mountains,  and  shall  be   exalted 

*  Psa.  Ixviii.  15,  16. ^  Or,  prepared. 

unbelieving  Jews  for  their  idolatrous  practices,  their 
confidence  in  their  own  strength,  and  distrust  of  God's 
protection ;  and  moreover  the  destruction  of  idolatry, 
in  consequence  of  the  establishment  of  Messiah's 
kingdom.  The  whole  of  the  third  chapter,  with  the 
first  verse  of  the  fourth,  is  a  prophecy  of  the  calami- 
3» 


A.  prophecy  oj  the 


ISAIAH. 


Messiah's  kingdom 


I.  M.  cir.  3244. 
B.  C.  cir.  760. 
Anno   Olymp. 

Quintse  I. 
Ante  Urbera 
Conditam  7. 


above  the  hills  ;  "  and  all  nations 
shall  flow  unto  it. 

3   And  many  people  shall    go 
and  say, '  Come  ye  and  let  us  go 


e  Psa.  Ixxii.  8;  chap,  xxvii.  13. 


ties  of  the  Babylonian  invasion  and  captivity  ;  with  a 
particular  amplification  of  the  distress  of  the  proud 
and  luxurious  daughters  of  Sion ;  chap.  iv.  2-6  pro- 
mises to  the  remnant,  which  shall  have  escaped  this 
severe  purgation,  a  future  restoration  to  the  favour  and 
protection  of  God. 

This  prophecy  was  probably  delivered  in  the  time 
of  Jotham,  or  perhaps  in  that  of  Uzziah,  as  Isaiah  is 
said  to  have  prophesied  in  his  reign ;  to  which  time 
not  any  of  his  prophecies  is  so  applicable  as  that  of 
these  chapters.  The  seventh  verse  of  the  second, 
and  the  latter  part  of  the  third  chapter,  plainly  point 
out  times  in  which  riches  abounded,  and  luxury  and 
delicacy  prevailed.  Plenty  of  silver  and  gold  could 
anly  arise  from  their  commerce  ;  particularly  from 
that  part  of  it  which  was  carried  on  by  the  Red  Sea. 
This  circumstance  seems  to  confine  the  prophecy 
within  the  limits  above  mentioned,  while  the  port  of 
Elath  was  in  their  hands  :  it  was  lost  under  Ahaz,  and 
never  recovered. 

NOTES  ON  CHAP.  II. 
Verse  2.  In  the  last  days — "  In  the  latter  days"] 
"  Wherever  the  latter  times  are  mentioned  in  Scrip- 
ture, the  days  of  the  Messiah  are  always  meant,"  says 
Kimchi  on  this  place  :  and,  in  regard  to  this  place, 
nothing  can  be  more  clear  and  certain.  And  the 
mountain  of  the  Lord^s  house,  says  the  same  author, 
is  Mount  Moriah,  on  which  the  temple  was  built. 
The  prophet  Micah,  chap.  iv.  1—4,  has  repeated  this 
prophecy  of  the  establishment  of  the  kingdom  of  Christ, 
and  of  its  progress  to  universality  and  perfection,  in 
the  same  words,  with  little  and  hardly  any  material 
variation  :  for  as  he  did  not  begin  to  prophesy  till  Jo- 
tham's  time,  and  this  seems  to  be  one  of  the  first  of 
Isaiah's  prophecies,  I  suppose  Micah  to  have  taken  it 
from  hence.  The  variations,  as  I  said,  are  of  no 
great  importance.  Ver.  2.  Nin  hu,  after  Niv:!  venissa, 
a  word  of  some  emphasis,  may  be  supplied  from  Mi- 
cah, if  dropped  in  Isaiah.  An  ancient  MS.  has  it 
here  in  the  margin.  It  has  in  like  manner  been  lost 
in  chap.  liii.  4,  (see  note  on  the  place,)  and  in  Psa. 
xxii.  29,  where  it  is  supplied  by  the  S>/i-iac  and  Sep- 
tuagint.  Instead  of  D'Un  hj  col  haggoi/im,  all  the 
nations,  Micah  has  only  D'O;?  ammim,  peoples  ;  where 
the  Syriac  has  D''Di'  73  col  ammim,  all  peoples,  as 
probably  it  ought  to  be.  Ver.  3.  For  the  second  '?« 
el,  read  '7N1  veel,  seventeen  MSS.,  one  of  my  own, 
ancient,  two  editions,  the  Septuagint,  Vulgate,  Syriac, 
Chaldee,  and  so  Micah  iv.  2.  Ver.  4.  Micah  adds 
pm  ^J?  ad  rachok,  afar  off,  which  the  Syriac  also 
reads  in  this  parallel  place  of  Isaiah.  It  is  also  to  be 
observed  that  Micah  has  improved  the  passage  by 
adding  a  verse,  or  sentence,  for  imagery  and  expres- 
sion worthy  even  of  the  elegance  of  Isaiah  : — 
"And  they  shall  sit  every  man  under  his  vine, 
And  under  his  fig  tree,  and  none  shall  affright  them  : 
30 


up  to  the  mountain  of  the  Lord, 
to  the  house  of  the  God  of  Jacob  ; 
and  he  will  teach  us  of  his  ways, 
and  we  will  walk  in  his  paths  : 


A.  M.  cir.  3244. 
B.  C.  cir.  760. 
Anno  Olymp. 

Quintje  I. 
Ante  Urbem 
Conditam  7. 


'  Jer.  xxxi.  6  ;  1.  5  ;  Zech. 


.  21,  23. 


For  the    mouth  of  Jehovah,  God  of  hosts,  hath 
spoken  it." 

The  description  of  well  established  peace,  by  the 
image  of  "  beating  their  swords  into  ploughshares,  and 
their  spears  into  pruning-hooks,"  is  very  poetical.  The 
Roman  poets  have  employed  the  same  image,  Martial, 
xiv.  34.      "Falx  ex  ense." 

"  Pax  me  certa  duels  placidos  curvavit  in  usus : 
Agricolae  nunc  sum  ;  militis  ante  fui. " 

"  Sweet  peace  has  transformed  me.  I  was  once 
the  property  of  the  soldier,  and  am  now  the  property 
of  the  husbandman." 

The  prophet  Joel,  chap.  iii.  10,  hath  reversed  it, 
and  applied  it  to  war  prevailing  over  peace  : — 

"  Beat  your  ploughshares  into  swords. 
And  your  pruning-hooks  into  spears  " 

And  so  likewise  the  Roman  poets : — 

Non  ullus  aratro 

Dignus  honos  :  squalent  abductis  arva  colonis, 
Et  curva;  rigidum  falces  conflantur  in  ensem. 

Virg.,  Georg.  i.  506. 

"  Agriculture  has  now  no  honour  :  the  husbandmen 
being  taken  away  to  the  wars,  the  fields  are  overgrown 
with  weeds,  and  the  crooked  sickles  are  straightened 
into  swords." 

Bella  diu  tenuere  viros  :   erat  aptior  ensis 

Vomere  :  cedebat  taurus  arator  equo. 
Sarcula  cessabant ;  versique  in  pila  ligones  ; 
Factaque  de  rastri  pondere  cassis  erat. 

Ovid,  Fast.  i.  697. 

"  War  has  lasted  long,  and  the  sword  is  preferred 
to  the  plough.  The  bull  has  given  place  to  the  war- 
horse  ;  the  weeding-hooks  to  pikes ;  and  the  harrow- 
pins  have  been  manufactured  into  helmets." 

The  prophet  Ezekiel,  chap.  xvii.  22-24,  has  pre- 
signified  the  same  great  event  with  equal  clearness, 
though  in  a  more  abstruse  form,  in  an  allegory ;  from 
an  image,  suggested  by  the  former  part  of  the  pro- 
phecy, happily  introduced,  and  well  pursued  : — 
"  Thus  saith  the  Lord  Jehovah  : 

I  myself  will  take  from  the  shoot  of  the  lofty  cedar, 

Even  a  tender  scion  from  the  top  of  his  scions  will 
I  pluck  off: 

And  I  myself  will  plant  it  on  a  mountain  high  and 
eminent. 

On  the  lofty  mountain  of  Israel  will  I  plant  it ; 

And  it  shall  exalt  its  branch,  and  bring  forth  fruit ; 

And  it  shall  become  a  majestic  cedar  : 

And  under  it  shall  dwell  all  fowl  of  every  wing ; 

In  the  shadow  of  its  branches  shall  they  dwell  : 

And  all  the  trees  of  the  field  shall  know, 

That  I  Jehovah  have  brought  low  the  high  tree  • 

Have  exalted  the  low  tree ; 


The  peace  and  prosperity  CHAP.   II. 

A  M.  cir.  324-1.    g  fg^.  Q^f  of  Zioii  shall  SO  fortli 

B.  C.  cir.  760.  i        r      i 

Anno  oiymp.     the   l.iw,  and    the   word   of  the 

Quinta*  I.  T  /•  T  1 

Ante  Urbcm      LiORD  Irom  Jerusalem. 

^"'"''"^  ''■  4  And  he  shall  judge  among 
tlic  nations,  and  shall  rebuke  many  people  : 
and  ''  they  shall  beat  their  swords  into  plough- 
shares, and  their  spears  into  '  pruning-hooks  : 
nation  shall  not  lift  up  sword  against  nation, 
''  neither  shall  they  learn  war  any  more. 

sLuke  icxiv.  47. '' Psa.  xlvi.  9 ;    Hos.  ii.  18;  Zech.  ix.  10. 

'Or,  scythes. ^  Psa.  l.tii.  3,  7. '  Kph.  v.  8. "Or,  more 

than  the  east. 


Have  dried  up  the  green  tree  ; 

And  have  made  the  dry  tree  to  flourish  : 

I  Jehovah  have  spoken  it,  and  will  do  it." 

The  word  ^'^\^i^  venalhatti,  in  this  passage,  ver.  22, 
as  the  sentence  now  stands,  appears  incapable  of  being 
reduced  to  any  proper  construction  or  sense.  None 
of  the  ancient  versions  aclcnowledge  it,  except  Thco- 
dotion,  and  the  Vulgate ;  and  all  but  the  latter  vary 
very  much  from  the  present  reading  of  this  cl.insR. 
HouhiganCs  correction  of  the  passage,  by  reading  in- 
stead of  Tinjl  venathalti,  npJVl  veyoneketh,  and  a  ten- 
der scion — which  is  not  very  unlike  it,  perhaps  better 
pjri  veyonek,  with  which  the  adjective  "jl  rack  will 
agree  without  alteration — is  ingenious  and  probable  ; 
and  I  have  adopted  it  in  the  above  translation. — L. 

Verse  3.  To  the  house']  The  conjunction  1  van  is 
added  by  nineteen  of  KennicotCs,  thirteen  of  De 
Rossi's  MSS.,  one  of  my  own,  and  two  editions,  the 
Septuagint,  Si/riac,  Vulgate,  Arabic,  and  some  copies 
of  the  Targum  ;  and  to  the  house.  It  makes  the 
sentence  more  emphatic. 

He  loill  teach  us  of  his  ivays]  Unless  God  grant  a 
revelation  of  his  will,  what  can  we  know  ] 

We  loill  icall:  in  his  paths]  Unless  we  purpose  to 
walk  in  the  light,  of  what  use  can  that  light  be  to  us  ! 

For  out  of  Zion  shall  go  forth  the  laic]  In  the 
house  of  God,  and  in  his  ordinances  only,  can  we  ex- 
pect to  hear  the  pure  doctrines  of  revelation  preached. 

1.  God  alone  can   give  a  revelation  of  his  own  will. 

2.  We  must  use  the  proper  means  in  order  to  know 
this  will.  3.  We  should  know  it  in  order  to  do  it. 
4.  We  should  do  it  in  order  to  profit  by  it.  5.  He 
ivho  will  not  walk  in  the  light  when  God  vouchsafes 
it,  shall  be  shut  up  in  everlasting  darkness.  6.  Every 
man  should  help  his  neighbour  to  attain  that  light,  life, 
and  felicity  :  "  Come  ye,  and  let  us  walk  in  the  light 
of  the  Lord." 

Verse  4.  Neither  shall  they  learn  war  any  more.] 
If  wars  are  necessary,  how  deep  must  tha.t  fall  be  that 
renders  them  so  !  But  what  a  reproach  to  humanity 
is  the  trade  of  war  !  Men  are  regularly  instructed  in 
it,  as  in  any  of  the  necessary  arts. 
"  How  to  dislodge  most  souls  from  their  frail  shrines 

By  bomb,  sword,  ball,  and  bayonet,  is  the  art 

Which  some  call  great  and  glorious  !" 

And  is  this  a  necessary  part  of  a  finished  education 
in  civilized  society  !     0  Earth !  Earth  !  Earth  ! 
Verse  6.    They  be  replenished — "  And  they  multi- 


of  the  kingdom  of  Christ. 

5  O  house  of  Jacob,  come  ye,    ^  *'■  <='.'•  ^z+i- 

'  .'    '      B.  C  cir.  760. 

and  let  us    '  walk  in  the  light  of    Anno  Oiymp. 

,        T  Quints  I. 

the    LiORD.  Ante  Urbem 

6  Therefore  thou  hast  forsaken     ^°°'''^'"°  ^- 
thy  people  the  house  of  Jacob,  because  they  be 
replenished  "^  from  "  the  east,  and  °  are  sooth- 
sayers like  the  Philistines,  ^  and  they  i  please 
themselves  in  the  children  of  strangers. 

7  ^  Their  land  also  is  full  of  silver  and  gold, 

"  Num.  xxiii.  7. "  Deut,  xviii.  14. PPsa.  cvi.  35;  Jer. 

X.  2. "1  Or,  abound   with  the  children,   &c. '  Deut.  xvii. 

16,  17. 

ply"]  Seven  MSS.  and  one  edition,  for  1p'3C'  yas- 
piku,  read  in'SD''  yaspichu,  "  and  have  jomed  them- 
selves to  the  children  of  strangers  ;"  that  is,  in  mar- 
riage or  worship. — Dr.  Jubb.  So  Vulg.,  adhmserunt. 
Compare  chap.  xiv.  1.  But  the  very  learned  profes- 
sor Chevalier  Michaelis  has  explained  the  word  inaD' 
yesupachu.  Job  xxx.  7,  (German  translation,  note  on 
the  place,)  in  another  manner  ;  which  perfectly  well 
agrees  with  that  place,  and  perhaps  will  be  found  to 
give  as  good  a  sense  here.  n"3D  saphiach,  the  noun, 
means  corn  springing  up,  not  from  the  seed  regularly 
sown  on  cultivated  land,  but  in  the  untilled  field,  from 
the  scattered  grains  of  the  former  harvest.  This,  by 
an  easy  metaphor,  is  applied  to  a  spurious  brood  of 
children  irregularly  and  casually  begotten.  The  Sep- 
tuagint seem  to  have  understood  the  verb  here  in  this 
sense,  reading  it  as  the  Vulgate  seems  to  have  done. 
This  justifies  their  version,  which  it  is  hard  to  account 
for  in  any  other  manner  :  Kat  rsKva  noXka  a7i'ko<^v\a 
eytvriSi}  avToic.  Compare  Hos.  v.  7,  and  the  Septua- 
gint there.  But  instead  of  nS'^l  uheyaldey,  "  and  in 
the  children,"  two  of  KennicotC s  and  eight  of  De  Ros- 
sis M.S.S.  have  'iS":)!  uchcyaldey,  "  and  as  the  chil- 
dren." And  they  sin  impudently  as  the  children  of 
strangers.      See  De  Rossi. 

And  are  soothsayers — "  They  are  filled  with  di- 
viners"] Ileb.  "  They  are  filled  from  the  east ;"  or 
"  more  than  the  east."  The  sentence  is  manifestly 
imperfect.  The  Septuagint,  Vulgate,  3.nA  Chaldee, seem 
to  have  read  mpDD  kemikkedem  ;  and  the  latter,  with 
another  word  before  it,  signifying  idols  ;  "  they  are 
filled  with  idols  as  from  of  old."  Houhigant,  for  Dlpa 
mikkedem,  reads  □Dp'3  mikkesem,  as  Brentius  had  pro- 
posed long  ago.  I  rather  think  that  both  words  toge- 
ther give  us  the  true  reading  :  Dlp^  mikkedem,  D^prj 
mikkesem,  "  with  divination  from  the  east ;"  and  that 
the  first  word  has  been  by  mistake  omitted,  from  its 
similitude  to  the  second. 

Verse  7.  Their  land  is  also  full  of  horses — "  And 
his  land  is  filled  with  horses"]  This  was  in  direct 
contradiction  to  God's  command  in  the  law  :  "  But  he 
(the  king)  shall  not  multiply  horses  to  himself;  nor 
cause  the  people  to  return  to  Egypt,  to  the  end  that 
he  should  multiply  horses  ;  neither  shall  he  greatly 
multiply  to  himself  silver  and  gold,"  Deut.  xvii.  16,  17. 
Uzziah  seems  to  have  followed  the  example  of  Solo- 
mon, see  1  Kings  x.  26-29,  who  first  transgressed  in 
these  particulars  ;  he  recovered  the  port  of  Elath  on 
the  Red  .Sea,  and  with  it  that  commerce  which  in 
31 


The  juogments  of  the 


ISATAH. 


Lord  upon  the  wicked. 


A.  M.  cir.  3244.    neither  is  there  any  end  of  their 

B.  C.  cir.  760.  ^        ^ 

Anno  oiymp.  treasures  ;  their  land  is  also  fuU 
Ante  Urbern  of  horses,  neither  is  there  any 
*^°"'^''^°'^-      end  of  their  chariots  : 

8  "  Their  land  also  is  full  of  idols  ;  they 
worship  the  work  of  their  own  hands,  that 
which  their  own  fingers  have  made  : 

9  And  the  mean  man  boweth  down,  and  the 
great  man  humbleth  himself :  therefore  for- 
give them  not. 

10  'Enter  into  the  rock,  and  hide  thee  in 
the  dust,  for  fear  of  the  Lord,  and  for  the 
glory  of  his  majesty. 

1 1  The  "  lofty  looks  of  man  shall  be  humbled, 
and  the  haughtiness  of  men  shall  be   bowed 


•  Jer.  ii.  28. '  Ver.l9,  21  ;  Rev.yi.  15. »  Ver.  17  ;  chap. 

V.  15,  16;  xiii.  11. 'Chap.  iv.  1;  xi.  10,  11;  xii.  1,  4;  xxiv. 

21 ;  XXV.  9  ;  xxvi.  1 ;  xxvii.  1,  2, 12,  13  ;  xxviii.  5  ;  xxix.  18  ;  xxx. 
23;  lii.  6;  Jer.  xxx.  7,  8;  Ezek.  xxxviii.l4,  19;  xxxix.  11,  22; 

Solomon's  days  had  "  made  silver  and  gold  as  plenteous 
at  Jerusalem  as  stones,"  2  Chron.  i.  15.  He  had  an 
army  of  307,500  men,  in  which,  as  we  may  infer  from 
the  testimony  of  Isaiah,  the  chariots  and  horse  made  a 
considerable  part.  "  The  law  above  mentioned  was 
to  be  a  standing  trial  of  prince  and  people,  whether 
they  had  trust  and  confidence  in  God  their  deliverer." 
See  Bp.  Sherlock^s  Discourses  on  Prophecy,  Dissert. 
iv.,  where  he  has  excellently  explained  the  reason  and 
effect  of  the  law,  and  the  influence  which  the  observ- 
ance or  neglect  of  it  had  on  the  affairs  of  the  Israelites. 

Verse  8.  Their  land  also  is  full  of  idols — "  And  his 
land  is  filled  with  idols"]  Uzziah  and  Jotham  are 
both  said,  2  Kings  xv.  3,  4,  34,  35,  "  to  have  done 
that  which  was  right  in  the  sight  of  the  Lord  ;"  that 
is,  to  have  adhered  to  and  maintained  the  legal  wor- 
ship of  God,  in  opposition  to  idolatry  and  all  irregular 
worship  ;  for  to  this  sense  the  meaning  of  that  phrase 
is  commonly  to  be  restrained ;  "  save  that  the  high 
places  were  not  removed  where  the  people  still  sacri- 
ficed and  burned  incense."  There  was  hardly  any 
time  when  they  were  quite  free  from  this  irregular  and 
•unlawful  practice,  which  they  seem  to  have  looked 
upon  as  very  consistent  with  the  true  worship  of  God  ; 
and  which  seems  in  some  measure  to  have  been  tole- 
rated, while  the  tabernacle  was  removed  from  place  to 
place,  and  before  the  temple  was  built.  Even  after 
the  conversion  of  Manasseh,  when  he  had  removed 
the  strange  gods,  and  commanded  Judah  to  serve  Je- 
hovah the  God  of  Israel,  it  is  added,  "  Nevertheless 
the  people  did  sacrifice  still  on  the  high  places,  yet 
unto  Jehovah  their  God  only,"  2  Chron.  xxxiii.  17. 
The  worshipping  on  the  high  places  therefore  does  not 
necessarily  imply  idolatry ;  and  from  what  is  said  of 
these  two  kings,  Uzziah  and  Jotham,  we  may  presume 
that  the  public  exercise  of  idolatrous  worship  was  not 
permitted  in  their  time.  The  idols  therefore  here 
spoken  of  must  have  been  such  as  were  designed  for 
a  private  and  secret  use.  Such  probably  were  the 
teraphim  so  often  mentioned  in  Scripture  ;  a  kind  of 
household  gods,  of  human  form,  as  it  should  seem,  (see 
32 


down,  and  the  Lord  alone  shall  ^i^i,""-^^- 

D.  Ky.  Cir.  760. 

be  exalted  "  in  that  day.  Anno  oiymp. 

12  For  the   day  of  the   Lord     Ante  Urbem 

of  hosts  shall  be  upon  every  one      Conditam  7. 


that  is  proud  and  lofty,  and  upon  every  one 
that  is  lifted  up  ;   and  he  shall  be  brought  low. 

1 3  And  upon  all  "  the  cedars  of  Lebanon, 
that  are  high  and  lifted  up,  and  upon  all  the 
oaks  of  Bashan, 

14  And  ^  upon  all  the  high  mountains,  and 
upon  all  the  hills  that  are  lifted  up, 

15  And  upon  every  high  tower,  and  upon 
every  fenced  wall, 

1 6  J'  And  upon  all  the  ships  of  Tarshish, 
and  upon  all  ^  pleasant  pictures. 


Hns 

ii.  16,18,21 

;  Joel 

iii. 

18 

;  Amos  ix.  1 1 

;  Obad 

8  ;  Mic.  iv 

6;  V. 

10;vii.  11, 

12  ;  Zeph. 

Ul. 

11 

16;  Zech. 

ix.  16.- 

"  Chap 

xiv.8 

;  xxxvii.  24 

Ezek 

xxx.  1 

3; 

Zech.  XI.  1 

2. '  Chap,  xxx 

25.— 

— y  1  Kings 

X.  22.- 

— 

^Heb 

pictures  of  desire. 

1  Sam.  xix.  13,  and  compare  Gen.  xxxi.  34,)  of  differ- 
ent magnitude,  used  for  idolatrous  and  superstitious 
purposes,  particularly  for  divination,  and  as  oracles, 
which  they  consulted  for  direction  in  their  affairs. 

Verse  9.  Boweth  dovjn — "  Shall  he  bowed  down"] 
This  has  reference  to  the  preceding  verse.  They 
bowed  themselves  down  to  their  idols,  therefore  shall 
they  be  bowed  down  and  brought  low  under  the  aveng- 
ing hand  of  God. 

Therefore  forgive  them,  not.']  "  And  thou  wilt  not 
forgive  them." — L. 

Verse  10.  "When  he  ariseth  to  strike  the  earth 
with  terror."]  On  the  authority  of  the  Septuagint, 
confirmed  by  the  Arabic  and  an  ancient  MS.,  1  have 
added  here  to  the  text  a  line,  which  in  the  19th  and 
21st  verses  is  repeated  together  with  the  preceding 
line,  and  has,  I  think,  evidently  been  omitted  by  mis- 
take in  this  place.  The  MS.  here  varies  only  in  one 
letter  from  the  reading  of  the  other  two  verses  ;  it  has 
yiND  haarets,  instead  of  yixn  haarets.  None  of  De 
Rossi's  MSS.  confirm  this  addition.  The  line  added  is, 
When  he  ariseth  to  strike  the  earth  loith  terror. 

Verse  1 1 .  i?c  humbled]  "  ntyi  hs'iil  shaphel  veshach, 
read  nty  \b3W  shaphelu  shach." — Dr.  Diirell.  Which 
rectifies  the  grammatical  construction.  No  MS.  or 
version  confirms  this  reading. 

Verses  13—16.  And  upon  all  the  cedars — "Even 
against  all  the  cedars"]  Princes,  potentates,  rulers, 
captains,  rich  men,  &c. — So  Kimchi.  These  verses 
afford  us  a  striking  example  of  that  peculiar  way  of 
writing,  which  makes  a  principal  characteristic  of  the 
parabolical  or  poetical  style  of  the  Hebrews,  and  in 
which  the  prophets  deal  so  largely,  namely,  their  man- 
ner of  exhibiting  things  Divine,  spiritual,  moral,  and 
political,  by  a  set  of  images  taken  from  things  natural, 
artificial,  religious,  historical,  in  the  way  of  metaphor 
or  allegory.  Of  these  nature  furnishes  much  the 
largest  and  the  most  pleasing  share  ;  and  all  poetry 
has  chiefly  recourse  to  natural  images,  as  the  richest 
and  most  powerful  source  of  illustration.  But  it  may 
be  observed  of  the  Hebrew  poetry  in  particular,  that 


The  vanity  of 


CHAP.  II. 


trusting  m  idols 


A.  M.  cir.  3241. 

B.  C.  cir.  760. 
Anno  Olynip. 

Quinta;  I. 
Ante  Urbem 
Condilam  7 


17  °  And  ilie  loftiness  of  man 
shall  be  bowed  down,  and  the 
haughtiness  of  men  shall  be  made 

low  :    and  the  Lord  alone  shall 

be  exalted  ^  in  that  day. 

18  And  ''■  the  idols  he  shall  utterly  abolish. 

1 9  And  they  shall  go  into  the  ■'  holes  of  the 
rocks,  and  into  the  caves  of  *  the  earth,  '  for 
fear  of  the  Lord,  and  for  the  glory  of  his  ma- 
jesty, when  he  ariseth  "^  to  shake  terribly  the 
earth. 

»  Vcr.  11. ^  V'cr.  11. 'Or,  Ihr  idols  shall  utterly  pass  avay. 

<>  Ver.  10 ;  Hos.  x.  8  ;  Luk     xxiii.  30  ;  Rev.  vi.  16  ;  ix.  6. «  Heb. 

Ihe  dust. '  2  Tlicss.  i.  ». 5  Chap.  xxx.  32  ;  Hag.  ii.  6,  21  ; 

in  the  use  of  such  images,  and  in  the  application  of 
them  ill  the  way  of  illuslration  and  ornament,  it  is 
more  regular  and  constant  than  any  other  poetry  what- 
ever ;  that  it  has  for  the  most  part  a  set  of  images 
appropriated  in  a  manner  to  the  explication  of  certain 
subjects.  Thus  you  will  find,  in  many  other  places 
besides  this  before  us,  that  cedars  of  Lebanon  and  oaks 
of  Bashan,  are  used  in  the  way  of  metaphor  and  alle- 
gory for  kings,  princes,  potentates  of  the  highest  rank  ; 
high  mounlains  and  lofttj  hills,  for  kingdoms,  repub- 
lics, states,  cities ;  towers  and  fortresses,  for  defend- 
ers and  protectors,  whether  by  counsel  or  strength, 
in  peace  or  war ;  ships  of  Tarshish  and  works  of  art, 
and  invention  employed  in  adorning  them,  for  mer- 
chants, men  enriched  by  commerce,  and  abounding  in 
all  the  luxuries  and  elegances  of  life,  such  as  those 
of  Tyre  and  Sidon  ;  for  it  appears  from  the  course  of 
the  whole  passage,  and  from  the  train  of  ideas,  that  the 
fortresses  and  the  ships  are  to  be  taken  metaphorically, 
as  well  as  the  high  trees  and  the  lofty  mountains. 

Ships  of  Tarshish]  Are  in  Scripture  frequently  used 
by  a  metonymy  for  ships  in  general,  especially  such  as 
are  employed  in  carrying  on  traffic  between  distant 
countries,  as  Tarshish  was  the  most  celebrated  mart 
of  those  limes,  frequented  of  old  by  the  Phcpnicians, 
and  the  principal  source  of  wealth  to  Judea  and  the 
neighbouring  countries.  The  learned  seem  now  to  be 
perfectly  well  agreed  that  Tarshish  is  Tartessus,  a  city 
of  Spain,  at  the  mouth  of  the  river  Ba-tis,  whence  the 
Phoenicians,  who  first  opened  this  trade,  brought  silver 
and  gold,  (Jer.  x.  9  ;  Ezek.  xxvii.  12,)  in  which  that 
country  then  abounded  ;  and,  pursuing  their  voyage 
still  farther  to  the  Cassiterides,  {Bocharl,  Canaan,  i. 
c.  39  ;  Heut.  Hist,  de  Commerce,  p.  194,)  the  islands 
of  Scilly  and  Cornwall,  they  brought  from  thence  lead 
and  tin. 

Tarshish  is  celebrated  in  Scripture.  2  Chron,  viii. 
17,  18,  ix.  91,  for  the  trade  which  Solomon  carried 
on  thither,  in  conjunction  with  the  Tyrians.  Jchosha- 
phat,  1  Kings  xxii.  48,  2  Chron.  xx.  36,  attempted 
afterwards  to  renew  their  trade.  And  from  the  ac- 
count given  of  his  attempt  it  appears  that  his  fleet  was 
to  sail  to  Ezion-geber  on  the  Red  Sea;  they  must 
therefore  have  designed  to  sail  round  Africa,  as  Solo- 
mon's fleet  had  done  before,  (see  Huet,  Histoire  de 
Commerce,  p.  32,)  for  it  was  a  three  years'  voyage. 

Vol.   IV.  f     3     1 


A.  M.  cii.  3244. 
B.   C.  cir.  760. 
Anno  Olymp. 
Quintoi  I. 
Ante  l-^rbem 
Conditam   7. 


20  ''  In  tiiat  day  a  man  shall 
cast  '  his  idols  of  silver,  and  his 
idols  of  gold,  ''  which  ihey  made 
each  one  for  himself  to  worship, 
to  the  moles  and  to  the  bats  ; 

21  "  To  go  into  the  clefts  of  the  rocks,  and 
into  the  tops  of  the  ragged  rocks,  "'  for  fear  of 
the  Lord,  and  for  the  glory  of  his  majesty 
when  he  ariseth  to  shake  terribly  the  earth. 

22  "  Cease  ye  from  man, whose  °  breath  is  in  his 
nostrils  :  for  wherein  is  he  to  be  accounted  of? 


Hcb.  xii.  26. ''  Chap.  xxx.  22  ;  xxxi.  27. '  Heb.  the  idols  of 

kis  silver^  &c. ■*  Or,  which  they  made  for  him. '  Ver.    19 

■n  Ver.  10,  19. »  Psa.  cxlvi.  3  ;  Jer.  ivii.  5. °  Job  xxvii.  3 

(2  Chron.  ix.  21,)  and  they  brought  gold  from  Ophir, 
probably  on  the  coast  of  Arabia  ;  silver  from  Tartes- 
sus ;  and  ivory,  apes,  and  peacocks,  from  Africa. 
"  ■'liJlN  .4/W,  Africa,  the  Roman  termination,  Africa 
terra,  tyiyin  Tarshish,  some  city  or  country  in  Africa. 
So  the  Chaldce  on  I  Kings  xxii.  49,  where  it  renders 
Vl"iS'yV>  Tarshish  by  np'fiJN  Aphricah ;  and  compare 
2  Chron.  xx.  36,  from  whence  it  appears,  to  go  to 
Ophir  and  to  Tarshish  is  one  and  the  same  thing." — 
Dr.  Ju6b.  It  is  certain  that  under  Pharaoh  Necho, 
about  two  hundred  years  afterwards,  this  voyage  was 
made  by  the  Egyptians ;  Herodot.  iv.  42.  They 
sailed  from  the  Red  Sea,  and  returned  by  the  Medi- 
terranean, and  they  performed  it  in  three  years,  just 
the  same  time  that  the  voyage  under  Solomon  had 
taken  up.  It  appears  likewise  from  Pliny,  Nat.  Hist., 
ii.  67,  that  the  passage  round  the  Cape  of  Good  Hope 
was  kno\vii  and  frequently  practised  before  his  time, 
by  Hanno  the  Carthaginian,  when  Carthage  was  in  its 
glory  ;  by  one  Eudcius,  in  the  time  of  Ptolemy  La- 
thyrus,  king  of  Egypt ;  and  Ccelus  Antipater,  a  histo- 
rian of  good  credit,  somewhat  earlier  than  Pliny,  tes- 
tifies that  he  had  seen  a  merchant  who  had  made  the 
voyage  from  Gades  to  Ethiopia.  The  Portuguese 
under  Vasco  de  Gama,  near  three  hundred  years  ago, 
recovered  this  navigation,  after  it  had  been  intermitted 
and  lost  for  many  centuries. — L. 

Verse  18.  Shall  utterly  abolish — "  Shall  disappear"] 
The  ancient  versions  and  an  ancient  MS.  read  127n' 
yachulpu,  plural.  One  of  mv  MSS.  reads  "^iSri'  yacha- 
loph,  probably  a  mistake  for  13'7n"  yachalpu. 

Verses  19-21.  Into  the  holes  of  the  rocks — "  Into 
caverns  of  rocks"]  The  country  of  Judea  being  moun- 
tainous and  rocky,  is  full  of  caverns,  as  appears  from 
the  history  of  David's  persecution  under  Saul.  At  En- 
gedi,  in  particular,  there  was  a  cave  so  large  that  Da- 
vid with  six  hundred  men  hid  themselves  in  the  sides 
of  it ;  and  Saul  entered  the  mouth  of  the  cave  without 
perceiving  that  any  one  was  there,  1  Sam.  xxiv.  Jo- 
sephus,  Antiq.,  lib.  xiv.,  c.  15,  and  Bell.  Jud.,  lib.  1, 
c.  16,  tells  us  of  a  numerous  gang  of  banditti,  who, 
having  infested  the  country,  and  being  pursued  by  He 
rod  with  his  army,  retired  into  certain  caverns  almost 
inaccessible,  near  Arbela  in  Galilee,  where  they  were 
with  great  difficulty  subdued.  Some  of  these  were 
natural,  others  artificial.  "  Beyond  Damascus,"  says 
33 


The  Babylonish 


ISAIAH. 


capUutty  foretold. 


Straho,  lib.  xvi.,  "  are  two  mountains  called  Trachones ; 
from  which  the  country  has  the  name  of  Trachonitis; 
and  from  hence  towards  Arabia  and  Iturea,  are  certain 
rugged  mountains,  in  which  there  are  deep  caverns, 
one  of  which  will  hold  faur  thousand  men."  Taver- 
nier.  Voyage  de  Perse,  part  ii.,  chap.  4,  speaks  of  a 
grot,  between  Aleppo  and  Bir,  that  would  hold  near 
three  thousand  horse.  "  Three  hours  distant  from 
Sidon,  about  a  mile  from  the  sea,  there  runs  along  a 
high  rocky  mountain,  in  the  sides  of  which  are  hewn 
a  multitude  of  grots,  all  very  little  differing  from  each 
other.  They  have  entrances  about  two  feet  square  : 
on  the  inside  you  find  in  most  or  all  of  them  a  room 
of  about  four  yards  square.  There  are  of  these  sub- 
terraneous caverns  two  hundred  in  number.  It  may, 
with  probability  at  least,  be  concluded  that  these  places 
were  contrived  for  the  use  of  the  living,  and  not  of  the 
dead.  Strabo  describes  the  habitations  of  the  Troglo- 
dytae  to  have  been  somewhat  of  this  kind." — Maun- 
drell,  p.  118.  The  Horites,  who  dwelt  in  Mount 
Seir,  were  Troglodytee,  as  their  name,  D'ln  horim, 
imports.  But  those  mentioned  by  Strabo  were  on 
each  side  of  the  Arabian  gulf.  Mohammed  (Koran, 
chap.  XV.  xxvi.)  speaks  of  a  tribe  of  Arabians,  the 
tribe  of  Thamud,  "  who  hewed  houses  out  of  the 
mountains,  to  secure  themselves."  Thus,  "  because 
of  the  Midianites,  the  children  of  Israel  made  them  the 
dens  which  are  in  the  mountains,  and  caves  and  strong 
holds,"  Judg.  vi.  2.  To  these  they  betook  themselves 
for  refuge  in  times  of  distress  and  hostile  invasion  : 
"  When  the  men  of  Israel  saw  that  they  were  in  a 
strait,  for  the  people  were  distressed,  then  the  people 
did  hide  themselves  in  caves,  and  in  thickets,  and  in 
rocks,  and  in  high  places,  and  in  pits,"  1  Sam.  siii.  6, 


and  see  Jer.  xli.  9.  Therefore  "  to  enter  into  the 
rock,  to  go  into  the  holes  of  the  rocks,  and  into  the 
caves  of  the  earth,"  was  to  them  a  very  proper  and 
familiar  image  to  express  terror  and  consternation. 
The  prophet  Hosea,  chap.  x.  8,  hath  carried  the  same 
image  farther,  and  added  great  strength  and  spirit  to  it : 

"  They  shall  say  to  the  mountains,  Cover  us  ; 
And  to  the  hills,  Fall  on  us  ;" 

which  image,  together  with  these  of  Isaiah,  is  adopt- 
ed by  the  sublime  author  of  the  Revelation,  chap.  vl. 
15,  16,  who  frequently  borrows  his  imagery  from  our 
prophet. — L. 

Verse  20.  Which  they  made  each  one  for  himself 
to  worship — "  Which  they  have  made  to  worship"] 
The  word  'h  lo,for  himself,  is  omitted  by  two  ancient 
MSS.,  and  is  unnecessary.  It  does  not  appear  that 
any  copy  of  the  Sepluagint  has  it,  except  MS.  Pachom, 
and  MS.  i.  D.  ii.,  and  they  have  iavroif,  DTh  lahem, 
to  themselves. 

To  the  moles]  They  shall  carry  their  idols  with 
them  into  the  dark  caverns,  old  ruins,  or  desolate 
places,  to  which  they  shall  flee  for  refuge  ;  and  so 
shall  give  them  np,  and  relinquish  them  to  the  filthy 
animals  that  frequent  such  places,  and  have  taken  pos- 
session of  them  as  their  proper  habitation.  Bellonius, 
Greaves,  P.  Lucas,  and  many  other  travellers,  speak 
of  bats  of  an  enormous  size,  as  inhabiting  the  Great 
Pyramid.  See  Harmer,  Obs.,  vol.  ii.,  455.  Three 
MSS.  express  nnaisn  chapharperoth,  the  moles,  as 
one  word. 

Verse  22.  Cease  ye  from  man]  Trust  neither  in 
him,  nor  in  the  gods  that  he  has  invented.  Neither 
he,  nor  they,  can  either  save  or  destroy. 


CHAPTER  III. 


The  whole  of  this  chapter,  with  the  first  verse  of  the  next,  is  a  prophecy  of  those  calamities  that  should  be 
occasioned  by  the  Babylonish  invasion  and  captivity.  These  calamities  are  represented  as  so  great  and 
so  general,  that  even  royal  honours,  in  such  a  state,  are  so  far  from  being  desirable,  that  hardly  any  can 
he  got  to  accept  the/n,  1—7.  This  visitation  is  declared  to  be  the  consequence  of  their  profanity  and  guilt  ; 
fen-  which  the  prophet  farther  reproves  and  threatens  them,  8-15.  Particular  amplification  of  the  distress 
of  the  delicate  and  luxurious  daughters  of  Zion ;  whose  deplorable  situation  is  finely  contrasted  with 
their  former  prosperity  and  ease,  16-26. 


4..  M.  cir.  3244. 
B.  C.  cir.  760. 
Anno  Olymp. 

Qaintas  I. 
Ante  Urbeni 
Conditam  7. 


jpOU,behold,the  Lord,  the  Lord 

of  hosts,  =>  doth  lake   away 

from  Jerusalem  and  from  Judah 

''  the  stay  and  the  staff,  the  whole 


*  Jer.  xxxvii.  21  ;  xxxviii.  0. ^^Lev.  xxvi.  26. 

NOTES  ON  CHAP.  III. 
Verse  1.    The  stay  and  the  staff — "  Every  stay  and 

support"]  Hebrew,  "  the  support  masculine,  and  the 
support  feminine  :"  that  is,  every  kind  of  support, 
whether  great  or  small,  strong  or  weak.  "  Al  kanitz, 
wal-kanitzah  ;  the  wild  beasts,  male  and  female.  Pro- 
verbially applied  both  to  fishing  and  hunting  :  i.  e.,  I 
siezed  the  prey,  great  or  little,  good  or  bad.  From 
hence,  as  Schultens  observes,  is  explained  Isa.  iii.  1, 
literally,  the  male  and  female  stay  :  i.  e.,  the  strong 
34 


stay    of   bread,    and    the   whole 
stay  of  water, 

2   "  The   miglity  man,  and  the 
man  of  war,  the  judge,   and  the 


A.  M.  cir.  3244. 
B.  C.  cir  760. 
Anno  Olymp. 
QuintEe  I. 
Ante  Urbem 
Conditam  7. 


'  See  2  Kings  xxiv.  14  ;  Psa.  xxiv.  8 ;  xxix.  1. 

and  weak,  the  great  and  small." — Chappelou-,  note  on 
Hariri,  Assembly  I.      Compare  Eccles.  ii.  8. 

The  Hebrew  words  nViVOl  [J'jyrD  mashen  timashe 
nah  come  from  the  same  root  y^'li/  shaan,  to  lean  against, 
to  mcline,  to  support ;  and  here,  being  masculine  and 
feminine,  they  may  signify  all  things  necessary  for  the 
support  both  of  man  and  woman.  My  old  MS.  under- 
stands the  staff  and  stay  as  meaning  particular  persons, 
and  translates  the  verse  thus : — 5a.o  forsoti),  tljc 
Jlotliscjfj)  aor'D  of  J^oostis  scljal  ton  atotn  fro 
(     3*     ) 


The  Babylonish 


CHAP.   III. 


captivity  Joretold. 


*B  "^c  'c'  760*"  P'^'^P''^^'  ^"^  ^^^  prudent,  and  the 
Anno  Olymp.     ancicnt. 

Ante'"  *rbem        3  The  Captain  of  fifty,  and  the 
ConduamT.      j  lionourable  man,  and  the  coun- 
sellor, and  the  cunning  artificer,  and  the  '  elo- 
quent orator. 

4  And  I  will  give  '  children  to  he  their 
princes,  and  babes  shall  rule  over  them. 

5  And  the  people  shall  be  oppressed,  every 
one  by  another,  and  every  one  by  his  neigh- 
bour :   the  child  shall  behave  himself  proudly 


*"  Heb.  a  man  nninent  in  countenance. "  Or,  shlful  of  speech. 

'  Eccles.  X.  16. 

JecusaUm  anD  tea  JuDa  tje  staltojirt!)  anti  tje 
atlonaf. 

The  two  following  verses,  2,  3,  are  very  clearly  ex- 
plained by  the  sacred  historian's  account  of  the  event, 
the  captivity  of  Jehoiachin  by  Nebuchadnezzar  king  of 
Babylon  :  "  And  he  carried  away  all  Jerusalem,  and  all 
the  princes,  and  all  the  mighty  men  of  valour,  even  ten 
thousand  captives,  and  all  the  craftsmen  and  smiths ;  none 
remained  save  the  poorest  sort  of  the  people  of  the  land," 
2  Kings  xxiv.  14.      Which  is  supplied  by  our  version. 

A'erse  4,  /  u'ill  give  children  to  be  their  princes — 
"  I  will  make  boys  their  princes"]  This  also  was  fully 
accomplished  in  the  succession  of  weak  and  wicked 
princes,  from  the  death  of  Josiah  to  the  destruction  of 
the  city  and  temple,  and  the  taking  of  Zedekiah,  the 
last  of  them,  by  Nebuchadnezzar. 

Babes  shall  rule  over  them.]  Enmcnniiscje  men 
B:tml  loiUsrlJi'pcn  to  jjcin — Old  MS.  Bible. 

Verse  6.  Of  the  house  of  his  father — "  Of  his  fa- 
ther's house"]  For  n^2  beith,  the  house,  the  ancient 
interpreters  seem  to  have  read  n'3'3  mibbcith,  from  the 
house ;  rov  oiKtiov  tov  Tzarpo;  avTov,  Septuagint ;  do- 
mesticum  patris  sui,  Vulgalc  ;  which  gives  no  good 
sense.  But  the  Septuagint  MS.  i.  D.  ii.  for  oikciov 
has  oiKov.  And,  his  brother,  of  his  father's  house,  is 
little  better  than  a  tautolog)-.  The  case  seems  to  re- 
quire that  the  man  should  apply  to  a  person  of  some 
sort  of  rank  and  eminence  ;  one  that  was  the  head  of 
nis  father's  house,  (see  Josh.  .xii.  14,)  whether  of  the 
house  of  him  who  applies  to  him,  or  of  any  other ; 
V;K  ri'3  iSXl  rosh  beith  abaw,  the  chief,  or  head  of 
his  father's  house.  I  cannot  help  suspecting,  there- 
fore, that  the  word  C^NI  rosh,  head,  chief,  has  been  lost 
out  of  the  text. 

Saying]  Before  rhrya  simlah.  garment,  two  MSS., 
one  ancient,  and  the  Babylonish  Talmud  have  the 
word  1-:X^  lemor,  saying  ;  and  so  the  Septuagint,  Vul- 
gate, Si/riac,  and  Chaldee.  I  place  it  with  Houhigant, 
after  7\'l~}!3  simlah. 

Thou  hast  clothing — "  Take  by  the  garment"]  That 
is,  shall  entreat  him  in  an  humble  and  supplicating  man- 
ner. "  Ten  men  shall  take  hold  of  the  skirt  of  him 
that  is  a  Jew,  saying.  Let  us  go  with  you ;  for  we 
have  heard  that  God  is  with  you,"  Zech.  viii.  23. 
And  so  in  Isa.  iv.  1,  the  same  gesture  is  used  to  ex- 
press earnest  and  humble  entreaty.  The  behaviour  of 
Saul  towards  Samuel  was  of  the  same  kind,  when  he 
laid  hold  on  the  skirt  of  his  raiment,  1  Sam.  xv.  27. 


against  the  ancient,  and  the  base   4'  ^.'  "''■  ^i?" 

o  '  B.  C.  cir.  760. 

against  the  lionourable.  Anno  Olymp. 

6  When  a  man  shall  take  hold     Ante  Urbe'm 
of  his  brotiier  of  the  house  of  his      ^°"'''"""  ''■ 
father,   saying,  Thou  hast   clothing,  be   thou 
our  ruler,  and  let  this  ruin  be  under  thy  hand : 

7  In  that  day  shall  he  ^  swear,  saying,  I  will 
not  be  a  *■  healer ;  for  in  my  house  is  neither 
bread  nor  clothing  :  make  me  not  a  ruler  of 
the  people. 

S   For  Jerusalem  ■  is  ruined,  and  Judah  is 

s  Heb.  lift  up  the    hand ;  Gen.   xiv.  22. !■  Heb.  binder  up. 

iMic.  iii.  12. 

The  preceding  and  following  verses  show,  that  his 
whole  deportment,  in  regard  to  the  prophet,  was  full 
of  submission  and  humility. 

And  let  this  ruin  be  under  thy  hand — "  And  let  thy 
hand  support"]  Before  "]T  nnn  tachath  yadecha,  a 
MS.  adds  n'nn  tihijeh,  "  let  it  be  ;"  another  MS.  adds 
in  the  same  place,  "jT^  npn  takach  beyadecha,  which 
latter  seems  to  be  a  various  reading  of  the  two  pre- 
ceding words,  making  a  very  good  sense  ;  "  Take  into 
thy  hand  our  ruinous  state."  Twenty-one  MSS.  of 
Kennicotl's,  thirteen  of  De  Rossi's,  one  of  my  own, 
ancient,  and  three  editions  of  the  Babylonish  Talmud 
have  "I'T  yadeycha,  plural,  "thy  hands." 

'\'erse  7.  In  that  day  shall  he  swear — "  Then  shall 
he  openly  declare"]  The  Septuagint,  Syriac,  and  Je- 
rome, read  NB/'I  veyissa,  adding  the  conjunction,  which 
seems  necessary  in  this  place. 

I  will  not  be'a  healer]  t  ant  not  a  tcctc. — Old  MS. 
Bible.  Leech  was  the  ancient  English  word  for  a 
physician. 

For  in  my  house  is  neither  bread  nor  clothing — 
"  For  in  my  house  is  neither  bread  nor  raiment"]  "  It 
is  customary  through  all  the  East,"  says  Sir  J.  Chardin, 
"  to  gather  together  an  immense  quantity  of  furniture 
and  clothes  ;  for  their  fashions  never  alter."  Princes 
and  great  men  are  obliged  to  have  a  great  stock  of 
such  things  in  readiness  for  presents  upon  all  occasions. 
•'  The  kings  of  Persia,"  says  the  same  author,  "  have 
great  wardrobes,  where  there  are  always  many  hun- 
dreds of  habits  ready,  designed  for  presents,  and  sort- 
ed," Harmer,  Observ.,  II.  11  and  88.  A  great  quan- 
tity of  provision  for  the  table  was  equally  necessary. 
The  daily  provision  for  Solomon's  household,  whose 
attendants  were  exceedingly  numerous,  was  proportion- 
ably  great,  1  Kings  iv.  22,  23.  Even  Nehemiah,  in 
his  strait  circumstances,  had  a  large  supply  daily  for 
his  table  ;  at  which  he  received  a  hundred  and  fifty 
of  the  Jews  and  rulers,  besides  those  that  came  from 
among  the  neighbouring  heathen,  Neh.  v.  17,  18. 

This  explains  the  meaning  of  the  excuse  made  by 
him  that  is  desired  to  undertake  the  government.  He 
alleges  that  he  has  not  wherewithal  to  support  the  dig- 
nity of  the  station,  by  such  acts  of  liberality  and  hos- 
pitality as  the  law  of  custom  required  of  persons  of  supe- 
rior rank.    See  Harmer s  Observations,  I.  340,  II.  88, 

Verse  8.  The  eyes — "  The  cloud"]  This  word  ap- 
pears to  be  of  very  doubtful  form,  from  the  printed 
editions,  the  MSS.,  and  the  ancient  versions.  The 
35 


The  desolate  and  ruined 


ISAIAH. 


state  of  the  Jews 


^4,  *J;  "^"^  S^i*  fallen  :  because  their  tongue  and 

B.  C.  cir.  /60.  " 

Anno  oiymp.  their    doings     are     against    the 

Ante  Urbem  LoRD,  to  provoke  the  eyes  of  his 

Conditam  7.  g||^^y_ 


9  The  show  of  their  countenance  doth  wit- 
ness against  them  ;  and  they  declare  their  sin 
as  ''  Sodom,  they  hide  it  not.  Wo  unto  their 
soul !  for  they  have  rewarded  evil  unto  them- 
selves. 

10  Say  ye  to  the  righteous,  Hhat  it  shall  be 
well  with  him  :  "  for  they  shall  eat  the  fruit 
of  their  doings. 

1 1  Wo  unto  the  wicked  !   "  it  shall  be  ill 

^Gen.  xiii.  13;  xviii.  20,  21;   xii.  5. '  Eccles.   viii.   12. 

•nPsa.  cxxviii.  2. "^  Psa.  xi.  6;  Eccles.  viii.   13. — —'^llcb. 

done  to  him. P  Ver.  4. 

first  yod  in  'J'J?  eyney,  which  is  necessary  according 
to  the  common  interpretation,  is  in  many  of  them  omit- 
ted ;  the  two  last  letters  are  upon  a  rasure  in  two  MSS. 
I  think  it  should  be  ]:;?  anan,  "  a  cloud,"  as  the  Sy- 
riac  reads ;  and  the  allusion  is  to  the  cloud  in  which 
the  glory  of  the  Lord  appeared  above  the  tabernacle  ; 
see  Exod.  xvi.  9,  10  ;  xl.  34-38  ;   Num.  xvi.  41,  43. 

Either  of  the  readings  gives  a  very  good  sense. 
The  allusion  may  be  to  the  cloud  of  the  Divine  pre- 
sence in  the  wilderness  :  or  the  eyes  of  the  Lord  may 
be  meant,  as  they  are  in  every  place  beholding  the  evil 
and  the  good.  And  he  cannot  look  upon  iniquity  but 
with  abhorrence  ;  therefore,  the  eyes  of  his  glory  might 
be  well  provoked  by  their  crimes. 

Verse  "J.  The  shoiv  of  their  countenance]  Bishop 
Lowth  has  it  the  steadfastness  of  their  countenance — 
they  appear  to  be  bent  on  iniquity,  their  eyes  tell  the 
wickedness  of  their  hearts.  Tlie  eye  is  the  index  of 
the  mind.  Envy,  hatred,  malice,  malevolence,  con- 
cupiscence, and  murder,  when  in  the  heart,  look  most 
intelligently  out  at  the  eye.  They  tell  the  innocent 
to  be  on  their  guard  ;  and  serve  the  same  purpose  as 
the  sonorous  rings  in  the  tail  of  the  ralllesnake — they 
announce  the  presence  of  the  destroyer. 

They  declare  their  sin  as  Sodorn]  Impure  propen- 
sities are  particularly  legible  in  the  eyes  :  whoever  has 
beheld  the  face  of  a  debauchee  or  a  prostitute  knows 
this  ;  of  these  it  may  be  said,  they  wish  to  appear  what 
they  really  are.  They  glory  in  their  iniquity.  This 
is  the  highest  pitch  of  ungodliness. 

They  have  rewarded  evil  unto  themselves.']  Every 
man's  sin  is  against  his  own  soul.  Evil  awaiteth  sin- 
ners— and  he  that  offends  his  God  injures  himself. 

Verse  10.  Say  ye  to  the  righteous]  p'T)sb  letsaddih  ; 
the  h  lamed  is  added  here  by  one  M.S.  and  the  Chal- 
dee.  The  righteous  is  the  person,  1.  Who  fears  God. 
2.  Departs  from  evil.  3.  Walks  according  to  the  tes- 
timony of  God.  4.  And  e.^pects  and  prepares  for  a 
glorious  immortality. 

"  Pronounce  ye." — The  reading  of  this  verse  is 
very  dubious.  The  Sepluagint  for  nsN  imru  read 
IDN:  neasor,  or  both,  IDN:  nON  imru  neasor,  and 
13/  31tD  K7  O  ki  lo  tab  lanu.  Atiacjfiev  rov  SiKatov,  on 
ivaxpvaroi  v/iiv  ean.  Perhaps,  for  nON  imru,  the 
30 


with  him  :   for  the  reward  of  his   *;  ^-  "^^  ^^^* 

D.  C   or.  7dU. 

hands  shall  be  °  given  him.  Aimo  Oiymp. 

.       /-  1  1  •!  1  Quintte  I. 

1 2  As  jor  my  people,  "  children      Ante  Urbem 
are  their  oppressors,  and  women       °"  ""'"    ' 
rule  over  them.      0  my  people,  i  they  ■■  which 
lead  thee  cause  thee  to  err,  and  ^  destroy  the 
way  of  thy  paths. 

13  The  Lord  standeth  up  Ho  plead,  and 
standeth  to  judge  the  people. 

14  The  Lord  will  enter  into  judgment  with 
the  ancients  of  his  people,  and  the  princes 
tliereof :  for  ye  have  "  eaten  '  up  the  vineyard  ; 
the  spoil  of  the  poor  is  in  your  houses. 


1  Chap.  ix.  16. *■  Or,  they  which  call  thee  blessed. '  Heb. 

suallow  lip. ■  Mic.  vi.  2. "  Or,  burnt. '  Chap.  v.   7 ; 

Matt.  xxi.  33. 


true  reading  may  be  ntfX  ashsheru,  "bless  you  ;"  or 
"ItffN  1T3N  imru  ashrey,  "  say  ye,  blessed  is."  The 
Vulgate  and  an  ancient  MS.  read  in  the  singular  num- 
ber, '73s'  yochel,  comcdat,  "  he  shall  eat." 

"  It  shall  be  well  with  him  ; — 3l!3  '3  ki  tob,  "  that 
good."  Say  nothing  to  such  but  good.  He  is  a  good 
man,  he  does  nothing  but  good,  and  has  a  good  God 
to  deal  with,  from  whom  he  expects  nothing  but  good- 
ness. It  shall  be  well  with  such  in  all  circumstances 
of  life.  1.  In  prosperity.  2.  In  adversity.  3.  In 
sickness.  4.  In  health.  5.  In  death.  6.  In  judg- 
ment. And,  7.  Through  eternity.  In  every  case, 
occurrence,  and  circumstance,  he  shall  eat  the  fruit 
of  his  doings — he  shall  derive  benefit  from  being  a 
righteous  man,  and  walking  in  a  righteous  way. 

Verse  11.  Wo  unto  the  wicked]  yu-h  lerasha,  the 
man  who  is,  1.  Evil  in  his  heart.  2.  Evil  in  his  pur- 
poses. 3.  Evil  in  his  life.  As  he  is  wicked,  he  does 
that  which  is  ivicked  ;  and  is  influenced  by  the  icicked 
one,  of  whom  he  is  the  servant  and  the  son.  It  shall 
be  ill  with  him,  y-y  ra ;  in  a  single  word  say  to  him — 
evil !  Of  him  you  ean  speak  no  good  ;  and  to  him 
you  can  speak  no  good — all  is  evil,  in  him — before 
him — after  him — round  about  him — above  him — below 
him.     Evil  in  time — ^evil  through  eternity  ! 

The  reward  of  his  hands.]  What  he  has  deserved 
he  shall  get.  He  shall  be  paid  that  for  which  he  has 
laboured,  and  his  reward  shall  be  in  proportion  to  his 
work.  O,  what  a  lot  is  that  of  the  wicked !  Cursed 
in  time,  and  accursed  through  eternity  ! 

Verse  12.  Err — "Pervert"]  U'''^  billeu,  "swal- 
low." Among  many  unsatisfactory  methods  of  ac- 
counting for  the  unusual  meaning  of  this  word  in  this 
place,  I  choose  Jarchi's  explication,  as  making  the 
best  sense.  "Read  lS'73  billahi,  'confound.'  Sy- 
riac." — Dr.  Judd.  "  Read  iSna  hcholu,  '  disturb  or 
trouble.'  " — Seeker.      So  Srptuagint. 

This  verse  might  be  read,  "  The  collectors  of  grapes 
shall  be  their  oppressors  ;  and  usurers  [noshim,  instead 
of  nashim,  women)  shall  rule  over  them." 

Verse  13.   The  people — "  His  people"]    W]}  ammo 
Sepluagint. 

Verse  14.  The  vineyard. — "  My  vineyard"]  ''013 
carmi,  Sepluagint,  Chaldee,  Jerome. 


The  pride  of  the  CHAP.  HI. 

A  M.  cir.  3244.      ]  5    What    mcaii    ve    that  ye 

B.  C.  cir.  760.  .'  -' 

Anno  oiymp.  "  bcal  my  peoplc  to  pieces,  and 
Ante  I'rbem  giiiid  the  faces  of  the  poor  ?  saith 
^°"^"^  ^-     the  Lord  God  of  hosts. 


Jewish  women 


16  Moreover  the  Lord  saith,  Because  the 


"  Chap.  Iviii.  4  ;  Mic.  iii.  2,  3. 


Verse  15.  And  grind  the  faces]  The  expression  and 
the  image  is  slronff,  to  denote  grievous  oppression  ;  but 
is  exceeded  by  the  prophet  Micah,  chap.  iii.  1-3  : — 

"  Hear,  I  pray  you,  ye  chiefs  of  Jacob, 
And  ye  princes  of  the  house  of  Israel : 
Is  it  not  yours  to  know  wliat  is  right ) 
Ye  that  hate  good  and  love  evil  : 
Who  tear  their  skins  from  off  them, 
And  their  flesh  from  off  their  bones  ; 
Who  devour  the  flesh  of  my  people  ; 
And  flay  from  oil"  them  their  skin  ; 
And  their  bones  they  dash  in  pieces  ; 
And  chop  them  asunder,  as  morsels  for  the  pot  : 
And  as  flesh  thrown  into  the  midst  of  the  caldron." 

In  the  last  line  but  one,  for  TJ'N:3  keasher,  read,  by 
the  transposition  of  a  letter,  1N'"ky3  kisher,  with  the 
Septuagint  and  Chaldce. 

Verse  16.  And  icanlon  eyes — "  And  falsely  setting 
off  their  eyes  with  paint"]  Hebrew,  falsifying  their 
eyes.  I  take  this  to  be  the  true  meaning  and  literal 
rendering  of  the  word  ;  from  "ipZ"  shakar.  The  I\Iaso- 
retes  have  pointed  it,  as  if  it  were  from  "ipiy  sakar,  a 
different  word.  This  arose,  as  I  imagine,  from  their 
supposing  that  the  word  was  the  same  with  IpD  sakar, 
Chaldee,  "  intueri,  innuere  oculis  ;"'  or  that  it  had  an 
affinity  with  the  noun  Nip"D  sikra,  which  the  Chal- 
deans, or  the  rabbins  at  least,  use  for  stibiinn,  the  mine- 
ral which  was  commonly  used  in  colouring  the  eyes. 
See  Jarchi's  comment  on  the  place.  Though  the 
colouring  of  the  eyes  with  stibium  be  not  particularly 
here  expressed,  yet  I  suppose  it  to  be  implied  ;  and  so 
the  Chaldee  paraphrase  explains  it ;  stibio  linitis  oculis, 
"  with  eyes  dressed  with  stibium."'  This  fashion 
seems  to  have  prevailed  very  generally  among  the 
Eastern  people  in  ancient  times ;  and  they  retain  the 
very  same  to  this  day. 

Pietro  della  Valle,  giving  a  description  of  his  wife, 
an  Assyrian  lady  born  in  Mesopotamia,  and  educated 
at  Bagdad,  whom  he  married  in  that  country,  {Viaggi, 
Tom.  I.,  Lettera  17,)  says,  "Her  eyelashes,  which 
are  long,  and,  according  to  the  custom  of  the  East, 
dressed  with  stibium,  (as  we  often  read  in  the  Holy 
Scriptures  of  the  Hebrew  women  of  old,  Jer.  iv.  30  ; 
Ezek.  xxiii.  40  ;  and  in  Xenophon,  of  Astyages  the 
grandfather  of  Cyrus,  and  of  the  Medes  of  that  time, 
Cyropccd.  lib.  i.,)  give  a  dark,  and  at  the  same  time  a 
majestic,  shade  to  the  eyes."  "  Great  eyes,"  says 
Sanrfyi,  Travels,  p.  67,  speaking  of  the  Turkish  women, 
"they  have  in  principal  repute  ;  and  of  those  the  blacker 
they  be  the  more  amiable ;  insomuch  that  they  put 
between  the  eyelids  and  the  eye  a  certain  black  pow- 
der, with  a  fine  long  pencil,  made  of  a  mineral,  brought 
from  the  kingdom  of  Fez,  and  called  Alcohole ;  which 
by  the  not  disagreeable  staining  of  the  lids  doth  better 
set  forth  the  whiteness  of  the  eye  ;  and  though  it  be 


daughters  of  Zion  are  haughty,  ^-  M;  <='.'•  ^^■ 
and    walk    with   stretched  forth     Anno  oiymp 
necks  and  "  wanton  eyes,  walk-     Ante  Urijem 
ing    and  ^  mincing    as  they  go,     Conditam  7. 
and  making  a  tinkling  with  their  feet : 

*  Heb.  dtceiving  with  their  eyes. 7  Or,  tripping  nicely. 

troublesome  for  a  time,  yet  it  comforteth  the  sight,  and 
repelleth  ill   humours."     Vis  ejus  (stibii)  astringe  ac 
refrigerare,  principalis  autem  circa  oculos  ;    namque 
ideo  etiam  plerique   Platyophthaimon  id  appellavere, 
quoniam  in  calliblepharis  mulierum  dilatat  oculos  ;   et 
fluxioncs   inliibet   oculorura   exulcerationesque.       "  It 
is  astringent  in  its  virtue,  and  refrigerant,  and  to  be 
chiefly  employed  about  the  eyes,  and  it  is  called  Pla- 
tyophthaimon, for  being  put  into  those  ointments  with 
which  women  beautify  their  eyes,  it  dilates  them,  re- 
moves defluxions,  and  heals  any  ulcerations  that  ma/  be 
about  the  eyelids." — Pliny,  Nat.  Hist,  xxxiii.  6. 
lUe  supercilium  madida  fuligine  tactum 
Obliqua  producit  acu,  pingitque  trementes 
AttoUens  oculos.  Juv.  Sat.  ii.  93. 

One  his  eyebrows,  tinged  with  black  soot. 
Lengthens  with  an  oblique  bodkin,  and  paints. 
Lifting  up  his  winking  eyes. 

"  But  none  of  those  [IMoorish]  ladies,"  says  Dr.  Shaw, 
Travels,  p.  294,  fol.,  "take  themselves  to  be  completely 
dressed,  till  they  have  tinged  the  hair  and  edges  of 
their  eyelids  with  alkahol,  the  powder  of  lead  ore. 
This  operation  is  performed  by  dipping  first  into  the 
powder  a  small  wooden  bodkin  of  the  thickness  of  a 
quill ;  and  then  drawing  it  afterwards  through  the  eye- 
lids, over  the  ball  of  the  eye."  Ezekiel,  chap.  x.xiii. 
40,  uses  the  same  word  in  the  form  of  a  verb,  yi]!  nSriD 
cachalt  cynayih,  "  thou  didst  dress  thine  eyes  with  alca- 
hol ;"  which  the  Septuagint  render  curtjSi^ov  rovf,  oji- 
6a^.fiovc:  aov,  "thou  didst  dress  thine  eyes  with  stibium  ;" 
just  as  they  do  when  the  word  '\\2  phuch  is  employed  : 
compare  2  Kings  ix.  30  ;  Jer.  iv.  30.  They  sup- 
posed, therefore,  that  "jli!  phuch  and  briD  cachal,  or  in 
the  Arabic  form,  alcahol,  meant  the  same  thing ;  and 
probably  the  mineral  used  of  old  for  this  purpose  was 
the  same  that  is  used  now ;  which  Dr.  Shaw  {ibid. 
note)  says  is  "  a  rich  lead  ore,  pounded  into  an  im 
palpable  powder."  Alcoholados ;  the  word  nnptya 
meshalikcroth  in  this  place  is  thus  rendered  in  an  old 
Spanish  translation. — Sanctius.  See  also  RusselVs 
Nat.  Hist,  of  Aleppo,  p.  102. 

The  following  inventory,  as  one  may  call  it,  of  the 
wardrobe  of  a  Hebrew  lady,  must,  from  its  antiquity, 
and  the  nature  of  the  subject,  have  been  very  obscure 
even  to  the  most  ancient  interpreters  which  we  have  of 
it ;  and  from  its  obscurity  must  have  been  also  pecu- 
liarly liable  to  the  mistakes  of  transcribers.  However 
it  is  rather  matter  of  curiosity  than  of  importance  ;  and 
is  indeed,  upon  the  whole,  more  intelligible  and  less 
corrupted  than  one  might  have  reasonably  expected. 
Clemens  Aleiandrinus,  Pa?dag.  lib.  ii.,  c.  12,  and  Ju- 
lius Pollux,  lib.  vii.,  c.  22,  have  each  of  them  preserved 
from  a  comedy  of  Aristophanes,  now  lost,  a  similar 
catalogue  of  the  several  parts  of  the  dress  and  orna- 
ments of  a  Grecian  lady ;  which,  though  much  more 
37 


The  punishment  of 


ISAIAH. 


the  Jewish  ivomen. 


A.  M.  cir.  3244. 

B.  C.  cir.  760. 
Anno  Olyrap. 

Quintse  I. 
Ante  Urbem 
Conditam  7. 


17  Therefore  the  Lord  will 
smite  with  '^  a  scab  the  crown  of 
the  head  of  the  daughters  of 
Zion,  and  the   Lord  will  ^  dis- 


cover ^  their  secret  parts. 


'  Deut.  xxviii.  24. "  Heb.  make  naked, ^  Chap,  xlvii.  2,  3  ; 


capable  of  illustration  from  other  writers,  though  of 
later  date,  and  quoted  and  transmitted  down  to  us  by 
two  different  authors,  yet  seems  to  be  much  less  intel- 
ligible, and  considerably  more  corrupted,  than  this 
passage  of  Isaiah.  Salmasitis  has  endeavoured,  by 
comparing  the  two  quotations,  and  by  much  critical 
conjecture  and  learned  disquisition,  to  restore  the  true 
reading,  and  to  explain  the  particulars  ;  with  what  suc- 
cess, 1  leave  to  the  determination  of  the  learned  reader, 
whose  curiosity  shall  lead  him  to  compare  the  passage 
of  the  comedian  with  this  of  tlie  prophet,  and  to  ex- 
amine the  critic's  learned  labours  upon  it.  Exercit. 
Plinian,  p.  1148  ;  or  see  Clem.  Alex,  as  cited  above, 
edit.  Potter,  where  the  passage,  as  corrected  by  Sal- 
masius,  is  given. 

Nich.  Guel.  Schroederus,  professor  of  oriental  lan- 
guages in  the  University  of  Marpurg,  has  published  a 
very  learned  and  judicious  treatise  upon  this  passage 
of  Isaiah.  The  title  of  it  is,  "  Commentarius  Philolo- 
gieo-Criticus  de  Vestitu  Mulierum  Hebreearum  ad  lesai 
iii.  ver.  16-24.  Lugd.  Bat.  1745."  4to.  As  I  think 
no  one  has  handled  this  subject  with  so  much  judgment 
and  ability  as  this  author,  I  have  for  the  most  part  fol- 
lowed him,  in  giving  the  explanation  of  the  several 
terms  denoting  the  different  parts  of  dress,  of  which 
this  passage  consists  ;  signifying  the  reasons  of  my  dis- 
sent, where  he  does  not  give  me  full  satisfaction. 

Bishop  Lowth's  translation  of  these  verses  is  the 
following  : — 

In  that  day  will  the  Lord  take  from  them  the 

ornaments. 
Of  the  feet-rings,  and  the  net-works,  and  the 

crescents  ; 
The  pendants,  and  the  bracelets,  and  the  veils  ; 
The  tires,  and  the  fetters,  and  the  zones. 
And  the  perfume-boxes,  and  the  amulets , 
The  rings,  and  the  jewels  of  the  nostrils  ; 
The  embroidered  robes,  and  the  tunics, 
And  the  cloaks,  and  the  little  purses. 
The  transparent  garments,  and  the  fine  linen 

vests. 
And  the  turbans,  and  the  mantles. 
And  there  shall  be  instead  of  perfume,  a  pntrid 

ulcer ; 

And  instead  of  well-girt  raiment,  rags  ; 
And  instead  of  high-dressed  hair,  baldness  ; 
And  instead  of  a  zone,  a  girdle  of  sackcloth  ; 
And  sun-burnt  skin,  instead  of  beauty. 
The  daughters  of  Zion — walk]    What  is  meant  by 
these  several  kinds  of  action  and  articles  of  dress  can- 
not be  well  conjectured.    How  our  ancestors  understood 
them  will  appear  from  the  following,  which  is  the  trans- 
lation of  these  verses  in  my  old  MS.  Bible  : — 

16.  ffijE  DouQltctis  of  Sjjon  tocnten  tDitlj  strffljt  out 
necfts,  anil  fn  betftcB  (winking)  of  tefleit,  gcetien  anti 
38 


18. 


19. 

20. 

21. 
22. 

23. 


34. 


A.  M.  cir.  3244 
B.  C.  cir.  760. 
Anno  Olymp 

Quintae  I. 
Ante  Urbem 
Conditam  7 


18  In  that  day  the  Lord  will 
take  away  the  bravery  of  their 
tinkling  ornaments  about  their 
feet,  and  their  ■=  cauls,  and  their 
''  round  tires  like  the  moon, 

Jer,  xiii.  22  ;  Nah.  ii.  5. ^  Or,  Tiet-works. ^  Judges  viii.  21. 

fliippclicn  toitl)  Jonliis  tor  fonc,  anl)  jjcrtpn;  anti  tottji 
tljtfrc  feet  fn  cuvBOUs  QonfnB  BecTiEn  ;— 17.  tfje  Jlort 
sclinll  fuUn  inafie  bnllfD  tlic  top  of  tijc  5ouQf)trfs  of 
Swon  :  anti  tjc  2.orti  tije  tcv  of  ficm  .scfjal  nalsen.  ^nH 
for  oiirncmcnte  srtal  be  scijcnstliip. 

18.  I-n  tfiat  Ian,  t1)c  3lorti  .scfial  Son  atocn  tIjc  our= 
ncment  ot  Scijoon  an'D  tioosis ;  19.  anti  iiceflfs,  anli 
iroctfs,  an'D  annecrcUs,  anTi  mntrfs ;  20.  antj  coomhfs, 
anti  ri)banD3  ant)  rcbcrsis  at  tijc  Ijemmjs,  an'D  onnmrnt 
bovis  ant)  ccerfnats ;  21.  anti  timflfs  an'D  [cmmBS  fn 
tlic  frount  jjonflnnae  ;  22.  an'D  cIjaunQinac  cIoHjfs,  ant) 
litil  4)allfs,  an'D  scjectfs,  anti  ;)rnni)S ;  23.  anS  .«ct)ctocrfs, 
an'D  nrcive  fecrcljeuns,  ant)  fnlctis,  ant)  vobrtfs  ;  24.  anH 
tficr  scjal  be  for  stoot  smel,  stimke,  an'D  for  fljr'Dtl,  a 
litil  coorti ;  ati'D  for  crisp  jjer,  ballfDnesse ;  ant)  for 
brest  boonti  an  bcnr. 

Some  of  these  things  are  hard  to  be  understood, 
though  I  think  this  version  as  good  as  that  of  the  very 
learned  bishop  :  but  there  is  little  doubt  that  articles  of 
clothing  and  dress  bore  these  names  in  the  fourteenth 
century. 

Verse  17.  The  Lord  will  smite — "Will  the  Lord 
humble"]  Ta-xtivuati.,  Septuagint ;  and  so  Syriac  and 
Chaldee.  For  T\2V!  sippach  they  read  SiJB'  shaphal. 
Instead  of  T\'\T\'Yehovah,m^uy  MSS.  have  "JIN  Adonai. 

Will  discover  their  secret  parts — "  E.vpose  their 
nakedness"]  It  was  the  barbarous  custom  of  the  con- 
querors of  those  times  to  strip  their  captives  naked,  and 
to  make  them  travel  in  that  condition,  exposed  to  the 
inclemency  of  the  weather  ;  and,  the  worst  of  all,  to  the 
intolerable  heat  of  the  sun.  But  this  to  the  women 
was  the  height  of  cruelty  and  indignity  ;  and  especially 
to  such  as  those  here  described,  who  had  indulged  them- 
selves in  all  manner  of  delicacies  of  living,  and  all  the 
superfluities  of  ornamental  dress;  and  even  whose  faces 
had  hardly  ever  been  exposed  to  the  sight  of  man. 
This  is  always  mentioned  as  the  hardest  part  of  the  lot 
of  captives.  Nahum,  chap.  iii.  5,  6,  denouncing  the 
fate  of  Nineveh,  paints  it  in  very  strong  colours  : — 

"  Behold,  1  am  against  thee,  saith  Jehovah,  God  of 

hosts  : 
And  I  will  discover  thy  skirts  upon  thy  face  ; 
And  I  will  expose  thy  nakedness  to  the  nations ; 
And  to  the  kingdoms  thy  shame. 
And  I  will  throw  ordures  upon  thee ; 
And  I  will  make  thee  vile,  and  set  thee  as  a  gazing- 

stock." 

■V^erse  18.  Ornaments  about  their  feet — "The  or- 
naments of  the  feet  rings"]  The  late  learned  Dr.  Hunt, 
professor  of  Hebrew  and  Arabic  in  the  University  of 
Oxford,  has  very  well  explained  the  word  DD;.'  both  verb 
and  noun,  in  his  very  ingenious  Dissertation  on  Prov. 
vii.  22,  23.  The  verb  means  to  skip,  to  bound,  to 
dance  along ;  and  the  noun,  those  ornaments  of  the 
feet  which  the  Eastern  ladies  wore ;  chains  or  rings 


The  dress  and  ornaments 


CHAP.   III. 


of  the  Jewish  women. 


A.  M.  cir.  3244 
B.  C.  rir.  760. 
Anno  Olymp. 

Quintal  1. 
Ante  Urbem 
Conditam  7. 


1 9  The  '  chains,  and  the  brace- 
lets, and  the  ''  mufflers, 

20  The  bonnets,  and  the  orna- 
ments of  the  legs,  and  the  head- 
bands, and  the  «  tablets,  and  the  ear-rings. 


*  Or,  sweet  balU. '  Or,  spangled  ornaments. 


which  made  a  tinkling  sound  as  they  moved  nimbly  in 
walking.  Eugene  Roger,  Description  de  la  Terre 
Sainte,  Liv.  ii.  oh.  2,  speaking  of  the  Arabian  women, 
of  the  first  rank  in  Palestine,  says, — "An  lieu  dc 
brasselels  elles  ont  de  menottes  d'argent,  qu'elles  por- 
tent aux  poignets  et  aux  pieds  ;  oil  sont  attachez  quan- 
tity de  petits  annelets  d'argent,  qui  font  un  cliquetis 
comme  d'une  cymbale,  lorsqu'elles  cheniinent  ou  se 
mouvent  quelque  peu."  See  Dr.  HunCs  Dissertation  ; 
where  he  produces  other  testimonies  to  the  same  pur- 
pose from  authors  of  travels.  Hindoo  women  of  ill 
fame  wear  loose  ornaments  one  above  another  on  their 
ankles,  which  at  every  motion  make  a  tinkling  noise. 
See  \V.\nD. 

And  their  cauls — "  the  net-works"']  I  am  obliged  to 
differ  from  the  learned  Schroedcrus  almost  at  first 
setting  out.  He  renders  the  word  D"D"3'iy  shebisim  by 
soliculi,  little  ornaments,  bulla?,  or  studs,  in  shape 
representing  the  sun,  and  so  answering  to  the  following 
word  □"JirrJ  saharnnim,  lunulee,  crescents.  He  sup- 
poses the  word  to  be  the  same  with  CD'Vi'J  shemishtm, 
the  '  yod  in  the  second  syllable  making  the  word 
diminutive,  and  the  letter  "D  mem  being  changed  for  D 
beth,  a  letter  of  the  same  organ.  How  just  and  well 
founded  his  authorities  for  the  transmutation  of  these 
letters  in  the  Arabic  language  are,  I  cannot  pretend 
to  judge  ;  but  as  I  know  of  no  such  instance  in  Hebrew, 
it  seems  to  me  a  very  forced  etymology.  Being  dis- 
satisfied with  this  account  of  the  matter,  I  applied  to 
my  good  friend  above  mentioned,  the  late  Dr.  Hutil, 
who  very  kindly  returned  the  following  answer  to  my 
inquiries : — 

"  I  have  consulted  the  Arabic  Lexicons,  as  well  MS. 
as  printed,  but  cannot  find  D'O'^tV  shebisim  in  any  of 
them,  nor  anv  thing  belonging  to  it ;  so  that  no  help  is 
to  be  had  from  that  language  towards  clearing  up  the 
meaning  of  this  difficult  word.  But  what  the  Arabic 
denies,  the  Syriac  perhaps  may  afford  ;  in  which  I  find 
the  verb  W2W  shabas,  to  entangle  or  interweave,  an 
etymology  which  is  equally  favourable  to  our  marginal 
translation,  net-works,  with  y2^  shabals,  to  make  che- 
quer u-ork,  or  embroider,  (the  word  by  which  Kimchi 
and  others  have  explained  D'^iV  shabis  ;)  and  has  more- 
over this  advantage  over  it,  that  the  letters  W  sin  and 
D  samech  are  very  frequently  put  for  each  other,  but  S 
tsaddi  and  0  samech  scarcely  ever.  Aben  Ezra  joins 
D'0'3©  shebisim  and  a"D3j'  achasim,  which  immediately 
precedes  it,  together  ;  and  says  that  O'SB'  shabis  was 
the  ornament  of  the  legs,  as  D0>'  eches  was  of  the  feet. 
His  words  are,  Sw  03>'  nD  D'plt?  Sbt  a'^^n  O'M' 
D-Sjt— L."  ' 

Verse -20.  The  tablets]  The  words  •a3:T\^r\l  bottei/ 
hannephesh,  which  we  translate  tablets,  and  Bishop 
Lowth,  perfume  boxes,  literally  signify  houses  of  the 
soul ;  and  may  refer  to  strong-scented  bottles  used  for 
pleasure  and  against  fainting ;  similar  to  bottles  with 


21  The  rings,  and  nose- 
jewels, 

22  The  changeable  suits  of 
apparel,  ^  and  the  mantles,  and 
the  wimples,  and  the  crisping-pins, 


A.  M.  cir.  3244. 
B.  C.  cir.  760. 
Anno    Olymp. 

Quinte  I. 
Ante  Urbem 
Conditam  7. 


s  Heb.  houses  of  the  sou2.- 


'  Dan.  iii.  21,  in  the  margin. 


otto  of  roses,  worn  by  the  ladies  of  the  East  to  the  pre- 
sent time. 

Vere  2 1 .  Nose-jewels — "  The  jewels  of  the  nostril."] 
"^Sn  "3T3  nizmey  haaph.  Schroederus  explains  this,  as 
many  others  do,  of  jewels,  or  strings  of  pearl  hanging 
from  the  forehead,  and  reaching  to  the  upper  part  of 
the  nose ;  than  which  nothing  can  be  more  ridiculous, 
as  such  are  seldom  seen  on  an  Asiatic  face.  But  it 
appears  from  many  passages  of  Holy  Scripture  that 
the  phrase  is  to  be  literally  and  properly  understood  of 
nose-jewels,  rings  set  with  jewels  hanging  from  the 
nostrils,  as  ear-rings  from  the  ears,  by  holes  bored  to 
receive  them. 

Ezekiel,  enumerating   the   common    ornaments   of 
women  of  the  first  rank,  has  not  omitted  this  particular, 
and  is  to  be  understood  in  the  same  manner,  chap.  xvi. 
11,  12.      See  also  Gen.  xxiv.  47  ; — 
"And  I  decked  thee  with  ornaments ; 

And  I  put  bracelets  upon  thine  hands. 

And  a  chain  on  thy  neck  ; 

And  I  put  a  jewel  on  thy  nose, 

And  ear-rings  on  thine  ears, 

And  a  splendid  crown  upon  thine  head.' 

And  in  an  elegant  proverb  of  Solomon,  Prov.  xi.  22, 
there  is  a  manifest  allusion  to  this  kind  of  ornament, 
which  shows  it  to  have  been  used  in  his  time  : — 
"As  a  jewel  of  gold  in  the  snout  of  a  swine  ; 
So  is  a  woman  beautiful,  but  wanting  discretion." 
This  fashion,  however  strange  it  may  appear  to  us, 
was  formerly  and  is  still  common  in  many  parts  of  the 
East,  among  women  of  all  ranks.  Paul  Lucas,  speak- 
ing of  a  village  or  clan  of  wandering  people,  a  little 
on  this  side  of  the  Euphrates,  says,  (2d  Voyage  du 
Levant,  torn,  i.,  art.  24,)  "  The  women,  almost  all  of 
them,  travel  on  foot ;  I  saw  none  handsome  among 
them.  They  have  almost  all  of  them  the  nose  bored  ; 
and  wear  in  it  a  great  ring,  which  makes  them  still 
more  deformed."  But  in  regard  to  this  custom,  better 
authority  cannot  be  produced  than  that  of  Pietro  delta 
Valle,  in  the  account  which  he  gives  of  the  lady  before 
mentioned,  Signora  Maani  Gioerida,  his  own  wife.  The 
description  of  her  dress,  as  to  the  ornamental  parts  of 
it,  with  which  he  introduces  the  mention  of  this  par- 
ticular, will  give  us  some  notion  of  the  taste  of  the 
Eastern  ladies  for  finery.  "  The  ornaments  of  gold 
and  of  jewels  for  the  head,  for  the  neck,  for  the  arms, 
for  the  legs,  and  for  the  feet  (for  they  wear  rings  even 
on  their  toes)  are  indeed,  unlike  those  of  the  Turks, 
carried  to  great  excess,  but  not  of  great  value  :  for  in 
Bagdad  jewels  of  high  price  are  either  not  to  be  had, 
or  are  not  used ;  and  they  wear  such  only  as  are  of 
little  value,  as  turquoises,  small  rubies,  emeralds,  car- 
buncles, garnets,  pearls,  and  the  like.  My  spouse 
dresses  herself  with  all  of  them  according  to  their 
fashion  ;  with  exception,  however,  of  certain  ugly  rings 
39 


The  punishment  of  the 


ISAIAH. 


pride  of  the  Jewish  women 


A.  M.  cir.  3244 
B.  C.  cir.  760. 
Anno  Olymp. 

Quintse  I. 
Ante  Urbem 
Conditam  7. 


23  The  glasses,  '  and  the  fine 
linen,  and  the  hoods,  and  the 
veils. 

24  And  it  shall  come  to  pass, 
that  instead  of  sweet  smell  there  shall  be 
stink  :  and  instead  of  a  girdle  a  rent ;  and  in- 
stead of  well-set  hair  ''  baldness  ;  and  instead 


iGen.   xli.  42.- 


;Ch 


ap. 


xxii.    12 ; 
might. 


Mic.    ).    16.- 


iHeb. 


of  very  large  size,  set  with  jewels,  which,  in  truth,  very 
absurdly,  it  is  the  custom  to  wear  fastened  to  one  of 
their  nostrils,  like  buffaloes  :  an  ancient  custom,  how- 
ever, in  the  East,  which,  as  we  find  in  the  Holy  Scrip- 
tures, prevailed  among  the  Hebrew  ladies  even  in  the 
time  of  Solomon,  Prov.  xi.  22.  These  nose-rings,  in 
complaisance  to  me,  she  has  left  off;  but  I  have  not 
yet  been  able  to  prevail  with  her  cousin  and  her  sisters 
to  do  the  same  ;  so  fond  are  they  of  an  old  custom,  be 
it  ever  so  absurd,  who  have  been  long  habituated  to  it." 
Viaggi,  Tom.  i.,  Let.  17. 

It  is  the  left  nostril  that  is  bored  and  ornamented 
with  rings  and  jewels.  More  than  one  hundred  draw- 
ings from  life  of  Eastern  ladies  lie  now  before  me,  and 
scarcely  one  is  without  the  nose-jewel ;  both  tlie  arms 
and  wrists  are  covered  with  bracelets,  arm-circles,  &c., 
as  also  their  legs  and  feet ;  the  soles  of  their  feet  and 
palms  of  their  hands  coloured  beautifully  red  with  hen- 
na, and  their  hair  plaited  and  ornamented  superbly. 
These  beautiful  drawings  are  a  fine  comment  on  this 
ctapter. 

Verse  23.  The  glasses]  The  conjunction  1  vau, 
and — AND  the  glasses,  is  added  here  by  forty-three  of 
Kenmcott's  and  thirly-four  o(  De  Rossi's  MSS.,  and 
one  of  my  own,  ancient,  as  well  as  by  many  editions. 

Verse  23.  And  the  veils. — "The  transparent  gar- 
ments."] Ta  SiaipavTi  AaauviKa,  Sept.  A  kind  of 
silken  dress,  transparent,  like  gauze  ;  worn  only  by  the 
most  elegant  women,  and  such  as  dressed  themselves 
elegantius  quam  necesse  esset  probis,  "  more  elegantly 
than  modest  women  should."  Such  garments  are  worn 
to  the  present  day  ;  garments  that  not  only  show  the 
shape  of  every  part  of  the  body,  but  the  very  colour 
of  the  skin.  This  is  evidently  the  case  in  some  scores 
of  drawings  of  Asiatic  females  now  before  me.  This 
sort  of  garments  was  afterwards  in  use  among  the 
Greeks.  Prodicus,  in  his  celebrated  fable  (Xenoph. 
Memorab.  Socr.  lib.  ii.)  exhibits  the  personage  of  Sloth 
in  this  dress  :  EaS^/ra  (5f,  ff  ;}f  av  fiaXiara  upa  6ia- 
^afiKoi : — 

"  Her  robe  betray'd 
Through  the  clear  texture  every  tender  limb, 
Height'ning  the  charms  it  only  seem'd  to  shade  ; 
And  as  it  flow'd  adown  so  loose  and  thin. 
Her  stature  show'd  more  tall,  more  snowy  white  her 
skin." 

They  were  called  multitia  and  coa  {sal.  vestimenla)  by 
the  Romans,  from  their  being  invented,  or  rather  intro- 
duced into  Greece,  by  one  Pamphila  of  the  island  of 
Cos.  This,  like  other  Grecian  fashions,  was  received 
at  Rome,  when  luxury  began  to  prevail  under  the  em- 
perors. It  was  sometimes  worn  even  by  the  men,  but 
40 


A.  U.  cir.  3244. 
B.  C.  cir.  760. 
Anno  Olymp. 

Quintae  I. 
Ante   Urbem 
Conditam  7. 


of  a  stomacher  a  girding  of  sack- 
cloth ;  and  burning  instead  of 
beauty. 

25  Thy  men  shall  fall  by  the 
sword,  and  thy  'mighty  in  the  war. 

26  ""  And  hergates  shall  lament  and  mourn;  and 
shebeing  "desolate  "  shall  p  sit  upon  the  gi-ound. 

"Jer.  xiv.   2  ;  Lam.  i.  4. "Or,  emptied. "Heb.  cleansed. 

PLam.  ii.  10. 

looked  upon  as  a  mark  of  extreme  effeminacy.  See 
Juvenal,  Sat.  ii.,  65,  &c.  Publius  Syrus,  who  lived 
when  the  fashion  was  first  introduced,  has  given  a  hu- 
morous satirical  description  of  it  in  two  lines,  which 
by  chance  have  been  preserved  : — 
"  ^Equum  est,  induere  nuptam  ventuni  textilem  1 

Palam  prostare  nudam  in  nebula  linea  !" 

Verse  24.  Instead  of  sweet  smell — "perfume."]  A 
principal  part  of  the  delicacy  of  the  Asiatic  ladies  con 
sists  in  the  use  of  baths,  and  of  the  richest  oils  and 
perfumes ;  an  attention  to  which  is  in  some  degree  ne- 
cessary in  those  hot  countries.  Frequent  mention  is 
made  of  the  rich  ointments  of  the  spouse  in  the  Son^ 
of  Solomon,  Cant.  iv.  10,  11  ; — 
"  How  beautiful  are  thy  breasts,  my  sister,  my  spouse  ! 

How  much  more  excellent  than  wine  ; 

And  the  odour  of  thine  ointments  than  all  perfumes  ! 

Thy  lips  drop  as  the  honey-comb,  my  spouse ! 

Honey  and  milk  are  under  thy  tongue  : 

And  the  odour  of  thy  garments  is  as  the  odour  of 
Lebanon." 

The  preparation  for  Esther's  being  introduced  to 
King  Ahasuerus  was  a  course  of  bathing  and  perfuming 
for  a  whole  year  ;  "  six  months  with  oil  of  m)-rrh,  and 
six  months  with  sweet  odours  ;"  Esth.  ii.  12.  See 
the  notes  on  this  place.  A  diseased  and  loathsome 
habit  of  body,  instead  of  a  beautiful  skin,  softened  and 
made  agreeable  with  all  that  art  could  devise,  and  all 
that  nature,  so  prodigal  in  those  countries  of  the  richest 
perfumes,  could  supply,  must  have  been  a  punishment 
the  most  severe  and  the  most  mortifying  to  the  delicacy 
of  these  haughty  daughters  of  Sion. 

Burning  instead  of  beauty — "A  sunburnt  skin."] 
Gaspar  Sanclius  thinks  the  words  nnn  '3  fit  thothalk 
an  interpolation,  because  the  Vulgate  has  omitted  them. 
The  clause  '£i^  jinn  O  ki  thachath  yophi  seems  to  me 
rather  to  be  imperfect  at  the  end.  Not  to  mention  that 
'J  ki,  taken  as  a  noun  for  adustio,  burning,  is  without 
example,  and  very  improbable.  The  passage  ends 
abruptly,  and  seems  to  want  a  fuller  conclusion. 

In  agreement  with  which  opinion,  of  the  defect  of 
the  Hebrew  text  in  this  place,  the  Scptuagint,  accord- 
ing to  MSS.  Pachom.  and  1  D.  ii.,  and  Marchal.,  which 
are  of  the  best  authority,  express  it  with  the  same  evi- 
dent marks  of  imperfection  at  the  end  of  the  sentence  ; 
thus  :  TavTa  aoi  av-i  Ka7.Xuruafiov —  The  two  latter 
add  &0V.  This  chasm  in  the  te.vt,  from  the  loss  pro- 
bably of  three  or  four  words,  seems  therefore  to  be  of 
long  standing. 

Taking  'J  ki  in  its  usual  sense,  as  a  particle,  and 
supplying  "jS  lech  from  the  aoi  of  the  Septuaginl,  it  might 
possibly  have  been  originally  somewhat  in  this  form  : 


Desolate  state  of 


CHAP.  IV. 


the  land  of  Judea. 


nKi3    r\y'\    ^S    n'nn     'S'      nnn    "3 

marah  raath  lech  ihihyeh  yophi  Ihachath  ki 

"  Yea,  instead  of  beauty  thou  shall  have  an  ill-fa- 
voured countenance." 

"3"  nnn  '3  ki  thachalh  yophi,  (q.  nn'  yachath,)  "  for 
beauty  shall  be  deslroyed."  Syr.  nnn  chalhath  or  nnJ 
nachath. — Dr.  Dlrell. 

"  May  it  not  be  TID  cohey,  '  wrinkles  instead  of 
beauty  V  as  from  712''  yaphah  is  formed  '3"  ycphi,  yophi ; 
from  niT)  marah,  "13  meri,  &c. ;  so  from  nriD  cahah,  to 
be  wrinkled,  "HD  cohey." — Dr.  Jubb.  The  '3  ^i  is 
wanting  in  one  MS.,  and  has  been  omitted  by  several 
of  the  ancients. 

Verse  35.  Thy  mighty  men.]  For  f^miDJ  gebura- 
thech  an  ancient  MS.  has  1"\13J  gibborech.  The  true 
reading,  from  the  Scptuagint,  Vulgate,  Syriac,  and 
Chaldec,  seems  to  be  "jlOJ  gibborayich. 

Verse  26.  Sit  upon  the  ground.}  Sitting  on  the 
ground  was  a  posture  that  denoted  mourning  and  deep 
distress.  The  prophet  Jeremiah  (Lam.  ii.  8)  has  given 
it  the  first  place  among  many  indications  of  sorrow,  in 
the  following  elegant  description  of  the  same  state  of 
distress  of  his  country  : — 

"  The   elders   of  the  daughter  of  Sion  sit  on  the 

ground,  they  are  sUent  : 
They  have  cast  up  dust  on  their  heads  ;  they  have 

girded  themselves  with  sackcloth  ; 
The  virgins  of  Jerusalem  have  bowed  down  their 

heads  to  the  ground." 

"  We  find  Judea,"  says  Mr.  Addison,  (on  Medals, 
Dial,  ii,)  "  on  several  coins  of  Vespasian  and  Titus,  in 
a  posture  that  denotes  sorrow  and  captivity.  I  need 
not  mention  her  sitting  on  the  ground,  because  we 
have  already  spoken  of  the  aptness  of  such  a  posture 
to  represent  an  extreme  aflSiction.      I  fancy  the  Ro- 


mans might  have  an  eye  on  the  customs  of  the  Jewish 
nation,  as  well  as  those  of  their  country,  in  the  several 
marks  of  sorrow  they  have  set  on  this  figure.  The 
psalmist  describes  the  Jews  lamenting  their  captivity 
in  the  same  pensive  posture  :  '  By  the  waters  ot 
Babylon  we  sat  down  and  wept,  when  we  remembered 
thee,  O  Zion.'  But  what  is  more  remarkable,  we 
find  Judea  represented  as  a  woman  in  sorrow  sitting 
on  the  ground,  in  a  passage  of  the  prophet,  that  fore 
tells  the  very  captivity  recorded  on  this  medal."  Mi 
Addison,  I  presume,  refers  to  this  place  of  Isaiah  ;  and 
therefore  must  have  understood  it  as  foretelling  the 
destruction  of  Jerusalem  and  the  Jewish  nation  by  the 
Romans  :  whereas  it  seems  plainly  to  relate,  in  its  first 
and  more  immediate  view  at  least,  to  the  destruction 
of  the  city  by  Nebuchadnezzar,  and  the  dissolution  of 
the  Jewish  state  under  the  captivity  at  Babylon. — L. 

Several  of  the  coins  mentioned  here  by  Mr.  Addison 
are  in  my  own  collection  :  and  to  such  I  have  already 
referred  in  this  work.  I  shall  describe  one  here.  On 
the  obverse  a  fine  head  of  the  emperor  Vespasian  with 
this  legend,  Imperator  Julius  Cttsar  Vespasianus  Au- 
gustus, Pontifex  Maximus,  Tribunitia  Potcstate  Patet 
Patria,  Consul  VIII. 

On  the  reverse  a  tall  palm  tree,  emblem  of  the  land 
of  Palestine,  the  emperor  standing  on  the  left,  close 
to  the  tree,  with  a  trophy  behind  him  ;  on  the  right, 
Judea  under  the  figure  of  a  female  captive  sitting  on 
the  ground,  with  her  head  resting  on  her  hand,  the 
elbow  on  her  knee,  weeping.  Around  is  this  legend, 
Judea  Capta.  Senatus  Consullo.  However  this  pre- 
diction mav  refer  proximately  to  the  destruction  of 
Jerusalem  by  Nebuchadnezzar,  I  am  fully  of  opinion 
that  it  ultimately  refers  to  the  final  ruin  of  the  Jewish 
state  by  the  Romans.  And  so  it  has  been  understood 
by  the  general  run  of  the  best  and  most  learned  inter- 
preters and  critics. 


CHAPTER  IV. 

The  havoc  occasioned  by  war,  and  those  other  calamities  which  the  prophet  had  been  describing  in  the  preced- 
ing chapter,  are  represented  as  so  terribly  great  that  seven  women  should  be  left  to  one  man,  1 .      Grea. 
blessedness  of  the  remnant  that  shall  be  accounted  icorthy  to  escape  these  judgments,  2—4.      The  privilege 
of  the  Gospel  set  forth  by  allusions  to  the  glory  and  pomp  of  the  Mosaic  dispensation,  5,  6. 


A.  M.  cir.  3244. 
B.  C.  cir.  760. 
Anno  Olymp. 

Quintse  I. 
Ante   L'rbem 
Conditam  7. 


A  ND  ^  in  that  day  seven  women 
shall  lake  hold  of  one  man, 


only   "^  let  us  be  called   by   thy 
name,  ''  to   take   away  "  our  re- 


saying,  We  will   •'eat  our  ownlproach 


bread,  and  wear  our  own  apparel : 


'Chap.  ii.  II,  17.- 


-'>2  Thess.  iii.  12.- 
be  called  upon  its. 


-=  Heb.  let  thy  name 


2  In  that  day  shall  '  the  branch 


A.  M.  cir.  3244. 
B.  C.  cir.  760. 
Anno  Olymp. 

Quintse  I. 
Ante  ITrbem 
Conditam  7. 


^  Or,  take  tkou  away. *  Luke  i.  25.— 

iii.  8  ;  vi.  12. 


-'  Jer.  zziii.  5  ;    Zech. 


NOTES  ON  CHAP.  IV. 
Verse  1.  And  seven  loomen]  The  division  of  the 
chapters  has  interrupted  the  prophet's  discourse,  and 
oroken  it  off  almost  in  the  midst  of  the  sentence. 
"  The  numbers  slain  in  battle  shall  be  so  great,  that 
seven  women  shall  be  left  to  one  man."  The  prophet 
has  described  the  greatness  of  this  distress  by  images 
and  adjuncts  the  most  expressive  and  forcible.  The 
young   women,   contrary    to    their    natural    modesty, 


shall  become  suitors  to  the  men  :  they  will  take  hold 
of  them,  and  use  the  most  pressing  importunity  to  be 
married.  In  spite  of  the  natural  suggestions  of  jea- 
lousy, they  will  be  content  with  a  share  only  of  the 
rights  of  marriage  in  common  with  several  others  ; 
and  that  on  hard  conditions,  renouncing  the  legal  de- 
mands of  the  wife  on  the  husband,  (see  Exod.  xxi.  10,) 
and  begging  only  the  name  and  credit  of  wedlock,  and 
10  be  freed  from  the  reproach  of  celibacy.  See  chap 
41 


The  presence  of  God  in 

^^""■^li*-  of  the  Lord  be  ?  beautiful  and 

B.  C.  cir,  760. 

Anno  oiymp.  glorious,  and  the  fruit  of  the  earth 
Ant'e"u*bem  shall  be  excellent  and  comely  ''for 
Conditam  7.      ^^^^  jj^^^j  ^^^  cscaped  of  Israel, 


3  And  it  shall  come  to  pass  that  he  that 
is  left  in  Zion,  and  he  that  remaineth  in 
Jerusalem,  '  shall  be  called  holy,  even  every 
one  that  is  ''  written  '  among  the  living  in 
Jerusalem. 

4  When  ">  the  Lord  shall  have  washed  away 
the  filth  of  the  daughters  of  Zion,  and  shall 
have  purged  the  blood  of  Jerusalem  from  the 

s  Heb.  beauty  and  glory. ^  Heb.  /or  the  escapmg  of  Israel. 

iChap.  Ix.  21. iiPhil.  iv.  3;  Rev.  iii.  5. '  Or,  to  life. 


ISAIAH.  the  assemblies  of  his  people. 

midst   thereof   by   the    spirit   of   ^^q%^^^- 
judgment,  and   bv  the   spirit  of    AnnoOiymp. 

.•'='.  ^  *^  Quintajl. 

burnuig.  Ante  Urbem 

5  And  the  Lord  will  create  upon     ^°°'^"^"'  ''■ 
every  dwelling    place    of    Mount    Zion,    and 
upon  her  assemblies,  "  a  cloud  and  smoke  by 
day,  and  "  the  shining  of  a  flaming  fire  by  night  • 
for  P  upon  all  the  glory  shall  be  '*  a.  defence. 

6  And  there  shall  be  a  tabernacle  for  a  sha- 
dow in  the  day-time  from  the  heat,  and  '  for 
a  place  of  refuge,  and  for  a  covert  from  storm 
and  from  rain. 


liv.  4,  5.      Like  Marcia,  on  a  different  occasion,  and  in 

other  circumstances  : — 

Da  tantum  nomen  inane 
Connubii :  liceat  tumulo  scripsisse,  Catonis 
Marcia.  Lucan,  ii.  342. 

"  This  happened,"  says  Kimchi,  "  in  the  days  of 
Ahaz,  when  Peliah  the  son  of  Remaliah  slew  in  Judea 
one  hundred  and  twenty  thousand  men  in  one  day;  see 
2  Chron.  xviii.  6.  The  widows  which  were  left  were 
so  numerous  that  the  prophet  said,  'They  are  multi- 
plied beyond  the  sand  of  the  sea,' "  Jer.  xv.  8. 

In  that  day']  These  words  are  omitted  in  the  Sep- 
tuagint,  and  MSS. 

Verse  2.  The  branch  of  the  Lord — "  the  branch  of 
Jehovah"]  The  Messiah  of  Jehovah,  says  the  Chal- 
dee.  And  Kimchi  says,  The  Messiah,  the  Son  of 
David.  The  branch  is  an  appropriate  title  of  the 
Messiah  ;  and  the  fruit  of  the  land  means  the  great 
Person  to  spring  from  the  house  of  Judah,  and  is  only 
a  parallel  expression  signifying  the  same  ;  or  perhaps 
the  blessings  consequent  upon  the  redemption  pro- 
cured by  him.  Compare  chap.  xlv.  8,  where  the 
same  great  event  is  set  forth  under  similar  images, 
and  see  the  note  there. 

Them  that  are  escaped  of  Israel — "  the  escaped  of 
the  house  of  Israel."]  A  MS.  has  Ssitf'  n''3  beith 
yisrael,  the  house  of  Israel. 

Verse  3.  Written  among  the  living]  That  is, 
whose  name  stands  in  the  enrolment  or  register  of  the 
people  ;  or  every  man  living,  who  is  a  citizen  of  Jeru- 
salem. See  Ezek.  xiii.  9,  where,  •'  they  shall  not  be 
written  in  the  writing  of  the  house  of  Israel,"  is  the 
same  with  what  immediately  goes  before,  "  they  shall 
not  be  in  the  assembly  of  my  people."  Compare  Psa. 
Ixix.  28  ;  Ixxxvii.  6  ;  Exod.  xxxii.  32.  To  number 
and  register  the  people  was  agreeable  to  the  law  of 
Moses,  and  probably  was  always  practised  ;  being,  in 
sound  policy,  useful,  and  even  necessary.  David's 
design  of  numbering  the  people  was  of  another  kind  ; 
it  was  to  enrol  them  for  his  army.  Michaelis  Mo- 
saisches  Recht,  Part,  iii.,  p.  227.  See  also  his  Dis- 
sert, de  Censibus  Hebrceorum. 

Verse  4.  The  spirit  of  burning^  Means  tbe  fire  of 
God's  wrath,  by  which  he  will  prove  and  purify  his 
people ;  gathering  them  into  his  furnace,  in  order  to 
40 


■"  Mai.  iii.  2,  3. °  Exort.  xiii.  21. °  Zech.  ii.  5. P  Or 

above. iHeb.  a  covering  j  chap.  viii.  14. '  Chap.  xxv.  4. 

separate  the  dross  from  the  silver,  the  bad  from  the 
good.  The  severity  of  God's  judgments,  the  fiery 
trial  of  his  servants,  Ezekiel  (chap.  xxii.  18-22)  has 
set  forth  at  large,  after  his  manner,  with  great  boldness 
of  imagery  and  force  of  expression.  God  threatens 
to  gather  them  into  the  midst  of  Jerusalem,  as  into  the 
furnace  ;  to  blow  the  fire  upon  them,  and  to  melt  them. 
Malachi,  chap.  iii.  2,  3,  treats  the  same  subject,  and 
represents  the  same  event,  under  the  like  images  : — 

"  But  who  may  abide  the  day  of  his  coming  % 
And  who  shall  stand  when  he  appeareth  ^ 
For  he  is  like  the  fire  of  the  refiner, 
And  like  the  soap  of  the  fullers. 
And  he  shall  sit  refining  and  purifying  the  silver  ; 
And  he  shall  purify  the  sons  of  Levi ; 
And  cleanse  them  like  gold,  and  like  silver ; 
That  they  may  be  Jehovah's  ministers. 
Presenting  unto  him  an  offering  in  righteousness." 

This  is  an  allusion  to  a  chemist  purifying  metals. 
He  first  judges  of  the  state  of  the  ore  or  adulterated 
metal.  Secondly,  he  kindles  the  proper  degree  of  fire, 
and  applies  the  requisite  test  ;  and  thus  separates  the 
precious  from  the  vile. 

Verse  5.  And  the  Lord  will  create — One  MS.,  the 
Septuagint,  and  the  Arabic,  have  N'D'  yabi.  He  shall 
bring :  the  cloud  already  exists  ;  the  Lord  will  bring 
it  over.  This  is  a  blessed  promise  of  the  presence  of 
God  in  all  the  assemblies  of  his  people. 

Every  dwelling  place—"  the  station"!  The  He- 
brew text  has,  every  station:  but  four  MSS.  (one  an- 
cient) omit  7D  col,  all ;  very  rightly,  as  it  should  seem  : 
for  the  station  was  Mount  Zion  itself,  and  no  other. 
See  Exod.  xv.  17.  And  the  Septuagint,  Arabic,  and 
MSS.,  add  the  same  word  ^3  col,  before  nN"'prD  mik- 
raeha,  probably  right :  the  word  has  only  changed  its 
place  by  mistake.  D'Siprj  mikrayeh,  "  the  place 
where  they  were  gathered  together  in  their  holy  as- 
semblies," says  Sal  ben  Melech.  But  twenty-five  of 
KennicotCs  MSS.,  and  twenty-two  of  De  RossVs, 
fifty-three  editions,  besides  the  Septuagint,  Syriac, 
and  Arabic,  have  the  word  in  the  plural  number. 

A  cloud  and  smoke  hy  day]  This  is  a  manifest 
allusion  to  the  pillar  of  a  cloud  and  of  fire,  which  at- 
tended the  Israeliffis  in  their  passage  out  of  Egypt, 
and  to  the  glory  that  rested  on  the  tabernacle,  Exod. 


The  parable  oj 


CHAP.  V. 


the  vineyard. 


xiii.  21,  xl.  38.     The  prophet  Zechariah,  chap  ii.  5, 
applies  the  same  image  to  the  same  purpose  : — 

"  And  I  will  be  unto  her  a  wall  of  fire  round  about; 
And  a  glory  will  I  be  in  the  midst  of  hei." 

That  is,  the  visible  presence  of  God  shall  protect 
her.  Which  explains  the  conclusion  of  this  verse  of 
Isaiah  ;  where  the  makkaph  between  7D  col,  and  1133 
cabod,  connecting  the  two  words  in  construction,  which 
ought  not  to  be  connected,  has  thrown  an  obscurity 
upon  the  sentence,  and  misled  most  of  the  translators. 


For  upon  all  the  glory  shall  be  a  defence.]  What- 
ever God  creates,  he  must  uphold,  or  it  will  fail.  Every 
degree  of  grace  brings  with  it  a  degree  of  power  to 
maintain  itself  in  the  soul. 

Vere  6.  A  tabernacle]  In  countries  subject  to  vio- 
lent tempests,  as  well  as  to  intolerable  heat,  a  portable 
tent  is  a  necessary  part  of  a  traveller's  baggage,  for 
defence  and  shelter.  And  to  such  tents  the  words  of 
the  text  make  evident  allusion.  They  are  to  be  met 
with  in  every  part  of  Arabia  and  Egypt,  and  in  various 
other  places  in  the  East. 


CHAPTER  V. 

This  chapter  begins  with  representing,  in  a  beautiful  parable,  the  tender  care  of  God  for  his  people,  and  their 
unworthy  returns  for  his  goodness,  1—7.  The  parable  or  allegory  is  then  dropped  ;  and  the  prophet,  in 
plain  terms,  reproves  and  threatens  them  for  their  icickcdness  ;  particularly  for  their  covetousness,  8—10  ; 
intemperance,  11  ;  and  inaltenlion  to  the  warnings  of  Providence,  12.  Then  follows  an  enumeration  of 
judgments  as  the  necessary  consequence.  Captivity  and  famine  appear  with  all  their  horrors,  13.  Hades, 
or  the  grave,  like  a  ravenous  monster,  opens  wide  its  jaws,  and  swallows  doion  its  myriads,  14.  Distress 
lays  hold  on  all  ranks,  15  ;  and  God  is  glorified  in  the  execution  of  his  judgments,  16  ;  till  the  ivhole  place 
is  left  desolate,  a  place  for  the  flocks  to  range  in,  17.  The  prophet  then  pauses  ;  and  again  resumes  his 
subject,  reproving  them  for  several  other  sins,  and  threatening  them  with  woes  and  vengeance,  1 8—24  ;  after 
which  he  sums  up  the  whole  of  his  awful  denunciation  in  a  very  lofty  and  spirited  epiphonema  or  conclu- 
sion. The  God  of  armies,  having  hitherto  corrected  to  no  purpose,  is  represented  with  inimitable  majesty, 
as  only  giving  a  hist,  and  a  swarm  of  nations  hasten  to  his  standard,  25-27.  Upon  a  guilty  race,  unpilied 
by  heaven  or  by  earth,  they  execute  their  commission  ;  and  leave  the  land  desolate  and  dark,  without  one 
ray  of  comfort  to  cheer  the  horrid  gloom,  28—30. 


*.  M.  cir.  3244. 
B.  C.  cir.  760. 
.\nno  Olymp. 

Quintx  I. 
Ante  Urbem 
Conditam  7. 


MOW  will  I   sing  to  my  well- 
beloved  a  song  of  my  beloved 
touching  °  his  vineyard.   My  well- 
beloved  hath  a  vine3-ard    in   ''  a 


very  fruitful  hill. 


•  P3a.  \kxx.  8  ;  Cant.  viii.  12  ;  chap,  xxvii.  2  ;  Jer.  ii.  21  ;  Matt. 
luti.  33;  Mark  xii.  1  ;  Luke  xx.  9. 

This  chapter  likewise  stands  single  and  alone,  un- 
connected with  the  preceding  or  following.  The  sub- 
ject of  it  is  nearly  the  same  with  that  of  the  first 
chapter.  It  is  a  general  reproof  of  the  Jews  for  their 
wickedness  ;  but  it  e.tceeds  that  chapter  in  force,  in 
severity,  in  variety,  and  elegance  ;  and  it  adds  a  more 
express  declaration  of  vengeance  by  the  Babylonian 
invasion. 

NOTES  ON  CHAP.  V. 

Verse  1.  Xow  will  I  sing  to  my  well-beloved  a  song 
of  my  beloved — "  Let  me  sing  now  a  song,"  &c.]  A 
MS.,  respectable  for  its  antiquity,  adds  the  word  Ta' 
shir,  a  song,  after  N3  na ;  which  gives  so  elegant  a 
turn  to  the  sentence  by  the  repetition  of  it  in  the  next 
member,  and  by  distinguishing  the  members  so  exactly 
in  the  style  and  manner  in  the  Hebrew  poetical  com- 
position, that  I  am  much  inclined  to  think  it  genuine. 

.4  song  of  my  beloved — "  A  song  of  loves"]  "in 
dodey,  for  D'tn  dodim ;  status  constructus  pro  abso- 
luto,  as  the  grammarians  say,  as  Mic.  vi.  16  ;  Lam.  iii. 
14,66;  so  Archbishop  SecAcr.  Or  rather,  in  all  these 
and  the  like  cases,  a  mistake  of  the  transcribers,  by 
not  observing  a  small  stroke,  which  in  many  MSS.,  is 
made  to  supply  the  D  mem,  of  the  plural,  thus,  /nn 


2  And  he  "  fenced  it,  and  gath- 
ered out  the  stones  thereof,  and 
planted  it  with  the  choicest  vine, 
and  built  a  tower  in  the  midst  of 
it,  and  also  "^  made  a  wine  press  therein  : 


A.  M.  cir.  3244. 
B  C.  cir.  760. 
Anno  Olymp. 

Quintae  I. 
Ante  Urbem 
Conditam  7. 


and 


*•  Heb.  tke  horn  of  the  son  of  oil. *  Or,  made  a  wall  aboiU  it. 

«^Heb.  hewed. *  Deul.  zxxii.  6  ;  chap.  i.  2,  3. 

dodi.  Dnn  rn'iy  shirath  dodim  is  the  same  with 
m'T  "Via  shir  yedidoth,  Psa.  xlv.  1.  In  this  way  of 
understanding  it  we  avoid  the  great  impropriety  of 
making  tlie  author  of  the  song,  and  the  person  to 
whom  it  is  addressed,  to  be  the  same. 

In  a  very  fruitful  hill — "  On  a  high  and  fruitful 
hill."]  Heb.  |:3iy  [3  pp3  bekeren  ben  shamen,  "  on  a 
horn  the  son  of  oil."  The  expression  is  highly  de- 
scriptive and  poetical.  "  He  calls  the  land  of  Israel 
a  horn,  because  it  is  higher  than  all  lands  ;  as  the  horn 
is  higher  than  the  whole  body  ;  and  the  son  of  oil, 
because  it  is  said  to  be  a  land  flowing  with  milk  and 
honey." — Kimchi  on  the  place.  The  parts  of  ani- 
mals are,  by  an  easy  metaphor,  applied  to  parts  of  the 
earth,  both  in  common  and  poetical  language.  A  pro- 
montory is  called  a  cape  or  head  ;  the  Turks  call  it  a 
nose.  "  Dorsum  immane  mari  summo  ;"  Virgil,  a  back, 
or  ridge  of  rocks  : — 

"  Hanc  latus  angustura  jam  se  cogentis  in  arctum 
HesperiaB  tenuem  producit  in  aequora  linguam, 
Adriacas  flesis  claudit  quas  comibus  undas." 

Lucan,  ii.   612,  of  Brundusium,  i.  e..  Bpevreaiov, 
which,  in  the  ancient  language  of  that  country,  signifies 
stag's  head,  says  Strabo.     A  horn  is  a  proper  and  ob- 
43 


The  parable  of 


ISAIAH. 


A.U.  cir.  3244. 
B.  C.  cir.  760. 
Anno   Olymp. 

Quintae  I. 
Ante  Urbem 
Conditam  7. 


he   looked  that   it   should  bring 
forth  grapes,  and  it  brought  forth 
wild  grapes. 
3  And  now,  O    inhabitants  of 


^  Romans, 


vious  image  for  a  mountain  or  mountainous  country. 
Solinus,  cap.  viii.,  says,  "  Italiam,  ubi  longius  proces- 
serit,  in  cornua  duo  scindi ;"  that  is,  the  high  ridge  of 
the  Alps,  which  runs  through  the  whole  length  of  it, 
divides  at  last  into  two  ridges,  one  going  through  Ca- 
labria, the  other  through  the  country  of  the  Brutii. 
"  Cornwall  is  called  by  the  inhabitants  in  the  British 
tongue  Kernaw,  as  lessening  by  degrees  like  a  horn, 
running  out  into  promontories  like  so  many  horns.  For 
the  Britons  call  a  horn  corn,  in  the  plural  kern." — 
Camden.  "And  Sammes  is  of  opinion,  that  the  coun- 
try had  this  name  originally  from  the  Phoenicians,  who 
traded  hither  for  tin  ;  hertn,  in  their  language,  being 
a  horn.^' — Gibson. 

Here  the  precise  idea  seems  to  be  that  of  a  high 
mountain  standing  by  itself;  "vertex  mentis,  aut  pars 
mentis  ab  aliis  divisa  ;"  which  signification,  says  /.  H. 
Michaelis,  Bibl.  Hallens.,  Not.  in  loc,  the  word  has 
in  Arabic. 

Judea  was  in  general  a  mountainous  country,  whence 
Moses  sometimes  calls  it  The  Mountain,  "  Thou  shalt 
plant  them  in  the  mountain  of  thine  inheritance  ;" 
Exod.  XV.  17.  "I  pray  thee,  let  me  go  over,  and  see 
the  good  land  beyond  Jordan  ;  that  goodly  mountain, 
and  Lebanon  ;"  Deut.  iii.  25.  And  in  a  political  and 
religious  view  it  was  detached  and  separated  from  all 
the  nations  round  it.  Whoever  has  considered  the  de- 
scriptions given  of  Mount  Tabor,  (see  Reland,  Palajs- 
tin.  ;  Eugene  Roger,  Terre  Sainte,  p.  64,)  and  the 
views  of  it  which  are  to  be  seen  in  books  of  travels, 
(Maundrell,  p.  114;  Egmonl  and  Heyman,  vol.  ii.  p. 
25;  Thevenot,  vol.  i.,  p.  429,)  its  regular  conic  form 
rising  singly  in  a  plain  to  a  great  height,  from  a  base 
small  in  proportion,  and  its  beauty  and  fertility  to  the 
very  lop,  will  have  a  good  idea  of  "  a  horn  the  son  of 
oil  ;"  and  will  perhaps  be  induced  to  think  that  the 
prophet  took  his  image  from  that  mountain. 

Verse  3.  And  gathered  out  the  stones — "  And  he 
cleared  it  from  the  stones"]  This  was  agreeable  to  the 
husbandry  :  "  Saxa,  summa  parte  terrae,  et  viles  et 
arbores  la^dunt  ;  ima  parte  refrigerant ;"  Columell.  de 
arb.  iii.  "  Saxosum  facile  est  expedire  lectione  lapi- 
dum  ;"  Id.  ii.  2.  "  Lapides,  qui  supersunt,  [al.  insuper 
sunt,]  hieme  rigent,  eestate  fervescunt  ;  idcirco  satis, 
arbustis,  et  vitibus  nocent ;"  Pallad.  i.  6.  A  piece  of 
ground  thus  cleared  of  the  stones  Persius,  in  his  hard 
way  of  metaphor,  calls  "  exossatus  ager,"  an  unboned 
field;  Sat.  vi.  52. 

The  choicest  vine — "  Sorek"]  Many  of  the  ancient 
interpreters,  the  Septuagint,  Aguila,  and  Theod.,  have 
retained  this  word  as  a  proper  name  ;  I  think  very 
rightly.  Sorek  was  a  valley  lying  between  Ascalon 
and  Gaza,  and  running  far  up  eastward  in  the  tribe  of 
Judah.  Both  Ascalon  and  Gaza  were  anciently  fa- 
mous for  wine  ;  the  former  is  mentioned  as  such  by 
Alexayider  Trallianus ;  the  latter  by  several  authors, 
quoted  by  Reland,  Falsest.,  p.  589  and  986.  And  it 
44 


the  vineyard. 

A.  M.  cir.  3244 
B.  C.  cir.  760. 
Anno  Olymp. 

Quintae  1. 
Ante  Urbem 
Conditam  7. 


Jerusalem,   and  men    of  Judah, 
•^  judge,  I  pray  you,  betwixt   me 
and  my  vineyard. 
4   What  could  have  been  done   

chap.  iii.  4. 

seems  that  the  upper  part  of  the  valley  of  Sorek,  and 
that  of  Eshcol,  where  the  spies  gathered  the  single 
cluster  of  gi-apes,  which  they  were  obliged  to  bear  be- 
tween two  upon  a  staff,  being  both  near  to  Hebron 
were  in  the  same  neighbourhood,  and  that  all  this  part 
of  the  country  abounded  with  rich  vineyards.  Compare 
Num.  xiii.  22,  23  ;  Judg.  xvi.  3,  4.  P.  Nau  supposes 
Eschol  and  Sorek  to  be  only  difl'erent  names  for  the 
same  valley.  Voyage  Noveau  de  la  Terre  Sainte,  lib. 
iv.,  chap.  18.  See  likewise  De  LisWs  posthumous 
map  of  the  Holy  Land.  Paris,  1763.  See  Bochart, 
Hieroz.  ii.,  col.  725.  Thevenot,  i.  p.  iOG.  Michaelis 
(note  on  Judg.  xvi.  4,  German  translation)  thinks  it 
probable,  from  some  circumstances  of  the  history  there 
given,  that  Sorek  was  in  the  tribe  of  Judah,  not  in  the 
country  of  the  Philistines. 

The  vine  of  Sorek  was  known  to  the  Israelites, 
being  mentioned  by  Moses,  Gen.  xlix.  11,  before  their 
coming  out  of  Egypt.  Egypt  was  not  a  wine  coun- 
try. "  Throughout  this  country  there  are  no  wines  ;" 
Sandi/s,  p.  101.  At  least  in  very  ancient  times  they 
had  none.  Herodotus,  ii.  77,  says  it  had  no  vines, 
and  therefore  used  an  artificial  wine  made  of  barley. 
That  is  not  strictly  true,  for  the  vines  of  Egypt  are 
spoken  of  in  Scripture,  Psa.  Ixxviii.  47  ;  cv.  33  ;  and 
see  Gen.  xl.  11,  by  which  it  should  seem  that  they 
drank  only  the  fiesh  juice  pressed  from  the  grape, 
which  was  called  oivof  aii-:T€9uvoc ;  Herodot.,  ii.  37. 
But  they  had  no  large  vineyards,  nor  was  the  country 
proper  for  them,  being  little  more  than  one  large  plain, 
annually  overflowed  by  the  Nile.  The  Mareotic  in 
later  times  is,  I  think,  the  only  celebrated  Egyptiaa 
wine  which  we  meet  with  in  history.  The  vine  was 
formerly,  as  Hasselquist  tells  us  it  is  now,  "  cultivated 
in  Egypt  for  the  sake  of  eating  the  grapes,  not  for 
wine,  which  is  brought  from  Candia,"  &c.  "  They 
were  supplied  with  wine  from  Greece,  and  likewise 
from  Phoenicia,"  Herodot.  iii.  6.  The  vine  and  the 
wine  of  Sorek  therefore,  which  lay  near  at  hand  for 
importation  into  Egypt,  must  in  all  probability  have 
been  well  known  to  the  Israelites,  when  they  sojourned 
there.  There  is  something  remarkable  in  the  manner 
in  which  Moses,  Gen.  xlix.  11,  makes  mention  of  it, 
which,  for  want  of  considering  this  matter,  has  not 
been  attended  to ;  it  is  in  Jacob's  prophecy  of  the 
future  prosperity  of  the  tribe  of  Judah  : — 

"  Binding  his  foal  to  the  vine. 
And  his  ass's  colt  to  his  own  sorek  ; 
He  washeth  his  raiment  in  wine. 
And  his  cloak  in  the  blood  of  grapes." 

I  take  the  liberty  of  rendering  nplty  sorefiah,  for 
llpl?  soreJio,  his  sorek,  as  the  Masoretes  do  by  point- 
ing riTJ'  iroh,  for  11'!'  iro,  his  foal.  Ti'  ir,  miglrt  na- 
turally enough  appear  in  the  feminine  form  ;  but  it  is 
not  at  all  probable  that  n'W  sorek  ever  should.  By 
naming  particularly  the  vine  of  Sorek.  and  as  the  vine 


'Die  parable  of 


CHAP.  V. 


the  vineyard. 


A.  M.  cir.  3244. 

B.  C.  cir.  760. 
Anno  Olynip. 

Quinlae  I. 
Ante  I'rbem 
Conditam  7. 


grapes 


more  to  my  «;  vineyard,  that  I 
have  not  done  in  it  ?  vvliercfore, 
when  I  looked  that  it  should  bring 
forth  grapes,  brought  it  forth  wild 


f  Luke  xiii.  G,  7,  8,  9,  10. 


belonging  to  Judah,  the  prophecy  intimates  the  very 
part  of  the  country  which  was  to  fall  to  the  lot  of 
that  tribe.  .Sir  John  Chanlm  says,  "  that  at  Cas- 
bin,  a  city  of  Persia,  they  turn  their  cattle  into  the 
vineyards  after  the  vintage,  to  browse  on  the  vines." 
He  speaks  also  of  vines  in  that  country  so  large  that 
lie  could  hardly  compass  the  trunks  of  them  with  his 
arms.  Voyages,  tom.  iii.,  p.  12,  ICrao.  This 
shows  that  the  ass  might  be  securely  hound  to  the  vine, 
and  without  danger  of  damaging  the  tree  by  browsing 
on  it. 

And  buill  a  tower  in  the  midst  of  it]  Our  Saviour, 
w  ho  lias  taken  the  general  idea  of  one  of  his  parables, 
Matt.  xxi.  33,  Mark  xii.  1,  from  this  of  Isaiah,  has 
likewise  inserted  this  circumstance  of  building  a  tower  ; 
which  is  generally  explained  by  commentators  as  de- 
signed for  the  keeper  of  the  vineyard  to  watch  and 
defend  the  fruits.  But  for  this  purpose  it  was  usual  to 
make  a  little  temporary  hut,  (Isa.  i.  8,)  which  might 
serve  for  the  short  season  while  the  fruit  was  ripening, 
and  which  was  removed  afterwards.  The  tower  there- 
fore should  rather  mean  a  building  of  a  more  perma- 
nent nature  and  use  ;  the  farm,  as  wc  may  call  it,  of 
the  vineyard,  containing  all  the  offices  and  implements, 
and  the  whole  apparatus  necessary  for  the  culture  of 
the  vineyard,  and  the  making  of  the  wine.  To  which 
image  in  the  allegory,  the  situation,  the  manner  of 
building,  the  use,  and  the  whole  service  of  the  temple, 
exactly  answered.  And  so  the  Chaldcc  paraphrast 
very  rightly  expounds  it  :  Et  statui  cos  (Israelitas)  ut 
plantam  vineae  selectee  et  aedificavi  Sanctuarium  meum 
in  medio  illoium.  "And  I  have  appointed  the  Israel- 
ites as  a  plant  of  a  chosen  vino,  and  I  have  built  my 
sanctuary  in  the  midst  of  them."'  So  also  Hieron.  in 
loc.  -Edifioavit  quoquc  turrim  in  medio  ejus  ;  tem- 
plum  videlicet  in  media  civitate.  "He  built  also  a 
tower  in  the  midst  of  it,  viz.,  his  own  temple  in  the 
midst  of  the  city."  That  they  have  still  such  towers 
or  buildings  for  use  or  pleasure,  in  their  gardens  in  the 
East,  see  Harmer's  Observations,  ii.  p.  241. 

And  also  made  a  wine-press  therein. — "And  hewed 
out  a  lake  therein."]  This  image  also  our  Saviour 
has  preserved  in  his  parable.  2p"  yekeb ;  the  Septua- 
ginl  render  it  here  ■::po7.iiviov,  and  in  four  other  places 
vTxo^tiviov,  Isa.  xvi.  10;  Joel  iii.  13;  Hag.  ii.  17; 
Zech.  xiv.  10,  I  think  more  properly;  and  this  latter 
word  St.  Mark  uses.  It  means  not  the  wine-press 
itself,  or  calcatorium,  which  is  called  nj  gath,  or  mi3 
purah ;  but  what  the  Romans  called  lacus,  the  lake ; 
the  large  open  place  or  vessel,  which  by  a  conduit  or 
spout  received  the  tnust  from  the  wine-press.  In 
very  hot  countries  it  was  perhaps  necessary,  or  at 
least  very  convenient,  to  have  the  lake  under  ground, 
or  in  a  cave  hewed  out  of  the  side  of  the  rock,  for  cool- 
ness, that  the  heat  might  not  cause  too  great  a  fer- 
mentation, and  sour  the  must.     Vini  confectio  instituitur 


5    And  now  go  to ;   I  will  tell 
you    what    I    will    do    to    my 
vineyard  :    ''  I    will    take    away 
the   hedge   thereof,   and  it   shall    . 
bo    eaten   up ;    and    break    down 


A  .  M.  cir.  3244 

n.  C.  cir.  700. 

Anno  Olymp. 

Qiiinlee  I. 

Ante  L'rbem 

Condit.im  7. 


'  the  wall 


■i  Psa.  Uxx.  12.- 


-'  Lam.  ii.  8. 


in  cella,  vel  intimfe  domus  camera  quadam  a  ventonim 
ingrcssu  remota.  Kempfcr,  of  Shiras  wine.  Amccn. 
Exot.  p.  37C.  For  the  wind,  to  which  that  country 
is  subject,  would  injure  the  wine.  "  The  wine-presses 
in  Persia,"  says  Sir  John  Chardin,  "  arc  formed  by 
making  hollow  places  in  the  ground,  lined  with  ma- 
sons'work."  /farmer's  Observations,  i.,  p.  392.  See 
a  print  of  one  in  Kempfer,  p.  377.  Nonnus  describes 
at  large  Bacchus  hollowing  the  inside  of  a  rock,  and 
hewing  out  a  place  for  the  wine-press,  or  rather  the 
lake  ; — 

Kai  o/coTfP.ovf  tXax^lvv  iredoaKaijiioc  <!f  aidripov 
QT]ya?.ey  y^u);dvi  fivp^ov  KOt?.jjvaTO  Tzerpj]^' 
AeiTjva^  (Je  fie-UTra  f3a6vvo/t€Vuv  Keveuvotv 
A6pov  [f.  aKpov]  ev(jTpa(pv?.oio  rvrrnu  —oiijaaro  ?.rfvov 
DioNVsiAC.  lib.  xii  ,  1.  331. 

"  He  pierced  the  rock ;  and  with  the  sharpen'd  tool 
Of  steel  well-temper'd  scoop'd  its  inmost  depth  : 
Then  smooth'd  the  front,  and  formM  the  dark  recess 
In  just  dimensions  for  the  foaming  lake." 

And  he  looked — "  And  he  expected"]  Jeremiah, 
chap.  ii.  21,  uses  the  same  image,  and  applies  it  to 
the  same  purpose,  in  an  elegant  paraphrase  of  this 
part  of  Isaiah's  parable,  in  his  flowing  and  plaintive 
manner  : — 

"  But  I  planted  thee  a  sorek,  a  scion  perfectly  genuine  : 
How  then  art  thou  changed,  and  become  to  me  the 
degenerate  shoots  of  the  strange  vine  !" 

Wild  grapes — "  poisonous  berries."]  D'iyX3  heu- 
shtm,  not  merely  useless,  unprofitable  grapes,  such  as 
wild  grapes  ;  but  grapes  offensive  to  the  smell,  noxious, 
poisonous.  By  the  force  and  intent  of  the  allegory,  to 
good  grapes  ought  to  be  opposed  fruit  of  a  dangerous 
and  pernicious  qu.ality  ;  as,  in  the  explication  of  it,  to 
judgment  is  opposed  tyranny,  and  to  righteousness, 
oppression.  |i3J  gephen,  the  vine,  is  a  common  name  or 
genus,  including  several  species  under  it ;  and  Moses, 
to  distinguish  the  true  vine,  or  that  from  which  wine  is 
made,  from  the  rest,  calls  it.  Num.  vi.,  4,  pTl  ^Di  gephen 
haiijayin,  the  wine-vine.  .Some  of  the  other  sorts  were 
of  a  poisonous  quality,  as  appears  from  the  story  re- 
lated among  the  miraculous  acts  of  Elisha,  2  Kings  iv. 
39-41.  "And  one  went  out  into  the  field  to  gather 
potherbs ;  and  he  found  a  field  vine,  and  he  gathered 
from  it  wild  fruit,  his  lapful ;  and  he  went  and  shred 
them  into  the  pot  of  pottage,  for  they  knew  them  not. 
And  they  poured  it  out  for  the  men  to  eat :  and  it  came 
to  pass,  as  they  were  eating  of  the  pottage,  that  they 
cried  out  and  said,  There  is  death  in  the  pot,  O  man 
of  God  ;  and  they  could  not  eat  of  it.  And  he  said. 
Bring  meal,  (leg.  inp  kechu,  nine  MSS.,  one  edition,) 
and  he  threw  it  into  the  pot.  And  he  said.  Pour  out 
for  the  people,  that  they  may  eat.  And  there  was 
nothing  hurtful  in  the  pot." 
45 


The  prophet  reproves  the 


\  w.  cir.  3244.  thereof,  and  it  shall  be  ''  trodden 

B.  C.  cir.  /60.  ' 

Anno  Olymp.  down. 

Ante  Urbem  6   Ajid  I  vvill  lay  it  wastc  :  it 

Conditam  7.  gj^j^jj  ^^^  ^^  pruned  nor  digged  ; 


but  there  shall  come  up  briers  and  thorns  : 
I  will  also  command  the  clouds  that  they 
rain  no  rain  upon  it. 

7  For  the  vineyard  of  the  Lord  of  hosts  is 
the  house  of  Israel,  and  the  men  of  Judah 
'  his  pleasant  plant :  and  he  looked  for  judg- 
ment, but  behold  '"  oppression  ;  for  righteous- 
ness, but  behold  a  cry. 

8  Wo  unto  them  that  join  "  house  to  house, 
that  lay  field  to  field,  till  there  be  no  place, 
that  °  they  may  be  placed  alone  in  the  midst 
of  the  earth  ! 


^  Heb./or  atrading. '  Heh.plant  of  his  pleasures. "  Heb. 

a  scab.- "  Mic.  ii.  2. "Heb.  ye. P  Ch.  xxii.  14. 1  Or, 

This  is  in  7nine  ears,  saith  the  LORD,  &c. 


ISAIAH.  people  f 01  their  wickedness. 

9    p  In   •>  mine   ears,    said    the  ^  '^  "'■  ^*- 

Lord  of  hosts,  ■■  Of  a  truth  many  Anno  Olymj) 

houses  shall    be   desolate,   even  Ante  Urbem 

great   and   fair,    without   inhabi-  °"  ""°  ^" 
tant. 


From  some  such  sorts  of  poisonous  fruits  of  the 
grape  kind  Moses  has  taken  these  strong  and  highly 
poetical  images,  with  which  he  has  set  forth  the  future 
corruption  and  extreme  degeneracy  of  the  Israelites, 
in  an  allegory  which  has  a  near  relation,  both  in  its 
subject  and  imagery,  to  this  of  Isaiah  :  Deut.  xxxii. 
32,  33. 

"Their  vine  is  from  the  vine  of  Sodom, 
And  from  the  fields  of  Gomorrah ; 
Their  grapes  are  grapes  of  gall ; 
Their  clusters  are  bitter : 
Their  wine  is  the  poison  of  dragons. 
And  the  cruel  venom  of  aspics." 

"  I  am  inclined  to  believe,"  says  Hasselquist,  "  that 
the  prophet  here,  Isa.  v.  2-4,  means  the  hoary  night- 
shade, solanum  incanum ;  because  it  is  common  in 
Egypt,  Palestine,  and  the  East ;  and  the  Arabian  name 
agrees  well  with  it.  The  Arabs  call  it  anab  cl  dib, 
1.  e.,  wolf  grapes.  The  □"t'ltNl  beushim,  says  Rab. 
Chai.,  is  a  well  known  species  of  the  vine,  and  the 
worst  of  all  sorts.  The  prophet  could  not  have  found 
a  plant  more  opposite  to  the  vine  than  this  ;  for  it  grows 
much  in  the  vineyards,  and  is  very  pernicious  to  them  ; 
wherefore  they  root  it  out ;  it  likewise  resembles  a  vine 
by  its  shrubby  stalk  ;"  Travels,  p.  289.  See  also  ilfi- 
chaelis.  Questions  au.x  Voyageurs  Danois,  No.  64. 

Verse  3.  Inhabitants]  ^JW  yoshebey,  in  the  plural 
number ;  three  MSS.,  (two  ancient,)  and  so  likewise 
the  Septuagmt  and  Vulgate. 

Verse  C.  There  shall  come  up  briers  and  thorns — 
"  The  thorn  shall  spring  up  in  it"]  One  MS.  has  Toty:i 
beshamir.  The  true  reading  seems  to  be  "y^^lil  13  bo 
shamir,  which  is  confirmed  by  the  Septuagmt,  Syriac, 
and  Vulgate. 

Verse  7.  And  he  looked  for  judgment]  The  paro- 
nomasia, or  play  on  the  words,  in  this  place,  is  very 
remarkable ;  mishpat,  mishpach,  tsedakah,  tseakah. 
There  are  many  examples  of  it  in  the  other  prophets, 
but  Isaiah  seems  peculiarly  fond  of  it.  See  chap. 
46 


10  Yea,  ten  acres  of  vineyard  shall  yield 
one  *  bath,  and  the  seed  of  a  homer  shall  yield 
an  ephah. 

1 1  '  Wo  unto  them  that  rise  up  early  in  the 
moriiing,  that  they  may  follow  strong  drink  ; 
that  continue  until  night,  till  wine  "  inflame 
them  ! 

1 2  And  '  the  harp,  and  the  viol,  the  tabret, 
and  pipe,  and  wine,  are  in  their  feasts  :  but 
"  they  regard  not  the  work  of  the  Lord, 
neither  consider  the  operation  of  his  hands. 


■•Heb.  If  not,  &c. 'See  Ezek.  xlv.  II. '  Prov.   ixiii. 

29,  30  ;  Eccles.  x.  16  ;  ver.  22. "  Or, pursue  them. "  Amos 

vi.  5,  6. ""  Job  xxsiv.  27 ;  Psa.  xxviii.  5. 

xiii.  6,  xxiv.  17,  xxxii.  7,  xxviii.  1,  Ivii.  6,  Ixi.  3,  Ixv. 
11,  12.  Rabbi  David  Kimchi  has  noticed  the  paro- 
nomasia here  ;  he  expected  OStyo  mishpat,  judgment, 
but  behold  n3">I'0  mishpach,  oppression ;  he  expected 
npIS  tsedakah,  righteousness,  but  behold  npi'V  tseakah, 
a  cry.  The  rabbins  esteem  it  a  great  beauty ;  their 
term  for  it  is  ntlh'n  mnV  tsachoth  hallashon,  elegance 
of  language. 

Oppression — "tyranny."]  niJiVO  mishpach,  from 
n2ty  shaphach,  servum  fecit,  Arab.  Houbigant :  nnSB' 
shiphchah  is  serva,  a  handmaid,  or  female  slave.  n3DD 
mispach,  eighteen  MSS. 

Verse  8.  Wo  unto  them  that — lay  field  to  field — 
"  You  who  lay  field  unto  field"]  Read  U'lpn  takribu, 
in  the  second  person  ;  to  answer  to  the  verb  following. 
So  Vulgate. 

Verse  9.  In  mine  ears. — "  To  mine  ear"]  The 
sentence  in  the  Hebrew  text  seems  to  be  imperfect  in 
this  place,  as  likewise  in  chap.  xxii.  14,  where  the 
very  same  sense  seems  to  be  required  as  here.  See 
the  note  there  ;  and  compare  1  Sam.  ix.  15.  In  this 
place  the  Septuagijit  supply  the  word  TiKovadii,  and  the 
Syriac  ^'OnUN  eshtama,  auditus  est  Jehovah  in  auribus 
meis,  i.  e.,  n^JJ  niglah,  as  in  chap.  xxii.  14. 

Many  houses]  This  has  reference  to  what  was 
said  in  the  preceding  verse  :  "  In  vain  are  ye  so  intent 
upon  joining  house  to  house,  and  field  to  field  ;  your 
houses  shall  be  left  uninhabited,  and  your  fields  shall 
become  desolate  and  barren  ;  so  that  a  vineyard  of  ten 
acres  shall  produce  but  one  bath  (not  eight  gallons)  of 
wine,  and  the  husbandman  shall  reap  but  a  tenth  part 
of  the  seed  which  he  has  sown."  Kimchi  says  this 
means  such  an  extent  of  vineyard  as  would  require  ten 
yoke  of  oxen  to  plough  in  one  day. 

Averse  1 1 .  Wo  unto  them  that  rise  up  early]  There 
is  a  likeness  between  this  and  the  following  passage 
of  the  prophet  Amos,  chap.  vi.  3-6,  who  probably 
wrote  before  Isaiah.  If  the  latter  be  the  copier,  he 
seems  hardly  to  have  equalled  the  elegance  of  the 
original : — 


The  desolations 


CHAP.  V. 


of  Judah. 


W  c,>  760^'      ^^   "Therefore  my  people  are 
Anno  oiynip.      Eone    into    caplivitv,    >'  because 

Quintic  1.  ?,  ,  111  1 

Ante  Urbem      they   have   no    knowledge :    and 
^""■^'"^  '■      Mlieir   honourable  men    are  fa- 
mished,  and   their    multitude    dried  up   with 
thirst. 

1 4  Therefore  hell  iiath  enlarged  herself,  and 
opened  iicr  mouth  witiiout  measure  :  and  their 
glory,  and  their  multitude,  and  their  pomp,  and 
he  that  rejoicelh,  shall  descend  into  it. 

1 5  And  "  the  mean  man  sliall  be  brought 
down,  and  the  mighty  man  shall  be  humbled. 


*  Hos.  iv.  6. *  Chap.  i.  3  ;    Luke   xix.  44.- 

glory  are  men  of  famine. 


-«  Heb.   their 


"  Ye  that  put  far  away  the  evil  day, 
And  affect  the  seat  of  violence  ; 
Who  lie  upon  beds  of  ivory, 
And  stretch  yourselves  upon  your  couches ; 
And  eat  the  lambs  from  the  flock, 
And  calves  from  the  midst  of  the  stall ; 
Who  chant  to  the  sound  of  the  viol, 
And  like  David  invent  for  yourselves  instruments  of 

music ; 
Who  quatr  wine  in  large  bowls. 
And  are  anointed  with  the  choicest  ointments : 
But  are  not  grieved  for  the  affliction  of  Joseph." 

Kimchi  says,  "  they  consider  not  the  heavens  nor 
their  hosts  :  they  pray  not  the  morning  nor  the  evening 
prayer  unto  the  Lord."' 

Follow  strong  drink]  Theodorel  and  Chri/sostom 
on  this  place,  both  Syrians,  and  unexceptionable  wit- 
nesses in  what  belongs  to  their  own  country,  inform  us 
that  IDl!'  shechar  (aiKrpa  in  the  Greek  of  both  Testa- 
ments, rendered  by  us  by  the  general  term  strong  drin/i) 
meant  properly  palm  u-inc,  or  date  wine,  which  was 
and  is  still  much  in  use  in  the  Eastern  countries.  Ju- 
dea  was  famous  for  the  abundance  and  excellence  of 
its  palm  trees ;  and  consequently  had  plenty  of  this 
wine.  "  Fiunt  (vina)  et  e  pomis ;  primumque  e  pal- 
mis,  quo  Parthi  et  Indi  utuntur,  et  oriens  totus  :  matu- 
rarum  modio  in  aquae  congiis  tribus  macerato  exprcs- 
soque."  Plin.  lib.  xiv.  19.  "Ab  his  cariotiB  [pahna?] 
maxime  celebrantur ;  et  cibo  quidem,  sed  et  succo, 
uberrima;.  Ex  quibus  praecipua  vina  orienti ;  iniqua 
capili,  unde  pomo  nomen."  Id.  .xiii.  9.  Kapof  sig- 
nifies stupefaction :  and  in  Hebrew  likewise  the 
wine  has  its  name  from  its  remarkably  inebriating 
quality. 

Verse  13.  And  their  honourable  men — "And  the 
nobles"]  Tl,ese  verses  have  likewise  a  reference  to 
the  two  preceding.  They  that  indulged  in  feasting 
and  drinking  shall  perish  with  hunger  and  thirst ;  and 
Hades  shall  indulge  his  appetite  as  much  as  they  had 
done,  and  devour  them  all.  The  image  is  strong  and 
expressive  in  the  highest  degree.  Habakkuk,  chap, 
ii.  5,  uses  the  same  image  with  great  force  : — the  am- 
bitious and  avaricious  conqueror 

"  Enlargeth  his  appetite  like  Hades ; 
And  he  is  like  Death,  and  will  never  be  satisfied." 


and   the   eyes  of  the   lofty  shall   ^J'^a""-  ^^* 

J  J  B.  C.  cir.  760. 

be   humbled  :  Anno   Olymp 

1  ^     r>  1  T  r      1  Qtiintaj  I. 

lb    but     the  IjOKU     OI      hosts       Ante  t'rbcit 

shall    be   exalted    in    judgment,     ^°"''"'"""- 
and   ''  God  "  that  is  holy  shall  be  sanctified 
in  righteousness. 

17  Then  shall  the  lambs  feed  after  their 
manner,  and  tlie  waste  places  of  ''  the  fat  ones 
shall  strangers  eat. 

18  Wo  unto  them  that  draw  iniquity  with 
cords  of  vanity,  and  sin  as  it  were  with  a  cart- 
rope  : 


•Chap,  ii.9,  11,17 


'^  Or,  the  hoty  God. <•  Heb.  the  God  the 

holy. "l  Chap.  x.  16. 


But,  in  Isaiah,  Hades  is  introduced  to  much  greater 
advantage,  in  person  ;  and  placed  before  our  eyes  in 
the  form  of  a  ravenous  monster,  opening  wide  his 
immeasurable  jaws,  and  swallowing  them  all  together  : 
"Therefore  Sheol  hath  dilated  her  soul,  she  hath  opened 
her  mouth  beyond  limit."  Destruction  expects  more 
than  a  common  meal,  when  God  visits  Jerusalem  for 
her  iniquities.  This  seems  to  refer  to  the  ruin  brought 
on  the  Jews  by  the  Romans.  Our  blessed  Lord  re- 
peats this  parable,  and  applies  it  to  this  very  transac- 
tion, Matt.  xxi.  33. 

Verse  17.  The  lambs — "And  the  kids"]  Onj  ^e- 
rim,  "  strangers."  The  Scptuagini  read,  more  agree- 
ably to  the  design  of  the  prophet,  CD^ID  carim,  apver, 
"  the  lambs."  CD'nj  gcdayim,  "  the  kids,"  Dr.  Durell ; 
nearer  to  the  present  reading  :  and  so  Archbishop 
Seeker.  The  meaning  is,  their  luxurious  habitations 
shall  be  so  entirely  destroyed  as  to  become  a  pastt:« 
for  flocks. 

After  their  manner — "  Without  restraint"]  C3"l3n3 
kedobram,  secundum  ductum  eorum  ;  i.  e.,  suo  ipsorum 
ductu  ;   as  their  own  will  shall  lead  them. 

Verse  18.  With  a  cart-rope — "As  a  long  cable"] 
The  Septuaginl,  Aquila,  Sym.,  and  Theod.,  for  "'73113 
bechablci/,re3.(l  'IDPD  kechablei/,  tj^  cxoiviu,  or  axoivioic; 
and  the  Septuagint,  instead  of  N'a?  shav,  read  some 
other  word  signifying  long ;  uc  axoipiu  /tanpu;  and  so 
likewise  the  S>/riac,  N3'"'N  arecha.  Houbigant  con- 
jectures that  the  word  which  the  Septuagint  had  in 
their  copies  was  yMZ'  sarua,  which  is  used  Lev.  xxi. 
18,  xxii.  23,  for  something  in  an  animal  body  super- 
fluous, lengthened  beyond  its  natural  measure.  And 
he  explains  it  of  sin  added  to  sin,  and  one  sin  drawing 
on  another,  till  the  whole  comes  to  an  enormous  length 
and  magnitude  ;  compared  to  the  work  of  a  rope-maker 
i  still  increasing  and  lengthening  his  rope,  with  the  con- 
j  tinued  addition  of  new  materials.  "  Eos  propheta 
similes  facit  homini  restiario,  qui  funem  torquet,  can- 
nabe  addita  et  contorta,  eadem  iterans,  donee  funem  in 
I  longum  duxcrit,  neque  eum  liceat  prolrahi  longius.'' 
"An  evil  inclination,"  says  Kimchi  on  this  place,  from 
the  ancient  rabbins,  "  is  at  the  beginning  like  a  fine 
haLr-slring,  but  at  the  finishing  like  a  thick  cart-rope." 
By  a  long  progression  in  iniquit)-,  and  a  continued  ac- 
cumulation of  sin,  men  arrive  at  length  to  the  highest 
degree  of  wickedness ;  bidding  open  defiance  to  God, 
47 


The  crimes  of 


ISAIAH. 


Judah  enumerated 


A.  M.  cir.  3244. 
B.  C.  cir.  760. 


1 9  '  That  say,  Let  liim  make 
AJmo  Olymp.  speed,  and  hasten  his  work,  that 
Ante  Urbem  we  may  See  it :  and  let  the 
^°"'''"""  '■      counsel    of  the    Holy    One    of 


Israel    draw  nigh    and    come,  that  we   may 
know  it ! 

20  Wo  unto  them  ^  that  call  evil  good,  and 
good  evil ;  that  put  darkness  for  light,  and  light 
for  darkness  ;  that  put  bitter  for  sweet,  and 
sweet  for  bitter  ! 

2 1  Wo  unto  them  that  are  s  wise  in  their 
own  eyes,  and  prudent  ''  in  their  own  sight  ! 

22  ■  Wo  unto  the?n  that  are  mighty  to  drink 
wine,  and  men  of  strength  to  mingle  strong 
drink  : 

23  Which  ^  justify  the  wicked  for  reward, 


=  Chap.  1 

xvi.  5 

:   Jer 

xvii.  15  ;    Amos  v.  18  ; 

2  Pet.  iii.  3 

>  4- 

'Heh. 

that 

say  concerning  evil. 

It  is  good,  &c. — 

— e  Prov.  iii 

7; 

Rom. 

.22 

xu. 

16. — 

-■■Heb 

before  their  face. 

>  Verse 

11. 

'  Prov 

xv'ii.  15  ; 

XKIV. 

24. 

and  scoffing  at  his  threatened  judgments,  as  it  is  finely 
expressed  in  the  ne.xt  verse.  The  Chaldee  paraphrast 
explains  it  in  the  same  manner,  of  wickedness  increas- 
ing from  small  beginnings,  till  it  arrives  to  a  great  mag- 
citude.- — L. 

I  believe  neither  the  rabbins  nor  Bishop  Lowlh  have 
hit  on  the  true  meaning  of  this  place  ;  the  prophet  seems 
to  refer  to  idol  sacrifices.  The  victims  they  offered 
were  splendidly  decked  out  for  the  sacrifice.  Their 
horns  and  hoofs  were  often  gilded,  and  their  heads 
dressed  out  with  fillets  and  garlands.  The  cords  of 
vanity  may  refer  to  the  silken  strings  by  which  they 
were  led  to  the  altar,  some  of  which  were  unusually 
thick.  The  offering  for  iniquity  was  adorned  with  fil- 
lets and  garlands  ;  the  sin-offering  with  silken  cords, 
like  unto  cart-ropes.  Pride,  in  their  acts  of  humilia- 
tion, had  the  upper  hand. 

Verse  19.  Let  the  counsel  of  the  Holy  One^  Try- 
phiodorus  has  an  expression  something  like  this  : — 

eiret  Ato^  ijXvde  3ov2.tj. 

Tryph.  n  Excid.  239. 

Because  the  counsel  of  Jupiter  was  come. 

"This  expression,  ijlvBc  fiovXri,  is,  I  believe,  something 
uncommon  ;  but  it  is  exactly  paralleled  and  explained 
by  a  passage  in  Isaiah,  chap.  v.  19.  The  Septuagint 
has  expressed  it  in  the  very  same  words  with  Tryphi- 
odorus :  Kat  e?.0ot  y  (iovl  17  tov  aytov  \aparil,  Ira 
yvufisi'." — MerricFs  note,  ad  loc. 

Verse  22.  Mighty  to  drink  wine']  "  They  show  not," 
says  Kimchi,  "  their  strength  in  combating  their  ene- 
mies, but  in  drunkenness  and  debauchery." 

Verse  23.  The  righteous]  p'lV  tsaddik,  singular, 
Sept.,  Vidg.,  and  two  editions. 

Verse  24.  The  flame — "The  tongue  of  fire"]  "The 
flame,  because  it  is  in  the  shape  of  a  tongue  ;  and  so 
it  is  called  metaphorically."  Sal.  hen  Melee.  The 
metaphor  is  so  exceedingly  obvious,  as  well  as  beauti- 
ful, that  one  may  wonder  that  it  has  not  been  more 
48 


and  take  away  the  righteousness  *  ^-  '"'■•  ^^**- 


of  the  righteous  from  him  ! 


B.  C.  cir.  760. 
Anno  Olymp. 

rT^,^        r  1  \  r  QuintEB    I. 

24    1  hereiore    '  as    ""  the    lire      Ante  Urbem 
devoureth  the  stubble,   and    the      '^°'"^""°^- 


flame  consumeth  the  chaflf,  so  "  their  root  shall 
be  as  rottenness,  and  their  blossom  shall  go 
up  as  dust :  because  they  have  cast  away  the 
law  of  the  Lord  of  hosts,  and  despised  the 
word  of  the  Holy  One  of  Israel. 

25  "  Therefore  is  the  anger  of  the  Lord 
kindled  against  his  people,  and  he  hath 
stretched  forth  his  hand  against  them,  and 
hath  smitten  them  :  and  p  the  hills  did  tremble, 
and  their  carcasses  were  "i  torn  in  the  midst  of 
the  streets.  '  For  all  this  his  anger  is  not 
turned  away,  but  his  hand  is  stretched  out  still. 


1 

Exod.  XV 

7. "» 

Heb 

the  tongue 

of  fire. — 

-"Job 

xviii. 

16; 

Hos.  ix.  16; 

Amos  ii 

9.— 

-°  2  King 

s  xxii.  13, 

17.— 

-P  Jer 

IV. 

24 

'Or, 

as  dung. 

' 

Lev.  xxvi. 

14,  &c. 

chap. 

ix.  12, 

n. 

21 

;  X.4. 

frequently  used.    Virgil  very  elegantly  intimates,  rather 
than  expresses,  the  image  : — 

Ecce  levis  summo  de  yertice  visus  liili 
Fundere  lumen  apex ;   tactuque  innoxia  moUi 
Lambere  flamma  comas,  et  circum  tempora  pasci. 

Mn.  ii.  682. 
"  Strange  to  relate  !   from  young  lulus'  head 
A  lambent  flame  arose,  which  gently  spread 
Around  his  brows,  and  on  his  temples  fed." 

And  more  boldly  of  .(Etna  darting  out  flames  from  its 
top  : — 

Interdumque  atram  prorumpit  ad  eethera  nubem, 
Turbine  fumantem  piceo,  et  candente  favilla  : 
AttoUitque  globes  flammarum,  et  sidera  lambit. 

Mn.  iii.  574. 
"  By  turns  a  pitchy  cloud  she  rolls  on  high, 
By  turns  hot  embers  from  her  entrails  fly, 
And  flakes  of  mountain  flames,  that  lick  the  sky." 

The  disparted  tongues,  as  it  were  of  fire.  Acts  ii.  3, 
which  appeared  at  the  descent  of  the  Holy  Spirit,  on 
the  apostles,  give  the  same  idea ;  that  is,  of  flames 
shooting  diversely  into  pyramidal  forms,  or  points,  like 
tongues.  It  may  be  farther  observed  that  the  prophet 
in  this  place  has  given  the  metaphor  its  full  force,  in 
applying  it  to  the  action  of  fire  in  eating  up  and  de- 
vouring whatever  comes  in  its  way,  like  a  ravenous 
animal  whose  tongue  is  principally  employed  in  taking 
in  his  food  or  prey  ;  which  image  Moses  has  strongly 
exhibited  in  an  expressive  comparison  :  "  And  Moab 
said  to  the  elders  of  Midian,  Now  shall  this  collection 
of  people  lick  up  all  that  are  round  about  us,  as  the  ox 
licketh  up  the  grass  of  the  field,"  Num.  xxii.  4.  See 
also  1  Kings  xviii.  38. 

Their  root  shall  be  as  rottenness]  p'30  cammak,  like 
mak ;  whence  probably  our  word  muck,  dung,  was 
derived. 

Verse  25.  The  hills  did  tremble — "  And  the  moun- 
tains trembled"]    Probably  referring  to  the  great  earth- 


The  judgments  of  the 


CHAP.  V. 


Lord  against  Judah 


AM  cir.  3244.  £6  '  And  he    will    lift  up   an 

B.  C.  cir.  760.  re 

Anno  oiymp.  ensign  to  the  nations  ironi  lar, 

Ante'"i^rbcm  and  will   '  hiss  unto   them  from 


behold,      ''  they     shall     come     with     speed 
swiftly : 

27  None  shall  be  weary  nor  stumble  among 
them  ;  none  shall  slumber  nor  sleep  ;  neither 
™  shall  the  girdle  of  their  loins  be  loosed,  nor 
the  latchet  of  their  shoes  be  broken  : 

28  "  Whose  arrows  are  sharp,  and  all  their 
bows  bent,  their  horses'  hoofs  shall  be  counted 


•  Chap.  xi.  12. '  Chap.  vii.  18.— 

Uiii.  8;Mal.  i.  11. "Joel   ii.  7.- 

T.  16. 


-»  Deut.xxriii.  49  ;  Psa. 
— *  Dan.  v.  6. •  Jer. 


quakes  in  the  days  of  Uzziah  king  of  Jiidali,  in  or  not 
long  before  the  time  of  the  prophet  himself,  recorded 
as  a  remarkable  era  in  the  title  of  the  prophecies  of 
Amos,  chap.  i.  1,  and  by  Zechariah,  chap.  xiv.  5. 

Verse  26.  He  will — hiss — "  He  will  hist"]  "  The 
metaphor  is  taken  from  the  practice  of  those  that  keep 
bees,  who  draw  them  out  of  their  hives  into  the  fields, 
and  lead  them  back  again,  mpia/iaai,  by  a  hiss  or  a 
whistle." — Cynl,  on  this  place  ;  and  to  the  same  pur- 
pose Theodoret,  ib.  In  chap.  vii.  18,  the  metaphor  is 
more  apparent,  by  being  carried  farther,  where  the  hos- 
tile armies  are  expressed  by  the  fly  and  the  bee  : — 

"  Jehovah  shall  hist  the  fly 
That  is  in  the  utmost  parts  of  Egypt ; 
And  the  bee,  that  is  in  the  land  of  Assyria." 

On  which  place  see  Deut.  i.  44  ;  Psa.  cxviii.  12  ;  and 
God  calls  the  locusts  his  great  army,  Joel  ii.  35  ; 
Exod.  xxiii.  28.  See  Huet,  Quest.  Alnet.  ii.  12.  plW 
sharah  or  shrak,  he  shall  whistle  for  them,  call  loud  and 
shrill ;  he  shall  shriek,  and  they  (their  enemies)  shall 
come  at  his  call. 

With  speed]  This  refers  to  the  nineteenth  verse.  As 
the  scoffers  had  challenged  God  to  make  speed,  and  to 
hasten  his  work  of  vengeance,  so  now  God  assures 
them  that  with  speed  and  swiftly  it  shall  come. 

Averse  27.  jS'one — among  them]  Kitnchi  has  well 
illustrated  this  continued  exaggeration  or  hyperbole, 
as  he  rightly  calls  it,  to  the  following  effect :  "  Through 
the  greatness  of  their  courage,  they  shall  not  be  fa- 
tigued with  their  march  ;  nor  shall  they  stumble  though 
they  march  with  the  utmost  speed  :  they  shall  not 
slumber  by  day,  nor  sleep  by  night ;  neither  shall  they 
ungird  their  armour,  or  put  ofl"  their  sandals  to  take 
their  rest.  Their  arms  shall  be  always  in  readiness, 
their  arrows  sharpened,  and  their  bows  bent.  The 
hoofs  of  their  horses  are  hard  as  a  rock.  They  shall 
not  fail,  or  need  to  be  shod  with  iron  ;  the  wheels  of 
their  carriages  shall  move  as  rapidly  as  a  whirlwind." 

Neither  shall  the  girdle]  The  Eastern  people,  wear- 
ing long  and  loose  garments,  were  unfit  for  action  or 
business  of  any  kind,  without  girding  their  clothes 
about  them.  When  their  business  was  finished  they 
took  off  their  girdles.  A  girdle  therefore  denotes 
strength  and  activity ;  and  to  unloose  the  girdle  is  to 
deprive  of  strength,  to  render  unfit  for  action.     God 

Vol.   IV.  (      4     ) 


like  flint,  and  their  wheels  like  ^^  "^  =jr  f^ 

a  whirlwind  :  Anno  Olymp. 

29   Their  roaring  shall  he  like  Ante  Urkcm 

a  lion,  they  shall  roar  like  young  o"  '  ■"» 


lions  :  yea,  they  shall  roar,  and  lay  hold  of  the 
prey,  and  shall  carry  it  away  safe,  and  none 
shall  deliver  (7. 

30  And  in  that  day  they  shall  roar  against 
them  like  the  roaring  of  the  sea :  and  if  one 
y  look  unto  the  land,  behold  darkness  and 
'•  sorrow,  "  and  tlie  ''  light  is  darkened  in  the 
heavens  thereof. 

y  Chap.  viii.  22  ;  Jer.  iv.  23  ;  Lam.  iii.  2  ;  Ezck.  xixii.  7,  8. 
*  Or,  distress. »  Or,  tvhm  it  is  light  it  shall  be  dark  in  the  de- 
structions thereof. <>  Ezek.  .xxxii.  8,  in  the  margin. 

promises  to  unloose  the  loins  of  kings  before  Cyrus, 
chap.  xlv.  1.  The  girdle  is  so  essential  a  part  of  a 
soldier's  accoutrement,  being  the  last  that  he  puts  on  to 
make  himself  ready  for  action,  that  lo  be  girded,  fuv- 
vvaOai,  with  the  Greeks  means  to  be  completely  armed 
and  ready  for  battle  : — 

ArpeidTic  6'  tjioriaev,  iSe  ^uvvvadai  avuyev 
Kpyeiovt;.  Iliad,  xi.   15. 

To  6e  cvSvvai  ra  in-P.a  CKaXovv  ol  na?.aioi  ^uvvvaBat. 
Pausan.  Boeot.  It  is  used  in  the  same  manner  by  the 
Hebrews :  "  Let  not  him  that  girdeth  himself  boast 
as  he  that  unlooseth  his  girdle,"  1  Kings  xx.  1 1  ;  that 
is,  triumph  not  before  the  war  is  finished. 

Verse  28.  Their  horses''  hoofs  shall  be  counted  like 
flint — "  The  hoofs  of  their  horses  shall  be  counted  as 
adamant"]  The  shoeing  of  horses  with  iron  plates  nail- 
ed to  the  hoof  is  quite  a  modern  practice,  and  was  un- 
known to  the  ancients,  as  appears  from  the  silence  of 
the  Greek  and  Roman  writers,  especially  those  that 
treat  of  horse  medicine,  who  could  not  have  passed 
over  a  matter  so  obvious  and  of  such  importance  that 
now  the  whole  science  takes  its  name  from  it,  being 
called  by  us  farrierj'.  The  horse-shoes  of  leather 
and  iron  which  are  mentioned  ;  the  silver  and  gold 
shoes  with  which  Nero  and  Poppa;a  shod  their  mules, 
used  occasionally  to  preserve  the  hoofs  of  delicate  cat- 
tle, or  for  vanity,  were  of  a  very  different  kind ;  they 
enclosed  the  whole  hoof  as  in  a  case,  or  as  a  shoe 
does  a  man's  foot,  and  were  bound  or  tied  on.  For 
this  reason  the  strength,  firmness  and  solidity  of  a 
horse's  hoof  was  of  much  greater  importance  with  them 
than  with  us,  and  was  esteemed  one  of  the  first  praises 
of  a  fine  horse.  Xenophon  says  that  a  good  horse's 
hoof  is  hard,  hollow,  and  sounds  upon  the  ground  like 
a  cymbal.  Hence  the  ;(;a/.Koiro(!ff  JTn-oi,  of  Homer, 
and  Virgil's  solido  graviter  sonat  ungula  cornu.  And 
Xenophon  gives  directions  for  hardening  the  horses' 
hoofs  by  making  the  pavement  on  which  he  stands  in 
the  stable  with  round-headed  stones.  For  want  of  ihia 
artificial  defence  to  the  foot  which  our  horses  have, 
Amos,  chap.  vi.  12,  speaks  of  it  as  a  thing  as  much 
impracticable  to  make  horses  run  upon  a  hard  rock  as 
to  plough  up  the  same  rock  svith  oxen  : — 

"  Shall  horses  run  upon  a  rock  \ 
Shall  one  plough  it  up  with  oxen  V 
49 


The  vision 


ISAIAH. 


of  Isaiah. 


These  circumstances  muit  be  taken  into  considera- 
tion in  order  to  give  us  a  full  notion  of  the  propriety 
and  force  of  the  image  by  which  the  prophet  sets  forth 
the  strength  and  excellence  of  the  Babylonish  cavalry, 
which  made  a  great  part  of  the  strength  of  the  Assy- 
rian army.      Xenop.  Cyrop.  lib.  ii. 

Like  a  whirlwind]  nSlDJ  cassuphak,  like  the  stormy 
blast.     Here  sense  and  sound  are  well  connected. 

Verse  30.  If  one  look  unto  the  land,  <SfC. — "  And 
these  shall  look  to  the  heaven  upward,  and  down  to  the 
earth"]  V*1N7  U321  venibbat  laarets.  Kai  e/ijSXcilJov- 
rai  tic  ''"n'"  yw-  So  the  Septuagint,  according  to  the 
Vatican  and  Alexandrian  copies  ;  but  the  Compluten- 
sian  and  Aldine  editions  have  it  more  fully,  thus  : — 
Kat  efi^'kttpovrai  elq  tov  ovpavov  avu,  Kai  aaru  ;  and 
the  Arabic  from  the  Septuagint,  as  if  it  had  stood 
thus  : — Kai  epf^^.eipovTac  etg  tov  ovpavov,  Kac  etc  t^^ 
yjiv  KuTu,  both  of  which  are  plainly  defective  ;  the 
words  eig  ttjv  yqv,  unto  the  earth,  being  vi'anted  in  the 
former,  and  the  word  avu,  above,  in  the  latter.  But  an 
ancient  Coptic  version  from  the  Septuagint,  supposed 
to  be  of  the  second  century,  some  fragments  of  which 
are  preserved  in  the  library  of  St.  Germain  des  Prez 
at  Paris,  completes  the  sentence  ;   for,  according  to 


this  version,  it  stood  thus  in  the  Septuagint : — Kat 
ep[3?ieipovTai  eig  tgv  ovpavov  avu,  Kat  etc  ttjv  yjjv  naru  ; 
"  And  they  shall  look  unto  the  heavens  above  and  unto 
the  earth  beneath,"  and  so  it  stands  in  the  Septuagint 
MSS.,  Pachom.  and  i.  D.  ii.,  according  to  which  they 
must  have  read  their  Hebrew  text  in  this  manner  : — 
nao'?  yixSl  Vhynh  D'Dty'?  aajl.  This  is  probably 
the  true  reading,  with  which  I  have  made  the  transla- 
tion agree.  Compare  chap.  viii.  22  ;  where  the  same 
sense  is  expressed  in  regard  to  both  particulars,  which 
are  here  equally  and  highly  proper,  the  looking  up- 
wards,  as  well  as  down  to  the  earth  :  but  the  form 
of  expression  is  varied.  I  believe  the  Hebrew  text  in 
that  place  to  be  right,  though  not  so  full  as  I  suppose 
it  was  originally  here  ;  and  that  of  the  Septuagint 
there  to  be  redundant,  being  as  full  as  the  Coptic  ver- 
sion and  MSS.  Pachom.  and  i.  D  '.  represent  it  in 
this  place,  from  which  I  suppose  it  has  been  interpo- 
lated. 

Darkness — "  The  gloomy  vapour"]  The  Syriac  and 
Vulgate  seem  to  have  read  nbav^  bearphalach ;  but 
Jarchi  explains  the  present  reading  as  signifying  dark- 
ness ;  and  possibly  the  Syriac  and  Vulgate  may  have 
understood  it  in  the  same  manner. 


CHAPTER  VI. 

This  chapter,  by  a  particular  designation  of  Isaiah  to  the  prophetic  office,  1—8,  introduces,  loith  great  solem- 
nity, a  declaration  of  the  whole  tenor  of  the  Divine  conduct  in  reference  to  his  people,  who,  on  account  of 
their  unbelief  and  impenitence,  should  for  a  very  long  period  be  given  up  to  a  judicial  blindness  and  hard- 
ness of  heart,  9,  10  ;  and  visited  loith  such  calamities  as  would  issue  in  the  total  desolation  of  their  country, 
and  their  general  dispersion,  11,  12.  The  prophet  adds,  however,  that  under  their  repeated  dispersions, 
(by  the  Chaldeans,  Romans,  <^c.,)  a  small  remnant  would  be  preserved  as  a  seed  from  tvhich  will  be  raised 
a  people,  in  whom  will  be  fulfilled  all  the  Divine  promises,  13. 


A.  M,  3245. 

B.  C.  759. 
Anno  Olymp. 

Quints  2. 
Ante  Urbem 
Conditam  6. 

the  temple. 


TN  the  year  that  =■  King  Uzziah 

died  I   *  saw   also    the   Lord 

sitting  upon    a  throne,  high   and 

hfted   up,    and   '•  his    train   filled 


*  2  Kings  XV.  7. •>  1  Kings  xxii.  19  ;  John  xii.  41  ; 

As  this  vision  seems  to  contain  a  solemn  designa- 
tion of  Isaiah  to  the  prophetic  office,  it  is  by  most 
interpreters  thought  to  be  the  first  in  order  of  his 
prophecies.  But  this  perhaps  may  not  be  so  ;  for 
Isaiah  is  said,  in  the  general  title  of  his  prophecies,  to 
have  prophesied  in  the  time  of  Uzziah,  whose  acts, 
first  and  last,  he  wrote,  2  Chron.  xxvi.  22  ;  which  is 
usually  done  by  a  contemporary  prophet ;  and  the 
phrase,  in  the  year  that  Uzziah  died,  probably  means 
after  the  death  of  Uzziah ;  as  the  same  phrase  (chap, 
xiv.  28)  means  after  the  death  of  Ahaz.  Not  that 
Isaiah's  prophecies  are  placed  in  exact  order  of  time. 
Chapters  ii.,  iii.,  iv.,  v.,  seem  by  internal  marks  to  be 
antecedent  to  chap.  i.  ;  they  suit  the  time  of  Uzziah, 
or  the  former  part  of  Jotham's  reign  ;  whereas  chap. 
i.  can  hardly  be  earlier  than  the  last  years  of  Jotham. 
See  note  on  chap.  i.  7,  and  ii.  1.  This  might  be  a 
new  designation,  to  introduce  more  solemnly  a  general 
dedication  of  the  whole  course  of  God's  dispensations 
50 


2  Above  it  stood  the  seraphims  : 
each  one  had  six  wings ;  with 
twain  he  covered  his  face,  and 
"^  with  twain  he  covered  his  feet, 
and  with  twain  he  did  fly. 

Rev,  iv.  2. =  Or,  Ihe  skirts  thereof. ■>  Ezek.  i.  11. 


A.  M.  3245. 

B.  C.  759. 

Anno  Olymp. 

QuintBB  2. 

Ante    Urbem 

Conditam  6. 


in  regard  to  his  people  and  the  fates  of  the  nation ; 
which  are  even  now  still  depending,  and  will  not  be 
fully  accomplished  till  the  final  restoration  of  Israel. 

In  this  vision  the  ideas  are  taken  in  general  from 
royal  majesty,  as  displayed  by  the  monarchs  of  the 
East ;  for  the  prophet  could  not  represent  the  ineffable 
presence  of  God  by  any  other  than  sensible  and  earthly 
images.  The  particular  scenery  of  it  is  taken  from 
the  temple.  God  is  represented  as  seated  on  his 
throne  above  the  ark,  in  the  most  holy  place,  where 
the  glory  appeared  above  the  cherubim,  surrounded  by 
his  attendant  ministers.  This  is  called  by  God  him- 
self "  the  place  of  his  throne,  and  the  place  of  the 
soles  of  his  feet,"  Ezek.  xliii.  7.  "  A  glorious  throne 
exalted  of  old,  is  the  place  of  our  sanctuary,"  saith  the 
prophet  Jeremiah,  chap.  xvii.  12.  The  very  posture 
of  sitting  is  a  mark  of  state  and  solemnity  :  Sed  et 
ipsum  verbum  sedere  regni  significat  potestatem,  saith 
Jerome,  Comment,  in  Eph.  i.  20.      See  note  on  chap. 


The  vision 


CHAP.  vr. 


of  Isaiah. 


Anno  biynip.    other,    and    said,    '  Holy,    holy, 

Ame"urbem       holy,     IS      the     LoRD      of     llOStS  : 

'^°"'^''^'  ^-      «the    '•whole   earth    is    full  of 


his  glory. 


■  Heb.  this  cried  to  this. '  Rev.  iv.  8. K  Heb.  his  glory  is  the 

fulness  of  the  whole  earth. **  Psa.  Ixxii.  19. 


4    And  the  posts  of  the  'door  b'IJ'^o 

moved  at   the  voice  of  him  that  Anno  blymp. 

cried,  and  "^  the  house  was  filled  Ante  Urbem 

with  smoke.  ^°"'""""  ^- 


iii.  2.  St.  John,  who  has  taken  many  sublime  images 
from  the  propliels  of  the  Old  Testament,  and  in  par- 
ticular from  Isaiah,  hath  exhibited  the  same  scenery, 
drawn  out  into  a  greater  number  of  particulars  ;  Rev.  iv. 
The  veil,  separating  the  most  holy  place  from  the 
holy  or  outermost  part  of  the  temple,  is  here  sup- 
posed to  be  taken  away  ;  for  the  prophet,  to  whom 
the  whole  is  exhibited,  is  manifestly  placed  by  the 
altar  of  burnt-offering,  at  the  entrance  of  the  temple, 
(compare  Ezek.  xliii.  5,  6,)  which  was  filled  with  the 
train  of  the  robe,  the  spreading  and  overflow  ing  of  the 
Divine  glory.  The  hord  upon  the  throne,  according 
to  St.  John,  (chap.  xii.  41,)  was  Christ ;  and  the  vision 
related  to  his  future  kingdom,  when  the  veil  of  separa- 
tion was  to  be  removed,  and  the  whole  earth  was  to 
be  filled  with  the  glory  of  God,  revealed  to  all  man- 
kind :  which  is  likewise  implied  in  the  hymn  of  the 
seraphim,  the  design  of  which  is,  saith  Jerome  on  the 
place,  Ut  mysterium  Trinitatis  in  una  Divinitate  demon- 
strent  ;  et  nequaquara  templum  Judaicum,  sicut  prius, 
sed  omnem  terrain  illius  gloria  plenam  esse  testentur  ; 
"  That  they  may  point  out  the  mystery  of  the  Trinity 
in  one  Godhead  ;  and  that  the  Jewish  temple  alone 
should  not  be,  as  formerly,  the  place  of  the  Divine 
glory,  for  the  whole  earth  should  be  filled  with  it."  It 
relates,  indeed,  primarily  to  the  prophet's  own  time, 
and  the  obduration  of  the  Jews  of  that  age,  and  their 
punishment  by  the  Babylonish  captivity  ;  but  extends 
in  its  full  latitude  to  the  age  of  Messiah,  and  the  blind- 
ness of  the  Jews  to  the  Gospel,  (see  Matt.  xiii.  14  ; 
John  xii.  40  ;  Acts  xxviii.  26  ;  Rom.  xi.  8,)  the  deso- 
lation of  their  country  by  the  Romans,  and  their  being 
rejected  by  God.  That  nevertheless  a  holy  seed — a 
remnant,  should  be  preserved  ;  and  that  the  nation 
should  spread  out  and  flourish  again  from  the  old 
stock. — L. 

NOTES  ON  CHAP.  VI. 

Verse  1.  The  Lord]  Fifty-one  USS.  of  Kennicotfs, 
and  fifty-four  of  De  Rossi's,  and  one  edition  ;  in  the 
8th  \erse,  forty-four  MSS.  of  KetmicotCs,  :ind  forty- 
six  of  De  Rossi's,  and  one  edition  ;  and  in  the  11th 
verse,  thirty-three  MS.S.  of  Kennicott's,  and  many  of 
De  Rossi's,  and  one  edition,  for  "n.S  Adonai,  "  the 
Lord,"  read  nin'  "  Jehovah,"  which  is  probably  the 
true  reading  ;  (compare  ver.  6  ;)  as  in  many  other 
places,  in  which  the  superstition  of  the  Jews  has  sub- 
stituted "nx  Adonai  for  nin'  Yehovah.  One  of  my 
own  MSS.,  a  very  ancient  and  large  folio,  to  which 
the  points  and  the  masora  have  been  added  by  a 
later  hand,  has  niH'  Yehovah  in  the  1st  and  8th 
verses,  in  the  teeth  of  the  masora,  which  orders  it  in 
both  places  to  be  read  ■:iN  Adonai. 

Verse  2.  Above  it  stood  the  seraphim]  W3'\;i/  sera- 
phim, from  t^lB?  seraph,  to  bum.     He  saw,  says  Kim- 


5    '  Then    said   I,   Wo    is    me  !    for    I    am 

'  Heb.  thresholds. ^  Exod.  xl.  34  .•  1  Kings  viii.  10. >  Exod. 

iv.  10  ;  vi.  30;  Judg.  vi.  22  ;  xiii.  22  ;  Jer.  i.  0. 

chi,  the  angels  as  flames  of  fire,  that  the  depravity  of 
that  generation  might  be  exhibited,  which  was  worthy 
of  being  totally  burnt  up. 

He  covered  his  feet — "  He  covereth  his  feet"]  By 
the  feet  the  Hebrews  mean  all  the  lower  parts  of  the 
body.  But  the  people  of  the  East  generally  wearing 
long  robes,  reaching  to  the  ground,  and  covering  the 
lower  parts  of  the  body  down  to  the  feet,  it  may  hence 
have  been  thought  want  of  respect  and  decency  to  ap- 
pear in  public  and  on  solemn  occasions  with  even  the 
feet  themselves  uncovered.  Kempfer,  speaking  of 
the  king  of  Persia  giving  audience,  says.  Rex  in  medio 
supremi  atrii  cruribus  more  patrio  inflexis  sedebat  : 
corpus  tunica  investiebat  flava,  ad  suras  cum  staret 
protensa ;  discumbentis  vero  pedes  discalceatos  pro 
nrbanitate  patria  operiens. — Amcen.  Exot.  p.  227. 
"  The  kmg  sat  on  the  floor  cross-legged,  as  is  the 
custom  of  the  country.  He  was  covered  with  a  yel- 
low garment,  which  reached  down  to  the  feet  when 
standing,  but  covered  the  feet  for  decency  when  sitting 
with  his  slippers  off."  Sir  John  Chardin's  MS.  note 
on  this  place  of  Isaiah  is  as  follows  :  Grande  marque 
de  respect  en  orient  de  se  cacher  les  pieds,  quand  on 
est  assis,  et  de  baisser  le  visage.  Quand  le  souvrain 
se  monstre  en  Chine  et  k  Japon,  chacun  se  jette  le 
visage  centre  terre,  et  il  n'est  pas  permis  de  regarder 
le  roi ;  "  It  is  a  great  mark  of  respect  in  the  East  to 
cover  the  feet,  and  to  bow  down  the  head  in  the  pre- 
sence of  the  king." 

Verse  3.  Koly,  holy,  holy]  This  hymn,  performed 
by  the  seraphim,  divided  into  two  choirs,  the  one 
singing  responsively  to  the  other,  which  Gregory  Na- 
zian.,  Carm.  18,  very  elegantly  calls  Iv/jiiuvov,  avTt- 
(puvov,  a-)}€?.uv  araaiv,  is  formed  upon  the  practice 
of  alternate  singing,  which  prevailed  in  the  Jewish 
Church  from  the  time  of  Moses,  whose  ode  at  the 
Red  Sea  was  thus  performed,  (see  Exod.  xv.  20,  21,) 
to  that  of  Ezra,  under  whom  the  priests  and  Levites 
sung  alternately, 

"  O  praise  Jehovah,  for  he  is  gracious  ; 
For  his  mercy  endureth  for  ever ;" 
Ezra  iii.  11.     See  De  Sac.  Poes.  Hebr.  Pra»l.  xix., 
at  the  beginning. 

Verse  5.  Wo  is  me  I  for  I  am  undone]  "n'aiJ 
nidmeythi,  I  am  become  dumb.  There  is  something 
exceedingly  affecting  in  this  complaint.  I  am  a  man 
of  unclean  lips  ;  I  cannot  say.  Holy,  holy,  holy  !  which 
the  seraphs  exclaim.  They  are  holy ;  I  am  not  so  : 
they  see  God,  and  live  ;  I  have  seen  him,  and  must 
die,  because  I  am  unholy.  Only  the  pure  in  heart 
shall  see  God ;  and  they  only  can  live  in  his  presence 
for  ever.  Reader,  lay  this  to  heart ;  and  instead  of 
boasting  of  thy  excellence,  and  trusting  in  thy  might, 
or  comforting  thyself  in  thy  comparative  innocence, 
thou  vrilt  also  be  dumb  before  him,  because  thou  Iiast 
51 


The  vision 


ISAIAH. 


of  Isaiah. 


B  ^'  ^-59'  "  undone ;     because     I     am     a 

Anno  oiymp.  man  of  unclean  lips,  and  I  dwell 

Ante  Urbem  in  the  midst  of  a  people  of   un- 

Conditam  6.  ^t^^^^    jjpg  .    £qj.   j^^jj^g    gygg    ^^^.v^ 


seen  the  King,  the  Lord  of  hosts. 

6  Then  flew  one  of  the  seraphims  unto 
me,  "  having  a  live  coal  in  his  hand,  lohich 
he  had  taken  with  the  tongs  from  off  °  the 
altar : 

7  And  he  p  laid  "^  it  upon  my  mouth,  and 
said,  Lo,  this  hath  touched  thy  lips ;  and 
thine  iniquity  is  taken  away,  and  thy  sin 
purged. 

8  Also  I  heard  the  voice  of  the  Lord,  say- 
ing. Whom  shall  I  send,  and  who  will  go  for 


m 

HRh 

.  cut  off. — 

— °  Heb.  and  in  his 

hand  a  live  coal- 

0  Rev. 

VIII 

3.- 

— P  Heb.  caused  it  to  touch. — 

— 1  See  Jev.  i.  9 

Dan.   X. 

16- 

r 

Gen.  i.  26 

;  iii.22;  xi.  7. 

Heb,  Behold  me 

'Ch. 

xlii 

.8; 

Matt.  xiii. 

14  ;    Mark  iv.  12 

;  Luke  viii.  10  ; 

John  xii. 

been  a  man  of  unclean  lips,  and  because  thou  hast  still 
an  unclean  heart. 

/  am  undone — "  I  am  struck  dumb"]  'H'T^IJ  nid- 
meylhi,  twenty-eight  MSS.    (Jive  ancient)   and  three 

editions. 1  understand  it  as  from  an  dutn  or  DOT 

damam,  silere,  "  to  be  silent ;"  and  so  it  is  rendered 
by  the  Syriac,  Vidgate,  Symmachus,  and  by  some  of 
the  Jewish  interpreters,  apud  Sal.  b.  Melee.  The 
rendering  of  the  Syriac  is  'JS  Tin  tavir  ant,  stupens, 
attonitus  sum,  "  I  am  amazed."  He  immediately 
gives  the  reason  why  he  was  struck  dumb  :  because 
he  was  a  man  of  polluted  lips,  and  dwelt  among  a 
people  of  polluted  lips ;  and  was  unworthy,  either  to 
join  the  seraphim  in  singing  praises  to  God,  or  to  be 
the  messenger  of  God  to  his  people.  Compare  Exod. 
iv.  10;  vi.  12  ;  Jer.  i.  6. 

Verse  6.  A  lice  coal]  The  word  of  prophecy, 
which  was  put  into  the  mouth  of  the  prophet. 

From  off  the  altar]  That  is,  from  the  altar  of  burnt- 
offerings,  before  the  door  of  the  temple,  on  which  the 
fire  that  came  down  at  first  from  heaven  (Lev.  ix.  24  ; 
2  Chron.  vii.  1)  was  perpetually  burning.  It  was  never 
to  be  extinguished,  Lev  vi.  12,  13. 

Verse  9.  And  he  said]  "h  li,  to  me,  two  MSS. 
and  the  Syriac.  Thirteen  M.S.S.  have  HNI  raah,  in 
the  regular  form. 

Verse  10.  Make  the  heart  of  this  people  fat — 
"  Gross"]  The  prophet  speaks  of  the  event,  the  fact 
as  it  would  actually  happen,  not  of  God's  purpose  and 
act  by  his  ministry.  The  prophets  are  in  other  places 
said  to  perform  the  thing  which  they  only  foretell : — 

"  Lo  !  I  have  given  thee  a  charge  this  day 

Over  the  nations,  and  over  the  kingdoms  ; 

To  pluck  up,  and  to  pull  down  ; 

To  destroy,  and  to  demolish  ; 

To  build,  and  to  plant."  Jer.  i.  10. 

And  Ezekiel  says,  "  When  I  came  to  destroy  the 
city  ;"  that  is,  as  it  is  rendered  in  the  margin  of  our 
version,  "  when  I  came  to  prophesy  that  the  city 
should  be  destroyed ;"  chap,  xliii.  3.  To  hear,  and 
not  understand ;  to  see,  and  not  perceive ;  is  a  com- 
52 


'  us  ?  Then  said  I,  ^  Here  am  1  ;  A.  M.  3245. 

send  me.  Anno  Olymp. 

9   And    he  said,   Go,   and    tell  Ante  Urbem 

this  people,  '  Hear  ye  "  indeed,  Conditam  6. 


'  but   understand   not ;    and  see  ye   ■"  indeed, 
but  perceive  not. 

1 0  Make  ^  the  heart  of  this  people  fat,  and 
make  their  ears  heavy,  and  shut  their  eyes  : 
y  lest  they  see  with  their  eyes,  and  hear  with 
their  ears,  and  understand  with  their  heart,  and 
convert,  and  be  healed. 

1 1  Then  said  I,  Lord,  how  long?  And  he 
answered,  '  Until  the  cities  be  wasted  without 
inhabitant,  and  the  houses  without  man,  and 
the  land  be  ^  utterly  desolate, 


40;   Acts 

xxviii. 

26  ;  Rom.  xi 

8 

"Or 

,  without 

ceasing. 

&c. 

'Heb 

hear  ye  in 

hearing,  &c. 

— 

-^  Heb. 

in 

seeing 

•Psalm 

CXIX. 

70; 

chap. 

Ixiii.    17. 

-y 

Jer.  V. 

21 

z 

Mic. 

ni 

12. 

>Heb 

desolate  wi 

th  desolation. 

mon  saying  in  many  languages.  Demosthenes  uses  it, 
and  expressly  calls  it  a  proverb  :  uare  to  tijc  napoi- 
fita^  opuvrag  fZTj  bpav,  Kac  aKovovra^  fir)  aKovttv  ;  Contra 
Aristogit.  I.,  sub.  Jin.  The  prophet,  by  the  bold  figure 
in  the  sentiment  above  mentioned,  and  the  elegant  form 
and  construction  of  the  sentence,  has  raised  it  from  a 
common  proverb  into  a  beautiful  mashal,  and  given  it 
the  sublime  air  of  poetry. 

Or  the  words  may  be  understood  thus,  according  to 
the  Hebrew  idiom  :  "  Ye  certainly  hear,  but  do  not  un- 
derstand ;  ye  certainly  see,  but  do  not  acknowledge." 
Seeing  this  is  the  case,  make  the  heart  of  this  people 
fat — declare  it  to  be  stupid  and  senseless  ;  and  remove 
from  them  the  means  of  salvation,  which  they  have  so 
long  abused. 

There  is  a  saying  precisely  like  this  in  JEschylws : — 

fiXeTToVTe^  efSX^TTov  fiarriv, 

K?i.vovT£c  ovK  TjKovov.     ^scH.  Prom.   Vinct.  456. 

"  Seeing,  they  saw  in  vain  ;  and  hearing,  they  did 
not  understand." 

And  shut — "  Close  up"]  >'tyn  hasha.  This  word 
Sal.  ben  Melee  explains  to  this  sense,  in  which  it  is 
hardly  used  elsewhere,  on  the  authority  of  Onkelos. 
He  says  it  means  closing  up  the  eyes,  so  that  one  can- 
not see  ;  that  the  root  is  J,'liy  shava,  by  which  word 
the  Targum  has  rendered  the  word  TV2  tach,  Lev.  xiv. 
42,n'3  nx  nm  vetach  eth  beith,  "  and  shall  plaster  the 
house."  And  the  word  n£3  tach  is  used  in  the  same 
sense,  Isa.  xliv.  18.  So  that  it  signifies  to  close  up 
the  eyes  by  some  matter  spread  upon  the  lids.  Mr. 
Harmer  very  ingeniously  applies  to  this  passage  a  prac- 
tice of  sealing  up  the  eyes  as  a  ceremony,  or  as  a  kind 
of  punishment  used  in  the  East,  from  which  the  image 
may  possibly  be  taken.      Observ.  ii.  278. 

With  their  heart — "With  their  hearts"]  U^Sai 
ubilebabo,  fifteen  MSS.  of  KennicotC s  ^nA  fourteen  of 
De  Rossi's,  and  two  editions,  with  the  Septuagint,  Sy- 
riac, Chaldee,  and  Vulgate. 

And  be  healed — "  And  I  should  heal"]  NillNI  veer- 
pa,  Septuagint,  Vulgate.  So  likewise  Matt.  xiii.  14; 
John  xii.  40  ;  Acts  xxviii.  27. 


Confederacy 

12  ''And  the  Lord  have  re- 
moved men  far  away,  and  there 
he  a  great  forsaking  in  the  midst 

of  the  land. 

13  But  yet  in  it  shall  be  a  tenth,  "  and  it 


CHAP.  Vll. 


against  Judah. 


A.  M.  3245. 

B.  C.    759. 
Anno  Olymp. 

Quinta!  2. 
Ante  Urbcm 
Conditam  G. 


I>2  Kings  XXV.  21.- 


-c  Or,  when  it  is  returntd,  and  hath  been 
broused. 


Verse  II.  Be  utterly  desolate — "  Be  left"]  For 
nstyn  tishaeh,  the  Septuagint  and  Vulgate  read  INETl 
tishshacr. 

Verse  13.  A  tenth]  This  passage,  though  somewhat 
ibscure,  and  variously  explained  by  various  interpret- 
ers, has,  I  think,  been  made  so  clear  by  the  accom- 
plishment of  the  prophecy,  that  there  remains  little 
room  to  doubt  of  the  sense  of  it.  When  Nebuchad- 
nezzar had  carried  away  the  greater  and  better  part 
of  the  people  into  captivity,  there  was  yet  a  tenth  re- 
maining in  the  land,  the  poorer  sort  left  to  be  vine- 
dressers and  husbandmen,  under  Gedaliah,  2  Kings 
xjiv.  12,  22,  and  the  dispersed  Jews  gathered  them- 
selves together,  and  returned  to  him,  Jer.  xl.  12  ;  yet 
even  these,  fleeing  into  Egypt  after  the  death  of  Ge- 
daliah, contrary  to  the  warning  of  God  given  by  the 
prophet  Jeremiah,  miserably  perished  there.  Again, 
in  the  subsequent  and  more  remarkable  completion  of 
the  prophecy  in  the  destruction  of  Jerusalem  and  the 
dissolution  of  the  commonwealth  by  the  Romans,  when 
the  Jews,  after  the  loss  of  above  a  million  of  men,  had 
increased  from  the  scanty  residue  that  was  left  of  them. 


shall  return,  and  shall  be  eaten  : 
as  a  toil  tree,  and  as  an  oak, 
whose  ''  substance  is  in  them, 
when  they  cast  their  leaves :  so 
"  the  holy  seed  shall  be  the  substance  thereof. 


A.  M.    3245. 

B. C.    759. 
Anno  Olymp, 

Quintae  2. 
Ante  Urbem 

Conditam  6. 


^  Or,   stock  or   stem.- 


-'  Ezra   ix.  2  ; 
xi.  5. 


Mai.  ii.  13  ;    Romans 


and  had  become  very  numerous  again  in  their  country  ; 
Hadrian,  provoked  by  their  rebellious  behaviour,  slew 
above  half  a  million  more  of  them,  and  a  second  time 
almost  extirpated  the  nation.  Yet  after  these  signal 
and  almost  universal  destructions  of  that  nation,  and 
after  so  many  other  repeated  exterminations  and  mas- 
sacres of  them  in  different  times  and  on  various  occa- 
sions since,  we  yet  see,  with  astonishment,  that  the 
stock  still  remains,  from  which  God,  according  to  his 
promise  frequently  given  by  his  prophets,  will  cause  his 
people  to  shoot  forth  again,  and  to  flourish. — L. 

A  tenth,  ri'Ttyj?  asiriyah.  The  meaning,  says  Kim- 
chi,  of  this  word  is,  there  shall  yet  be  in  the  land  ten 
/iiiigs  from  the  time  of  declaring  this  prophecy.  The 
names  of  the  ten  kings  are  Jotham,  Aha:,  Hezckiah, 
Manasseh,  Anion,  Josiah,  Jehoahaz,  Jehoiachin,  Je- 
hoiakim,  and  Zedchiah;  then  there  shall  be  a  general 
consumption,  the  people  shall  be  carried  into  captivity, 
and  Jerusalem  shall  be  destroyed. 

For  Oa  l)am,  in  them,  above  seventy  MSS.,  eleven 
of  Kennicott's,  and  thirty-four  of  De  Rossi's,  read  n3 
I  lah,  in  it ;  and  so  the  Septuagint. 


CHAPTER   VH. 

The  king  of  Judah  and  the  royal  family  being  in  the  utmost  consternation  on  receiving  accounts  of  the  tnva 
sion  of  the  kings  of  Syria  and  Israel,  the  prophet  is  sent  to  assure  them  that  God  would  make  good  his 
promises  to  David  and  his  house  ;  so  that,  although  they  might  be  corrected,  they  could  not  be  destroyed, 
while  these  prophecies  remained  to  be  accomplished,  1—9.  The  Lord  gives  Ahaz  a  sign  that  the  confede- 
racy against  Judah  shall  be  broken,  which  sign  strikingly  points  out  the  miraculous  conception  of  the  Mes- 
siah, who  was  to  spring  from  the  tribe  of  Judah,  10-16.  Prediction  of  very  heavy  calamities  which  the 
Assyrians  would  inflict  upon  the  land  of  Judea,  17—25. 


A.  M.  cir.  32C2. 

B.  C.  cir.  742. 
Anno  Olymp. 

Nona;  3. 
Ante  TJrbem 
Condilam  12. 


A  ND  it   came    to  pass  in  the 

days  of  "  Ahaz   the    son  of 

Jotham,  the  son  of  Uzziah,  king 

of  Judah,  that  Rezin  the  king  of 

»  2  Kings  xvi.  5  ;  2  Chron  xxiii.  5,  6. 

The  confederacy  of  Rezin,  king  of  Syria,  and  Pe- 
kah,  king  of  Israel,  against  the  kingdom  of  Judah,  was 
formed  in  the  time  of  Jotham  ;  and  perhaps  the  effects 
of  it  were  felt  in  the  latter  part  of  his  reign  ;  see  2 
Kings  XV.  37,  and  note  on  chap.  i.  7-9.  However, 
in  the  very  beginning  of  the  reign  of  Ahaz,  they  jointly 
invaded  Judah  with  a  powerful  army,  and  threatened 
to  destroy  or  to  dethrone  the  house  of  David.  The  king 
and  royal  family  being  in  the  utmost  consternation  on 
receiving  advices  of  their  designs,  Isaiah  is  sent  to 
them  to  support  and  comfort  them  in  their  present  dis- 
tress, by  assuring  them  that  God  would  make  good  his 
promises  to  David  and  his  house.     This  makes  the 


A.  M.  cir.  3262. 

B.  C.  cir.  742. 
Anno  Olymp. 

Nonee  3. 
Ante  Urbem 
Conditam  12. 


Syria,  and  ''  Pekah  the  son  of 
Remaliah,  king  of  Israel,  went  up 
toward  Jerusalem  to  war  against 
it,  but  could  not  prevail  against  it. 

>■  2  Kings  XT.  25,  30,  37. 

subject  of  this,  and  the  following,  and  the  beginning  of 
the  ninth  chapters,  in  which  there  are  many  and  great 
difficulties. 

Chap.  vii.  begins  with  an  historical  account  of  the 
occasion  of  this  prophecy  ;  and  then  follows,  ver.  4—16, 
a  prediction  of  the  ill  success  of  the  designs  of  the  Is- 
raelites and  Syrians  against  Judah  ;  and  from  thence 
to  the  end  of  the  chapter,  a  denunciation  of  the  cala- 
mities to  be  brought  upon  the  king  and  people  of  Ju- 
dah by  the  AssjTians,  whom  they  had  now  hired  to 
assist  them.  Chap.  viii.  has  a  pretty  close  connection 
with  the  foregoing ;  it  contains  a  confirmation  of  the 
prophecy  before  given  of  the  approaching  destruction 
53 


Confederacy 


ISAIAH. 


against  Juddh. 


A.  M.  cir.  3263. 
B.  C.  cir.  742. 
Anno   Olymp. 

NonsE  3. 
Ante  Urbem 
Conditam  12. 


2  And  it  was  told  the  house  of 
David,  saying,  Syria  "  is  con- 
federate with  Ephraim.  And  his 
heart  was  moved,  and  the  heart 

of   his  people,  as  the  trees  of  the  wood   are 

moved  with  the  wind. 

3  Then  said  the  Lord  unto  Isaiah,  Go  forth 
now  to  meet  Ahaz,  thou,  ''■  and  "  Shearja.shub 
thy  son,  at  the  end  of  the  '  conduit  of  the 
upper  pool  in  the  ^  highway  of  the  fuller's  field ; 

4  And  say  unto  him.  Take  heed  and  be 
quiet ;  fear  not,  ^  neither  be  faint-hearted  for 
the  two  tails  of  these  smoking  firebrands,  for 
the  fierce  anger  of  Rezin  with  Syria,  and  of 
the  son  of  Remaliah. 

5  Because  Syria,  Ephraim,  and  the  son  of 

=  Heb.  resteth  on  Ephraim. ^  Chap.  X.  21. '  That  is,  The 

remant  shall  return  ;  seech,  vi.  13;  x.21. '2  Kings  xviii.  17  ; 

chap,  xxxvi.  2. ?  Or,  causeway. •'Heb.  let  not  thy  heart  be 

of  the  kingdoms  of  Israel  and  Syria  by  the  Assyrians, 
of  the  denunciation  of  the  invasion  of  Judah  by  the 
same  Assyrians.  Verses  9,  10,  give  a  repeated  gene- 
ral assurance,  that  all  the  designs  of  the  enemies  of 
God's  people  shall  be  in  the  end  disappointed,  and 
brought  to  naught;  ver.  11,  &c.,  admonitions  and 
threatenings,  (I  do  not  attempt  a  more  particular  ex- 
planation of  this  very  difficult  part,)  concluding  with 
an  illustrious  prophecy,  chap.  ix.  1-6,  of  the  manifes- 
tation of  Messiah,  the  transcendent  dignity  of  his  cha- 
racter, and  the  universality  and  eternal  duration  of  his 
kingdom. 

NOTES  ON  CHAP.  VII. 

Verse  3.  Nov)]  N3  na,  is  omitted  by  hoo  MSS.,  the 
Septuagint,  Syriac,  Arabic,  and  Vulgate. 

Verse  4.  The  Syriac  omits  D"iNl  vearain,  "  and  Sy- 
ria;" the  Vulgate  reads  □IX  "pD  melech  aratn,  "king 
of  Syria  :"  one  or  the  other  seems  to  be  the  true  read- 
ing. 1  prefer  the  former  :  or,  instead  of  pi  □ISI 
vearam  uben,  read  p  np31  vepeliach  hen,  and  pekah 
son,  MS. 

Verse  5.  Because — Remaliah]  All  these  words  are 
omitted  by  one  MS.  and  the  Syriac ;  a  part  of  them 
also  by  the  Septuagint. 

Verses  8,  9.   For  the  head  of  Syria,  cjc] 

"  Though  the  head  of  Syria  be  Damascus, 
And  the  head  of  Damascus  Retsin  ; 
Yet  within  threescore  and  Jive  years 
Ephraim  shall  be  broken,  that  he  be  no  more  a 

people  : 
And  the  head  of  Ephraim  be  Samaria ; 
And  the  head  of  Samaria  Remaliah's  son. 

"  Here  are  six  lines,  or  three  distichs,  the  order  of 
which  seems  to  have  been  disturbed  by  a  transposition, 
occasioned  by  three  of  the  lines  beginning  with  the 
same  word  ti'NIl  verosh,  "  and  the  head,"  which  three 
lines  ought  not  to  have  been  separated  by  any  other 
line  intervening  ;  but  a  copyist,  having  written  the  first 
54 


A.  M.  cir.  3262. 
B.  C.  cir.  742. 
Anno  Olymp. 

Nonae  3. 
Ante  Urbem 
Conditam  12, 


Remaliah,  have  taken  evil  coun- 
sel against  thee,  saying, 

6  Let  us  go  up  against  Judah, 
and  '  vex  it,  and  let  us  make  a 
breach  therein  for  us,  and    set  a  king  in  the 
midst  of  it,  even  the  son  of  Tabeal ; 

7  Thus  saith  the  Lord  God,  "  It  shall  not 
stand,  neither  shall  it  come  to  pass. 

8  '  For  the  head  of  Syria  is  Damascus,  and 
the  head  of  Damascus  is  Rezin :  and  within 
threescore  and  five  years  shall  Ephraim  be 
broken,  ™  that  it  be  not  a  people. 

9  And  the  head  of  Ephraim  is  Samaria,  and 
the  head  of  Samaria  is  Remaliah's  son.  "  If 
°ye  will  not  believe,  surely  ye  shall  not  be 
established. 


tender. '  Or,  u-ahfm. *'  Prov.  .xxi.  30  ;    chapter  viii.    10. 

'  2  Sam.  riii.6. "■  Heb.  from  a  people. n  See2Chron.  xx.  20 

°  Or,  Do  ye  not  believe  ?  it  is  because  ye  are  not  stable. 


of  them,  and  casting  his  eye  on  the  third,  might  easily 
proceed  to  write  after  the  Jirst  line  beginning  with 
tysil  verosh,  that  which  ought  to  have  followed  the 
third  line  beginning  with  Wai)  verosh.  Then  finding 
his  mistake,  to  preserve  the  beauty  of  his  copy,  added 
at  the  end  the  distich  which  should  have  been  in  the 
middle  ;  making  that  the  second  distich,  which  ought 
to  have  been  the  third.  For  the  order  as  it  now  stands 
is  preposterous  :  the  destruction  of  Ephraim  is  de- 
nounced, and  then  their  grandeur  is  set  forth  ;  whereas 
naturally  the  representation  of  the  grandeur  of  Ephraim 
should  precede  that  of  their  destruction.  And  the  de 
struction  of  Ephraim  has  no  coherence  with  the  gran- 
deur of  Syria,  simply  as  such,  which  it  now  follows ; 
but  it  naturally  and  properly  follows  the  grandeur  of 
Ephraim,  joined  to  that  of  Syria  their  ally. 

"  The  arrangement  then  of  the  whole  sentence  seems 
originally  to  have  been  thus  : — 

Though  the  head  of  Syria  be  Damascus  ; 
And  the  head  of  Damascus  Retsin  ; 
And  the  head  of  Ephraim  be  Samaria  , 
And  the  head  of  .Samaria  Remaliah's  son  • 
Yet  within  threescore  and  Jive  years 
Ephraim  shall  be  broken  that  he  be  no  more  a  people." 

Dr.  Jubb. 

Threescore  and  Jive  years]  It  was  sixty-Jive  years 
from  the  beginning  of  the  reign  of  Ahaz,  when  this 
prophecy  was  delivered,  to  the  total  depopulation  of 
the  kingdom  of  Israel  by  Esarhaddon,  who  carried  away 
the  remains  of  the  ten  tribes  which  had  been  left  by 
Tiglath-pileser,  and  Shalmaneser,  and  who  planted  the 
country  with  new  inhabitants.  That  the  country  was 
not  wholly  stripped  of  its  inhabitants  by  Shalmaneser 
appears  from  many  passages  of  the  history  of  Josiah, 
where  Israelites  are  mentioned  as  still  remaining  there, 
2  Chron.  xxxiv.  6,  7,  33;  xxxv.  18;  2  Kings  xxiii. 
19,  20.  This  seems  to  be  the  best  explanation  of  the 
chronological  difficulty  in  this  place,  which  has  much 
embarrassed  the  commentators :  see    Usserit   Annal. 


Promise  of 


CHAP.  VII. 


the  Messiah. 


^  M- <='.'■  3262.  10  !>  Moreover  the  Lord  spake 

Anno  oiymp.  again  unlo  Ahaz,  saying, 

Ani""urbcm  1 1  "^  Ask   tlice    a  sign  of  the 

Condiiam  12.  ^.o^D  tliy  God  ;   '  ask  it  either  in 


the  depth,  or  in  the  height  above. 

12  But  Ahaz  said,  I  will  not  ask,  neither 
will  I  tempt  the  Lord. 

13  And  he  said,  Hear  ye  now,  0  house  of 
David,  Is  it  a  small  thing  for  you  to  weary 


PHeb.  And  the  LORD  added  to  speak. 1  ludg.  vi.  36,  &c. ; 

Matt.  xii.  33. 'Or,  make  lity  petition  deep. 'Matt.  l.  23  ; 

Luke  i.  31,34. 

V.  T.  ad  an.  3327,  and  Sir  /.  Neivton,  Chronol. 
p.  283. 

"  That  the  last  deportation  of  Israel  by  Esarhaddon 
was  in  the  sixty-fiflh  year  after  the  second  of  Ahaz,  is 
probable  for  the  following  reasons  :  The  Jews,  in  Se- 
der Olam  Rabba,  and  the  Talmudisls,  in  D.  Kimchi  on 
Ezek.  iv.,  say,  that  Manasseh  king  of  Judah  was  car- 
ried to  Babylon  by  the  king  of  Assyria's  captains,  2 
Chron.  xxxiii.  11,  in  the  twenty-second  year  of  his 
reign  ;  that  is,  before  Christ  676,  according  to  Dr. 
Blair^s  tables.  And  they  are  probably  right  in  this. 
It  could  not  be  much  earlier  ;  as  the  king  of  Assyria 
was  not  king  of  Babylon  till  680,  ibid.  As  Esarhad- 
don was  then  in  the  neighbourhood  of  Samaria,  it  is 
highly  probable  that  he  did  then  carry  away  the  last 
remains  of  Israel,  and  brought  those  strangers  thither 
who  mention  him  as  their  founder,  Ezra  iv.  2.  But 
this  year  is  just  the  sixty-fifth  from  the  second  of  Ahaz, 
which  was  740  before  Christ.  Now  the  carrying  away 
the  remains  of  Israel,  who,  till  then,  though  their  king- 
dom was  destroyed  ybWy-^fe  years  before,  and  though 
small  in  number,  might  yet  keep  up  some  form  of  be- 
ing a  people,  by  living  according  to  their  own  laws, 
entirely  put  an  end  to  the  people  of  Israel,  as  a  people 
separate  from  all  others  :  for  from  this  time  they  never 
returned  to  their  own  country  in  a  body,  but  were  con- 
founded with  the  people  of  Judah  in  the  captivity  ;  and 
the  whole  people,  the  ten  tribes  included,  were  called 
Jews." — Dr.  Jubb.  Ttco  MSS.  have  twenty-five  in- 
stead of  sixty  five  ;  and  two  others  omit  the  word  five, 
reading  only  sixty. 

If  ye  unll  not  believe — "  If  ye  believe  not"]  "  This 
clause  is  very  much  illustrated  by  considering  the  cap- 
tivity of  Manasseh  as  happening  at  the  same  time  with 
this  predicted  final  ruin  of  Ephraim  as  a  people.  The 
near  connection  of  the  two  facts  makes  the  prediction 
of  the  one  naturally  to  cohere  with  the  prediction  of 
the  other.  And  the  words  are  well  suited  to  this  event 
in  the  history  of  the  people  of  Judah  :  '  If  ye  believe 
not,  ye  shall  not  be  established ;'  that  is,  unless  ye  be- 
lieve this  prophecy  of  the  destruction  of  Israel,  ye  Jews 
also,  as  well  as  the  people  of  Israel,  shall  not  remain 
established  as  a  kingdom  and  people ;  ye  also  shall  be 
visited  with  punishment  at  the  same  time  :  as  our  Sa- 
viour told  the  Jews  in  his  time,  '  Unless  ye  repent,  ye 
shall  all  likewise  perish  ;'  intimating  their  destruction 
by  the  Romans  ;  to  which  also,  as  well  as  to  the  cap- 
tivity of  Manasseh,  and  to  the  Babylonish  captivity, 
tlie  views  of  the  prophet  might  here  extend.     The 


men,  but  will  ye  weary  my  God  *g*^  =jf^  3^'^^- 

also  ?  Anno  Olymp. 

14  Therefore  the  Lord  himself    Ame"'^Jrb'em 
shall  give  you  a  sign  ;  '  Behold,  a     ^°"''"'""  '^- 
virgin   shall   conceive,   and  bear   '  a   son,  and 
"  shall  call  his  name  "  Immanuel. 

15  Butter  and  honey  shall  he  eat,  that  he 
may  know  to  refuse  the  evil,  and  choose  the 
ffood. 


'  Chap.  ix.  G. "  Or,  thou,  O  virgin,  shalt  call ;  see  Genesis 

iv.  1,25;  xvi.  11  ;  xxix.  32  ;  xix.  6,8;  1  Sam.  iv.  21. "  Ch. 

viii.  8. 


close  connection  of  this  threat  to  the  Jews  with  the 
prophecy  of  the  destruction  of  Israel,  is  another  strong 
proof  that  the  order  of  the  preceding  lines  above  pro- 
posed is  right." — Dr.  Jubb. 

"  If  ye  believe  not  in  me." — The  exhortation  of  Je- 
hoshaphat,  2  Chron.  xx.  20,  to  his  people,  when  God 
had  promised  to  them,  by  the  prophet  Jahaziel,  victory 
over  the  Moabites  and  Ammonites,  is  very  like  this 
both  in  sense  and  expression,  and  seems  to  be  delivered 
in  verse  : 

"  Hear  me,  O  Judah  ;  and  ye  inhabitants  of  Jeru- 
salem ; 

Believe  in  Jehovah  your  God,  and  ye  shall  be 
established  : 

Believe  his  prophets,  and  ye  shall  prosper." 

Where  both  the  sense  and  construction  render  very 
probable  a  conjecture  of  Archbishop  Seder  on  this 
place  ;  that  instead  of  O  ii,  we  should  read  '3  bi.  "  If 
ye  will  not  believe  in  me,  ye  shall  not  be  established."' 
So  likewise  Dr.  Durell.  The  Chaldee  has,  "  If  ye 
will  not  believe  in  the  words  of  the  prophet ;"  which 
seems  to  be  a  paraphrase  of  the  reading  here  proposed. 
In  favour  of  which  it  may  be  farther  observed,  that  in 
one  MS.  "2  ki  is  upon  a  rasure  ;  and  another  for  the 
last  k'?  lo  reads  nSi  vclo,  which  would  properly  follow 
■•2  bi,  but  could  not  follow  'D  ki. 

Some  translate  thus,  and  paraphrase  thus  :  If  ye 
will  not  believe,  surely  ye  shall  not  be  established.  Or, 
If  ye  do  not  give  credit,  it  is  because  ye  are  unfaith- 
ful. Ye  have  not  been  faithful  to  the  grace  already 
given  :  therefore  ye  are  now  incapable  of  crediting  my 
promises. 

Verse  11.  In  the  depth — "  Go  deep  to  the  grave"] 
So  Aquila,  Symmachus,  Theodotion,  and  the  Vulgate 

Verse  14.  The  Lord — Jehovah"]  For  ^itn  Adonai, 
twenty-five  of  KennicotCs  MSS.,  nine  ancient,  and 
fourteen  of  De  Rossi's,  read  niiT'  Yehovah.  And  so 
ver.  20,  eighteen  MSS. 

Immanuel.]  For  'tXIJOJ?  Immanuel,  many  MSS.  and 
editions  have  '7X  UOi'  immanu  El,  God  with  us. 

Verse  15.  That  he  may  know — "When  he  shall 
know"]  "  Though  so  much  has  been  written  on  this 
important  passage,  there  is  an  obscurity  and  inconse- 
quence which  still  attends  it,  in  the  general  run  of  all 
the  interpretations  given  to  it  by  the  most  learned. 
And  this  obscure  incoherence  is  given  to  It  by  the  false 
rendering  of  a  Hebrew  particle,  viz.,  h  le,  in  inj^i'' 
ledato.  This  has  been  generally  rendered,  either  '  th 
55 


Promise  of 


ISAIAH. 


the  Messiah. 


16  "  For  before  the  child  shall 
know    to    refuse    the   evil,    and 


A.  M.  cir.  3262 
B.  C.  cir.  742. 
Ajino  Olymp. 

Ante  Urbem     choose  the  good,  the   land   that 
Conditam  12.    ^j^^^^  abhorrest  shall  be  forsaken 
of  ^  both  her  kings. 

™  See  chap.  viii.  4. ^2  Kings  xv.  30 ;  xvi.  9. 

he  may  know,'  or  '  till  he  know.'  It  is  capable  of 
either  version,  without  doubt ;  but  either  of  these  ver- 
sions makes  ver.  15  incoherent  and  inconsistent  with 
ver.  16.  For  ver.  16  plainly  means  to  give  a  reason 
for  the  assertion  in  ver.  15,  because  it  is  subjoined  to 
it  by  the  particle  O  ki,  for.  But  it  is  no  reason  why 
a  child  should  eat  butter  and  honey  till  he  was  at  an 
age  to  distinguish,  that  before  that  time  the  land  of  his 
nativity  should  be  free  from  its  enemies.  This  latter 
supposition  indeed  implies  what  is  inconsistent  with  the 
preceding  assertion.  For  it  implies,  that  in  part  of 
that  time  of  the  infancy  spoken  of  the  land  should  not 
be  free  from  enemies,  and  consequently  these  species 
of  delicate  food  could  not  be  attainable,  as  they  are  in 
times  of  peace.  The  other  version,  '  that  he  may 
know,'  has  no  meaning  at  all ;  for  what  sense  is  there 
in  asserting,  that  a  child  shall  eat  butter  and  honey  that 
he  may  knovF  to  refuse  evil  and  choose  good  !  Is  there 
any  such  effect  in  this  food  1  Surely  not.  Besides, 
the  child  is  thus  represented  to  eat  those  things,  which 
only  a  state  of  peace  produces,  during  its  whole  in- 
fancy, inconsistently  with  ver.  10,  which  promises  a 
relief  from  enemies  only  before  the  end  of  this  infan- 
cy ;  implying  plainly,  that  part  of  it  would  be  passed 
in  distressful  times  of  war  and  siege,  which  was  the 
state  of  things  when  the  prophecy  was  delivered. 

"  But  all  these  objections  are  cut  off,  and  a  clear, 
coherent  sense  is  given  to  this  passage,  by  giving  an- 
other sense  to  the  particle  h  le,  which  never  occurred 
to  me  till  I  saw  it  in  Harmer^s  Observat.,  vol.  i.,  p. 
299.  See  how  coherent  the  words  of  the  prophet  run, 
■with  how  natural  a  connection  one  clause  follows  an- 
other, by  properly  rendering  this  one  particle  :  '  Behold 
this  Virgin  shall  conceive  and  bear  a  Son,  and  thou 
shalt  call  his  name  Immanuel ;  butter  and  honey  shall 
he  eat,  when  he  shall  know  to  refuse  evil,  and  choose 
good.  For  before  this  child  shall  know  to  refuse  evil 
and  choose  good,  the  land  shall  be  desolate,  by  whose 
two  kings  thou  art  distressed.'  Thus  ver.  16  subjoins 
a  plain  reason  why  the  child  should  eat  butter  and 
honey,  the  food  of  plentiful  times,  when  he  came  to  a 
distinguishing  age  ;  viz.,  because  before  that  time  the 
country  of  the  two  kings,  who  now  distressed  Judea, 
should  be  desolated ;  and  so  Judea  should  recover  that 
plenty  which  attends  peace.  That  this  rendering,  which 
gives  perspicuity  and  rational  connection  to  the  passage, 
is  according  to  the  use  of  the  Hebrew  particle,  is  cer- 
tain. Thus  1p3  niJ37  liphnoth  baker,  '  at  the  appear- 
ing of  morning,  or  when  morning  appeared,'  Esod.  xiv. 
27  ;  7^Nn  nj''?  leeth  haochcl,  '  at  meal-time,  or  when 
it  was  time  to  eat,'  Ruth  ii.  14.  In  the  same  manner, 
inj?T7  ledato,  '  at  his  knowing,  that  is,tvhe7i  he  knows.' 

"  Hanner  (ibid.)  has  clearly  shown  that  these  arti- 
cles of  food  are  delicacies  in  the  East,  and,  as  such, 
denote  a  state  of  plenty.  See  also  Josh.  v.  6.  They 
therefore  naturally  express  the  plenty  of  the  country, 
56 


17   ^The    Lord    shall    bring  a.  M.  cir.  3262. 

°  D.  \.j.  Cir.  74^. 

upon  thee,   and  upon   thy    peo-  Anno  oiymp. 

r            ,                   ,        i^    1       5      1  Nona;  3. 

pie,  and  upon  thy  lather  s  house.  Ante  Urbem 

days    that  have  not  come   from  Conditam  12. 


the     day    that    ^  Ephraim     departed     from 

r  2  Chron.  xxviii.  19. ^  i  Kings  lii.  16. 


as  a  mark  of  peace  restored  to  it.  Indeed,  in  ver.  23 
it  expresses  a  plenty  arising  from  the  thinness  of  the 
people  ;  but  that  it  signifies,  ver.  15,  a  plenty  arising 
from  deliverance  from  war  then  present,  is  evident ; 
because  otherwise  there  is  no  expression  of  this  deli- 
verance. And  that  a  deliverance  was  intended  to  be 
here  expressed  is  plain,  from  calling  the  child  which 
should  be  born  Immanuel,  God  with  us.  It  is  plain, 
also,  because  it  is  before  given  to  the  prophet  in 
charge  to  make  a  declaration  of  the  deliverance,  ver. 
3-7  ;  and  it  is  there  made  ;  and  this  prophecy  must 
undoubtedly  be  conformable  to  that  in  this  matter." — 
Dr.  Jubb. 

The  circumstance  of  the  child's  eating  butter  and 
honey  is  explained  by  Jarchi,  as  denoting  a  state  of 
plenty  :  "  Butter  and  honey  shall  this  child  eat,  be- 
cause our  land  shall  be  full  of  all  good."  Comment 
in  locum.  The  infant  Jupiter,  says  Callnnachus,  was 
tenderly  nursed  with  goat's  milk  and  honey.  Hymn. 
in  Jov.  48.  Homer,  of  the  orphan  daughters  of  Pan- 
dareus : — 

Ko/iiaae  ie  6i'  AippoSiri) 
Tvpu,  Kai  iizKiTi  yXvicTpu,  Kat  7j6ei  oivu. 

Odyss.  XX.,  68 

"  Venus  in  tender  delicacy  rears 

With  honey,  milk,  and  wine,  theii-  infant  j'ears." 

Pope. 
TptJ0);f  eartv  cv6eiit(  ;  "  This  is  a  description  of  delicate 
food,"  says  Eustathius  on  the  place. 

Agreeably  to  the  observations  communicated  by  the 
learned  person  above  mentioned,  which  perfectly  well 
explain  the  historical  sense  of  this  much  disputed 
passage,  not  excluding  a  higher  secondary  sense,  the 
obvious  and  literal  meaning  of  the  prophecy  is  this : 
"  that  within  the  time  that  a  young  woman,  now  a 
virgin,  should  conceive  and  bring  forth  a  child,  and 
that  child  should  arrive  at  such  an  age  as  to  distinguish 
between  good  and  evil,  that  is,  within  a  iew  years, 
(compare  chap.  viii.  4,)  the  enemies  of  Judah  should 
be  destroyed."  But  the  prophecy  is  introduced  in  so 
solemn  a  manner  ;  the  sign  is  so  marked,  as  a  sign  se- 
lected and  given  by  God  himself,  after  Ahaz  had  re- 
jected the  offer  of  any  sign  of  his  own  choosing  out 
of  the  whole  compass  of  nature  ;  the  terms  of  the  pro- 
phecy are  so  peculiar,  and  the  name  of  the  child  so 
expressive,  containing  in  them  much  more  than  the 
circumstances  of  the  birth  of  a  common  child  required, 
or  even  admitted  ;  that  we  may  easily  strppose  that,in 
minds  prepared  by  the  general  expectation  of  a  great 
Deliverer  to  spring  from  the  house  of  David,  they 
raised  hopes  far  beyond  what  the  present  occasion  sug- 
gested ;  especially  when  it  was  found,  that  in  the  sub- 
sequent prophecy,  delivered  immediately  afterward,  this 
child,  called  Immanuel,  is  treated  as  the  Lord  and 
Prince  of  the  land  of  Judah.     Who  could  this  be. 


Desolation  of  the 


CHAP.  VII. 


Jews  predicted. 


K^^""-'^?'  Judah ;    even  the    kin?   of  As- 

B.  C.  cir  742.  '                                     = 

Anno  Olymp.  Syria. 

Anie"uriicm  18   And  it  shall  come  to  pass 

^°"'""'"'  ''■  in  that  day,  that  the  Lord  »  shall 


» Is.aiah, 


Other  than  the  heir  of  the  throne  of  David  ;  under 
which  character  a  great  and  even  a  Divine  person  had 
been  promised  ?  No  one  of  that  age  answered  to  this 
character  except  Hezekiah  ;  but  he  was  certainly  born 
nine  or  ten  years  before  the  delivery  of  this  prophecy. 
That  this  was  so  understood  at  that  time  is  collected, 
I  think,  with  great  probability,  from  a  passage  of  Mi- 
cah,  a  prophet  contemporary  with  Isaiah,  but  who  began 
to  prophesy  after  him ;  and  who,  as  1  have  already 
observed,  imitated  him,  and  sometimes  used  his  ex- 
pressions. Micah,  having  delivered  that  remarkable 
prophecy  which  determines  the  place  of  the  birth  of 
Messiah,  "the  Ruler  of  God's  people,  whose  guings 
forth  have  been  of  old,  from  everlasting ;"  that  it  should 
be  Bethlehem  Ephratah ;  adds  immediately,  that  nc- 
Yertheless,  in  the  mean  time,  God  would  deliver  his 
people  into  the  hands  of  their  enemies  :  "  He  will  give 
them  up,  till  she,  who  is  to  bear  a  child,  shall  bring 
forth,"  Mic.  v.  3.  This  obviously  and  plainly  refers 
to  some  known  prophecy  concerning  a  woman  to  bring 
forth  a  child  ;  and  seems  much  more  properly  applica- 
ble to  this  passage  of  Isaiah  than  to  any  others  of  the 
same  prophet,  to  which  some  interpreters  have  applied 
it.  St.  Matthew,  therefore,  in  applying  this  prophecy 
to  the  birth  of  Christ,  does  it,  not  merely  in  the  way  of 
accommodating  the  words  of  the  prophet  to  a  suitable 
case  not  in  the  prophet's  view,  but  takes  it  in  its  strict- 
est, clearest,  and  most  important  sense  ;  and  applies  it 
according  to  the  original  design  and  principal  intention 
of  the  prophet. — L. 

After  all  this  learned  criticism,  I  think  something  is 
still  wanting  to  diffuse  the  proper  light  over  this  impor- 
tant prophecy.  On  Matt.  i.  23  I  have  given  what  I 
judge  to  be  the  true  meaning  and  right  application  of 
the  whole  passage,  as  there  quoted  by  the  evangelist, 
the  substance  of  which  it  will  be  necessary  to  repeat 
here  : — 

At  the  time  referred  to,  the  kingdom  of  Judah,  under 
the  government  of  Ahaz,  was  reduced  very  low.  Pekah, 
king  of  Israel,  had  slain  in  Judea  one  hundred  and 
tieenty  thousand  persons  in  one  day  ;  and  carried  away 
captives  two  hundred  thousand,  including  women  and 
children,  together  with  much  spoil.  To  add  to  their 
distress,  Rezin,  king  of  Syria,  being  confederate  with 
Pekah,  had  taken  Elath,  a  fortified  city  of  Judah,  and 
carried  the  inhabitants  away  captive  to  Damascus.  In 
this  critical  conjuncture,  need  we  wonder  that  Ahaz 
was  afraid  that  the  enemies  who  were  now  united 
against  him  must  prevail,  destroy  Jerusalem,  end  the 
kingdom  of  Judah,  and  annihilate  the  family  of  David  ? 
To  meet  and  remove  this  fear,  apparently  well  ground- 
ed, Isaiah  is  sent  from  the  Lord  to  Ahaz,  swallowed  up 
now  both  by  sorrow^  and  by  unbelief,  in  order  to  assure 
him  that  the  counsels  of  his  enemies  should  not  stand  ; 
and  that  they  should  be  utterly  discomfited.  To  en- 
courage Ahaz,  he  commands  him  to  ask  a  sign  or  mira- 
cle, which  should  be  a  pledge  in  hand,  that  God  should, 


Ante    Urbem 
Conditam  12. 


hiss  for   the  fly  that  is  in  the  \^a  "■'■  ??3 

■^  B.  C.  cir.  742. 

Uttermost  part  of  the   rivers   of    Anno  oiymp. 
Egj'pt,  and  for  the  bee  that  is  in 
tlie  land  of  Assyria. 

chajj.  V.  26. 

in  due  time,  fulfil  the  predictions  of  his  servant,  as  re- 
lated in  the  context.  On  Ahaz  humbly  refusing  to  ask 
any  sign,  it  is  immediately  added,  "  Therefore  the 
Lord  himself  shall  give  you  a  sign ;  Behold,  a  virgin 
shall  conceive  and  bear  a  son  ;  and  shall  call  his  name 
Iramanuel.  Butter  and  honey  shall  he  eat,"  &c.  Both 
the  Divine  and  human  nature  of  our  Lord,  as  well  as 
the  miraculous  conception,  appear  to  be  pointed  out  in 
the  prophecy  quoted  here  by  the  evangelist  :  He  shall 
be  called  bx'lJ'Di'  Imm.inu-el  ;  literally.  The  strong 
God  with  f s  :  similar  to  those  words  in  the  New 
Testament :  The  word  wliich  was  God — was  made 
flesh,  and  dwelt  among  us,  full  of  grace  and  truth; 
Jnhn  i.  I,  11.  And  God  vias  manifested  in  the  flesh, 
1  Tim.  iii.  16.  So  that  we  are  to  understand  God 
UHlh  us  to  imply,  God  incarnated — God  in  human  na- 
ture. This  seems  farther  evident  from  the  words  of 
the  prophet,  ver.  15  :  Butter  and  honey  shall  he  eat — 
he  shall  be  truly  man — grow  up  and  be  nourished  in  a 
human  natural  way  ;  which  refers  to  his  being  with 
us,  i.  e.,  incarnated.  To  which  the  prophet  adds. 
That  he  may  know  to  refuse  the  evil,  and  choose  the 
good ;  or  rather.  According  to  his  knowledge,  in^nS 
ledato,  reprobating  the  evil,  and  choosing  the  good ; 
this  refers  to  him  as  God,  and  is  the  same  idea  given 
by  this  prophet,  chap.  liii.  \l  :  By  (or  in)  his  know- 
ledge, in;>TD  bcdato,  (the  knowledge  of  Christ  cruci- 
fied,) shall  my  righteous  servant  justify  many  ;  for  he 
shall  bear  their  offences.  Now  this  union  of  the  Di- 
vine and  human  nature  is  termed  a  sign  or  miracle,  niK 
oth,  i.  e.,  something  which  exceeds  the  power  of  na- 
ture to  produce.  And  this  miraculous  union  was  to  be 
brought  about  in  a  miraculous  leay :  Behold,  a  virgin 
shall  conceive :  the  word  is  very  emphatic,  rTDSjTl  ha- 
almah,  the  virgin ;  the  only  one  that  ever  was,  or  ever 
shall  be,  a  mother  in  this  way.  But  the  Jetos,  and 
some  called  Christians,  who  have  espoused  their  des- 
perate cause,  assert  that  "  the  word  HdV  almah  does 
not  signify  a  virgin  only ;  for  it  is  applied  Prov.  xxx. 
19  to  signify  a  young  married  woman."  I  answer, 
that  this  latter  text  is  no  proof  of  the  contrary  doctrine  : 
the  words  HdV^  "i3J  "yn  derech  geber  bealmah,  the 
way  of  a  man  with  a  maid,  cannot  be  proved  to  mean 
that  for  which  it  is  produced.  Besides,  one  of  De 
Rossi's  MSS.  reads  vrh-J^  bealmaiv,  the  way  of  a 
strong  or  stout  man  (13J  geber)  in  his  youth  ;  and  in 
this  reading  the  Syriac,  Septuagint,  Vulgate,  and 
Arabic  agree;  which  are  followed  hy  ihe  first  version 
in  the  English  language,  as  it  stands  in  a  MS.  in  my 
own  possession  :  ttc  tocfc  of  a  man  fn  t)[s  tDapiiiu 
iioutj)  :  so  that  this  place,  the  only  one  that  can  with 
any  probability  of  success  be  produced,  were  the  inter- 
pretation contended  for  correct,  which  I  am  by  no 
means  disposed  to  admit,  proves  nothing.  Besides, 
the  consent  of  so  many  versions  in  the  opposite  mean- 
ing deprives  it  of  much  of  its  influence  in  this  question. 
The  word  nihy  almah,  comes  from  oSy  alam,  to  lu 
67 


Desolation  of  the 


ISAIAH. 


A.  M.  cir.  3262. 
B.  C.  cir.  742. 
Anno   Olymp. 

NonK3. 
Ante  Urbem 
Conditam  12. 


19  And  they  shall  come,  and 
shall  rest  all  of  them  in  the 
desolate  valleys,  and  in  ''  the 
holes    of    the    rocks,  and   upon 


*>  Chap.  ii.  19  ;  Jev.  xvi.  16.- 


-  Or,  commendable  trees. 


upon 


all     thorns,     and 
"  bushes. 

20  In  the  same  day  shall  the 
Lord  shave  with  a  ^  razor  that  is 


Jews  predicted 
all 


A.  M.   cir.  3262. 

B.  C.  cir.  742 

Anno  Olymp 

Nonae  3. 
Ante  Urbem 
Conditam  12. 


■i  2  Kings  xvi.  7,  8  ;  2  Chron.  xxviii.  20,  21 ;  see  Ezek.  v.  1. 


hid,  be  concealed  :  and  we  are  told,  that  "  virgins  were 
so  called,  because  they  were  concealed  or  closely  kept 
up  in  their  fathers'  houses  till  the  time  of  their  mar- 
riage." This  is  not  correct  :  see  the  case  of  Rebecca, 
Gen.  xxiv.  43,  and  my  note  there  ;  that  of  Rachel, 
Gen.  xxix.  6,  9,  and  the  note  there  also;'  and  see  the 
case  of  Miriam,  the  sister  of  Moses,  Exod.  ii.  8,  and 
also  the  Chaldee  paraphrase  on  Lam.  i.  4,  where  the 
virgins  are  represented  as  going  out  in  the  dance.  And 
see  also  the  whole  history  of  Ruth.  This  being  con- 
cealed or  kept  at  home,  on  which  so  much  stress  is 
laid,  is  purely  fanciful ;  for  we  find  that  young  unmar- 
ried women  drew  water,  kept  sheep,  gleaned  publicly 
in  the  fields,  &c.,  &c.,  and  the  same  works  they  per- 
form among  the  Turcomans  to  the  present  day.  This 
reason,  therefore,  does  not  account  for  the  radical 
meaning  of  the  word  ;  and  we  must  seek  it  elsewhere. 
Another  well-known  and  often-used  root  in  the  Hebrew 
tongue  will  cast  light  on  this  subject.  This  is  nSj 
galah,  which  signifies  to  reveal,  make  manifest,  or  un- 
cover ;  and  is  often  applied  to  matrimonial  connections 
in  different  parts  of  the  Mosaic  law  :  vhy  alam,  there- 
fore, may  be  considered  as  implying  the  concealment 
of  the  virgin,  as  such,  till  lawful  marriage  had  taken 
place.  A  virgin  was  not  called  naSy  almah,  because 
she  was  concealed  by  being  kept  at  home  in  her  father's 
house,  which  is  not  true  ;  but,  literally  and  physically, 
because  as  a  ivoman  she  had  not  been  uncovered — she 
had  not  known  man.  This  fully  applies  to  the  blessed 
virgin,  see  Luke  i.  34.  "  How  can  this  be,  seeing  / 
knoio  no  man  .?"  And  this  text  throws  much  light  on 
the  subject  before  us.  This  also  is  in  perfect  agree- 
ment with  the  ancient  prophecy,  "  The  seed  of  the  wo- 
man shall  bruise  the  head  of  the  serpent,"  Gen.  iii.  15; 
for  the  person  who  was  to  destroy  the  work  of  the 
devil  was  to  be  the  progeny  of  the  looman,  without  any 
concurrence  of  the  man.  And  hence  the  text  in  Gene- 
sis speaks  as  fully  of  the  virgin  state  of  the  person  from 
whom  Christ,  according  to  the  flesh,  should  come,  as 
that  in  the  prophet,  or  this  in  the  evangelist.  Accord- 
ing to  the  original  promise  there  was  to  be  a  seed,  a 
human  being,  who  should  destroy  sin  ;  but  this  seed  or 
human  being,  must  come  from  the  looman  alone  ;  and 
no  woman  alone  could  produce  such  a  human  being 
without  being  a  virgin.  Hence,  A  virgin  shall  bear  a 
son,  is  the  very  spirit  and  meaning  of  the  original  text, 
independently  of  the  illustration  given  by  the  prophet ; 
and  the  fact  recorded  by  the  evangelist  is  the  proof 
of  the  whole.  But  how  could  that  be  a  sign  to  Ahaz, 
which  was  to  take  place  so  many  hundreds  of  years 
after  1  I  answer,  the  meaning  of  the  prophet  is  plain  : 
not  only  Rezin  and  Pekah  should  be  unsuccessful 
against  Jerusalem  at  that  time,  which  was  the  fact ; 
but  Jerusalem,  Judea,  and  the  house  of  David  should 
be  both  preserved,  notwithstanding  their  depressed 
slate,  and  the  multitude  of  their  adversaries,  till  the 
time  should  come  when  a  virgin  should  bear  a  son. 
58 


This  is  a  most  remarkable  circumstance — the  house 
of  David  could  never  fail,  till  a  virgin  should  conceive 
and  bear  a  son — nor  did  it :  but  when  that  incredible 
and  miraculous  fact  did  take  place,  the  kingdom  and 
house  of  David  became  extinct !  This  is  an  irrefraga- 
ble confutation  of  every  argument  a  Jew  can  offer  in 
vindication  of  his  opposition  to  the  Gospel  of  Christ. 
Either  the  prophecy  in  Isaiah  has  been  fulfilled,  or  the 
kingdom  and  house  of  David  are  yet  standing.  But  the 
kingdom  of  David,  we  know,  is  destroyed  :  and  where 
is  the  man,  Jew  or  Gentile,  that  can  show  us  a  single 
descendant  of  David  on  the  face  of  the  earth  1  The 
prophecy  could  not  fail :  the  kingdom  and  house  of 
David  have  failed ;  the  virgin,  therefore,  must  have 
brought  forth  her  son,  and  this  son  is  Jesus,  the  Christ. 
Thus  Moses,  Isaiah,  and  Matthew  concur  ;  and  facts 
the  most  unequivocal  have  confirmed  the  whole  !  Be- 
hold the  wisdom  and  providence  of  God  ! 

Notwithstanding  what  has  been  said  above,  it  may 
be  asked,  In  what  sense  could  this  name,  Immanuel, 
be  applied  to  Jesus  Christ,  if  he  be  not  truly  and  pro- 
perly GOD  1  Could  the  Spirit  of  truth  ever  design 
that  Christians  should  receive  him  as  an  angel  or  a 
mere  man  ;  and  yet,  in  the  very  beginning  of  the  Gos- 
pel liistory,  apply  a  character  to  him  which  belongs 
only  to  the  most  high  God  1  Surely  no.  In  what 
sense,  then,  is  Christ  God  with  us  1  Jesus  is  called 
Immanuel,  or  God  with  us,  in  his  incarnation ;  God 
united  to  our  nature  ;  God  with  man,  God  in  man ; 
God  loith  us,  by  his  continual  protection ;  Gud  with 
us,  by  the  influences  of  his  Holy  Spirit,  in  the  holy 
sacrament,  in  the  preaching  of  his  word,  in  private 
prayer.  And  God  ivith  us,  through  every  action  of 
our  life,  that  we  begin,  continue,  and  end  in  his  name. 
He  is  God  with  us,  to  comfort,  enlighten,  protect,  and 
defend  us,  in  every  time  of  temptation  and  trial,  in 
the  hour  of  death,  in  the  day  o{  judgment ;  and  God 
with  us  and  in  us,  and  we  tvith  and  in  him,  to  all 
eternity. 

Verse  17.  The  Lord  shall  bring — "  But  Jehovah 
will  bring"]  Houbigant  reads  N'^'l  vaiyabi,  from  the 
Septuagint,  aUa  e-aa^ei,  6  Qeoc,  to  mark  the  transition 
to  a  new  subject. 

Even  the  king  of  Assyria.]  Houbigant  supposes 
these  words  to  have  been  a  marginal  gloss,  brought 
into  the  text  by  mistake  ;  and  so  likewise  Archbishop 
Seeker.  Besides  their  having  no  force  or  effect  here, 
they  do  not  join  well  in  construction  with  the  words 
preceding,  as  may  be  seen  by  the  strange  manner  in 
which  the  ancient  interpreters  have  taken  them  ;  and 
they  very  inelegantly  forestall  the  mention  of  the  king 
of  Assyria,  which  comes  in  with  great  propriety  in  the 
30th  verse.  I  have  therefore  taken  the  liberty  of 
omitting  them  in  the  translation. 

Verse  18.  Hiss  for  the  fly — "  Hist  the  fly"]  See 
note  on  chap.  v.  26. 

Egypt,  and — Assyria.]    Sennacherib,  Esarhaddon, 


Desolation  of  the 


CHAP.  VII. 


Jews  predicted. 


B  Ic  "clr  ^42  ^'''^'^'  no^ely,  by  them  beyond 

Anno  Oiymp.  the  river,  by  the  king  of  Assyria, 

Ante  I'rbcm  the   head,   and   the   hair   of    the 

^'"''■"^  '^-  feet:     and    it     shall    also     con- 


s\ime  the  beard. 

21  And  it  shall  come  to  pass  in  that  day, 
that  a  man  shall  nourish  a  young  cow,  and 
two  sheep  : 

22  And  it  shall  come  to  pass,  for  the  abun- 
dance of  milk  that  they  shall  give  that  he  shall 
eat  •  butter  :  for  butter  and  honey  shall  every 
one  eat  that  is  left  '  in  the  land. 

23  And  it  shall  come  to  pass  in  that  day, 


•  Deul.  xxxii.  14.- 


'  Hcb.  in  the  midst  of  the  land. 


Pharao-neclio,  and  Nebuchadnezzar,  who  one  after  an- 
other desolated  Judea. 

A'erse  19.  Holes  of  the  rods — "Caverns"]  So  the 
Septuaginl,  Syriac,  and  Vulgale,  whence  Honbigant 
supposes  the  true  reading  to  be  □"SSnjn  hannachalo- 
lim.  One  of  my  oldest  MSS.  reads  D'^lSnjn  ha?ina- 
chaloUm. 

Verse  20.  The  river]  That  is,  the  Euphrates  :  in:n 
hanahar.      So  read  the  Septuaginl  and  two  MSS. 

Shall  the  Lord  shave  wilh  a  razor  thai  is  hired — 
"  Jehovah  shall  shave  by  the  hired  razor"]  To  shave 
with  the  hired  razor  the  head,  the  feet,  and  the  beard, 
is  an  expression  highly  parabolical,  to  denote  the  utter 
devastation  of  the  country  from  one  end  to  the  other  ; 
and  the  plundering  of  the  people,  from  the  highest  to 
the  lowest,  by  the  Assyrians,  whom  God  employed  as 
his  instrument  to  punish  the  Jews.  Ahaz  himself,  in 
the  first  place,  hired  the  king  of  Assyria  to  come  to 
help  him  against  the  Syrians,  by  a  present  made  to 
him  of  all  the  treasures  of  the  temple,  as  well  as  his 
own.  And  God  himself  considered  the  great  nations, 
whom  he  thus  employed  as  his  mercenaries ;  and 
paid  them  their  wages.  Thus  he  paid  Nebuchadnez- 
zar for  his  services  against  Tyre,  by  the  conquest  of 
Egypt,  Ezek.  xxi.v.  18-20.  The  hairs  of  the  head 
are  those  of  the  highest  order  in  the  state ;  those  of 
the  feet,  or  the  lower  parts,  are  the  common  people  ; 
the  beard  is  the  king,  the  high  priest,  the  very  su- 
preme in  dignity  and  majesty.  The  Eastern  people 
have  always  held  the  beard  in  the  highest  veneration, 
and  have  been  extremely  jealous  of  its  honour.  To 
pluck  a  man's  beard  is  an  instance  of  the  greatest  in- 
dignity that  can  be  offered.  See  Isa.  1.  6.  The  king 
of  the  Ammonites,  to  show  the  utmost  contempt  of 
David,  "  cut  off  half  the  beards  of  his  servants,  and  the 
men  were  greatly  ashamed  ;  and  David  bade  them 
tarry  at  Jericho  till  their  beards  were  grown,"  2  Sam. 
X.  4,  5.  Niebuhr,  Arabic,  p.  275,  gives  a  modern 
instance  of  the  very  same  kind  of  insult.  "  The 
Turks,"  says  Thevtnol,  "  greatly  esteem  a  man  who 
has  a  fine  beard  ;  it  is  a  very  great  affront  to  take  a 
man  by  his  beard,  unless  it  be  to  kiss  it  ;  they  swear 
by  the  beard."  Voyages,  i.,  p.  57.  DMrrict/x  gives 
a  remarkable  instance  of  an  Arab,  who,  having  receiv- 
ed a  wound  in  his  jaw,  chose  to  hazard  his  life,  rather 


that  every  place  shall  be,  where  *•  *?■  '^'.'■-  ^^82- 
there    were    a     thousana    vmes     An:io  Oiymp. 

,  1         .,         1  ■  ■  Non:i?  3. 

at  a  thousand  silverhngs,  « it  Ante  trUem 
shall  even  be  for  briers  and  ^°"''"""  ^"^^ 
thorns. 

24  With  *■  arrows  and  with  bows  shall  men 
come  thither ;  because  all  the  land  shall  be- 
come briers  and  thorns. 

25  And  on  all  hills  that  shall  be  digged  with 
the  mattock,  there  shall  not  come  thither  the 
fear  of  briers  and  thorns  :  but  it  shall  be  for 
the  sending  forth  of  oxen,  and  for  the  treading 
of  lesser  cattle. 

8  Chap.  V.  6. ">  Jer.  1.  14. 

than  suffer  his  surgeon  to  take  off  his  beard.   Memoires, 
torn,  iii.,  p.  214.     See  also  Niebuhr,  Arable,  p.  61. 

The  remaining  verses  of  this  chapter,  21-25,  con- 
tain an  elegant  and  very  expressive  description  of  a 
country  depopulated,  and  left  to  run  wild,  from  its  ad- 
juncts and  circumstances  :  the  vineyards  and  cornfields, 
before  well  cultivated,  now  overrun  with  briers  and 
thorns ;  much  grass,  so  that  the  few  cattle  that  are 
left,  a  young  cow  and  two  sheep,  have  their  full  range, 
and  abundant  pasture,  so  as  to  yield  milk  in  plenty  to 
the  scanty  family  of  the  owner ;  the  thinly  scattered 
people  living,  not  on  corn,  wine,  and  oil,  the  produce 
of  cultivation  ;  but  on  milk  and  honey,  the  gifts  of  na- 
ture ;  and  the  whole  land  given  up  to  the  wild  beasts, 
so  that  the  miserable  inhabitants  are  forced  to  go  out 
armed  wilh  bows  and  arrows,  either  to  defend  them- 
selves against  the  wild  beasts,  or  to  supply  themselves 
with  necessary  food  by  hunting. 

A  VEBV  judicious  friend  has  sent  me  the  following 
observations  on  the  preceding  prophecy,  which  I  think 
worthy  of  being  laid  before  the  reader  ;  though  they 
are  in  some  respects  different  from  my  own  view  of 
the  subject. 

"  To  establish  the  primary  and  literal  meaning  of  a 
passage  of  Scripture  is  evidently  laying  the  true  founda- 
tion for  any  subsequent  views  or  improvements  from  it. 

"  The  kingdom  of  Judah,  under  the  government  of 
Ahaz,  was  reduced  very  low.  Pekah,  king  of  Israel, 
had  slain  in  Judea  one  hundred  and  twenty  thousand 
in  one  day ;  and  carried  away  captive  two  hundred 
thousand,  including  women  and  children,  with  much 
spoil.  To  add  to  this  distress,  Rezin,  king  of  Syria, 
being  confederate  with  Pekah,  had  taken  Elath,  a  for- 
tified city  of  Judah,  and  carried  the  inhabitants  to  Da- 
mascus. I  think  it  may  also  be  gathered  from  the 
sijclh  verse  of  chap,  viii.,  that  the  kings  of  Svria  and 
Israel  had  a  considerable  party  in  the  land  of  Judea, 
who,  regardless  of  the  Divine  appointment  and  pro- 
mises, were  disposed  to  favour  the  elevation  of  Tabeal, 
a  stranger,  to  the  throne  of  David. 

"  In  this  critical  conjuncture  of  affairs,  Isaiah  was 
sent  with  a  message  of  mercy,  and  a  promise  of  de- 
liverance, to  Ahaz.  He  was  commanded  to  take  with 
him  Shearjashub,  his  son,  whose  name  contained  a  pro- 
69 


Observations  on  the 


ISAIAH. 


preceding  chapter. 


mise  respecting  the  captives  lately  made  by  Pekah, 
whose  return  from  Samaria,  effected  by  the  expostula- 
tion of  the  prophet  Oded  and  the  concurrence  of  the 
princes  of  Ephraim,  was  now  promised  as  a  pledge  of 
the  Divine  interposition  offered  to  Ahaz  in  favour  of  the 
house  of  David.  And  as  a  farther  token  of  this  pre- 
servation, notwithstanding  the  incredulity  of  Ahaz, 
Isaiah  was  directed  to  predict  the  birth  of  another  son 
which  should  be  born  to  him  within  the  space  of  a  year, 
and  to  be  named  Immanuel,  signifying  thereby  the  pro- 
tection of  God  to  the  land  of  Judah  and  family  of  Da- 
vid at  this  present  conjuncture,  with  reference  to  the 
promise  of  the  Messiah  who  was  to  spring  from  that 
family,  and  be  born  in  that  land.  Compare  chap.  viii.  8. 
Hence  Isaiah  testifies,  chap.  viii.  18  :  '  Behold,  I  and 
the  children  whom  the  Lord  hath  given  me  are  for 
signs  and  for  types  in  Israel.'  Compare  Zech.  iii.  8  : 
'  Thy  companions  are  men  of  sign  and  type  :'  see  Dr. 
Lowth  on  this  verse.  The  message  of  Divine  displea- 
sure against  Israel  is  in  like  manner  expressed  by  the 
names  the  prophet  Hosea  was  directed  to  give  his 
children  ;  see  Hos.  i.  and  ii. 

"  Concerning  this  child,  who  was  to  be  named  Im- 
manuel, the  prophet  was  commissioned  to  declare,  that 
notwithstanding  the  present  scarcity  prevaihng  in  the 
land  from  its  being  harassed  by  war,  yet  within  the 
space  of  time  wherein  this  child  should  be  of  age  to 
discern  good  and  evil,  both  these  hostile  kings,  viz., 
of  Israel  and  Syria,  should  be  cut  off ;  and  the  coun- 
try enjoy  such  plenty,  that  butter  and  honey,  food  ac- 
counted of  peculiar  delicacy,  should  be  a  common  re- 
past.     See  Harmer^s  Observations,  vol.  p.  299. 

"  To  this  it  may  be  objected  that  Isaiah's  son  was 
not  named  Immanuel,  but  Maher-shalal-hash-baz ;  the 
signification  of  which  bore  a  threatening  aspect,  instead 
of  a  consolatory  one.  To  this  I  think  a  satisfactory 
answer  may  be  given.  Ahaz,  by  his  unbelief  and  dis- 
regard of  the  message  of  mercy  sent  to  him  from  God, 
(for  instead  of  depending  upon  it  he  sent  and  made  a 
treaty  with  the  king  of  Assyria,)  drew  upon  himself 
the  Divine  displeasure,  which  was  expressed  by  the 
change  of  the  child's  name,  and  the  declaration  that 
though  Damascus  and  Samaria  should,  according  to 
the  former  prediction,  fall  before  the  king  of  Assyria, 
yet  that  this  very  power,  i.  e.,  Assyria,  in  whom  Ahaz 
trusted  for  deliverance,  (see  2  Kings  xvi.  7,  &c.,) 
should  afterwards  come  against  Judah,  and  '  fill  the 
breadth  of  the  land,'  which  was  accomplished  in  the 
following  reign,  when  Jerusalem  was  so  endangered  as 
to  be  delivered  only  by  miracle.  The  sixth  and  seventh 
verses  of  chap.  viii.  indicate,  I  think,  as  I  before  ob- 
served, that  the  kings  of  Syria  and  Israel  had  many 
adherents  in  Judah,  who  are  said  to  refuse  the  peace- 
ful waters  of  Shiloh  or  Siloam,  kim  that  is  to  be  sent, 
who  ought  to  have  been  their  confidence,  typified  by 
the  fountain  at  the  foot  of  Mount  Zion,  whose  stream 
watered  the  city  of  Jerusalem  ;  and  therefore,  since 
the  splendour  of  victory,  rather  than  the  blessings  of 
peace,  was  the  object  of  their  admiration,  compared  to 
a  swelling  river  which  overflowed  its  banks,  God 
threatens  to  chastise  them  by  the  victorious  armies 
of  Ashur.  The  prophet  at  the  same  time  addresses 
words  of  consolation  to  such  of  the  people  who  yet 
feared  and  trusted  in  Jehovah,  whom  he  instructs  and 
60 


comforts  with  the  assurance  (ver.  10)  that  they  shall 
prove  the  fulfilment  of  the  promise  contained  in  the 
name  Immanuel. 

"  But  it  may  still  be  objected,  that  according  to  this 
interpretation  of  the  fourteenth  verse  of  chap.  vii.  no- 
thing miraculous  occurs,  which  is  readily  admitted  ;  but 
the  objection  rests  upon  the  supposition  that  something 
miraculous  was  intended ;  whereas  the  word  niX  oth, 
'  sign,'  does  by  no  means  generally  imply  a  miracle, 
but  most  commonly  an  emblematic  representation,  (see 
Ezek.  iv.  3-12  ;  xi ;  xx.  20  ;  Zech.  vi.  14,)  either  by 
actions  or  names,  of  some  future  event  either  promised 
or  threatened.  Exod.  iii.  12  ;  1  Sam.  ii.  34  ;  2  Kings 
xix.  29  ;  Jer.  xliv.  29,  30,  are  all  examples  of  2,  future 
event  given  as  a  sign  or  token  of  something  else  which 
is  also  future.  The  birth  of  Isaiah's  son  was  indeed 
typical  of  him  whose  name  he  was,  at  first,  appointed 
to  bear,  viz.,  Immanuel,  even  as  Oshea  the  son  of  Nun 
had  his  name  changed  to  Jehoshua,  the  same  with  Je- 
sus, of  whom  he  was  an  eminent  type.  Hence  the 
prophet,  in  the  ninth  chapter,  breaks  forth  into  a  strain 
of  exultation  :  '  To  us  a  child  is  born  ;'  after  which  fol- 
low denunciations  against  Rezin  and  the  kingdom  of 
Israel,  which  are  succeeded  by  declarations,  that  when 
Assyria  had  completed  the  appointed  chastisement  upon 
Judah  and  Jerusalem,  that  empire  should  be  destroyed. 
The  whole  of  the  tenth  chapter  is  a  very  remarkable 
prophecy,  and  was  probably  delivered  about  the  time 
of  Sennacherib's  invasion. 

"  But  still  it  will  be  urged,  that  St.  Matthew,  when 
relating  the  miraculous  conception  of  our  Lord,  says, 
'  Now  all  this  was  done  that  it  might  be  fulfilled  which 
was  spoken  of  the  Lord  by  the  prophet,'  &c.  To  this 
it  may  readily  be  answered,  that  what  was  spoken  by 
the  prophet  was  indeed  now  fulfilled  in  a  higher,  more 
important,  and  also  in  a  more  literal  sense,  than  the 
primary  fulfilment  could  aftbrd,  which  derived  all  its 
value  from  its  connection  with  this  event,  to  which  it 
ultimately  referred. 

"  In  like  manner  the  prophecy  of  Isaiah,  contained 
in  the  second  chapter,  received  a  complete  fulfilment 
in  our  Saviour's  honouring  Capernaum  with  his  resi- 
dence, and  preaching  throughout  Galilee  ;  though  there 
appears  reason  to  interpret  the  passage  as  having  a  pri- 
mary respect  to  the  reformation  wrought  by  Hezekiah, 
and  which,  at  the  eve  of  the  dissolution  of  the  king- 
dom of  Israel  by  the  captivity  of  the  ten  tribes,  ex- 
tended to  the  tribes  of  Asher  and  Zebulun,  and  many 
of  the  inhabitants  of  Ephraim  and  Manasseh,  who  were 
hereby  stirred  up  to  destroy  idolatry  in  their  country. 
See  2  Chron.  xxxi.  1.  And  without  doubt  the  great 
deliverance  wrought  afterwards  for  Judah  by  the  mi- 
raculous destruction  of  Sennacherib's  army,  and  the 
recovery  of  Hezekiah  in  so  critical  a  conjuncture  from 
a  sickness  which  had  been  declared  to  be  unto  death, 
contributed  not  a  little  to  revive  the  fear  of  God  in  that 
part  of  Israel  which,  through  their  defection  from  the 
house  of  David,  had  grievously  departed  from  the  tem- 
ple and  worship  of  the  true  God ;  and  as  Galilee  lay 
contiguous  to  countries  inhabited  by  Gentiles,  they  had 
probably  sunk  deeper  into  idolatry  than  the  southern 
part  of  Israel. 

"  In  several  passages  of  St.  Matthew's  Gospel,  our 
translation  conveys  the  idea  of  things  being  done  in 


Isaiah  prophesies 


CHAP.  VIII. 


against  Israel. 


order  to  fulfil  certain  prophecies  ;  but  I  apprehend  that 
if  the  words  Iva  xai  i-rru^  were  rendered  as  simply  de- 
noting the  event,  so  that  and  thus  was  fulfilled,  the 
sense  would  be  much  clearer.  For  it  is  obvious  that 
our  Lord  did  not  speak  in  parables  or  ride  into  Jerusa- 
lem previously  to  his  last  passover,  simply  for  the  pur- 
pose of  fulfilling  the  predictions  recorded,  but  also  from 
other  motives  ;  and  in  chap.  ii.  the  evangelist  only 
remarks  that  the  circumstance  of  our  Lord's  return 
from  Egypt  corresponded  with  the  prophet  Hosea's 
relation  of  that  part  of  the  history  of  the  Israelites. 
So  in  the  twentij-lhird  verse  Joseph  dwelt  at  Nazareth 
because  he  was  directed  so  to  do  by  God  himself;  and 
the  sacred  historian,  having  respect  to  the  effect  after- 
wards produced,  (see  John  vii.  41,  42,  52,)  remarks 
that  this  abode  in  Nazareth  was  a  means  of  fulfilling 


those  predictions  of  the  prophets  which  indicate  the 
contempt  and  neglect  with  which  by  many  the  Messiah 
should  be  treated.  Galilee  was  considered  by  the  in- 
habitants of  Judea  as  a  degraded  place,  chiefly  from 
its  vicinity  to  the  Gentiles  ;  and  Nazareth  seems  to 
have  been  proverbially  contemptible  ;  and  from  the 
account  given  of  the  spirit  and  conduct  of  the  in- 
habitants by  the  evangelists,  not  without  reason." — 
E.  M.  B. 

To  my  correspondent,  as  well  as  to  many  learned 
men,  there  appears  some  difficulty  in  the  text  ;  but  I 
really  think  this  is  quite  done  away  by  that  mode  of 
interpretation  whicli  I  have  already  adopted  ;  and  as 
far  as  the  miraculous  conception  is  concerned,  the  whole 
is  set  in  the  clearest  and  strongest  light,  and  the  objec- 
tions and  cavils  of  the  Jews  entirely  destroyed. 


CHAPTER  VIII, 

Prediction  respecting  the  conquest  of  Syria  and  Israel  by  the  Assyrians,  1—4.  Israel,  for  rejecting  the  gentle 
stream  of  Shiloah,  near  Jerusalem,  is  threatened  to  be  overflowed  by  the  great  river  of  Assyria,  manifestly 
alluding  by  this  strong  figure  to  the  conquests  of  Tiglath-pilescr  and  Shalmaneser  over  thai  kingdom,  5-7. 
The  invasion  of  the  kingdom  of  Judah  by  the  Assyrians  under  Sennacherib  foretold,  8.  The  prophet 
assures  the  Israelites  and  Syrians  that  their  hostile  attempts  against  Judah  shall  be  frustrated,  9,  10. 
Exhortation  not  to  be  afraid  of  the  wrath  of  man,  but  to  fear  the  displeasure  of  God,  1 1-13.  Judgments 
which  shall  overtake  those  who  put  no  confidence  in  Jehovah,  14,  15.  The  prophet  proceeds  to  warn  his 
countrymen  against  idolatry,  divination,  and  the  like  sinful  practices,  exhorting  them  to  seek  direction  from 
the  word  of  God,  professing  in  a  beautiful  apostrophe  that  this  was  his  own  pious  resolution.  And  to 
enforce  this  counsel,  and  strengthen  their  faith,  he  points  to  his  children,  whose  symbolic  names  were  signs 
or  pledges  of  the  Divine  promises.  16-20.      Judgments  of  God  against  the  finally  impenitent,  21,  22. 


B.  c.dr,?4?'  ]\/IOREOVER  the  Lord  said 
Anno  oiymr.  unto  me,  Take  thee  a  great 

roll,  and  ^  write  in  it  with  a  man's 


Nonre  3. 
A.  V.  C.  12. 


»  Chap.  ix%.  8  ;  Hab.  ii.  2. 'Heb.  m  maJring  speed 

The  prophecy  of  the  foregoing  chapter  relates  di- 
rectly to  the  kingdom  of  Judah  only  ;  the  first  part  of 
it  promises  them  deliverance  from  the  united  invasion 
of  the  Israelites  and  Syrians  ;  the  latter  part,  from  ver. 
17,  denounces  the  desolation  to  be  brought  upon  the 
kingdom  of  Judah  by  the  Assyrians.  The  sixth,  se- 
venth, and  eighth  verses  of  this  chapter  seem  to  take 
in  both  the  kingdoms  of  Israel  and  Judah.  '■  This 
people  that  rcfuseth  the  waters  of  Shiloah,"  may  be 
meant  of  both  :  the  Israelites  despised  the  kingdom  of 
Judah,  which  they  had  deserted,  and  now  attempted  to 
destroy  ;  the  people  of  Judah,  from  a  consideration  of 
their  own  weakness,  and  a  distrust  of  God's  promises, 
being  reduced  to  despair,  applied  to  the  .\ssyrians  for 
assistance  against  the  two  confederate  kings.  But  how 
could  It  be  said  of  Judah,  that  they  rejoiced  in  Rezin, 
and  the  son  of  Remaliah,  the  enemies  confederated 
against  them  ?  If  some  of  the  people  were  inclined 
to  revolt  to  the  enemy,  (which  however  does  not  clearly 
appear  from  any  part  of  the  history  or  the  prophecy.) 
yet  there  was  nothing  like  a  tendency  to  a  general  defec- 
tion. This,  therefore,  must  be  understood  of  Israel. 
The  prophet  denounces  the  Assyrian  invasion,  which 
should  overwhelm  the  whole  kingdom  of  Israel  under 
Tiglath-pileser,  and  Shalmaneser  ;  and  the  subsequent 


pen   concerning    *>  Maher-shalal-  ^  ^  ^'j|^-  ^^^^■ 

Anno  Olymp. 

Nonse   3. 
A.   U.  C.    12. 


hash-baz. 
2   And  I  took  unto  me  faithful 


to  the  spoil  he  hasteneth  the  prey,  or  make  speed,  &c. 


invasion  of  Judah  by  the  same  power  under  Sennache- 
rib, which  would  bring  them  into  the  most  imminent 
danger,  like  a  flood  reaching  to  the  neck,  in  which  a 
man  can  but  just  keep  his  head  above  water.  The  two 
next  verses,  9  and  10,  are  addressed  by  the  prophet, 
as  a  subject  of  the  kingdom  of  Judah,  to  the  Israelites 
and  Syrians,  and  perhaps  to  all  the  enemies  of  God's 
people  ;  assuring  them  that  their  attempts  against  that 
kingdom  shall  be  fruitless  ;  for  that  the  promised  Im- 
manuel,  to  whom  he  alludes  by  using  his  name  to  ex- 
press the  signification  of  it,  for  God  is  with  us,  shall 
be  the  defence  of  the  house  of  David,  and  deliver  the 
kingdom  of  Judah  out  of  their  hands.  He  then  pro- 
ceeds to  warn  the  people  of  Judah  against  idolatry, 
divination,  and  the  like  forbidden  practices  ;  to  which 
they  were  much  inclined,  and  which  would  soon  bring 
down  God's  judgments  upon  Israel.  The  prophecy 
concludes  at  the  sixth  verse  of  chap.  ix.  with  promises 
of  blessings  in  future  times  by  the  coming  of  the  great 
deliverer  already  pointed  out  by  the  name  of  Immanuel, 
whose  person  and  character  is  set  forth  in  terms  the 
most  ample  and  magnificent. 

And  here  it  may  be  observed  that  it  is  almost  the 
constant  practice  of  the  prophet  to  connect  in  like  man- 
ner deliverances  temporal  with  spiritual.     Thus  the 
61 


Conquest  of  the  Assyrians 

A.  M  cir.  3262.    witnesses  to  record,  "■-  Uriah  the 

B.  C.  cir.  742. 

Anno  oiymp.     priest,  and  Zechariah  the  son  of 

Nonae  3.  -,   i  i  ■    i 

Ante  Urbem      Jeberechiah. 

^"°'^"^'"  '^-  3  And  I  'J  went  unto  the  pro- 
phetess ;  and  she  conceived,  and  bare  a  son. 
Then  said  the  Lord  to  me,  Call  his  name 
Maher-shalal-hash-baz. 

4  *  For  before  the  child  shall  have  know- 
ledge to  cry,  My  father  and  my  mother,  ^  the 
^  riches  of  Damascus  and  the  spoil  of  Samaria 
shall  be  taken  away  before  the  king  of  Assyria. 

*  2  Kings  xvi.  10. ^  Heb.  approached  unto. "  See  ch.  vii. 

16. f  Or,  he  that  is  before  the  king  of  Assyria  shall  take  away  the 

eleventh  chapter,  setting  forth  the  kingdom  of  Messiah, 
is  closely  connected  with  the  tenth,  which  foretells  the 
destruction  of  Sennacherib.  So  likewise  the  destruc- 
tion of  nations,  enemies  to  God,  in  the  thirty-fourth 
chapter,  introduces  the  flourishing  state  of  the  kingdom 
of  Christ  in  the  thirty-fifth.  And  thus  the  chapters 
from  xl.  to  xlix.  inclusive,  plainly  relating  to  the  de- 
liverance from  the  captivity  of  Babylon,  do  in  some 
parts  plainly  relate  to  the  greater  deliverance  by  Christ. 

NOTES  ON  CHAP.  VIII. 

Verse  1.  Take  thee  a  great  roll — "Take  unto  thee 
a  large  mirror"]  The  word  ]V7J  gillayon  is  not  regu- 
larly formed  from  '7*7^  galal,  to  roll,  but  from  nbi  galah, 
as  tins  pidyon  from  ms  padah,  "iViD  killayon  from 
nb3  calah,  p'pJ  nihkayon  from  npJ  nakah,  \vh^  elyon 
from  rhy  alah,  &c.,  the  '  yod  supplying  the  place  of  the 
radical  n  he.  n'7J  galah  signifies  to  show,  to  reveal ; 
properly,  as  Schroederus  says,  (De  Vestitu  Mulier. 
Hebr.  p.  294,)  to  render  clear  and  bright  hy  rubbing; 
to  polish,  'ivhi  gillayon,  therefore,  according  to  this 
derivation,  is  not  a  roll  or  volume  :  but  may  very  well 
signify  a  polished  tablet  of  metal,  such  as  was  anciently 
used  for  a  mirror.  The  Chaldee  paraphrast  renders 
it  by  ni7  luach,  a  tablet,  and  the  same  word,  though 
somewhat  differently  pointed,  the  Chaldee  paraphrast 
and  the  rabbins  render  a  mirror,  chap.  iii.  23.  The 
mirrors  of  the  Israelitish  women  were  made  of  brass 
finely  polished,  Exod.  x.Kxviii.  8,  from  which  place  it 
likewise  appears  that  what  they  used  were  little  hand 
mirrors  which  they  carried  with  them  even  when  they 
assembled  at  the  door  of  the  tabernacle.  I  have  a 
metalline  mirror  found  in  Herculaneum,  which  is  not 
above  three  inches  square.  The  prophet  is  commanded 
to  take  a  mirror,  or  brazen  polished  tablet,  not  like  these 
little  hand  mirrors,  but  a  large  one  ;  large  enough  for 
him  to  engrave  upon  it  in  deep  and  lasting  characters, 
HIJX  t3"\n3  becherct  enosh,  with  a  workman's  graving 
tool,  the  prophecy  which  he  was  to  deliver.  Din  chc- 
rel  in  this  place  certainly  signifies  an  instrument  to  write 
or  engrave  with  :  but  Q'ln  charit,  the  same  word,  only 
differing  a  little  in  the  form,  means  something  belong- 
ing to  a  lady's  dress,  chap.  iii.  22,  (where  however 
five  MSS.  leave  out  the  '  yod,  whereby  only  it  differs 
from  the  word  in  this  place,)  either  a  crisping-pin, 
which  might  be  not  unlike  a  graving  tool,  as  some  will 
nave  it,  or  a  purse,  as  others  infer  from  2  Kings  v.  23. 
69 


ISAIAH.  over  Israel  predicted. 

5  The  Lord  spake   also  unto  ^i.^r^""^^^}- 

r  B.  C.  cir.  741. 

me  again,  saying,  oiymp.  ix.  4. 

^    J^  ,  ,  .  ,  cir.  annum 

6  l-orasmch    as     this    people    Romuii,  Regis 
refuseth  the  waters  of  "  Shiloah     ^""""^ '  "' 
that  go  softly,  and  rejoice  '  in  Rezin  and  Re- 
maliah's  son  ; 

7  Now  therefore,  behold,  the  Lord  bringeth 
up  upon  them  the  waters  of  the  river,  strong 
and  many,  even  ^  the  king  of  Assyria,  and  all 
his  glory  :  and  he  shall  come  up  over  all  his 
channels,  and  go  over  all  his  banks  : 

riches,  &c. E  2  Kings  iv.  29  ;  xvi.  9  ;  chap.  xvii.  3. b  Neh. 

iii.  15 ;  John  ix.  7. i  Chap.  vii.  1,  2,  6. 1'  Chap.  x.  12. 


It  may  therefore  be  called  here  ETUX  Din  cheret  enosh, 
a  tvorkman's  instrument,  to  distinguish  it  from  Din 
riB'N  cheret  ishshah,  an  instrument  of  the  same  name, 
used  by  the  ivomen.  In  this  manner  he  was  to  record 
the  prophecy  of  the  destruction  of  Damascus  and  Sa- 
maria by  the  Assyrians  ;  the  subject  and  sum  of  which 
prophecy  is  here  expressed  with  great  brevity  in  four 
words,  13  tyn  'jSty  ina  maher  shalal  hash  baz ;  i.  e., 
to  hasten  the  spoil,  to  take  quickly  the  prey  ;  which  are 
afterwards  applied  as  the  name  of  the  prophet's  son, 
who  was  made  a  sign  of  the  speedy  completion  of  it ; 
Maher-shalal-hash-baz  ;  Haste-to-the-spoil,  Quick-to- 
the-prey.  And  that  it  might  be  done  with  the  greater 
solemnity,  and  to  preclude  all  doubt  of  the  real  delivery 
of  the  prophecy  before  the  event,  he  calls  witnesses  to 
attest  the  recording  of  it. 

The  prophet  is  commanded  to  take  a  great  roll, 
and  yet  four  words  only  are  to  be  written  in  it. 
T3  tSTl  SW  ina  maher  shalal  hash  baz,  Make  haste  to 
the  spoil ;  fall  upon  the  prey.  The  great  volume 
points  out  the  land  of  Judea ;  and  the  few  words  the 
small  number  of  inhabitants,  after  the  ten  tribes  were 
carried  into  captivity. 

The  words  were  to  be  written  with  a  man's  pen ; 
i.  e.,  though  the  prophecy  be  given  in  the  visions  of 
God,  yet  the  writing  must  be  real ;  the  words  must  be 
transcribed  on  the  great  roU,  that  they  may  be  read 
and  publicly  consulted.  Or,  B'UX  D^n  cherot  enosh, 
the  pen  or  graver  of  the  weak  miserable  man,  may 
refer  to  the  already  condemned  Assyrians,  who  though 
they  should  be  the  instruments  of  chastening  Damas- 
cus and  Samaria,  should  themselves  shortly  be  over- 
thrown. The  four  words  may  be  considered  as  the 
commission  given  to  the  Assyrians  to  destroy  and 
spoil  the  cities.  Make  haste  to  the  spoil ;  Fall  upon 
the  prey,  &c. 

Verse  4 .  For  before  the  child}  For  my  father  and 
my  mother,  one  MS.  and  the  Vulgate  have  his  father 
and  his  mother.  The  prophecy  was  accordingly  ac- 
complished within  three  years  ;  when  Tiglath-pileser, 
king  of  Assyria,  went  up  against  Damascus  and  took 
it,  and  carried  the  people  of  it  captive  to  Kir,  and  slew 
Rezin,  and  also  took  the  Reubenites  and  the  Gadites, 
and  the  half-tribe  of  Manasseh,  and  carried  them  cap- 
tive to  Assyria,  2  Kings  xv.  29  ;  xvi.  9  ;  1  Chron.  v.  26. 

Verse  6.  Forasmuch  as  this  people  refuseth — "  Be- 
cause this  people  have  rejected"]     The  gentle  waters 


Exhortation  to 


CHAP.  VIII. 


trust  in  Goa. 


A.  M  cir.  3263.  Q   And   he  shall    pass  ihrouah 

B.  C.  cir.  741.  ^                       ° 

Oiymp.  IX.  4.  Judali ;  he  shall  overflow  and  go 

R^lnuU^n'o'^is  over,  '  he  shall  reach  even  to  the 


OglS 

Roman.,  13. 


neck ;  and  "'  the  stretching  out 
of  his  wings  shall  fill  the  breadth  of  thy 
land,  O  "  Immanuel. 

9  "  Associate  yourselves,  0  yc  people,  "  and 
ye  shall  be  broken  in  pieces  ;  and  give  ear,  all 
ye  of  far  countries  :  gird  yourselves,  and  ye 
shall  be  broken  in  pieces  ;  gird  yourselves, 
and  ye  shall  be  broken  in  pieces. 


1  Chap.  XXX.  28. "  Heb.  the  fulness  of  the  breadth  of  thy  land 

shall  be  the  stretchings   out  of  his  wings. »  Chapter   vii.    14. 

»Joel  iii.  9,  11. rOr,yet. 


of  Shiloah,  a  small  fountain  and  brook  just  without  Je- 
rusalem, which  supplied  a  pool  within  the  city  for  the 
use  of  the  inhabitants,  is  an  apt  emblem  of  the  state 
of  the  kingdom  and  house  of  David,  much  reduced  in 
its  apparent  strength,  yet  supported  by  the  blessing  of 
God ;  and  is  finely  contrasted  with  the  waters  of  the 
Euphrates,  great,  rapid,  and  impetuous  ;  the  image  of 
the  Babylonian  empire,  which  God  threatens  to  bring 
down  like  a  mighty  flood  upon  all  these  apostates  of 
both  kingdoms,  as  a  punishment  for  their  manifold  ini- 
quities, and  their  contemptuous  disregard  of  his  pro- 
mises. The  brook  and  the  river  are  put  for  the  king- 
doms to  which  they  belong,  and  the  different  states  of 
which  respectively  they  most  aptly  represent.  Juve- 
nal, inveighing  against  the  corruption  of  Rome  by  the 
importation  of  Asiatic  manners,  says,  with  great  ele- 
gance, that  "  the  Orontes  has  been  long  discharging 
itself  into  the  Tiber  :" — 

Jampridem  .Syrus  in  Tiberim  defluxit  Orontes. 

And  Virgil,  to  express  the  submission  of  some  of  the 
Eastern  countries  to  the  Roman  arms,  says  : — 

Euphrates  ibat  jam  moUior  undis. 

JEn.  viii.  726. 

"  The  waters  of  the  Euphrates  now  flowed  more 
humbly  and  gentl}'." 

But  the  happy  contrast  between  the  brook  and  the 
river  gives  a  peculiar  beauty  to  this  passage  of  the  pro- 
phet, with  which  the  simple  figure  in  the  Roman  poets, 
however  beautiful,  yet  uncontrasted,  cannot  contend. 

Verse  8.  He  shall  reach  even  to  the  neci]  He 
compares  Jerusalem,  says  Kimchi,  to  the  head  of  the 
human  body.  As  when  the  waters  come  up  to  a  man's 
neck,  he  is  very  near  drowning,  (for  a  little  increase 
of  them  would  go  over  his  head,)  so  the  king  of  As- 
sjrria  coming  up  to  Jerusalem  was  like  a  flood  reach- 
ing to  the  neck — the  whole  country  was  overflowed, 
and  the  capital  was  in  imminent  danger.  Accordingly 
the  Chaldfe  renders  reaching  to  the  neck  by  reaching 
to  Jerusalem. 

Verse  9.  Associate  yourselves — "  Know  ye  this"] 
God  by  his  prophet  plainly  declares  to  the  confederate 
adversaries  of  Judah,  and  bids  them  regard  and  attend 
to  his  declaration,  that  all  their  efforts  shall  be  in  vain. 
The  present  reading,  l^'T  rou,  is  subject  to  many  difli- 
culties  ;  I  follow  that  of  the  Septuagint,  Ijn  deu,  -jvuTe. 


1 0  -i  Take    counsel     together,    ^^  **•  =!'••  ^^63 
and   it   shall    come    to   naught ;    oiymp.  IX.  4. 

,        ,  ,  1      .         1     11  (^ir.  annum 

speak  the  word,  ^  and  it  shall  Romuii,  Regis 
not  stand:  'for  God  is  with  '^°"'""-  "■ 
us. 

1 1  For  the  Lord  spake  thus  to  me  '  with  a 
strong  hand,  and  instructed  me  that  I  should 
not  walk  in  the  way  of  this  people,  saying, 

12  Say  ye  not,  A  confederacy,  to  all  them 
to  whom  "  this  people  shall  say,  A  confedera- 
cy ;   '  neither  fear  ye  their  fear,  nor  be  afraid. 

1  Job  V.  12. '  Chap.  vii.  7. '  Chap.  vii.  14  ;  Acts  v.  38, 

39;  Rom.  viii.  13. 'Heb.  in  strength  of  hand. "Ch.vii.  2. 

»  1  Pet.  iii.  14,  15. 

Archbishop  Seeker  approves  this  reading.  l^'T  deu, 
know  yc  this,  is  parallel  and  synonymous  to  iriKH 
haazimi,  give  ear  to  it,  in  the  next  line.  The  Septua- 
gint have  likewise  very  well  paraphrased  the  conclu 
sion  of  this  verse  :  "  When  ye  have  strengthened 
yourselves,  ye  shall  be  broken  ;  and  though  yc  again 
strengthen  yourselves,  again  shall  ye  be  broken  ;"  tak- 
ing inn  chottu  as  meaning  the  same  with  natyj,  ye 
shall  be  broken. 

Verse  11.  With  a  strong  hand — "  As  taking  me  by 
the  hand"]  Eleven  MSS. ,  {two  zncienl,)  o( Keyinicott's, 
thirty-fouroi De  Rossi's,  3l'[\A  seven  editions,  read  npinO 
kechezkath ;  and  so  Symmachus,  the  Syrtac,  and  Vul 
gate.  Or  rather  with  a  strong  hand,  that  is,  with  a 
strong  and  powerful  influence  of  the  prophetic  Spirit. 

A'erse  12.  Say  ye  not,  A  confederacy — "  Say  ye  not. 
It  is  holy"]  Ityp  kesher.  Both  the  reading  and  the 
sense  of  this  word  are  doubtful.  The  Septuagint  ma- 
nifestly read  niyp  kashah  ;  for  they  render  it  by  aO.ri- 
poi>,  hard.  The  Syriac  and  Chaldee  render  it  XTID 
merda,  and  T1T3  merod,  rebellion.  How  they  came  by 
this  sense  of  the  word,  or  what  they  read  in  their 
copies,  is  not  so  clear.  But  the  worst  of  it  is,  that 
neither  of  these  readings  or  renderings  gives  any  clear 
sense  in  this  place.  For  why  should  God  forbid  his 
faithful  servants  to  say  with  the  unbelieving  Jews,  It 
is  hard ;  or.  There  is  a  rebellion  ;  or,  as  our  transla- 
tors render  it,  a  confederacy  ?  And  how  can  this  be 
called  "  walking  in  the  way  of  this  people  !"  ver.  1 1, 
which  usually  means,  following  their  example,  joining 
with  them  in  religious  worship.  Or  what  confederacy 
do  they  mean  !  The  union  of  the  kingdoms  of  .Syria 
and  Israel  against  Judah  ?  That  was  properly  a  league 
between  two  independent  states,  not  an  unlawful  con- 
spiracy of  one  part  against  another  in  the  same  slate ; 
this  is  the  meaning  of  the  word  "VOp  kesher.  For 
want  of  any  satisfactory  interpretation  of  this  place 
that  I  can  meet  with,  I  adopt  a  conjecture  of  Arch- 
bishop Seeker,  which  he  proposes  with  great  diflidence, 
and  even  seems  immediately  to  give  up,  as  being  des- 
titute of  any  authority  to  support  it.  I  will  give  it  in 
his  own  words  : — "  Videri  potest  ex  cap.  v.  16,  et  hu- 
jus  cap.  13,  11,  19,  legendum  lyip  vel  tynp  kadosh, 
eadem  sententia,  qua  IJ'nS.X  Eloheynu,  Hos.  xiv.  3. 
Sed  nihil  necesse  est.  Vide  enim  Jer.  xi.  9  ;  Ezek. 
xxii.  25.  Optime  tamen  sic  responderent  huic  versi- 
culo  versiculi  13,  14."  The  passages  of  Jeremiah 
63 


Exhortation  to 


ISAIAH. 


trust  in  God. 


A-M;'=i>^-3263.       13    ^v  ganctify    the    Lord    of 

B.  C.  cir.  741.  J 

Oiymp.  IX.  4.     hosts  himself ;   and  '  let  him  be 

cir.  annum  ^  771-7 

Romuii,  Regis    your  tear,  and  let  him  be  your 
^°"'""'  "•      dread. 

14  And  yhe  shall  be  for  a  sanctuary;  but 
for  ^  a  stone  of  stumbling  and  for  a  rock  of 
offence  to  both  the  houses  of  Israel,  for  a  gin 
and  for  a  snare  to  the  inhabitants  of  Jerusalem. 

15  And  many  among  them  shall  "  stumble, 
and  fall,  and  be  broken,  and  be  snared,  and  be 
taken. 

16  Bind  up  the  testimony,  seal  the  law 
among  my  disciples. 

17  And   I  will   wait  upon   the    Lord,    that 


"  Num.  .vs.  12.— 

X 

Psa.  lixvi.  7 

;  Luke  xii. 

R.- 

— r 

Ezek. 

xi. 

16. z  Chap,  xxviii. 

16 ;  Luke  ii 

34 

Rom 

IX. 

3.3; 

1  Pet 

II. 

8. »Matt.    X.X1. 

44 

;    Luke   xx. 

18 

Rom. 

IX 

33 

;    XI. 

R5 

''  Chap.  liv.  8. 

and  Ezekiel  above  referred  to  seem  to  me  not  at  all  to 
clear  up  the  sense  of  the  word  "WT)  kesher  in  this 
place.  But  the  context  greatly  favours  the  conjecture 
here  given,  and  makes  it  highly  probable  :  "  Walk  not 
in  the  way  of  this  people ;  call  not  their  idols  holy, 
nor  fear  ye  the  object  of  their  fear :"  (that  is,  the  as- 
Baafiara,  or  gods  of  the  idolaters ;  for  so  fear  here 
signifies,  to  wit,  the  thing  feared.  So  God  is  called 
"  The  fear  of  Isaac,"  Gen.  xxxi.  42,  53  :)  "  but  look 
up  to  Jehovah  as  your  Holy  One  ;  and  let  him  be  your 
fear,  and  let  him  be  your  dread  ;  and  he  shall  be  a  holy 
Refuge  unto  you."  Here  there  is  a  harmony  and  con- 
sistency running  through  the  whole  sentence ;  and  the 
latter  part  naturally  arises  out  of  the  former,  and  an- 
swers to  it.  Idolatry,  however,  is  full  of  fears.  The 
superstitious  fears  of  the  Hindoos  are  very  numerous. 
They  fear  death,  bad  spirits  generally,  and  hobgoblins 
of  all  descriptions.  They  fear  also  the  cries  oi  jackalls, 
owls,  crows,  cats,  asses,  vultures,  dogs,  lizards,  &c. 
They  also  dread  different  sights  in  the  air,  and  are 
alarmed  at  various  dreams.  See  Ward's  Customs. 
Observe  that  the  difference  between  ym  kesher  and  jyip 
kadosh  is  chiefly  in  the  transposition  of  the  two  last 
letters,  for  the  letters  T  resh  and  T  dalelh  are  hardly 
distinguishable  in  some  copies,  printed  as  well  as  MS.  ; 
so  that  the  mistake,  in  respect  of  the  letters  themselves, 
is  a  very  easy  and  a  very  common  one. — L. 

Verse  14.  And  he  shall  be  for  a  sanctuary — "And 
he  shall  be  unto  you  a  sanctuary"]  The  word  Dd'? 
lachem,  unto  you,  absolutely  necessary,  as  I  conceive, 
to  the  sense,  is  lost  in  this  place  :  it  is  preserved  by 
the  Vulgate,  "  et  erit  vobis  in  sanctificationem."  The 
Septuagint  have  it  in  the  singular  number :  earai  col 
eic  ayiaafiov,  it  shall  be  to  thee.  Or  else,  instead  of 
tyip:3  mikdash,  a  sanctuary,  we  must  read  jypTO  mokesh, 
a  snare,  which  would  then  be  repeated  without  any 
propriety  or  elegance,  at  the  end  of  the  verse.  The 
Chaldee  reads  instead  of  it  USa/"^  mishpat,  judgment ; 
for  he  renders  it  by  ]J?TI3  purean,  which  word  frequently 
answers  to  DBCD  mishpat  in  his  paraphrase.  One  MS. 
has  instead  of  J3nSi  tyipo  mikdash  uleeben,  px'?  □n'? 
lahem  leeben,  which  clears  the  sense  and  construction. 
61 


''  hideth  his  face  from  the  house  of  ^^  M-  "'"■  3263. 
Jacob,  and  I  "=  will  look  for  him.     oiymp.  ix.  i. 

18  '^  Behold,  I  and  the  children    Romuh,  R^is 
whomtheLoRD  hath  given  me  =are      R°man.,  la. 
for  signs  and  for  wonders  in  Israel  from  the 
Lord  of  hosts,  which  dwelleth  in  Mount  Zion. 

19  And  when   they    shall    say  unto    you, 
^  Seek  unto  them  that  have  familiar   spirits, 
and  unto  wizards  ^  that  peep,  and  that  mutter 
should  not  a  people  seek  unto  their  God  ?  for 
the  living  '^  to  the  dead  ? 

20  '  To  the  law  and  to  the  testimony  :  if 
they  speak  not  according  to  this  word,  it  is 
because  ''  thet-e  is  '  no  light  in  them. 


<■  Hab.  ii.  3 ;  Luke  ii.  25,  38. ^  Heb.  ii.  13. «  Psa.  Ixxi. 

7  ;  Zech.  iii.  8. f  1  Sam.  xxvUi.  8  ;  chap.  xix.  3. s  Chap. 

xxix.  4. i^Psa.  cvi.  28. -Luke   xvi.   29. 1' Mic.  iii.  6. 

'  Heb.  no  morning. 


But  the  reading  of  the  Vulgate  is,  I  think,  the  best 
remedy  to  this  difficulty  ;  and  is  in  some  degree  au- 
thorized by  DdS  lahem,  the  reading  of  the  MS.  above 
mentioned. 

Verse  16.  Among  my  disciples.]  ''1012  belimmudai. 
The  Septuagint  render  it  tov  jiri  p-aBeiv.  Bishop  Chan- 
dler, Defence  of  Christianity,  p.  308,  thinks  they  read 
loSo,  that  it  be  not  understood,  and  approves  of  this 
reading. — Abp.  Seeker. 

Verse  18.  Lord  of  hosts.]  One  MS.  reads  nisas  "hSr 
Elohey  tsebaoth,  God  of  hosts. 

Verse  19.  Should  not  a  people  seek — "  Should  they 
seek"]  After  tyiT  yidrosh,  the  Septuagint,  repeating 
the  word,  read  tyiTn  hayidrosh  :  Ova  edvoc  -n-pof  Qcov 
avTov  SK^TjTiiaovai ;  ti  EK^r/Triaovai  ^epi  tuv  Cuvtov  Tovg 
vtKpovc  ;  Should  not  a  nation  seek  unto  its  God  ?  Why 
should  you  seek  unto  the  dead  concerning  the  living  1 
and  this  repetition  of  the  verb  seems  necessary  to  the 
sense ;  and,  as  Procopius  on  the  place  observes,  it 
strongly  expresses  the  prophet's  indignation  at  their 
folly. 

Verse  20.  To  the  laiv  and  to  the  testimony — "  Unto 
the  command,  and  unto  the  testimony."]  "  Is  not 
nilj^n  teudah  here  the  attested  prophecy,  ver.  1—4  ■? 
and  perhaps  miH  torah  the  command,  ver.  11-15  1 
for  it  means  sometimes  a  particular,  and  even  a  human, 
command  ;  see  Prov.  vi.  20,  and  vii.  1,  2,  where  it  is 
ordered  to  be  hid,  that  is,  secretly  kept." — Abp.  Seeker. 
So  Deschamps,  in  his  translation,  or  rather  paraphrase, 
understands  it  :  "  Tenons  nous  k  I'instrument  authen- 
tique  mis  en  depOt  par  ordre  du  Seigneur,"  "  Let  us 
stick  to  the  authentic  instrument,  laid  up  by  the  com- 
mand of  the  Lord."  If  this  be  right,  the  sixteenth 
verse  must  be  understood  in  the  same  manner. 

Because  there  is  no  light  in  them — "  In  which  there 
is  no  obscurity."]  "WW  shachor,  as  an  adjective,  fre- 
quently signifies  dark,  obscure  ;  and  the  noun  iniS'  sha- 
char  signifies  darkness,  gloominess,  Joel  ii.  2,  if  we 
may  judge  by  the  context : — 

"A  day  of  darkness  and  obscurity  ; 
Of  cloud,  and  of  thick  vapour ; 


Exhortation  to 


CHAP.  IX. 


trust  in  God. 


2 1    And  they  shall  pass  through 
it,    hardly  bestead   and  hungry  : 
and  it  siiall  come   to  pass,   that 
when  they  shall  be  hungry,  they 
shall  fret  themselves,  and  ""  curse  their  king 


A.  M.  cir  3263. 
B.  C.  cir.  741. 
Olymp.  IX.  4. 

cir.  annum 

Romuh,  Regis 

Roman.,  13. 


"  Rev.  Jtvi.  11. 


As  the  gloom  spread  upon  the  mountains : 
A  people  mighty  and  numerous." 
Where  the  gloom,  IDE'  shachar,  seems  to  be  the  same 
with  the  cloud  and  thick  vapour  mentioned  in  the  line 
preceding.  See  Lam.  iv.  8,  and  Job  xxx.  30.  See 
this  meaning  of  the  word  inB?  shachar  well  supported 
in  Chnst.  Muller.  Sat.  Observat.  Phil.  p.  53,  Lugd. 
Bat.  1752.  The  Hiorni/ij' seems  to  have  been  an  idea 
wholly  incongruous  in  the  passage  of  Joel ;  and  in  this 
of  Isaiah  the  words  in  which  there  is  no  morning  (for 
so  it  ought  to  be  rendered  if  trw  shac/iar  in  this  place 
signifies,  according  to  its  usual  sense,  morning)  seem 
to  give  no  meaning  at  all.  "  It  is  because  there  is  no 
light  in  them,"  says  our  translation.  If  there  be  any 
sense  in  these  words,  it  is  not  the  sense  of  the  original ; 
which  cannot  justly  be  so  translated.  Qui  n'a  rien 
eCobscur,  "  which  has  no  obscurity." — Deschamps.  The 
reading  of  the  Septuagint  and  Syriac,  "inty  shochad, 
gift,  affords  no  assistance  towards  the  clearing  up  of 
any  of  this  difficult  place.  R.  D.  Kimchi  says  this 
was  the  form  of  an  oath ;  "  By  the  law  and  by  the 
testimony  such  and  such  things  are  so."  Now  if  they 
had  sworn  this  falsely,  it  is  because  there  is  no  light, 
no  illumination,  "inty  shachar,  no  scruple  of  conscience, 
in  them. 

Verse  2 1 .  Hardly  bestead — "  Distressed"]  Instead 
of  TVapi  niksheh,  distressed,  the  Vulgate,  Chaldee,  and 
Symmachus  manifestly  read  h\02i  nichshal,  stumbling, 
tottering  through  weakness,  ready  to  fall;  a  sense  which 
suits  very  well  with  the  place. 

And  look  upward — "  And  he  shall  cast  his  eyes  up- 
ward."] The  learned  professor  Michaclis,  treating  of 
this  place  (Not.  in  de  Sacr.  Poes.  Hebr.  Pra;l.  ix.)  refers 
to  a  passage  in  the  Koran  which  is  similar  to  it.  As 
it  is  a  very  celebrated  passage,  and  on  many  accounts 
remarkable,  I  shall  give  it  here  at  large,  with  the  same 
author's  farther  remarks  upon  it  in  another  place  of  his 
writings.  It  must  be  noted  here  that  the  learned  pro- 
fessor renders  D3J  nibbat,  D'3n  hibbit,  in  this  and  the 
parallel  place,  chap.  v.  30,  which  I  translate  he  look- 


and  their  God,  and  look  upward.  *;  ^-  •=''■  ^?- 

'  ^  B.  C.  cir.  741. 


22  And    "they 
the  earth;     and 


shall  look  unto 


Olymp.  IX.  4. 
11,1  11  cir.  annum 

behold    trouble    RomuU,  Regii 
and  darkness,    » dimness    of  an-      "^°"°''^- 


guish;  and  they  shall  be  driven  to  darkness. 


"Chap.  V.  30. »Chap.  ix.  1. 


eth,  by  it  thundereth,  from  Schultens,  Orig.  Ling. 
Hebr.  Lib.  i.  cap.  2,  of  the  justness  of  which  render- 
ing I  much  doubt.  This  brings  the  image  of  Isaiah 
more  near  in  one  circumstance  to  that  of  Mohammed 
than  it  appears  to  be  in  my  translation  : — 

'■'■  Labid,  contemporary  with  Mohammed,ihe  last  of  the 
seven  Arabian  poets  who  had  the  honour  of  having  their 
poems,  one  of  each,  hung  up  in  the  entrance  of  the 
temple  of  Mecca,  struck  with  the  sublimity  of  a  passage 
in  the  Koran,  became  a  convert  to  Mohammedism  ;  for 
he  concluded  that  no  man  could  write  in  such  a  man- 
ner unless  he  were  Divinely  inspired. 

"  One  must  have  a  curiosity  to  examine  a  passage 
which  had  so  great  an  effect  upon  Labid.  It  is,  I  must 
own,  the  finest  that  I  know  in  the  whole  Koran  :  but 
I  do  not  think  it  will  have  a  second  time  the  like  effect, 
so  as  to  tempt  any  one  of  my  readers  to  submit  to  cir- 
cumcision. It  is  in  the  second  chapter,  where  he  \a 
speaking  of  certain  apostates  from  the  faith.  '  They 
are  Uke,'  saith  he,  '  to  a  man  who  kindles  a  light.  As 
soon  as  it  begins  to  shine,  God  takes  from  them  the 
light,  and  leaves  them  in  darkness  that  they  see  nothing. 
They  are  deaf,  dumb,  and  blind ;  and  return  not  into 
the  right  way.  Or  they  fare  as  when  a  cloud,  full  of 
darkness,  thunder,  and  lightning,  covers  the  heaven. 
When  it  bursteth,  they  stop  their  ears  with  their  fingers, 
with  deadly  fear  ;  and  God  hath  the  unbelievers  in  his 
power.  The  lightning  almost  robbeth  them  of  their 
eyes :  as  often  as  it  flasheth  they  go  on  by  its  light ; 
and  when  it  vanisheth  in  darkness,  they  stand  still. 
If  God  pleased,  they  would  retain  neither  hearing  nor 
sight.'  That  the  thought  is  beautiful,  no  one  will  deny  ; 
and  Labid,  who  had  probably  a  mind  to  flatter  Moham- 
med, was  lucky  in  finding  a  passage  in  the  Koran  so 
little  abounding  in  poetical  beauties,  to  which  his  con- 
version might  with  any  propriety  be  ascribed.  It  was 
well  that  he  went  no  farther ;  otherwise  his  taste  for 
poetry  might  have  made  him  again  an  infidel."  Mi- 
chaelis,  Erpenii  Arabische  Grammatik  abgekurzt,  Vor- 
rede,  s.  33. 


CHAPTER  IX. 

Thit  chapter  contains  an  illustrious  prophecy  of  the  Messiah.  He  is  represented  under  the  glorious  figure 
of  the  sun,  or  light,  rising  on  a  benighted  world,  and  diffusing  joy  and  gladness  wherever  he  sheds  his 
beams,  1-3.  His  conquests  are  astonishing  and  miraculous,  as  in  the  day  of  Midian  ;  and  the  peace  which 
they  procure  is  to  be  permanent,  as  denoted  by  the  burning  of  all  the  implements  of  war,  4,  5.  The  person 
and  character  of  this  great  Deliverer  are  then  set  forth  in  the  most  magnificent  terms  which  the  language 
of  mankind  could  furnish,  6.  The  extent  of  his  kingdom  is  declared  to  be  universal,  and  the  duration  of 
it  eternal,  7.  The  prophet  foretells  most  awful  calamities  which  were  ready  to  fall  upon  the  Israelites  on 
account  of  their  manifold  impieties,  8-21. 

Vol.  TV.  (     6     )  65 


A  prediction  of 


ISAIAH. 


the  coming  of  Christ 


A.  M.  cir.  3264. 
B.  C.  cir.  740. 
Olymp.    X.   1. 

cir.    annum 
Romuli,  Regis 
Roman.,    14. 


^NEVERTHELESS  nhe  dim- 
ness shall  not  be  such  as 
was  in  her  vexation,  when  at  the 
''  first  he  lightly  afflicted  the  land 
of  Zebulun,  and  the  land  of  Naplitali,  and 
°  afterward  did  more  grievously  afflict  her  by 
the  way  of  the  sea,  beyond  Jordan,  in  Galilee 
^  of  the  nations. 

2  '  The  people  that  walked  in  darkness  have 
seen  a  great  light :  they  that  dwell  in  the  land 
of  the  shadow  of  death,  upon  them  hath  the 
light  shined. 

=  Chap.  viii.  22. b  2  Kings  xv.  29 ;  2  Chron.  xvi.  4. ■:  Lev. 

xxTi.  24;  2  Kings  xvii.  5,  6;  1  Chron.  v.  26. J  Or,  popu- 
lous.  =  Matt.  iv.  16  ;  Eph.  v.  8, 14. f  Or,  to  him. g  Judg. 

V.   30. 

NOTES  ON  CHAP.  IX. 

Verse  1 .  Dimness — "  Accumulated  darkness"] 
Either  nmJD  menuddechah,  fern,  to  agree  with  n*?!!}* 
aphelah ;  or  mJDn  '7i)X  aphel  hammenuddach,  allud- 
ing perhaps  to  the  palpable  Egyptian  darkness,  Exod. 
X.  21. 

The  land  of  Zebulun]  Zebulun,  Naphtali,  Manas- 
seh,  that  is,  the  country  of  Galilee  all  round  the  sea  of 
'rennesareth,  were  the  parts  that  principally  suffered 
m  the  first  Assyrian  invasion  under  Tiglath-pileser ; 
see  2  Kings  XV.  29  ;  1  Chron.  v.  26.  And  they  were 
the  first  that  enjoyed  the  blessings  of  Christ's  preach- 
ing the  Gospel,  and  exlxibiting  his  miraculous  works 
among  them.  See  Mede's  Works,  p.  101,  and  457. 
This,  which  makes  the  twenty-third  verse  of  chap.  viii. 
in  the  Hebrew,  is  the  first  verse  in  chap.  ix.  in  our 
authorized  version.  Bishop  Lowth  follows  the  division 
in  the  Hebrew. 

Verse  3.  And  not  increased  the  joy — "Thou  hast 
increased  their  joy"]  Eleven  MSS.  of  KennicotCs  and 
six  of  De  Rossi's,  two  ancient,  read  lb  lo,  it,  according 
to  the  Masoretical  correction,  instead  of  vh  lo,  not.  To 
the  same  purpose  the  Targiim  and  Syriac. 

The  joy  in  harvest]  1'i'p3  nnotfa  kesimchath  bak- 
katsir.  For  TXp3  bakkatsir  one  MS.  of  Kennicott's  and 
one  of  De  Rossi's  have  Tip  katsir,  and  another  TXpn 
hakkatsir,  "  the  harvest ;"  one  of  which  seems  to  be  the 
true  reading,  as  the  noun  preceding  is  in  regimine. 

Verse  5.  Every  battle  of  the  ivarrior — "  The  greaves 
of  the  armed  warrior"]  |ND  |1ND  seon  soen.  This 
word,  occurring  only  in  this  place,  is  of  very  doubtful 
signification.  Schindler  fairly  tells  us  that  we  may 
guess  at  it  by  the  context.  The  Jews  have  explained 
it,  by  guess  I  believe,  as  signifying  battle,  conflict  : 
the  Vulgate  renders  it  violenta  prccdatio.  But  it  seems 
as  if  something  was  rather  meant  which  was  capable 
of  becoming  fuel  for  the  fire,  together  with  the  gar- 
ments mentioned  in  the  same  sentence.  In  Syriac 
the  word,  as  a  noun,  signifies  a  shoe,  or  a  sandal,  as  a 
learned  friend  suggested  to  me  some  years  ago.  See 
Luke  XV.  22  ;  Acts  xii.  8.  I  take  it,  therefore,  to 
mean  that  part  of  the  armour  which  covered  the  legs 
and  feet ;  and  I  would  render  the  two  words  in  Latin 
by  ealiga  caligati.  The  burning  of  heaps  of  armour, 
gathered  from  the  field  of  battle,  as  an  offering  made 
66 


3  Thou  hast  multiplied  the  *b  *^- ^^^,  ^^^*- 
nation,    and   'not  increased    the    Olymp.  x.  i 

,  .        ,     «  ,  ,  cir.    annum 

joy :  they  joy  beiore  thee  accord-    Romuli,  Regis 
ing  to  the  joy  in  harvest,  and  as     ^°'°™'  ^^- 
men  rejoice  ^  when  they  divide  the  spoil. 

4  ^  For  thou  hast  broken  the  yoke  of  his 
burden,  and  the  '  staff'  of  his  shoulder,  the  rod 
of  his  oppressor,  as  in  the  day  of  ^  Midian. 

5  '  For  every  battle  of  the  warrior  is  with 
confused  noise,  and  garments  rolled  in  blood ; 
""  but  "  this  shall  be  with  burning  and  "  fuel 
of  fire. 


b  Or,  When  thou  brakest.— — <  Chap.  x.  5 ;  xiv.  5. '  Judg.  vii. 

22 ;  Psa.  Ixxxiii.  9 ;  chap.  x.  26. •  Or,  When  the  whole  battle  of  the 

warrior  was,  &c. ™  Chap.  Ixvi.  15, 16. "  Or,  and  it  was,  &c. 

o  Heb.  Tneat. 


to  the  god  supposed  to  be  the  giver  of  victory,  was  a 
custom  that  prevailed  among  some  heathen  nations ; 
and  the  Romans  used  it  as  an  emblem  of  peace,  which 
perfectly  well  suits  with  the  design  of  the  prophet  in 
this  place.  A  medal  struck  by  Vespasian  on  finishing 
his  wars  both  at  home  and  abroad  represents  the  god- 
dess Peace  holding  an  olive  branch  in  one  hand,  and, 
with  a  lighted  torch  in  the  other,  setting  fire  to  a  heap 
of  armour.  Virgil  mentions  the  custom  : — 
"  — Cum  primam  aciem  Prajneste  sub  ipsa 
Stravi,  scutorumque  incendi  victor  acervos." 

jEn.  lib.  viii.,  ver.  561. 
"  Would  heaven,  (said  he,)  my  strength  and  youth 
recall. 
Such  as  I  was  beneath  Praeneste's  wall — 
Then  when  I  made  the  foremost  foes  retire. 
And  set  whole  heaps  of  conquered  shields  on  fire." 

Dryden. 
See  Addison  on  Medals,  Series  ii.  18.    And  there  are 
notices  of  some  such  practice  among  the  Israelites,  and 
other  nations  of  the  most  early  times.      God  promises 
to  Joshua  victory  over  the  kings  of  Canaan.     "  To- 
morrow I  wiU  deliver  them  up  all  slain  before  Israel : 
thou  shalt  hough  their  horses,  and  bum  their  chariots 
with  fire,"  Josh.  xi.  6.     See  also  Nahum  ii.  13.     And 
the  psalmist  employs  this  image  to  express  complete 
victory,  and  the  perfect  establishment  of  peace  : — 
"  He  maketh  wars  to  cease,  even  to  the  end  of  the 
land : 
He   breaketh   the  bow,   and   cutteth   the   spear   in 

sunder ; 
And  bumeth  the  chariots  in  the  fire." — Psa.  xivi.  9. 
niSjy  agaloth,  properly  plaustra,  impedimenta,  the  bag- 
gage-wagons:  which  however  the  Sep?uoo-m<  and  Vul- 
gate render  scuta,  "  shields  ;"  and  the  Chaldee,  "  round 
shields,"  to  show  the  propriety  of  that  sense  of  the 
word  from  the  etymology ;  which,  if  admitted,  makes 
the  image  the  same  with  that  used  by  the  Romans. 

Ezekiel,  chap,  xxxix.  8—10,  in  his  bold  manner,  has 
carried  this  image  to  a  degree  of  amplification  which  I 
think  hardly  any  other  of  the  Hebrew  poets  would  have 
attempted.  He  describes  the  burning  of  the  arms  of  the 
enemy,  in  consequence  of  the  complete  victory  to  be 
obtained  bv  the  Israelites  over  Gog  and  Magog : — 
(     5«     ) 


Christ's  nativity,  nature, 


6  '  For  unto  us  a  child  is  born, 
unto  us  a  "•  son  is  given :  and 
'  the   government   shall  be  upon 

his  shoulder  :   and  his  name  shall 

be  called  '  Wonderful,  Counsellor,  '  The 
mighty  God,  The  everlasting  Father,  The 
"Prince  of  Peace. 


A.  M.  cir.  3264. 
B.  C  cir.  740. 
Olymp    X.    1. 

cir.  annum 

Rnmuli,  Regis 

Roman.,  14. 


CHAP.  IX.  kingdom,  and  government 

7  Of  the  increase  of  his  govem- 


pChap.  vii.  14;  Luke  ii.  11. q  John  iii.  16. 'Matt,  xxviii. 

18;  I  Cor.  XV.  25. »Judg.  xiii.  18. 


"  Behold,  it  is  come  to  pass,  and  it  is  done, 
Saith  the  Lord  Jehovah. 
This  is  the  day  of  which  I  spoke  : 
And  the  inhabitants  of  the  cities  of  Israel  shall  go 

forth. 
And  shall  set  on  fire  the  armour,  and  the  shield, 
And  the  buckler,  and  the  bow,  and  the  arrows. 
And  the  clubs,  and  the  lances ; 
And  they  shall  set  them  on  fire  for  seven  years. 
And  they  shall  not  bear  wood  from  the  field ; 
Neither  shall  they  hew  from  the  forest : 
For  of  the  armour  shall  they  make  their  fires  ; 
And  they  shall  spoil  their  spoilers. 
And  they  shall  plunder  their  plunderers." 
R.  D.  Kimchi,  on  this  verse,  says  this  refers  simply 
to  the  destruction  of  the  Assyrians.    Other  battles  are 
fought  man  against  man,  and  spear  against  spear ;  and 
the  garments  are  rolled  in  blood  through  the  wounds 
given  and  received  :   but  this  was  with  burning,  for  the 
angel  of  the  Lord  smote  them  by  night,  and  there  was 
neither  sword  nor  violent  commotion,  nor  blood  ;  they 
were  food  for  the  fire,  for  the  angel  of  the  Lord  con- 
sumed them. 

Verse  6 .  The  government  shall  be  upon  his  shoulder] 
That  is,  the  ensign  of  government ;  the  sceptre,  the 
sword,  the  key,  or  the  like,  which  was  borne  upon  or 
hung  from  the  shoulder.    See  note  on  chap.  xxii.  22. 

And  his  name  shall  be  called]  'Ml  'li<  El  gibbor,  the 
prevailing  or  conquering  God. 

The  everlasting  Father — "  The  Father  of  the  ever- 
lasting age"]  Or  nj'  '3N  Abi  ad,  the  Father  of  eternity. 
The  Septiiagint  have  (jiEyaXrjj  /3ouXt)j  AyylXog,  "  the 
Messenger  of  the  Great  Counsel."  But  instead  of 
V  "3X  Abi  ad,  a  MS.  of  De  Rossi  has  lij'JN  Abezer, 
the  helping  Father;  evidently  the  corruption  of  some 
Jew,  who  did  not  like  such  an  evidence  in  favour  of 
the  Christian  Messiah. 

Prince  of  Peace]  01*717  "W  sar  shalom,  the  Prince  of 
prosperity,  the  Giver  of  all  blessings. 

A  MS.  of  the  thirteenth  century  in  Kenmcott^s  col- 
lection has  a  remarkable  addition  here.  "  He  shall  be 
a  stumblmg-bloc/c,  n'7a'D3n ;  the  government  is  on  his 
shoulder."  This  reading  is  nowhere  else  acknow- 
ledged, as  far  as  I  know. 

Verse  7.  0/  the  increase]  In  the  common  Hebrew 
Bibles,  and  in  many  MSS.,  this  word  is  -nTitten  with 
the  close  or  final  a  n^-ioS.  But  in  twelve  of  Kenni- 
cotfs  MSS.,  and  twelve  of  De  Rossi's,  it  is  written  with 
the  open  D  mem ;  but  here  it  is  supposed  to  contain 
mysteries,  viz.,  that  Jerusalem  shall  be  shut  up,  closed, 
and  confined,  till  the  days  of  the  Messiah. 

This  is  an  illustrious  prophecy  of  the  incarnation  of 


A.  M.  cir.   3264 
B.  C.  cir.  740. 

ment  and  peace  '  there  shall  be  no    Oiymp.  x.  i. 
end,  upon  the  throne  of  David,  and    Romuii,  Regis 
upon    his  kingdom,  to    order  it,      ^'°^" '  "* 
and  to  establish   it  with  judgment  and  with 
justice  from  henceforth  even  for  ever.      The 
"  zeal  of  the  Lord  of  hosts  will  perform  this. 


'Tit.  ii.  13.- 


-"  Eph.  ii.   14. V  Oan.  ii.  44;  Luke  i.  32,  33. 

'2  Kings  xix.  31 ;  chap,  xxxvii.  32. 


Christ,  with  an  enumeration  of  those  characters  in 
which  he  stands  most  nearly  related  to  mankind  as 
their  Saviour  ;  and  of  others  by  which  his  infinite  ma- 
jesty  and  Godhead  are  shown.  He  shall  appear  as  a 
child,  born  of  a  woman,  born  as  a  Jew,  under  the  law, 
but  not  in  the  way  of  ordinary  generation.  He  is  a 
Son  given — the  human  nature,  in  which  the  fulness 
of  the  Godhead  was  to  dwell,  being  produced  by  the 
creative  energy  of  the  Holy  Ghost  in  the  womb  of  the 
A'irgin.  See  Matt.  i.  20,  21,  23,  25,  and  Luke  i.  35, 
and  Isa.  vii.  It,  and  the  notes  on  those  passages.  As 
being  God  manifested  in  the  flesh,  he  was  ivonderful 
in  his  conception,  birth,  preaching,  miracles,  sulTerings, 
death,  resurrection,  and  ascension ;  wonderful  in  his 
person,  and  ivonderful  in  his  working.  He  is  the 
Counsellor  that  expounds  the  law ;  shows  its  origin, 
nature,  and  claims ;  instructs,  pleads  for  the  guilty  ; 
and  ever  appears  in  the  presence  of  God  for  men.  He 
is  the  mighty  God ;  God  essentially  and  efficiently  pre- 
vailing against  his  enemies,  and  destroying  ours.  He 
is  the  Father  of  eternity  ;  the  Origin  of  all  being,  and 
the  Cause  of  the  existence,  and  particularly  the  Fa- 
ther, of  the  spirits  of  all  flesh.  The  Prince  of  peace — 
not  only  the  Author  of  peace,  and  the  Dispenser  of 
peace,  but  also  he  that  rules  by  peace,  whose  rule  tends 
always  to  perfection,  and  produces  prosperity.  Of  the 
increase  of  his  government — this  Prince  has  a.  govern- 
ment, for  he  has  all  power  both  in  heaven  and  in  earth  ; 
and  his  government  increases,  and  is  daily  more  and 
more  extended,  and  will  continue  till  all  things  are  put 
under  his  feet.  His  kingdom  is  ordered — every  act  of 
government  regulated  according  to  wisdom  and  good- 
ness ;  is  established  so  securely  as  not  to  be  over- 
thrown;  and  administered  in  judgment  and  justice,  so 
as  to  manifest  his  wisdom,  righteousness,  goodness,  and 
truth.  Reader,  such  is  that  Jesus  who  came  into  the 
world  to  save  sinners  !     Trust  in  Him  ! 

Chap.  ix.  8— chap.  x.  4.  This  whole  passage  re- 
duced to  its  proper  and  entire  form,  and  healed  of  the 
dislocation  which  it  suffers  by  the  absurd  division  of 
the  chapters,  makes  a  distinct  prophecy,  and  a  just 
poem,  remarkable  for  the  regularity  of  its  disposition 
and  the  elegance  of  its  plan.  It  has  no  relation  to  the 
preceding  or  following  prophecy ;  though  the  parts, 
violently  torn  asunder,  have  been,  on  the  one  side  and 
the  other,  patched  on  to  them.  Those  relate  princi- 
pally to  the  kingdom  of  Judah ;  this  is  addressed  ex- 
clusively to  the  kingdom  of  Israel.  The  subject  of  it 
is  a  denunciation  of  vengeance  awaiting  their  crimes. 
It  is  divided  into /our  parts,  each  threatening  the  par- 
ticular punishment  of  some  grievous  offence — of  their 
pride,  of  their  perseverance  in  their  vices,  of  their  im- 
67 


Threatemngs  against 


ISAIAH. 


the  disobedient. 


Ai  *?,•  "'f •  llf-     8  The  Lord  sent  a  word  into 

15.  L(.  cir.  Too. 

Oiymp.  X.  3.    Jacob,  and  it  hath  hghted  upon 

cir.  annum         y  , 

Romuii,  Regis    Israel. 

^°'°"^-  '"■  9  And  all  the  people  shall 
know,  even  Ephraim  and  the  inhabitant  of 
Samaria,  that  say  in  the  pride  and  stoutness 
of  heart, 

10  The  bricks  are  fallen  down,  but  we  will 
build  with  hewn  stones  :  the  sycamores  are 
cut  down,  but  we  will  change  them  into  cedars. 

11  Therefore   the    Lord    shall   set   up   the 


»  Heb.  mingle. y  Heb.  with  whole  mouth. 

piety,  and  of  their  injustice.  To  which  is  added  a 
general  denunciation  of  a  farther  reserve  of  Divine 
wrath,  contained  in  a  distich,  before  used  by  the  pro- 
phet on  a  like  occasion,  chap.  v.  25,  and  here  repeated 
after  each  part.  This  makes  the  intercalary  verse  of 
the  poem  ;  or,  as  we  call  it,  the  burden  of  the  song. 

"  Post  hoc  comma  (cap.  ix.  4)  interponitur  spatium 
unius  lineae,  in  Cod.  2  et  3  :  idemque  observatur  ui 
245,  in  quo  nullum  est  spatium  ad  finera  capitis  ix." 
Kennicott,  Var.  Lect. 

"  After  this  clause  (chap.  ix.  4)  is  interposed  the 
space  of  one  line  in  Cod.  2  and  3.  The  same  is 
likewise  observed  in  Cod.  245,  in  which  no  space  ex- 
ists at  the  end  of  chap,  ix." 

Verse  8.  Lord—"  Jehovah"]  For  'jnx  Adonai, 
thirty  IMSS.  of  Kennicotfs,  and  many  of  De  Rossi''s, 
and  three  editions,  read  run"'  Yehovak. 

Averse  9.  Pride  and  stoutness  of  heart — "  Carry 
themselves  haughtily"]  1J>T1  veyadeu,  "  and  they  shall 
know  ;■'  so  ours  and  the  Versions  in  general.  But 
what  is  it  that  they  shall  know  ?  The  verb  stands 
destitute  of  its  object ;  and  the  sense  is  imperfect. 
The  Chaldee  is  the  only  one,  as  far  as  I  can  find,  that 
expresses  it  otherwise.  He  renders  the  verb  in  this 
place  by  Ut^ljIXI  veithrabrahu,  "  they  exalt  them- 
selves, or  carry  themselves  haughtily  ;  the  same  word 
by  which  he  renders  in3J  gabehu,  chap.  iii.  16.  He 
seems,  therefore,  in  this  place  to  liave  read  inan  vai- 
yigbehu,  which  agrees  perfectly  well  with  what  fol- 
lows, and  clears  up  the  difficulty.  Archbishop  Seeker 
conjectured  n3T1  vayedabbent,  referring  it  to  ■ton'? 
lemor,  in  the  next  verse,  which  shows  that  he  was  not 
satisfied  with  the  present  reading.  Houbigant  reads 
ipTI  vaiyereu,  et  pravi  facti  sunl,  they  are  become 
wicked,  which  is  found  in  a  MS.  ;  but  I  prefer  the 
reading  of  the  Chaldee,  which  suits  much  better  with 
the  context. 

Houbigant  approves  of  this  reading  ;  but  it  is  utterly 
unsupported  by  any  evidence  from  antiquity  :  it  is  a 
mere  mistake  of  1  resh  for  ^^  daleth ;  and  I  am  sur- 
prised that  it  should  be  favoured  by  Houbigant. 

Verse  10.  The  bricks']  "The  eastern  bricks,"  says 
Sir  John  Chardin,  (see  Harmer^s  Observ.  I.,  p.  176,) 
"  are  only  clay  well  moistened  with  water,  and  mixed 
with  straw,  and  dried  in  the  sun."  So  that  their 
waUs  are  commonly  no  better  than  oui  mud  walls  ;  see 
Maundrell,  p.  124.  That  straw  was  a  necessary  part 
in  the  composition  of  this  sort  of  bricks,  to  make  the 
68 


adversaries  of  Rezin  against  him,  ^  ^  "■?■•  ^^^ 
and  ^join  his  enemies  together;     oiymp.  x.  3. 

1 2  The  Syrians  before  and  the    Romuii,  Regis 
Philistines  behind ;  and  they  shall      "°"'°°'  '^- 
devour  Israel  ^  with  open  mouth.      ^  For  all 
this  his  anger  is  not  turned  away,  but  his  hand 
is  stretched  out  still. 

1 3  For  "  the  people  turneth  not  unto  him 
that  smiteth  them,  neither  do  they  seek  the 
Lord  of  hosts. 

14  Therefore  the  Lord  will  cut  off  from 

I  Chap.  v.  25 ;  X.  4  ;  Jer.  iv.  8. »  Jer.  v.  3  ;  Hos.  vii.  10. 

parts  of  the  clay  adhere  together,  appears  from  Exod.  T. 
These  bricks  are  properly  opposed  to  hewn  stone,  so 
greatly  superior  in  beauty  and  durableness.  The 
sycamores,  which,  as  Jerome  on  the  place  says,  are 
timber  of  little  worth,  with  equal  propriety  are  opposed 
to  the  cedars.  "  As  the  grain  and  texture  of  the 
sycamore  is  remarkably  coarse  and  spongy,  it  could 
therefore  stand  in  no  competition  at  all  (as  it  is  ob- 
served, Isa.  ix.  10)  with  the  cedar,  for  beauty  and 
ornament." — Shaw,  Supplement  to  Travels,  p.  96. 
We  meet  with  the  same  opposition  of  cedars  to  syca- 
mores, 1  Kings  X.  27,  where  Solomon  is  said  to  have 
made  silver  as  the  stones,  and  cedars  as  the  sycamores 
in  the  vale  for  abundance.  By  this  tnashal,  or  figura- 
tive and  sententious  speech,  they  boast  that  they  shall 
easily  be  able  to  repair  their  present  losses,  suffered 
perhaps  by  the  first  Assyrian  invasion  under  Tiglath 
pileser ;  and  to  bring  their  affairs  to  a  more  flourishing 
condition  than  ever. 

Some  of  the  bricks  mentioned  above  lie  before  me. 
They  were  brought  from  the  site  of  ancient  Babylon. 
The  straio  is  visible,  kneaded  xvith  the  clay ;  they  are 
very  hard,  and  evidently  were  dried  in  the  sun ;  for 
they  are  very  easily  dissolved  in  water. 

Verse  1 1 .  The  adversaries  of  Rezin  against  him — 
"  The  princes  of  Retsin  against  him"]  For  'IV  tsarey, 
enemies,  Houbigant,  by  conjecture,  reads  "^ly  sarey, 
princes ;  which  is  confirraed  by  thirty  of  Kennicotfs 
and  De  Rossi^s  MSS.,  (two  ancient,)  one  of  my  own, 
ancient ;  and  nine  more  have  S  tsaddi,  upon  a  rasure, 
and  therefore  had  probably  at  first  'liy  sarey.  The 
princes  of  Retsin,  the  late  ally  of  Israel,  that  is,  the 
Syrians,  expressly  named  in  the  next  verse,  shall  now 
be  excited  against  Israel. 

The  Septuagint  in  this  place  give  us  another  varia- 
tion ;  for  pXf  Retsin,  they  read  \Vi  in  har  tsiyon, 
o^off  Diuv,  Mount  Sion,  of  which  this  may  be  the  sense ; 
but  Jehovah  shall  set  up  the  adversaries  of  Mount  Sion 
against  him,  (i.  e.,  against  Israel,)  and  will  strengthen 
his  enemies  together ;  the  S}T:ians,  the  Philistines, 
who  are  caUed  the  adversaries  of  Mount  Sion.  See 
Simonis  Lex.  in  voce  "jDO  sachach. 

Verse  12.  With  open  mouth — "  On  every  side."] 
no  S33  bechol  peh,  in  every  corner,  in  every  part  of 
their  country,  pursuing  them  to  the  remotest  extremi- 
ties, and  the  most  retired  parts.  So  the  Chaldee 
T\ii  Sd3  bechol  athar,  in  every  place. 

Verse  14.    In  one  day.]    Thirteen  MSS.  of  A'enni- 


The  desolation  and 


CHAP.  X. 


rum  of  the  wicked. 


A.  M.  cir.  3266.  Israel  head  and  tail,  branch  and 

B.  C   cir.  *38. 

oiymp.  X.  3.     rush,  ^  111  ORC  day. 
Romufi?"Rrgis      15  The  ancient  and  honoura- 
^°"""  •  '^      ble,  he  is  the  head  ;   and  the  pro- 
phet that  teacheth  lies,  he  is  the  tail. 

1 6  For  "  the  ■*  leaders  of  this  people  cause 
them  to  err ;  and  •  they  that  are  led  of  them 
are  'destroyed. 

17  Therefore  the  Lord  «  shall  have  no  joy 
in  their  young  men,  neither  shall  have  mercy 
on  their  fatherless  and  widovs^s :  ''for  every  one 
is  a  hypocrite  and  an  evil  doer,  and  every 
mouth  speaketh  '  folly.  ''  For  all  this  his 
anger  is  not  turned  away,  but  his  hand  is 
stretched  out  still. 

IS   For  wickedness  '  burneth  as  the  fire:   it 


i>Chap.  I.  17;  Rev.  jtviii.  8. cChap.  iii.   12. J  Or,  they 

that  colt  them  blessed. «  Or,  they  that  are  called  blessed  of  them. 

''Heb.  swallowed  up. 6  Psa.  cxlvii.  10,  11. bMic.  vii.  2. 

•  Or,  villany. 

colt  and  De  Rossi  read  Dra  heyom,  in  a  day ;  and 
another  has  a  rasure  in  the  place  of  the  letter  3  beth. 

Verse  17.  The  Lard — "Jehovah"]  For  'JIN  Ado- 
nai,  a  great  number  of  MSS.  read  miT'  Yehovah. 

Verse  18.  For  wickedness']  Wickedness  rageth 
like  a  fire,  destroying  and  laying  waste  the  nation  : 
but  it  shall  be  its  own  destruction,  by  bringing  down 
the  fire  of  God's  wTath,  which  shall  burn  up  the  briers 
and  the  thorns ;  that  is,  the  wicked  themselves.  Briers 
and  thorns  are  an  image  frequently  applied  in  Scripture, 
when  set  on  fire,  to  the  rage  of  the  wicked ;  violent, 
yet  impotent,  and  of  no  long  continuance.  "  They  are 
extinct  as  the  fire  of  thorns,"  Psa.  cxviii.  12.  To  the 
wicked  themselves,  as  useless  and  unprofitable,  proper 
objects  of  God's  wrath,  to  be  burned  up,  or  driven 
away  by  the  wind.  "  As  thorns  cut  up  they  shall  be 
consumed  in  the  fire,"  Isa.  xxxiii.  12.  Both  these 
ideas  seem  to  be  joined  in  Psa.  Iviii.  9  : — 

"  Before  your  pots  shall  feel  the  thorn. 
As  well  the  green  as  the  dry,  the  tempest  shall  bear 
them  away." 

The  green  and  the  dry  is  a  proverbial  expression, 
meaning  all  sorts  of  them,  good  and  bad,  great  and 
small,  «fec.  So  Ezekiel  :  "  Behold,  I  will  kindle  a 
fire,  and  it  shall  devour  every  green  tree,  and  every 
dry  tree,"  chap.  xx.  47.  D'Herbeht  quotes  a  Persian 
poet  describing  a  pestilence  under  the  image  of  a  con- 
flagration :  "  This  was  a  lightning  that,  falling  upon  a 


shall  devour  the  briers  and  thorns,  ^-  '*■  «!'•  ^}!^- 

'     B.  C.  cir.  738. 

and  shall  kindle  in  the  thickets  of  Oiymp.  X.  3. 
the  forest,  and  they  shall  mount  up  Romuii,  Regis 
like  the  lifting  up  of  smoke.  ^°'"''" '  '^- 

19  Through  the  wrath  of  the  Lord  of  hosts 
is  "  the  land  darkened,  and  the  people  shall 
be  as  the  »  fuel  of  the  fire  :  °  no  man  shall 
spare  his  brother. 

20  And  he  shall  p  snatch  on  the  right  hand, 
and  be  hungry ;  and  he  shall  eat  on  the  left 
hand,  i  and  they  shall  not  be  satisfied  :  '  they 
shall  eat  every  man  the  flesh  of  his  own  arm : 

21  Manasseh,  Ephraim  ;  and  Epluraim,  Ma- 
nasseh :  and  they  together  shall  be  against 
Judah.  ^  For  all  this  his  anger  is  not  turned 
away,  but  his  hand  is  stretched  out  still. 


k  Ver.  12, 

21  ;  ch.-ip.  v.  25  ;  x.  4. '  Chap.  x.  17 ;   Mai.  iv.  1. 

"Chap,  viii 

22. "  Heb.  meat. »  M ic.  vu.  2, 6. p  Heb.  cut. 

<l  Lev.  xxvi 

26. ■  Chap.  xlix.  26 ;  Jcr.  xix.  9. »  Ver.  12, 17  ; 

chap.  V.  25 

X.  4. 

forest,  consumed  there  the  green  wood  with  the  dry." 
See  Harmer's  Observations,  Vol.  II.,  p.  187. 

Verse  20.  The  flesh  of  his  ou-n  ami — "  The  flesh 
of  his  neighbour"]  "  Tou  /Spap^iovoj  tou  ai5;X(pou  au<rou, 
the  Sepluagint  Alexand.  Duplex  versio,  quarum  altera 
legit  Ij'l  reo,  qiite  vox  exlat,  Jer.  vi.  21.  Nam  ;?1 
rea,  aSeX<pos,  Gen.  xliii.  33.  Recte  ni  fallor." — 
Secker.  I  add  to  this  excellent  remark,  that  the 
Chaldee  manifestly  reads  lyi  reo,  his  neighbour,  not 
lyir  zeroo,  his  arm ;  for  he  renders  it  by  n'^'^p  kari- 
beyh,  his  neighbour.  And  Jeremiah  has  the  very 
same  expression :  iS^N''  inv  Ity^  i5''Nl  veish  besar 
reehu  yochelu,  "  and  every  one  shall  eat  the  flesh  of 
his  neighbour,"  chap.  xix.  9.  This  observation,  I 
think,  gives  the  true  reading  and  sense  of  this  place  : 
and  the  context  strongly  confirms  it  by  explaining  the 
general  idea  by  particular  instances,  in  the  following 
verse  :  "  Every  man  shall  devour  the  flesh  of  his 
neighbour ;"  that  is,  they  shall  harass  and  destroy  one 
another.  "  Manasseh  shall  destroy  Ephraim,  and 
Ephraim,  Manasseh ;"  which  two  tribes  were  most 
closely  connected  both  in  blood  and  situation  as  bro- 
thers and  neighbours ;  "  and  both  of  them  in  the  midst 
of  their  own  dissensions  shall  agree  in  preying  upon 
Judah."  The  common  reading,  "  shall  devour  the 
flesh  of  his  own  arm^^  in  connexion  with  what  follows, 
seems  to  make  either  an  inconsistency,  or  an  anticli- 
max ;  whereas  by  this  correction  the  following  verse 
becomes  an  elegant  illustration  of  the  foregoing. — L. 


CHAPTER  X. 

God^s  judgments  against  oppressive  rulers,  1-4.  The  prophet  foretells  the  invasion  of  Sennacherib,  and  the 
destruction  of  his  army.  That  mighty  monarch  is  represented  as  a  rod  in  the  hand  of  God  to  correct  his 
people  for  their  sins ;  and  his  ambitious  purposes,  contrary  to  his  own  intentions,  are  made  subservient  to 
the  great  designs  of  Providence,  5-11.  Having  accomplished  this  work,  the  Almighty  takes  account  of 
his  impious  vauntings,  12-14  ;  and  threatens  utter  destruction  to  the  small  and  great  of  his  army,  repre- 
sented by  the  thorns,  and  the  glory  of  the  forest,  15-19.      This  leads  the  prophet  to  comfort -his  country. 

69 


Gocts  judgments  against 


ISAIAH. 


oppressive  rulers. 


men  with  the  promise  of  this  signal  interposition  of  God  in  their  favour,  20-27.  Brief  description  of  the 
march  of  Sennacherib  towards  Jerusalem,  and  of  the  alarm  and  terror  which  he  spread  every  where  as  he 
hastened  forward,  28-32.  The  spirit  and  rapidity  of  the  description  is  admirably  suited  to  the  subject. 
The  affrighted  people  are  seen  feeing,  and  the  eager  invader  pursuing  ;  the  cries  of  one  city  are  heard  by 
those  of  another ;  and  groan  swiftly  succeeds  to  groan,  till  at  length  the  rod  is  lifted  over  the  last  citadel. 
In  this  critical  situation,  however,  the  promise  of  a  Divine  interposition  is  seasonably  renewed.  The  scene 
instantly  changes  ;  the  uplifted  arm  of  this  mighty  conqueror  is  at  once  arrested  and  laid  low  by  the  hand 
of  heaven;  the  forest  of  Lebanon,  (a  figure  by  which  the  immense  Assyrian  host  is  elegantly  pointed  out^'f 
IS  heion  down  by  the  axe  of  the  Divine  vengeance ;  and  the  mind  is  equally  pleased  with  the  equity  of  the, 
judgment,  and  the  beauty  and  majesty  of  the  description,  33,  34. 


*B  c' c'fr' ?13 ■    AV^   ™^°  ^'^^"^  ^^^'^  "decree 
Oiymp.  XVI.  4.  unrighteous    decrees,    and 

cir.  annum         ,     ,  .  7  ■   i 

Numa;  Pompiiii,      that  Write   gricvousness  which 
^  '^°°"'"'  ^-    they  have  prescribed  ; 

2  To  turn  aside  the  needy  from  judgment, 
and  to  take  away  the  right  from  the  poor  of 
my  people,  that  widows  may  be  their  prey,  and 
that  they  may  rob  the  fatherless  ! 

3  And  °  what  will  ye  do  in  ^  the  day  of 
visitation,  and  in  the  desolation  ivhich  shall 
come  from  far  ?  to  whom  will  ye  flee  for  help  1 
and  where  will  ye  leave  your  glory  ? 

4  Without  me  they  shall  bow  down  under 
the  prisoners,  and  they  shall  fall  under  the 
slain.  "  For  all  this  his  anger  is  not  turned 
away,  but  his  hand  is  stretched  out  still. 

5  '^  0  s  Assyrian,  ^  the  rod  of  mine  anger, '  and 
the  staif  in  their  hand  is  mine  indignation. 

6  I  will  send  him  against  ^  a  hypocritical 
nation,  and  against  the  people  of  my  wrath 
will  I  '  give  him  a  charge,  to  take  the  spoil,  and 
to  take  the  prey,  and  "  to  tread  them  down 
like  the  mire  of  the  streets. 


a  Psa.  Iviii.  2  ;  xcW.  20. b  Or,  to  the  writers  that  write  griev- 

ousness. ^  Job    x,\xi.     14. "^  Hos.   ix.    7;    Luke   xix.   44. 

'Chap.   V.  25;    ix.    12,    IT,    21. fOr,    Wo   to   the    Assyrian. 

e  Heb.  Asshur. ^  Jer.  li.  20. — -i  Or,  though. "^  Chap.  xix. 

17. '  Jer.  xxxiv.  22 ra  Heb.  to  lay  them  a  treading. 


NOTES  ON  CHAP.  X. 

Verse  2.  My  people]  Instead  of  'O;?  ammi,  my  peo- 
ple, many  MSS.,  and  one  of  my  own,  ancient,  read  laj' 
ammo,  his  people.      But  this  is  manifestly  a  corruption. 

Verse  4.  Without  me]  That  is,  without  my  aid  : 
they  shall  be  taken  captive  even  by  the  captives,  and 
shall  be  subdued  even  by  the  vanquished.  "  The  '  yod 
in  ^rh^  bilti  is  a  pronoun,  as  in  Hos.  xiii.  4." — Kim- 
chi  on  the  place.      One  MS.  has  'riS^S  lebilti. 

As  the  people  had  hitherto  lived  without  God  in 
worship  and  obedience  ;  so  they  should  now  be  without 
his  help,  and  should  perish  in  their  transgressions. 

Verse  5.  O  Assyrian — "  Ho  to  the  Assyrian"]  Here 
begins  a  new  and  distinct  prophecy,  continued  to  the 
end  of  the  twelfth  chapter :  and  it  appears  from  ver. 
9—1 1  of  this  chapter,  that  this  prophecy  was  delivered 
after  the  taking  of  Samaria  by  Shalmaneser ;  which 
was  in  the  sixth  year  of  the  reign  of  Hezekiah  :  and 
as  the  former  part  of  it  foretells  the  invasion  of  Sen- 
nacherib, and  the  deetruction  of  his  army,  which  makes 
70 


7  "  Howbeit  he  meaneth  not  so,  •*;  ^  ■="■•  ^^^} 
neither  doth  his  heart  think  so ;  Olymp.  xvi.  4. 

,  ...,.,  ,  cir.  annum 

but  it  IS  in  his  heart  to  destroy   NumajPompiiii 
and  cut  off  nations  not  a  few.         ^-  '^°'°°°-  ^- 

8  °  For  he  saith.  Are  not  my  princes  alto- 
gether kings  ? 

9  Is  not  p  Calno  "  as  Carchemish  ?  is  not 
Hamath  as  Arpad  ?  is  not  Samaria  as  '  Da- 
mascus ? 

1 0  As  my  hand  hath  found  the  kingdoms  of 
the  idols,  and  whose  graven  images  did  excel 
them  of  Jerusalem  and  of  Samaria  ; 

1 1  Shall  I  not,  as  I  have  done  unto  Sama- 
ria and  her  idols,  so  do  to  Jerusalem  and  her 
idols  ? 

12  Wherefore  it  shall  come  to  pass,  that 
when  the  Lord  hath  performed  his  whole 
work  ^  upon  Mount  Zion,  and  on  Jerusalem, 
'  I  will  "  punish  the  fruit  ''  of  the  stout  heart 
of  the  king  of  Assyria,  and  the  glory  of  his 
high  looks. 

13  ■"  For  he  saith,  By  the  strength  of  my 
hand  I  have  done  it,  and  by  my  wisdom  ;   for 

»  Gen.  1.  20  ;  Mic.  iv,  12. »  2  Kings  xviii.  24,  33,  &c. ;  xix. 

10,  &c. p  Amos  vi.  2. q2  Chron.  xxxv.  20. '2  Kings 

xvi.  9. s2  Kings  xix.  31. tjer.  1.  18. "Heb.  t'l'si^  upon. 


^  Heb.  of  the  greatness  of  the  heart.- 
xxviii.  4,  &c.  ;  Dan.  iv.  30. 


-"Isa.  xxxvii.  24;  Ezek. 


the  whole  subject  of  this  chapter,  it  must  have  been  de- 
livered before  the  fourteenth  of  the  same  reign. 

The  staff  in  their  hand — "The  staff  in  whose  hand"] 
The  word  Nin  hu,  the  staff  itself,  in  this  place  seems 
to  embarrass  the  sentence.  I  omit  it  on  the  authority 
of  the  Alexandrine  copy  of  the  Septuagint :  nine  MSS., 
{two  ancient,)  and  one  of  my  own,  ancient,  for  Nin  HDOI 
umatteh  hu,  read  inUO  mattehu,  his  staff.  Archbishop 
SecAer  was  not  satisfied  with  the  present  reading.  Hepro- 
poses  another  method  of  clearing  up  thesense,  byreading 
DV3  beyom,  in  the  day,  instead  of  DT2  beyadam,  in  their 
hand :  "  And  he  is  a  staff  in  the  day  of  mine  indignation." 

Verse  12.  The  Lord — "Jehov.^h"]  Fox':-\i<Adonai, 
fourteen  MSS.  and  three  editions  read  niD''  Yehovah. 

The  fruit — "  The  effect"]  "  ■'13  peri,  f.  'jy  tscbt. 
vid.  xiii.  19,  sed  confer,  Prov.  i.  31  ;  xxxi.  16,  31." — 
Secker.  The  Chaldee  renders  the  word  '">3  peri  by  'i^iy 
obadey,  works ;  which  seems  to  be  the  true  sense  ;  and 
I  have  followed  it. — L. 

Verse  13.  Like  a  valiant  man — "  Strongly  seated." 


Threatenings  against 


CHAP.  X. 


the  wicked  m  general. 


■fiCc'r  ^n'  ^   '""  pru<l6nt:  and  I  have  re- 
Oiymp.  XVI.  4.  movcd  the  bounds  of  the  people, 

NumsB  Pompilii,  and  liave  robbed  their  treasures, 
R.  Roman..  3.    ^^^  j  [jg^g  p^,j  ^^^^  ^jjg  inhabi- 
tants '  Hkc  a  valiant  man  : 

14  And  ''  my  hand  hath  found  as  a  nest  the 
riches  of  the  people  :  and  as  one  gathereth 
eggs  that  are  left,  have  I  gathered  all  the 
earth ;  and  there  was  none  that  moved  the 
wing,  or  opened  the  mouth,  or  peeped. 

1 5  Shall  ^  the  axe  boast  itself  against  him 
that  heweth  therewith  ?  or  shall  the  saw  mag- 
nify itself  against  him  that  shaketh  it ?  "as  if 
the  rod  should  shake  itself  against  them  that 
lift  it  up,  or  as  if  the  staff  should  lift  up 
''  itself,  as  if  it  were  no  wood. 

16  Therefore  shall  the  Lord,  the  Lord  of 
hosts,  send  among  his  "^  fat  ones  leanness;  and 
under  his  glory  he  shall  kindle  a  burning  like 
the  burning  of  a  fire. 


«0r,   like   many  people. y  Job    xxxi.    25. *Jer.  li.   20. 

»  Or,  as  if  a  rod  should  shake  them  that  lift  it  up. b  Or,  that  which 

is  not  teood. '  Chap.  v.  17. ^  Chap.  ix.  18  ;  ixvii.  4. 


Twelve  MSS.  agree  with  the  Keri  in  reading  "I'aO 
kabbir,  without  the  N  aleph.  And  Sal.  ben  Melee 
and  Kimchi  thus  explain  it :  "  them  who  dwelled  in 
a  great  and  strong  place  I  have  brought  down  to  the 
ground." 

Verse  15.  No  u-ood — "  Its  master."]  I  have  here 
given  the  meaning,  without  attempting  to  keep  to  the 
expression  of  the  original,  ]•>•  n'?  lo  ets,  "  the  no- 
wood  ;"  that  which  is  not  wood  like  itself,  but  of  a 
quite  different  and  superior  nature.  The  Hebrews 
have  a  peculiar  way  of  joining  the  negative  particle 
nS  lo  to  a  noun,  to  signify  in  a  strong  manner  a  total 
negation  of  the  thing  expressed  by  the  noun. 

"  How  hast  thou  given  help  (nD  vHl  lelo  ckoach)  to 
the  no-strength  ? 
And  saved  the  arm  (tj,'  vh  lo  oz)  of  the  no-power  ? 
How  hast,  thou  given  counsel  (rr^Dn  tH"!  lelo  choch- 
mah)  to  the  no-wisdom !"        Job  xxvi.  2,  3. 

That  is,  to  the  man  totally  deprived  of  strength, 
power,  and  wisdom. 

"Ye  that  rejoice  (•\y^  vHl  lelo  dabar)  in  no-thing." 

Amos  vi.  13. 
That  is,  in  your  fancied  strength,  which  is  none  at 
all,  a  mere  nonentity. 

"  For  I  am  God,  (Bf'x  xbl  veto  ish,)  and  no-man ; 
The  Holy  One  in  the  midst  of  thee,  yet  do  not  fre- 
quent cities."  Hos.  xi.  9. 
"  And  the  Assyrian  shall  fall  by  a  sword  (B^'S  x"?  lo 
ish)  of  no-man ; 
And  a  sword  of  (ons  kS  lo  adam)  no-mortal,  shall 
devour  him."                                 Isa.  xxxi.  8. 
"  Wherefore  do  ye  weigh  out  your  silver  (Dnb  Nl'73 
helo  lechem)  for  the  no-bread."       Isa.  Iv.  2. 


17 


And    the    light    of    Israel  *;"•  "'■  329i- 

°  B.  C.  cir.  713. 


shall  be  for  a  fire,  and  his  Holy  oiymp.  xvi.  4. 
One  for  a  flame  :   ''  and    it  shall  Num^'pom^ui, 
bum  and  devour  his  thorns  and    R  Roman.,  3. 
his  briers  in  one  day ; 

1 8  And  shall  consume  the  glory  of  his  forest, 
and  of  'his  fruitful  field,  ''both  soul  and  body; 
and  they  shall  be  as  when  a  standard  bearer 
fainteth. 

19  And  the  rest  of  the  trees  of  his  forest 
shall  be  «  few,  that  a  child  may  write  them. 

20  And  it  shall  come  to  pass  in  that  day, 
that  the  remnant  of  Israel,  and  such  as  are 
escaped  of  the  house  of  Jacob,  ^  shall  no  more 
again  stay  upon  him  that  smote  them ;  but 
shall  stay  upon  the  Lord,  the  Holy  One  of 
Israel,  in  truth. 

2 1  '  The  remnant  shall  return,  even  the  rem- 
nant of  Jacob,  unto  the  mighty  God. 

22  ''For  though  thy  people  Israel  be  as  the 

^2  Kings  xix.  23. ^ Heh.  from  the  soul,  and  even  to  thejiesh. 

gHel).  number. 'See  2  Kings  xvi.  7 ;  2  Chron.  xxviii.  20. 

I  Chap.  vii.  3.- — -'  Rom.  ii.  27. 

So  here  XJ'  nS  lo  ets  means  him  who  is  far  from  being 
an  inert  piece  of  wood,  but  is  an  animated  and  active 
being ;  not  an  instrument,  but  an  agent. 

Verse  16.  The  Lord — "Jehovah."]  FoT':il(Ado- 
nai,  fifty-two  MSS.,  eleven  editions,  and  two  of  my 
own,  ancient,  read  niri'  Yehovah,  as  in  other  cases. 

And  under  his  glory]  That  is,  all  that  he  could 
boast  of  as  great  and  strong  in  his  army,  {Sal.  ben 
Melee  in  loc.,)  expressed  afterwards,  ver.  18,  by  the 
glory  of  his  forest,  and  of  his  fruitful  field. 

Verse  17.  And  it  shall  bum  and  devour  his  thorns — 
"  And  he  shall  burn  and  consume  his  thorn."]  The 
briers  and  thorns  are  the  common  people ;  the  glory 
of  his  forest  are  the  nobles  and  those  of  highest  rank 
and  importance.  See  note  on  chap.  ix.  17,  and  com- 
pare Ezek.  XX.  47.  The  fire  of  God's  wrath  shall 
destroy  them,  both  great  and  small ;  it  shall  consume 
them  from  the  soul  to  the  flesh  ;  a  proverbial  expres- 
sion ;  soul  and  body,  as  we  say  :  it  shall  consume  them 
entirely  and  altogether ;  and  the  few  that  escape  shall 
be  looked  upon  as  having  escaped  from  the  most  immi- 
nent danger  ;  "  as  a  firebrand  plucked  out  of  the  fire," 
Amos  iv.  11  ;  uj  &\a.  wupoj,  so  as  by  fire,  1  Cor.  iii. 
15;  as  a  man  when  a  house  is  burning  is  forced  to  make 
his  escape  by  running  tlirough  the  midst  of  the  fire. 

I  follow  here  the  reading  of  the  Septuagint,  B'X'DJ 
DOJ  kemash  noses,  iig  o  (psuywj  airo  ipXoyoj  xaiojASvrjf, 
as  he  who  flees  from  the  burning  flame.  Symmachus 
also  renders  the  latter  word  by  (fiivywj,  flying. 

Verse  21.  The  remnant  shall  return — unto  the 
mighty  God.]  113J  Sx  El gibbor,  the  mighty  or  conquer- 
ing God;  the  Messiah,  the  same  person  mentioned  in 
ver.  6  of  the  preceding  chapter. 

Verse  22.  For  though  thy  people  Israel]  I  have 
endeavoured  to  keep  to  the  letter  of  the  text  as  nearly 
71 


ITie  goodness  of  God  in 


ISAIAH. 


hefmtf  0/  his  followers 


A.  M.  cir.  3291.  g^nd  of  the  sea,  '  yet  a  remnant 

B.  C.  cir.  713.  •' 

Oiymp.  XVI.  4.  ">  of  them  shall  return  :  "  the  con- 
Numae  Pompilii,  sumptlon  decreed  shall  overflow 
R.  Roman.,  3.     o  ^]^\^  righteousness. 

23  P  For  the  Lord  God  of  hosts  shall  make 
a  consumption,  even  determined,  in  the  midst 
of  all  the  land. 

24  Therefore  thus  saith  the  Lord  God  of 
hosts,  O  my  people  that  dwellest  in  Zion,  i  be 
not  afraid  of  the  Assjrrian :  he  shall  smite 
thee  with  a  rod,  "^and  shall  lift  up  his  staff 
against  thee,  after  the  manner  of  =  Egypt. 

25  '  For  yet  a  very  little  while,  "  and  the  in- 


'Chap,  vi 

13. 

■"■Heb 

in  or  amen 

f.— 

— "Chap,  xxviii 

.22. 

«0r,   in. 

p  Chap. 

xxvi; 

.   22; 

Uan 

IX 

27;   Rom.   ix. 

28. 

qChap.  xxxvii.  6. — 

-rOr, 

but  he 

shall 

hft 

itp  his  staff  for 

thee. 

sExod.  xiv. 

as  I  can  in  this  obscure  passage ;  but  it  is  remarkable 
that  neither  the  Septuagint,  nor  St.  Paul,  Rom.  ix. 
28,  who,  except  in  a  few  words  of  no  great  import- 
ance, follows  them  nearly  in  this  place,  nor  any  one  of 
the  ancient  Versions,  take  any  notice  of  the  word  lOty 
shoteph,  overflowing ;  which  seems  to  give  an  idea  not 
easily  reconcilable  with  those  with  which  it  is  here 
joined.  /.  S.  Mcerlius  (Schol.  Philolog.  ad  Selecta 
S.  Cod.  loca)  conjectures  that  the  two  last  letters  of 
this  word  are  by  mistake  transposed,  and  that  the  true 
reading  is  03Ji>  shophet,  judging,  with  strict  justice. 
The  Septuagint  might  think  this  sufficiently  expressed 
by  5v  Sixaiotfuv)),  in  righteousness.  One  MS.,  with  St. 
Paid  and  Septuagint  Alex.,  omits  13  bo  in  ver.  22  ; 
sixty-nine  of  KennicotCs  and  seventeen  of  De  Rossi's 
MSS.  and  eight  editions,  omit  So  col,  all,  in  ver.  23  ; 
and  so  St.  Paul,  Rom.  ix.  28. 

The  learned  Dr.  Bagot,  dean  of  Christ  Church,  Ox- 
ford, afterwards  Bishop  of  Bristol  and  Norwich,  in  some 
observations  on  this  place,  which  he  has  been  so  kind 
as  to  communicate  to  me,  and  which  ^vill  appear  in  their 
proper  light  when  he  himself  shall  giv^  them  to  the 
public,  renders  the  word  \'\'h'J  kilayon  by  accomplish- 
ment, and  makes  it  refer  to  the  predictions  of  Moses ; 
the  blessing  and  the  curse  which  he  laid  before  the 
.people  ;  both  c(}Tiditional,  and  depending  on  their  future 
(londuct.  -T'ney  had  by  their  disobedience  incurred 
those  judgments  which  were  now  to  be  fully  executed 
upon  them.  His  translation  is,  The  accomplishment 
determined  overfloics  with  justice ;  for  it  is  accomplish- 
ed, and  that  which  is  detei-mined  the  Lord  God  of  hosts 
doeth  in  the  midst  of  the  land, — L.  Some  think  that 
the  words  might  be  paraphrased  thus  :  The  determined 
destruction  of  the  Jews  shaU  overflow  with  righteous- 
ness, (nplX  tsedakah,)  justification,  the  consequence  of 
the  Gospel  of  Christ  being  preached  and  believed  on 
in  the  vv-orld.  After  the  destruction  of  Jerusalem  this 
word  or  doctrine  of  the  Lord  had  free  course, — did 
run,  and  was  glorified. 

Verse  24.  After  the  manner  of  Egypt — "  In  the 
way  of  Egypt."]  I  think  there  is  a  designed  ambi- 
guity in  these  words.  Sennaxiherib,  soon  after  his  re- 
turn from  his  Egyptian  expedition,  which,  I  imagine, 

rs 


dignation  shall  cease,  and  mine  ^^^  ^'.f^-  ?23i- 
anger  in  their  destniction.  Oiymp.  xvi.  4. 

26  And  the  Lord  of  hosts  shall  Nums  Pompilii, 
sth  up    ^  a  scourge  for  him   ac-    R-  R°man.,  3. 
cording  to  the  slaughter  of  "^  Midian  at  the 
rock    of   Oreb :    and  ^  as  his  rod  was  upon 
the  sea,  so  shall  he  lift  it  up  after  the  man 
ner  of  Egypt. 

27  And  it  shall  come  to  pass  in  that  day, 
that  y  his  burden  ^  shall  be  taken  away  from 
off  thy  shoulder,  and  his  yoke  from  off  thy 
neck,   and   the  yoke  shall  be  destroyed  be 
cause  of  *  the  anointing. 


iCh.liv.  7.- 

-"Dan 

xi.  36.- 

^^ 

2  Kings  xix.  35. 

-»  Judg. 

vii.  25 

chap 

IX 

4. 

-xExod 

XIV 

26 

27.— 

— y  Chap 

xiv.  25. 

^Heb. 

shall 

remwe. — 

-aPsa. 

cv. 

15; 

Dan. 

ix.   24; 

1    John 

ii.  20. 

took  him  up  three  years,  invested  Jerusalem.  He  is 
represented  by  the  prophet  as  lifting  up  his  rod  in  his 
march  from  Egypt,  and  threatening  the  people  of  God, 
as  Pharaoh  and  the  Egyptians  had  done  when  they 
pursued  them  to  the  Red  Sea.  But  God  in  his  turn 
wUl  lift  up  liis  rod  over  the  sea,  as  he  did  at  that  time, 
in  the  way,  or  after  the  manner,  of  Egypt ;  and  as 
Sennacherib  has  imitated  the  Egyptians  in  his  threats, 
and  came  fuU  of  rage  against  them  from  the  same  quar- 
ter ;  so  God  win  act  over  again  the  same  part  that  he 
had  taken  formerly  in  Egypt,  and  overthrow  their  ene- 
mies in  as  signal  a  manner.  It  was  all  to  be,  both  the 
attack  and  the  deliverance,  1"n3  hederech,  or  "["nO  ke- 
derech,  as  a  MS.  has  it  in  each  place,  in  the  icay,  or 
after  the  manner,  of  Egypt. 

Verse  25.  The  indignation — "Mine  indignation."] 
Indigtiatio  mea,  Vulg.  r\  opyrj,  Sept.  Mou  ?j  opy/i  ^ 
xctTOL  tfou,  MS.  Pachom.  Mou  tj  opyrj  xara  tfou.  MS. 
I.  D.  II.  So  that  ■'n;'!  zaami,  or  DJ'in  hazzaam,  as  one 
MS.  has  it,  seems  to  be  the  true  reading. 

Verse  26.  And  as  his  rod  was  upon  the  sea — "  And 
like  his  rod  which  he  lifted  up  over  the  sea"]  The 
Jewish  interpreters  suppose  here  an  ellipsis  of  Z  ke, 
the  particle  of  similitude,  before  IHDO  mattehi,  to  be 
supplied  from  the  line  above ;  so  that  here  are  two  si- 
militudes, one  comparing  the  destruction  of  the  Assy- 
rians to  the  slaughter  of  the  Midianites  at  the  rock  of 
Oreb ;  the  other  to  that  of  the  Egjrptians  at  the  Red 
Sea.      Aben  Ezra,  Kimchi,  Sal.  ben  Melee. 

Verse  27.  From  off  thy  shoulder']  Bishop  Lowth 
translates  the  whole  verse  thus  : — 

"  And  it  shall  come  to  pass  in  that  day, 
His  burden  shall  be  removed  from  off  thy  shoulder ; 
And  his  yoke  off  thy  neck  : 
Yea,  the  yoke  shall  perish  from  off  your  shoulders." 

On  which  he  gives  us  the  following  note  :  I  follow  here 
the  Septuagint,  who  for  '(OW  'JiJD  mippeney  shamen  read 
DD'aJtyD  mishshichmeychem,  airo  tuv  Ufiuv  {i\).uit,  from 
your  shoidders,  not  being  able  to  make  any  good  sense 
out  of  the  present  reading.  I  will  add  here  the  mar- 
ginal conjectures  of  Archbishop  Seeker,  who  appears, 
like  all  others,  to  have  been  at  a  loss  for  a  probable  in 


The  march  of  the 


CHAP.  X. 


(testroytng  army. 


28  He  is  come  to  Aiath,  he  is 
passed  to  Migron  ;    at  Michmash 


A.  M.  cir.  3291 
B.  C.  cir.  713. 
Olymp.  XVI.  4 

cir.  aiuiuin         ,       i     .i     i    •  i  i_- 

Numa)  Pompiiii,  hc  hath  laid  up  his  carriages  : 
R.  Roman..  3.       gQ    They   are   gone   over   the 

*  passage :   they  have  taken  up  their  lodging  at 

Geba;   Ramah  is  afraid;    "  Gibeah  of  Saul 

is  fled. 
30  ''  Lift  up  thy  voice,  O  daughter  "  of  Gal- 

lim :  cause  it  to  be  heard  unto  ^  Laish,  « 0 

poor  Anathoth. 
31*'  Madnnenah  is  removed ;  the  inhabitants 

of  Gebim  gather  themselves  to  flee. 


>>  1  Sam.  liii.  23. <^1  Sam. 

thy  voice. «  1   Sam.  xxv.  44.- 

xxi.  18. 


4. ^  Heb.  cry  shritt  with 

— f  Judg.  xviii.  7. eJosh. 


ferpretation  of  the  text  as  it  now  stands.  "  6.  leg. 
DDiy  shakam  ; /or/e  legend,  ply  'i^O  mibbeney  shamen, 
vide  cap.  v.  1.  Zech.  iv.  14  :  £c  possunt  intelligi 
Judcei  uncti  Dei,  Psa.  cv.  15,  vel  Assyrii,  WiOVO  mish- 
mannim,  hie  ver.  16,  ut  dicat  propheta  depulsum  iri 
jugum  ab  his  impositum  :  sed  hoc  durius.  Vel  potest 
legi  '"31!'  'JSO  mippeney  shami." 

Verse  28.  He  is  come  to  Aiath'\  A  description  of 
the  march  of  Sennacherib's  army  approaching  Jerusa- 
lem in  order  to  invest  it,  and  of  the  terror  and  confu- 
sion spreading  and  increasing  through  the  several  places 
as  he  advanced  ;  expressed  with  great  brevity,  but  finely 
diversified.  The  places  here  mentioned  are  all  in  the 
neighbourhood  of  Jerusalem ;  from  Ai  northward,  to 
Nob  westward  of  it ;  from  which  last  place  he  might 
probably  have  a  prospect  of  Mount  Sion.  Anathoth 
was  w'ithin  three  Roman  miles  of  Jerusalem,  according 
to  Eusebius,  Jerome,  and  Josephus.  Onomast.  Loc. 
Hebr.  et  Antiq.  Jud.  x.  7,  3.  Nob  was  probably  stiU 
nearer.  And  it  should  seem  from  this  passage  of  Isaiah 
that  Sennacherib's  array  was  destroyed  near  the  latter 
of  these  places.  In  coming  out  of  Egypt  he  might 
perhaps  join  the  rest  of  his  army  at  Ashdod,  after  the 
taking  of  that  place,  which  happened  about  that  time, 
(see  chap.  xx.  ;)  and  march  from  thence  near  the  coast 
by  Lachish  and  Libnah,  which  lay  in  his  way  from 
south  to  north,  and  both  which  he  invested  till  he  came 
to  the  north-west  of  Jerusalem,  crossing  over  to  the 
north  of  it,  perhaps  by  Joppa  and  Lydda  ;  or  still  more 
north  through  the  plain  of  Esdraelon. 

Averse  29.  They  are  gone  over  the  passage — "  They 
have  passed  the  strait"]  The  strait  here  mentioned 
is  that  of  Michmas,  a  very  narrow  passage  between 
two  sharp  hills  or  rocks,  (see  1  Sam.  xiv.  4,  5,)  where 
a  great  army  might  have  been  opposed  with  advantage 
by  a  very  inferior  force.  The  author  of  the  Book  of 
Judith  might  perhaps  mean  this  pass,  at  least  among 
others  :  "  Charging  them  to  keep  the  passages  of  the 
hill  country,  for  by  them  there  was  an  entrance  into 


32  As  yet  shall  he  remain  *at  ^e'c'^cir  n"' 
Nob  that  day :  he  shall  ''  shake  oiymp.  xvi.  i. 
his  hand  against  the  mount  of  NumKPompiUi, 
1  the  daughter  of  Zion,  the  hill  "'  ^°"'""-  ^ 
of  Jerusalem. 

33  Behold,  the  Lord,  the  Lord  of  hosts, 
shall  lop  the  bough  with  terror :  and  "■  the 
high  ones  of  stature  shall  be  hewn  down,  and 
the  haughty  shall  be  humbled. 

34  And  he  shall  cut  down  the  thickets  of 
the  forest  with  iron,  and  Lebanon  shall  fall 
"  by  a  mighty  one. 


'Josh.  XV.  31.- 
k  Chap.  xiii.  2.— 
"Or,  mightily. 


-i  1  Sam.  xxi.  1 ;    xxii.  19 ;   Neh.  xi.  32. 
'Chap,  xxxvii.  22. "  See  Amos  ii.  9. 


Judea ;  and  it  was  easy  to  stop  them  that  would  come 
up,  because  the  passage  was  strait  for  two  men  at  the 
most,"  Judith  iv.  7.  The  enemies  having  passed  the 
strait  without  opposition,  shows  that  all  thoughts  of 
making  a  stand  in  the  open  country  were  given  up,  and 
that  their  only  resource  was  in  the  strength  of  the  city. 

Their  lodging]  The  sense  seems  necessarily  to  re- 
quire that  we  read  n^  lamo,  to  them,  instead  of  )ib 
lanu,  to  us.  These  two  words  are  in  other  places  mis- 
taken one  for  the  other.  Thus  chap.  xliv.  7,  for  t'oh 
lamo,  read  IjS  lanu,  with  the  Chaldee ;  and  in  the  same 
manner  Psa.  Ixiv.  6,  with  the  Syriac,  and  Psa.  Ixxx 
7,  on  the  authority  of  the  Septuagint  and  Syriac,  be- 
sides the  necessity  of  the  sense. 

Verse  30.  Cause  it  to  be  heard  unto  Laish,  O  poor 
Anathoth — •'  Hearken  unto  her,  O  Laish  ;  answer  her, 
0  Anathoth  !"]  I  follow  in  this  the  Syriac  Version. 
The  prophet  plainly  alludes  to  the  name  of  the  place, 
and  with  a  peculiar  propriety,  if  it  had  its  name  from 
its  remarkable  echo.  "  ninJV  anathoth,  responsiones  : 
eadem  ratio  nominis,  qua  in  HJl'  n'3  beith  anath,  locus 
echus  ;  nam  hodienum  ejus  rudera  ostenduntur  in  valle, 
scil.  in  medio  montium,  ut  referunt  Robertus  in  Itiner. 
p.  70,  et  Monconnysius,  p.  301."  Simonis  Oncmias- 
ticon  Vet.  Test. — L.  Anathoth — Answers,  replies  ; 
for  the  same  reason  that  Bethany,  njj'  r\'3  beith  anath, 
had  its  name,  the  house  nf  echo ;  the  remains  of  which 
are  still  showTi  in  the  valley,  i.  e.,  among  the  mountains. 

A''erse  33.  Shall  lop  the  bough  ivith  terror]  mtO 
purah ;  but  mi3  purah,  tcine-press,  is  the  reading  of 
twenty-six  of  Kennicott's  and  twenty-three  of  De  Ros- 
si's MSS.,  four  ancient  editions,  with  Symmachus, 
Theodotion,  and  the  Chaldee. 

Verse  34.  Lebanon  shall  fall  by  a  mighty  one] 
T1N2  beaddir,  the  angel  of  the  Lord,  who  smote  them. 
Kimchi.  And  so  Vitringa  understands  it.  Others 
translate,  "  The  high  cedars  of  Lebanon  shall  fall :" 
but  the  king  of  Assyria  is  the  person  who  shall  l)e 
overthrown. 

73 


A  prediction 


ISAIAH. 


of  the  Messiah 


CHAPTER  XL 

The  Messiah  represented  as  a  slender  twig  shooting  upfront  the  root  of  an  old  withered  stem,  which  tender 
plant,  so  extremely  weak  in  its  first  appearance,  should  nevertheless  become  fruitful  and  mighty,  1—4. 
Great  equity  of  the  MessiaWs  government,  5.  Beautiful  assemblages  of  images  by  which  the  great  peace 
and  happiness  of  his  kingdom  are  set  forth,  6—8.  The  extent  of  his  dominion  shall  be  ultimately  that  of 
the  lohole  habitable  globe,  9.  The  prophet,  borrowing  his  imagery  from  the  exodus  from  Egypt,  predicts, 
with  great  majesty  of  language,  the  future  restoration  of  the  outcasts  of  Israel  and  the  dispersed  of  Judah, 
{viz.,  the  whole  of  the  twelve  tribes  of  Israel^  from  their  several  dispersions,  and  also  that  blessed  period 
when  both  Jews  and  Gentiles  shall  assemble  under  the  banner  of  Jesus,  and  zealously  unite  in  extending 
the  limits  of  his  kingdom,  10-16. 

A.  M.  cir.  3291. 

B.  C.  cir.  713. 

Olymp.  XVI.  4. 

Numse  Pompiiii,   *"  Jesse,  and  •=  a  Branch  shall  grow 
^-  '^°""'"'  ^-     out  of  his  roots  : 


A  ND  "  there   shall  come  forth 
a  rod   out  of   the  stem  of 


2  ''  And  the  Spirit  of  the  Lord  shall  rest 
upon  him,  the  spirit  of  wisdom  and  under- 
standing, the  spirit  of  counsel  and  might,  the 
spirit  of  knowledge  and  of  the  fear  of  the 
Lord; 

3  And  shall  make  him  of  quick  '  under- 
standing in  the  fear  of  the  Lord  :  and  he  shall 
not  judge  after  the  sight  of  his  eyes,  neither 
reprove  after  the  hearing  of  his  ears ; 


»  Chap. 

liii.  2  ;    Zech.   vi.    12 ;    Rev.   v.   5. ^  Acts  xiii. 

23;   ver. 

10. c  Chap.  iv.  2  ;   Jcr.  xxiii.  5. ^  Chap.  Ixi. 

1;   Matt. 

iii.  16 ;  John  i.  32,  33  ;  iii.   34. '  Heb.  scent  or 

smell. 

NOTES  ON  CHAP.  XI. 
The  prophet  had  described  the  destruction  of  the 
Assyrian  army  under  the  image  of  a  mighty  forest, 
consisting  of  flourishing  trees  growing  thick  together, 
and  of  a  great  height ;  of  Lebanon  itself  crowned  with 
lofty  cedars,  but  cut  do\vn  and  laid  level  with  the  ground 
by  the  axe  wielded  by  the  hand  of  some  powerful  and 
illustrious  agent.  In  opposition  to  this  image  he  re- 
presents the  great  Person  who  makes  the  subject  of 
this  chapter  as  a  slender  twig  shooting  out  from  the 
trunk  of  an  old  tree,  cut  down,  lopped  to  the  very  root, 
and  decayed ;  which  tender  plant,  so  weak  in  appear- 
ance, should  nevertheless  become  fruitful  and  prosper. 
This  contrast  shows  plainly  the  connexion  between  this 
and  the  preceding  chapter,  which  is  moreover  expressed 
by  the  connecting  particle  ;  and  we  have  here  a  remark- 
able instance  of  that  method  so  common  with  the  pro- 
phets, and  particularly  with  Isaiah,  of  taking  occasion, 
from  the  mention  of  some  great  temporal  deliverance, 
to  launch  out  into  the  display  of  the  spiritual  deliver- 
ance of  God's  people  by  the  Messiah  ;  for  that  this 
prophecy  relates  to  the  Messiah  we  have  the  express 
authority  of  St.  Paul,  Rom.  xv.  12.  "  He  joins  this 
paragraph,  with  respect  to  the  days  of  the  Messiah, 
with  the  fidelity  that  was  in  the  days  of  Hezekiah." — 
Kimchi,  in  ver.  1.  Thus  in  the  latter  part  of  Isaiah's 
prophecies  the  subject  of  the  great  redemption,  and  of 
the  glories  of  the  Messiah's  kingdom,  arises  out  of  the 
restoration  of  Judah  by  the  deliverance  from  the  cap- 
tivity of  Babylon,  and  is  all  along  connected  and  inter- 
mixed with  it, 

7i 


4  But  f  with  righteousness  shall  -^  ^  "^y-  ^^ss'- 
he  judge  the  poor,  and  ?  reprove   oiymp.  xvi.  4. 

.  ,  .        r         1  1        r    ^  *^^''-  annum 

With  equity  lor  the  meek  oi  the   Numse  Pompiiii, 
earth:   and  he  shall  ^  smite  the    "■  ^°°""-  ^- 
earth   with   the  rod  of   his  mouth,   and  with 
the    breath    of    his    lips    shall    he    slay  the 
wicked. 

5  And  '  righteousness  shall  be  the  girdle  of 
his  loins,  and  faithfulness  the  girdle  of  his  reins 

6  ''  The  wolf  also  shall  dwell  with  the  lamb, 
and  the  leopard  shall  lie  down  with  the  kid  ; 
and  the  calf  and  the  young  lion  and  the  fathng 
together ;  and  a  little  child  shall  lead  them. 


rPsa. 

U 

di.  2,  4;  R 

ev.  xix.  11. — 

—5  Or 

argue. — 

— t  Job  iv.  9  ; 

Mai 

IV 

6 

2  Thess. 

i.  e  ;  Rev.  i 

16;  ii 

16;  xix 

15. 

See 

Psa 

xl 

9; 

li.  14  ;  !xv 

5 ;  Ixxii.  19 

Eph. 

vi.  14. — 

-k  Chap. 

Ixv 

25; 

Ezek. 

xxxiv.  25 ; 

Hos.  ii.  18. 

Verse  4.  With  the  rod  of  his  mouth — "  By  the  blast 
of  his  mouth  "]  For  aT^H'Z  beshebet,  by  the  rod,  Houhi- 
gant  reads  n3ty3  beshebeth,  by  the  blast  of  his  mouth, 
from  asCJ  nashab,  to  bloio.  The  conjecture  is  ingenious 
and  probable ;  and  seems  to  be  confirmed  by  the  Sep- 
tuagint  and  Chaldee,  who  render  it  by  the  word  of  his 
mouth,  which  answers  much  better  to  the  correction 
than  to  the  present  reading.  Add  to  this,  that  the 
blast  of  his  mouth  is  perfectly  parallel  to  the  breath  of 
his  lips  in  the  next  line. 

Verse  5.  The  girdle — "The  cincture"]  All  the 
ancient  Versions,  except  that  of  Symmachus,  have  two 
difl[erent  words  for  girdle  in  the  two  hemistichs.  It 
is  not  probable  that  Isaiah  would  have  repeated  ">UX 
azer,  when  a  synonymous  word  so  obvious  as  lun  cha- 
gor  occurred.  The  tautology  seems  to  have  arisen 
from  the  mistake  of  some  transcriber.  The  meaning 
of  this  verse  is,  that  a  zeal  for  justice  and  truth  shall 
make  him  active  and  strong  in  executing  the  great 
work  which  he  shall  undertake.  See  note  on  chap, 
v.  27. 

Verse  6.  The  %volf  also  shall,  Sfc. — "  Then  shall  the 
wolf,"  &c.]  The  idea  of  the  renewal  of  the  golden 
age,  as  it  is  called,  is  much  the  same  in  the  Oriental 
writers  with  that  of  the  Greeks  and  Romans  : — the 
wild  beasts  grow  tame ;  serpents  and  poisonous  herbs 
become  harmless ;  all  is  peace  and  harmony,  plenty 
and  happiness : — 

Occidet  et  serpens,  et  fallax  herba  veneni 
Occidet.  ViRG.  Eclog.  iv.  24. 


The  peace  and  glory  of 


CHAP.    XL 


the  Messiah's  kingdom. 


A.  M.  cir.  3291. 

B.  C.  cir.  713. 
Olymp   XVI.  1. 

cir.  annum 
Nuniae  Pompilii, 

R.  Roman.,  3. 


7   And  the  cow  and  the  bear 
shall    feed ;     their    young    ones 
shall  lie  down  together  :  and  the 
lion  shall  eat  straw  like  the  o.\. 

8  And  the  sucking  child  shall  play  on  the 
hole  of  the  asp,  and  the  weaned  child  shall  put 
his  hand  on  the  '  cockatrice'  den. 

9  ""  They  shall  not  hurt  nor  destroy  in  all 
my  holy  mountain  :  for  °  the  earth  shall  be  full 


I  Or,  adder*s.- 


1  Job  T.  23  ;  chap, 
ii.  14. oChap. 


XXXV.  9." 


•  Hab. 


"  The  serpent's  brood  shall  die.     The  sacred  ground 
Shall  weeds  and  noxious  plants  refuse  to  bear." 

Nee  magnoB  metuent  armcnta  leones. 

ViBG.  Eclog.  iv.  22. 
"  Nor  shall  the  flocks  fear  the  great  lions." 
Non  lupus  insidias  explorat  ovilia  circum, 
Nee  gregibus  nocturnus  obambulat :   acrior  ilium 
Cura  domat :  timidoe  damae  cervique  fugaces 
Nunc  interque  canes,  et  circum  tecta  vagantur. 
ViRG.  Gcorg.  iii.  537. 
"  The  nightly  wolf  that  round  the  enclosure  prowled. 
To  leap  the  fence,  now  plots  not  on  the  fold : 
Tamed  with  a  sharper  pain,  the  fearful  doe 
And  flying  stag  amidst  the  greyhounds  go ; 
And  round  the  dwellings  roam,  of  man,  their  former 

foe."  Dryden. 

Nee  vespertinus  circumgemit  ursus  ovile, 
Nee  intumescit  alta  viperis  humus. 

HoR.  Epod.  xvi.  51. 

"  Nor  evening  bears  the  sheepfold  growl  around, 
Noi  cining  vipers  heave  the  tainted  ground." 

Drvden. 
EtfTai  67)  to'jt'  ajiop,  o*r)vixa  v£/3pov  £v  Suva 
Kapj^afoJuv  iiveiiai  tSuv  Xuxoj  oux  s^sXrjtfEi. 

Theoc.  Idyl.  xxiv.  84. 

There  shall  be  a  time  when  the  ravenous  wolf  shall 
see  the  kid  lying  at  ease,  and  shall  feel  no  desire  to 
do  it  an  injury. 

I  have  laid  before  the  reader  these  common  passages 
from  the  most  elegant  of  the  ancient  poets,  that  he  may 
see  how  greatly  the  prophet  on  the  same  subject  has 
the  advantage  upon  the  comparison ;  how  much  the 
former  fall  short  of  that  beauty  and  elegance,  and  va- 
riety of  imagery,  with  which  Isaiah  has  set  forth  the 
very  same  ideas.  The  wolf  and  the  leopard  not  only 
forbear  to  destroy  the  lamb  and  the  kid,  but  even  take 
their  abode  and  lie  down  together  with  them.  The 
calf,  and  the  young  lion,  and  the  fatling,  not  only  come 
together,  but  are  led  quietly  in  the  same  band,  and  that 
by  a  little  child.  The  heifer  and  the  she-bear  not  only 
feed  together,  but  even  lodge  their  young  ones,  for 
whom  they  used  to  be  most  jealously  fearful,  in  the 
same  place.  .Vll  the  serpent  kind  is  so  perfectly  harm- 
less, that  the  sucking  infant  and  the  newly  weaned  child 
puts  his  hand  on  the  basilisk's  den,  and  plays  upon  the 
hole  of  the  aspic.  The  lion  not  only  abstains  from 
preying  on  the  weaker  animals,  but  becomes  tame  and 
domestic,  and  feeds  on  straw  like  the  ox.     These  are 


A.  M.  cir.  329' 
Ii.  C.  cir.   713. 

Olymp.  XVI.  4 
cir.  annum 

Numae  Pompilii, 
R.  Roman.,  3. 


of  the  knowledge  of  the  Lord, 
as  the  waters  cover  the  sea. 

10°  And  in  that  day  p  there 
shall  be  a  root  of  Jesse,  which 
shall  stand  for  an  ensign  of  the  people  ;  to 
it  shall  the  i  Gentiles  seek :  and  '  his  rest 
shall  be  '  glorious. 

1 1    And  it  shall  come  to  pass  '  in  that  day, 
that  the  Lord  shall   set  his  hand  again  the 


pVer.  1: 


Rom.  XV.  12. 1  Rom.  xv.   10.- 

fl  Heb.  glory. 1  Chap.  ii. 


^Heb.  iv.  1,  &c. 


all  beautiful  circumstances,  not  one  of  which  has  been 
touched  upon  by  the  ancient  poets.  The  Arabian  and 
Persian  poets  elegantly  apply  the  same  ideas  to  show 
the  effects  of  justice  impartially  administered,  and  firmly 
supported,  by  a  great  and  good  king  : — 

"  Mahmoud  the  powerful  king,  the  ruler  of  the  world. 
To  whose  tank  the  wolf  and  the  Iamb  come  together 
to  drink."  Ferdusi. 

"  Through  the  influence  of  righteousness,  the  hungry 
wolf 
Becomes  mild,  though  in  the  presence  of  the  white 
kid."  Ibn  Onein. 

Jones,  Poes.  Asiat.  Comment.,  p.  380. 
The  application  is  extremely  ingenious  and  beautiful : 
but  the  exquisite  imagery  of  Isaiah  is  not  equalled. 

Verse  7.  In  this  verse  a  word  is  omitted  in  the  text, 
y^XV  yachdav,  together ;  which  ought  to  be  repeated  in 
the  second  hemistich,  being  quite  necessary  to  the  sense. 
It  is  accordingly  twice  expressed  by  the  Septuagint 
and  Syriac. 

Verse  8.  The  cockatrice''  den.]  This  is  supposed, 
both  by  the  Targnm  and  by  Kimchi,  to  mean  the  pupil 
of  this  serpent's  eye.  "When,"  says  Kimchi,  "  he  is 
in  the  mouth  of  his  den,  in  an  obscure  place,  then  his 
eyes  sparkle  exceedingly  :  the  child,  seeing  this,  and 
supposing  it  to  be  a  piece  of  crystal,  or  precious  stone, 
puts  forth  his  hand  to  take  it.  What  would  be  very 
dangerous  at  another  time,  shall  be  safe  in  the  days  of 
the  Messiah ;  for  the  serpent  will  not  hurt  the  child." 

Verse  10.  ^  root  nf  Jesse,  v:hich  shall  stand,  &c. 
— "  The  root  of  Jesse,  which  standeth,"  &c.]  St.  John 
hath  taken  this  expression  from  Isaiah,  Rev.  v.  5,  and 
xxii.  16,  where  Christ  hath  twice  applied  it  to  him- 
self. Seven  MSS.  have  T3U'  omed,  standing,  the  pre- 
sent participle.  Radix  Isaei  dicitur  jam  stare, et  aliqtan- 
tum  stetisse,  in  signum  populorum. — Vitringa.  "  The 
root  of  Jesse  is  said  to  stand,  and  for  some  time  to  have 
stood,  for  an  ensign  to  the  people."  Which  rightly 
explains  either  of  the  two  readings.  The  one  hundred 
and  tenth  psalm  is  a  good  comment  on  this  verse.  See 
the  notes  there. 

Verse  II.  And  it  shall  come  to  pass  in  that  day] 
This  part  of  the  chapter  contains  a  prophecy  which 
certainly  remains  yet  to  be  accomplished. 

The  Lord — "  Jehovah"]  For  •'JIS  Adonai,  thirty- 
three  MSS.  of  Kennicott's,  and  many  of  De  Rossi's, 
and  two  editions,  read  nin'  Yehovah. 

The  islands  of  the  sea.]  The  Roman  and  Turkish 
empires,  savs  Kimchi. 

75 


T%e  salvation  Christ 


ISAIAH. 


brings  to  the  distressed. 


A-  M;  cir-  32|i.  gecond  time  to  recover  the  rem- 
Oiymp.  XVI.  4.  nant  of  his  people,  which  shall 
Num'spTm^iii,  be  left,  ^from  Assyria,  and  from 
R.  Roman.,  3.  Egypt,  and  from  Palhros,  and 
from  Cush,  and  from  Elam,  and  from  Shinar, 
and  from  Hamath,  and  from  the  islands  of 
the  sea. 

12  And  he  shall  set  up  an  ensign  for  the 
nations,  and  shall  assemble  the  outcasts  of 
Israel,  and  gather  together  '  the  dispersed  of 
Judah  from  the  four  ■"  corners  of  the  earth. 

13"  The  envy  also  of  Ephraim  shall  depart, 
and  the  adversaries  of  Judah  shall  be  cut  oflf : 
Ephraim  shall  not  envy  Judah,  and  Judah  shall 
not  vex  Ephraim. 

14   But  they  shall  fly  upon  the  shoulders  of 


"  Zech.  X.  10. 'John  vii.  35  ;  James  i.  1. ^Heb.  wings. 

»Jcr.  iii.  18;  Ezek.  xxxvii.  16,  17,  22;  Hos.  i.  11. rHeb. 

the  children  of  the  east. »  Dan.  xi.  41. "  Heb.  Edom  and 

Moab  shall  be  the  laying  on  of  their  hand. 


Verse  13.  The  adversaries  of  Judah — "And  the 
enmity  of  Judah"]  D"!"!!?  tsorerim.  Postulat  pars  pos- 
terior versus,  ut  intelligantur  inimiciticB  Juds  in 
Ephraimum :  et  potest  (□""IIX  tsorerim)  inimicitiam 
notare,  ut  (D'OTTIJ  nichumim)  poenitentiam,  Hos.  xi.  8. 
— Seckeb. 

Verse  15.  The  Lord — shall  smite  it  in  the  seven 
streams. — "  Smite  with  a  drought"]  Tlie  Chaldee 
reads  3 'inn  hecherib ;  and  so  perhaps  the  Septuagint, 
who  have  igrijxuSsi,  the  word  by  which  they  commonly 
render  it.  Vulg.  desolahit ;  "  shall  desolate."  The 
Septuagint,  Vulgate,  and  Chaldee  read  in^^lin  hidri- 
chahu,  "  shall  make  it  passable,"  adding  the  pronoun, 
which  is  necessary  :  but  this  reading  is  not  confirmed  by 
any  MS. 

Here  is  a  plain  allusion  to  the  passage  of  the  Red 
Sea.  And  the  Lord's  shaking  his  hand  over  the  river 
with  his  vehement  wind,  refers  to  a  particular  circum- 
stance of  the  same  miracle  :  for  "  he  caused  the  sea 
to  go  back  by  a  strong  east  wind  aU  that  night,  and 
made  the  sea  dry  land,"  Exod.  xiv.  21.  The  tongue  ; 
a  very  apposite  and  descriptive  expression  for  a  bay 
such  as  that  of  the  Red  Sea.  It  is  used  in  the  same 
sense.  Josh.  xv.  2,  5  ;  xviii.   19.     The  Latins  gave 


the  Philistines  toward  the  west;  W""".-  ^^^i- 

ts.  C  cir.  71J. 

they    shall    spoil   ''  them  of  the  Olymp.  xvi.  4. 

,  ,  1     11    1  cir.  annum 

east  together:    ^they    "snail  lay  Numae Pompiiii, 
their    hand    upon    Edom     and    ^-  ^°'°^-  ^- 
Moab  ;   ''  and  the  children  of  Ammon   "  shall 
obey  them. 

15  And  the  Lord  *  shall  utterly  destroy  the 
tongue  of  the  Egyptian  Sea ;  and  with  his 
mighty  wind  shall  he  shake  his  hand  over  the 
river,  and  shall  smite  it  in  the  seven  streams, 
^  and  make  men  go  over  *^dry  shod. 

16  sAnd  there  shall  be  a  highway  for  the 
remnant  of  his  people,  which  shall  be  left, 
from  Assyria  ;  ''  like  as  it  was  to  Israel  in  the 
day  that  he  came  up  out  of  the  land  of 
Egypt. 


b 

Heb 

the   children 

of 

Ammon  their    obedience. 

-c   Chap. 

ix. 

14.- 

— d  Zech.    X 

11 

. =  Rev. 

XVI 

12 

f 

Heb.   in 

shoes. 

-sChap.   xix. 

23. 

tExod. 

XIV. 

29; 

chap 

li.   10; 

Ixiii 

■  12, 

13. 

the  same  name  to  a  narrow  strip  of  land  running  into  the 
sea:  tenuemprodvcitincequoralinguam.  LucAN.ii.  6)  3. 
He  shall  smite  the  river  in  its  seven  streams.  This  has 
been  supposed  to  refer  to  the  Nile,  because  it  falls  into 
the  Mediterranean  Sea  by^eren  mouths:  but  R.  Kimchi 
understands  it  of  the  Euphrates,  wliich  is  the  opinion 
of  some  good  judges.  See  the  Targum.  See  below. 
Herodotus,  lib.  i.  189,  tells  a  story  of  his  Cyrus,  (a 
very  different  character  from  that  of  the  C)rrus  of  the 
Scriptures  and  Xenophon,)  which  may  somewhat  illus- 
trate this  passage,  in  which  it  is  said  that  God  would 
inflict  a  kind  of  punishment  and  judgment  on  the  Eu- 
phrates, and  render  it  fordable  by  dividing  it  into  seven 
streams.  "  Cyrus,  being  impeded  in  his  march  to  Ba- 
bylon by  the  Gyndes,  a  deep  and  rapid  river  which  falls 
into  the  Tigris,  and  having  lost  one  of  his  sacred  white 
horses  that  attempted  to  pass  it,  was  so  enraged  against 
the  river  that  he  threatened  to  reduce  it,  and  make  it 
so  shallow  that  it  should  be  easUy  fordable  even  by 
women,  who  should  not  be  up  to  their  knees  in  passing 
it.  Accordingly  he  set  his  whole  army  to  work,  and 
cutting  three  hundred  and  sixty  trenches,  from  both 
sides  of  the  river,  turned  the  waters  into  them,  and 
drained  them  off." 


CHAPTER  XII. 

Prophetic  hymn  of  praise  for  the  great  mercies  vouchsafed  to  the  children  of  Israel  in  their  deliveranct  from 
the  great  Babylonish  captivity,  and  for  redemption  by  the  Messiah,  1-6. 


A.  M.  cii.  3291. 

B.  C.  cir.  713. 
Olymp.  XVI.  4. 

cir.  annum 
Numae  Pompiiii, 

R.  Roman.,  3. 


A  ND  »in  that  day  thou  shall 

say,   O  Lord,   I  will  praise 

thee :    though   thou  wast   angry 

with  me,  thine  anger  is  turned 


a  Isaiah, 


This  hymn  seems,  by  its  whole  tenor,  and  by  many 
expressions  in  it,  much  better  calculated  for  the  use 
76 


away,     and     thou     comfortedst 
me. 

2  Behold,  God  is  my  salvation  ; 
I  will  trust,  and  not  be  afraid  :  for 

chap.  ii.  11. 

of  the  Christian  Church  than  for  the  Jewish,  in  any 
circumstances,  or  at  any  time  that  can  be  assigned. 


A.  M.  cir.  3291. 

B.  C.ch.  713. 
Olj-mp.  XVI.  4. 

cir.  annum 
Numaa  Pompiiii, 

R.  Roman.,  3. 


Prophetic  hymn  of 


CHAP.  xin. 


praise  for  God's  mercies. 


^„^^"'l'^V-  the   Lord   i- JEHOVAH  is  my 

B.  C.  cir.  1 13.  -' 

Olymp.  XVI.  4.   «  strength  and  my  song ;  he  also 

cir.  annum         .     ,  t      *■ 

Num8B  Pomp.Ui,  IS  Decome  my  salvation. 

"•  '^°""'"  •  ^-  3  Therefore  with  joy  shall 
ye  draw  ^  water  out  of  the  wells  of  salva- 
tion. 

4  And  in  that  day  shall  ye  say,  'Praise  the 
Lord,   '  call  upon    his   name,    « declare    his 


'Psa.    Ixxxiii.   18. ^Exod.  xv.  2. J  John  vr.  10,  14; 

vii.  37,  38. '1  Chror.  xvi.  8;  Psa.  cv.  1. fOr.  proclaim 

hit  name. %  Psalm  cxlv.  4,  5,  6. <'  Psalm  xxxiv.  3. 

The  Jews  themselves  seem  to  have  applied  it  to  the 
times  of  Messiah.  On  the  last  day  of  the  feast  of  ta- 
bernacles they  fetched  water  in  a  golden  pitcher  from 
the  fountain  of  Shiloah,  springing  at  the  foot  of  Mount 
Sion  without  the  city :  they  brought  it  through  the  water- 
gate  into  the  temple,  and  poured  it,  mixed  with  wine, 
on  the  sacrifice  as  it  lay  upon  the  altar,  with  great  re- 
joicing. They  seem  to  have  taken  up  this  custom, 
for  it  is  not  ordained  in  the  law  of  Moses,  as  an  emblem 
of  future  blessings,  in  allusion  to  this  passage  of  Isaiah, 
"  Ye  shall  draw  waters  with  joy  from  the  fountains  of 
salvation,"  expressions  that  can  hardly  be  understood 
of  any  benefits  afforded  by  the  Mosaic  dispensation. 
Our  Saviour  applied  the  ceremony,  and  the  intention 
of  it,  to  himself,  and  the  effusion  of  the  Holy  Spirit, 
promised,  and  to  be  given,  by  him.  The  sense  of  the 
Jews  in  this  matter  is  plainly  shown  by  the  following 
passage  of  the  Jerusalem  Talmud  :  "  \Miy  is  it  called 
the  place  or  house  of  drawing  !"  (for  that  was  the  term 
for  this  ceremony,  or  for  the  place  where  the  water 
was  taken  up)  "  Because  from  thence  they  draw  the 
Holy  Spirit ;  as  it  is  written.  And  ye  shall  draw  water 
with  joy  from  the  fountains  of  salvation."  See  Wolf. 
Curas  Philol.  in  N.  T.  on  John  vii.  37,  39.— L.  The 
water  is  Divine  knowledge,  says  Kimchi,  and  the  wells 
the  teachers  of  righteousness.  The  Targum  renders 
this  in  a  very  remarkable  manner  :  "  Ye  shall  receive 
with  joy  (mn  jablX  ulephan  chadath)  anew  doctrine  from 
the  chosen  among  the  righteous."  Does  not  this  mean 
the  Gospel,  the  new  covenant  ?  And  did  not  the  Tar- 
gumist  speak  as  a  prophet  ? 

NOTES  ON  CHAP.  XH. 
Verse  1.  Though  thou  wast  angry — "For  though 
thou  hast  been  angry"]  The  Hebrew  phrase,  to  which 
the  Septuagint  and  Vulgate  have  too  closely  adhered, 
is  exactly  the  same  with  that  of  St.  Paul,  Rom.  vi.  17  : 
"But  thanks  be  to  God,  that  ye  were  the  slaves  of  sin  ; 
but  have  obeyed  from  the  heart ;"  that  is,  "  that  where- 
as, or  though,  ye  were  the  slaves  of  sin,  yet  ye  have 


doings  among  the  people,  made   *„  "^  ""f-  3291. 
mention  that  his  ""name  is  exalted,   oiymp.  xvi.  4. 

5  '  Sing  unto  the  Lord  ;  for  he  Nums "pomp.iii, 
hath  done  excellent  things  :    this    ^  ^°°'"'' ^ 
is  known  in  all  the  earth. 

6  ''  Cry  out  and  shout,  thou  '  inhabitant  of 
Zion  :  for  great  is  "■  the  Holy  One  of  Israel  in 
the  midst  of  thee. 


'Exod.  XV.  1,21 ;  Psa.  Ixviii.  32;  xcviii.  1. kChap.  liv.  1; 

Zeph.  iii.  14. '  Heb.  inhaiitress. "Psa.  Ixxi.  22;  Ixxxix. 

18  ;  chap.  ili.  14,  16. 


now  obeyed  from  the  heart  the  doctrine  on  the  model 
of  which  ye  were  formed." 

Verse  2.  The  Lord  JEHOVAH]  The  word  TrraA 
read  here  is  probably  a  mistake  ;  and  arose  originally 
from  the  custom  of  the  Jewish  scribes,  who,  when  they 
found  a  line  too  short  for  the  word,  wrote  as  many  let- 
ters as  filled  it,  and  then  began  the  next  line  with  the 
whole  word.  In  WTiting  the  word  niri'  Yehovah,  the 
line  might  terminate  with  TV  Yah,  the  two  first  letters  ; 
and  then  at  the  beginning  of  the  next  line  the  whole 
word  mn"  Yehovah  would  be  wTitten.  This  might  give 
rise  to  niiT'  n'  Yah  Yehovah.  The  Yah  is  wanting 
here  in  twoof  Dr.  Kennicott's  MSS.,  in  one  ancient  MS. 
of  my  owTi,  and  in  the  Septuagint,  Vulgate,  Syriac, 
and  Arabic.      See  Houbigant  and  De  Rossi. 

My  song]  The  pronoun  is  here  necessary  ;  and 
it  is  added  by  the  Septuagint,  Vulgate,  and  Syriac, 
who  read  "niOI  zimrathi,  as  it  is  in  a  MS.  Two  MSS. 
omit  rr  Yah,  see  Houbigant,  not.  in  loc.  Another  MS. 
has  it  in  one  word,  rYr\-\'Zt  zimrathyah.  Seven  others 
omit  nirr'  Yehovah.  See  Exod.  xv.  2,  with  Var.  Lect. 
Kennicott. 

Averse  4.  Call  upon  his  iiame]  int73  IXnp  kiru  bish- 
mo,  invoke  his  name.  Make  him  your  Mediator,  or 
call  the  people  in  his  name.  Preach  him  who  is  the 
Root  of  Jesse,  and  who  stands  as  an  ensign  for  the  na- 
tions. Call  on  the  people  to  believe  in  him  ;  as  in  him 
alone  salvation  is  to  be  found. 

Verse  6.  Thou  inhabitant  of  Zion]  Not  only  the 
Jewish  people,  to  whom  his  word  of  salvation  was  to 
be  sent  first ;  but  also  all  members  of  the  Church  of 
Christ :  as  in  them,  and  in  his  Church,  the  Holy  One 
of  Israel  dwells.  St.  Paul,  speaking  of  the  mystery 
which  had  been  proclaimed  among  the  Gentiles,  sums 
it  up  in  these  words  :  "  which  is  Christ  in  vou,  the 
hope  of  glory  ;  whom  we  preach,  warning  every  man, 
and  teaching  every  man  in  all  wisdom,  that  we  mav  pre- 
sent everyman  perfect  in  Christ  Jesus  ;"  Col.  i.  27,  28. 
Well,  therefore,  may  the  inhabitant  of  Zion  cry  out  and 
shout,  and  proclaim  the  greatness  of  her  Redeemer. 


CHAPTER  XHL 

Ood  mustercth  the  armies  of  his  wrath  against  the  inhabitants  of  Babylon,  1-6.  The  dreadful  consequences 
of  this  visitation,  and  the  terror  and  dismay  of  those  who  are  the  objects  of  it,  7-16.  The  horrid 
cruelties  that  shall  be  inflicted  upon  the  Babylonians  by  the  Medes,  17,  18.  Total  and  irrecoverable  deso- 
lation of  Babylon,  19-22. 

77 


The  prophecy 


ISAIAH. 


against  Babylon. 


A.  M.  cii.  3292 
B.  C.  cir.  712. 

Olynip.  XVII.  1. 
cir.  annum 

Numae  Porapilii, 
R.  Roman.,  4. 


T^HE  "burden  of  Babylon,  which  I  the  high  mountain,  exalt  the  voice  ^  '^. 


Isaiah  the  son  of  Amoz  did 


see. 


2   ''  Lift  ye  up  a  banner  "  upon 


a  Chap.  xxi.  1 ;  xlvii.  I ;  Jerl.,  li. 


This  and  the  following  chapter, — striking  off  the 
five  last  verses  of  the  latter,  which  belong  to  a  quite 
different  subject, — contain  one  entire  prophecy,  fore- 
telling the  destruction  of  Babylon  by  the  Medes  and 
Persians  ;  delivered  probably  in  the  reign  of  Ahaz,  (see 
Vitringa,  i.  380,)  about  tivo  hundred  years  before  its 
accomplishment.  The  captivity  itself  of  the  Jews  at 
Babylon,  which  the  prophet  does  not  expressly  fore- 
tell, but  supposes,  in  the  spirit  of  prophecy,  as  what 
was  actually  to  be  effected,  did  not  fully  take  place  till 
about  one  hundred  and  thirty  years  after  the  delivery 
of  this  prophecy :  and  the  Medes,  who  are  expressly 
mentioned  chap.  xiii.  17,  as  the  principal  agents  in  the 
overthrow  of  the  Babylonian  monarchy,  by  which  the 
Jews  were  released  from  that  captivity,  were  at  this 
time  an  inconsiderable  people  ;  having  been  in  a  state 
of  anarchy  ever  since  the  fall  of  the  great  Assyrian  em- 
pire, of  which  they  had  made  a  part,  under  Sardanapalus ; 
and  did  not  become  a  kingdom  under  Deioces  till  about 
the  seventeenth  of  Hezekiah. 

The  former  part  of  this  prophecy  is  one  of  the  most 
beautiful  examples  that  can  be  given  of  elegance  of 
composition,  variety  of  imagery,  and  sublimity  of  sen- 
timent and  diction,  in  the  prophetic  style  ;  and  the  lat- 
ter part  consists  of  an  ode  of  supreme  and  singular 
excellence. 

The  prophecy  opens  with  the  command  of  God  to 
gather  together  the  forces  which  he  had  destined  to 
this  service,  ver.  2,  3.  Upon  which  the  prophet  im- 
mediately hears  the  tumultuous  noise  of  the  different 
nations  crowding  together  to  his  standard ;  he  sees 
them  advancing,  prepared  to  execute  the  Divine  wrath, 
ver.  4,  5.  He  proceeds  to  describe  the  dreadful  con- 
sequences of  this  visitation,  the  consternation  which 
will  seize  those  who  are  the  objects  of  it ;  and,  trans- 
ferring unawares  the  speech  from  himself  to  God,  ver. 
11,  sets  forth,  under  a  variety  of  the  most  striking 
images,  the  dreadful  destruction  of  the  inhabitants  of 
Babylon  which  will  follow,  ver.  11-16,  and  the  ever- 
lasting desolation  to  which  that  great  city  is  doomed, 
ver.  17-22. 

The  deliverance  of  Judah  from  captivity,  the  imme- 
diate consequence  of  this  great  revolution,  is  then  set 
forth,  without  being  much  enlarged  upon,  or  greatly 
amplified,  chap.  xiv.  1,  2.  This  introduces,  with  the 
greatest  ease  and  the  utmost  propriety,  the  triumphant 
song  on  that  subject,  ver.  4-28.  The  beauties  of 
which,  the  various  images,  scenes,  persons  introduced, 
and  the  elegant  transitions  from  one  to  another,  I  shall 
here  endeavour  to  point  out  in  their  order,  leaving  a 
few  remarks  upon  particular  passages  of  these  two 
chapters  to  be  given  after  these  general  observations  on 
the  whole. 

A  chorus  of  Jews  is  introduced,  expressing  their 

surprise  and  astonishment  at  the  sudden  dov^mfall  of 

Babylon  ;  and  the  great  reverse  of  fortune  that  had 

befallen  the  tyrant,  who,  like  his   predecessors,  had 

78 


M.  cir.  3292 
cir.  712. 


unto  them,  ^  shake  the  hand,  that  Oiymp.  xvii.  i. 

,                                  .              .                           f.  cir.  annum 

they  may  go    into  the   gates  oi  Nums  PompiUi, 
the  nobles. 


R.  Roman.,  4. 


b  Chap.  V.  26  ;  xviii.  3  ;  Jer.  1.  2. '  Jer.  li.  25. <i  Chap.  x.  32. 


oppressed  his  own,  and  harassed  the  neighbouring  king- 
doms. These  oppressed  kingdoms,  or  their  rulers,  are 
represented  under  the  image  of  the  fir  trees  and  the 
cedars  of  Libanus,  frequently  used  to  express  any  thing 
in  the  political  or  religious  world  that  is  super-eminently 
great  and  majestic :  the  whole  earth  shouteth  for 
joy ;  the  cedars  of  Libanus  utter  a  severe  taunt  over 
the  fallen  tyrant,  and  boast  their  security  now  he  is  no 
more. 

The  scene  is  immediately  changed,  and  a  new  set 
of  persons  is  introduced.  The  regions  of  the  dead 
are  laid  open,  and  Hades  is  represented  as  rousing  up 
the  shades  of  the  departed  monarchs  :  they  rise  from 
their  thrones  to  meet  the  king  of  Babylon  at  his  coming ; 
and  insult  him  on  his  being  reduced  to  the  same  low 
estate  of  impotence  and  dissolution  with  themselves. 
This  is  one  of  the  boldest  prosopopoeias  that  ever  was 
attempted  in  poetry  ;  and  is  executed  with  astonishing 
brevity  and  perspicuity,  and  with  that  peculiar  force 
which  in  a  great  subject  naturally  results  from  both. 
The  image  of  the  state  of  the  dead,  or  the  infemum 
poeticum  of  the  Hebrews,  is  taken  from  their  custom 
of  burying,  those  at  least  of  the  higher  rank,  in  large 
sepulchral  vaults  hewn  in  the  rock.  Of  this  kind  of 
sepulchres  there  are  remains  at  Jerusalem  now  extant ; 
and  some  that  are  said  to  be  the  sepulchres  of  the  kings 
of  Judah.  See  Maundrell,  p.  76.  You  are  to  form 
to  yourself  an  idea  of  an  immense  subterranean  vault, 
a  vast  gloomy  cavern,  aU  round  the  sides  of  which 
there  are  cells  to  receive  the  dead  bodies  ;  here  the  de- 
ceased monarchs  lie  in  a  distinguished  sort  of  state, 
suitable  to  their  former  rank,  each  on  his  own  couch, 
with  his  arms  beside  him,  his  sword  at  his  head,  and 
the  bodies  of  his  chiefs  and  companions  round  about  him. 
See  Ezek.  xxxii.  27.  On  which  place  Sir  John  Char- 
din's  MS.  note  is  as  follows  :  "  En  Mingrelie  ils  dor- 
ment  tons  leurs  ep^es  sous  leurs  tetes,  et  leurs  autres 
armes  k  leur  cote  ;  et  on  les  enterre  de  mesme,  leurs 
armes  posi^es  de  cette  fa^on."  In  Mingrelia  they  al- 
ways sleep  with  their  swords  under  their  heads,  and 
their  other  arms  by  their  sides ;  and  they  bury  their 
dead  with  their  arms  placed  in  the  same  manner.  These 
illustrious  shades  rise  at  once  from  their  couches,  as 
from  their  thrones  ;  and  advance  to  the  entrance  of  the 
cavern  to  meet  the  king  of  Babylon,  and  to  receive  him 
with  insults  on  his  fall. 

The  Jews  now  resume  the  speech ;  they  address 
the  king  of  Babylon  as  the  morning-star  fallen  from 
heaven,  as  the  first  in  splendour  and  dignity  in  the  po- 
litical world,  fallen  from  his  high  state  ;  they  introduce 
him  as  uttering  the  most  extravagant  vaunts  of  his  pow- 
er and  ambitious  designs  in  his  former  glory.  These 
are  strongly  contrasted  in  the  close  with  his  present 
low  and  abject  condition. 

Immediately  follows  a  different  scene,  and  a  most 
happy  image,  to  diversify  the  same  subject,  to  give  it  a 
new  turn,  and  an  additional  force.     Certain  persons 


Tlie  prophecy  CHAP.   XIII. 

A.  M.  cir.  3292.     3  J  jjayg  commanded  mv  sancti- 

B  C  cir  712 

Olymp.  xviiri.  fied    ones,    I   have    also    called 

Num'^e  Pom^i.i,  "  Hiy  migiity  oncs  for  mine  anger, 

R.  Roman.,  i.    ^g„  ^j^^j^  ^^,J^t   frcjoicc   in  my 

highness. 

4  The  noise  of  a  multitude  in  the  moun- 
tains, K  like  as  of  a  great  people  ;  a  tumultuous 
noise  of  the  kingdoms  of  nations  gathered  to- 
gether ;  the  Lord  of  hosts  mustereth  the  host 
of  the  battle. 

5  They  come  from  a  far  country,  from  the 
end  of  heaven,  even  the  Lord,  and  the  weapons 
of  his  indignation,  to  destroy  the  whole  land. 

6  Howl  ye  ;  ^  for  the  day  of  the  Lord  is  at 
liand  ;  '  it  shall  come  as  a  destruction  from  the 
Almighty. 


against  Babylon. 


7  Therefore  sliall  all  hands  "be   *, ";  <='"•■  ^ 

M.  C  cir.  lie. 

faint,    and    every    man's     heart  oiymp.  xvii.  i. 

,     ,,  ,  cir.  annum 

shall  melt.  Numw  Pompilii, 

8  And  they   shall   be    afiraid ;    ^-  '^°""'"  •  "■ 
'  pangs  and  sorrows  shall  take  hold  of  them ; 
they  shall  be  in    pain  as  a  woman  that  tra- 
vaileth :     they    shall    "  be   amazed    "  one    at 
another;  their  faces  shall  be  as  "flames. 

9  Behold,  "  the  day  of  the  Lord  cometh, 
cruel  both  with  wrath  and  fierce  anger,  to  lay 
the  land  desolate  :  and  he  shall  destroy  i  the 
sinners  thereof  out  of  it. 

10  For  the  stars  of  heaven  and  the  con- 
stellations thereof  shall  not  give  their  light: 
the  sun  shall  be  "■  darkened  in  his  going  forth, 
and  the  moon  shall  not  cause  her  light  to  shine. 


'Joel  iii.  11. fPsa.  cxlix. 

of. >> Zeph.  i.  7  ;  Rev.  vi.  l/.- 

'Or,  fall  down. '  Psa.   ilviii, 

vender. 


',,  5,  6. e  Heb.   Ihe  likmets 

'  Job  xxii.  23 ;   Joel  i.  15. 

6 ;  chap.    ui.  3. "  Heb. 


are  introduced  who  light  upon  the  corpse  of  the  king 
of  Babylon,  cast  out  and  lying  naked  on  the  bare 
ground,  among  the  common  slain,  just  after  the  taking 
of  the  city ;  covered  with  wounds,  and  so  disfigured, 
that  it  is  some  time  before  they  know  him.  They  ac- 
cost him  with  the  severest  taunts  ;  and  bitterly  reproach 
him  with  his  destructive  ambition,  and  his  cruel  usage 
of  the  conquered  ;  which  have  deservedly  brought  him 
this  ignominious  treatment,  so  different  from  that  which 
those  of  his  rank  usually  meet  with,  and  which  shall  co- 
ver his  posterity  with  disgrace. 

To  complete  the  whole,  God  is  introduced,  declaring 
the  fate  of  Babylon,  the  utter  extirpation  of  the  royal 
family,  and  the  total  desolation  of  the  city  ;  the  deliver- 
ance of  his  people,  and  the  destruction  of  their  enemies  ; 
confirming  the  irreversible  decree  by  the  awful  sanction 
of  his  oath. 

I  believe  it  may  with  truth  be  affirmed,  that  there 
is  no  poem  of  its  kind  extant  in  any  language,  in 
which  the  subject  is  so  well  laid  out,  and  so  happily 
conducted,  with  such  a  richness  of  invention,  with 
such  variety  of  images,  persons,  and  distinct  actions, 
with  such  rapidity  and  ease  of  transition,  in  so  small 
a  compass,  as  in  this  ode  of  Isaiah.  For  beauty  of 
disposition,  strength  of  colouring,  greatness  of  sen- 
timent, brevity,  perspicuity,  and  force  of  expression, 
it  stands,  among  all  the  monuments  of  antiquity,  unri- 
valled.— L. 

NOTES  ON  CHAP.  XIII. 

Verse  1.  The  burden  of  Babylon]  The  prophecy 
that  foretells  its  destruction  by  the  Medes  and  Per- 
sians ;  see  the  preceding  observations. 

Verse  2.  Exalt  the  voice]  The  word  DhS  lahem, 
"  to  them,"  which  is  of  no  use,  and  rather  weakens 
the  sentence,  is  omitted  by  an  ancient  MS.,  and  the 
Vulgate. 

Verse  3.  /  have  commanded  my  sanctified  ones] 
'Ja'\p'^mehiddashai,  the  persons  consecrated  to  this  very 
purpose.      Nothing  can  be  plainer  than  that  the  verb 


o  Heb.  every  Tttan  at  kit  neighbour. *»  Heh.  faces  of  the  Jiamet. 

pMal.  iv.   1. nPsa.  civ.  35;  Prov.  ii.  22. 'Chap.   xxiv. 

21,  23  ;  Ezek.  xitxii.  7  ;  Joel  ii.  31 ;  iii.    15;  Malt.   xxiv.  29; 
Mark  xiii.  24  ;  Luke  xxi.  25. 


Bnp  kadash,  "  to  make  holy,"  signifies  also  to  conse- 
crate or  appoint  to  a  particular  purpose.  Bishop  Lowth 
translates,  "  my  enrolled  warriors."     This  is  the  sense. 

Verse  4.  Of  the  battle — "  For  the  battle."]  The 
Bodleian  MS.  has  non'^DS  lemilchamah.  Cjtus's  army 
was  made  up  of  many  different  nations.  Jeremiah  calls 
it  an  "  assembly  of  great  nations  from  the  north  coun- 
try," chap.  1.  9.  And  afterwards  mentions  the  king- 
doms of  "  Ararat,  Minni,  and  Ashchenaz,  (i.  e.  Arme- 
nia, Corduene,  Pontus  or  Phrygia,  Vitring.,)  wit'n  the 
kings  of  the  Medes,"  chap.  Ii.  27,  28.  See  Xenophon. 
Cyrop. 

Verse  5.  They  come  from  a  far  country]  The  word 
]'1X0  mcerets  is  wanting  in  one  MS.  and  in  the  Syriac  : 
"  They  come  from  afar." 

From  the  end  of  heaven]  Kimchi  says.  Media,  "  the 
end  of  heaven,"  in  Scripture  phrase,  means,  the  east. 

Verse  8.  And  they  shall  be  afraid — "  And  they  shall 
be  terrified"]  I  join  this  verb,  l^n321  ventbhalu,  to  the 
preceding  verse,  with  the  Syriac  and  Vulgate. 

Pangs  and  sorrows  shall  take  hold  nf  them — "Pangs 
shall  seize  them"]  The  Septuagint,  Syriac,  and  Chal- 
dee  read  □unx"  yochezum,  instead  of  [i;nx'  yochezun, 
which  does  not  express  the  pronoun  them,  necessary 
to  the  sense. 

Verse  10.  For  the  stars  of  heaven — "  Yea,  the  stars 
of  heaven"]  The  Hebrew  poets,  to  express  happiness, 
prosperity,  the  instauration  and  advancement  of  states, 
kingdoms,  and  potentates,  make  use  of  images  taken 
from  the  most  striking  parts  of  nature,  from  the  hea- 
venly bodies,  from  the  sun,  moon,  and  stars  :  which 
they  describe  as  shining  with  increased  splendour,  and 
never  setting.  The  moon  becomes  like  the  meridian 
sun,  and  the  sun's  light  is  augmented  sevenfold ;  (see 
Isa.  XXX.  96 ;)  new  heavens  and  a  new  eartli  are 
created,  and  a  brighter  age  commences.  On  the  con- 
trar\',  the  overflow  and  destruction  of  kingdoms  is  re- 
presented bv  opposite  images.  The  stars  are  obscured, 
the  moon  withdraws  her  light,  and  the  sun  shines  no 
more  !  The  earth  quakes,  and  the  heavens  tremble  ; 
79 


The  desolation 


ISAIAH. 


of  Babylon. 


•^.i  "^^  ""■  ??S^-      1 1   And  I  will  punish  the  world 

B.  C.  cir.  712.  l:  •   1      1  r 

Olyrap.  XVII.  1.  for  their  evil,  and  the  wicked  for 

cir.  annum  ,     .      .    .       .^  ^        .   _       .,, 

NumsE  Pompiiii,  their  iniquity  ;  =  and  i  will  cause 
R.  Roman.,  4.    jj^g   arrogancy  of   the   proud   to 
cease,    and  will  lay  low  the    haughtiness   of 
the  terrible. 

12  I  will  make  a  man  more  precious  than 
fine  gold  ;  even  a  man  than  the  golden  wedge 
of  Ophir. 

1 3  '  Therefore  I  will  shake  the  heavens,  and 
the  earth  shall  remove  out  of  her  place,  in  the 
wrath  of  the  Lord  of  hosts,  and  in  "  the  day 
of  his  fierce  anger. 

14  And  it  shall  be  as  the  chased  roe,  and  as 


•Chap.  ii.   17.- 


iHag.  ii.    6. "P.sa.   ex.   5;   Lam.   i.  12. 

>Jer.  1.  16;  Ii.  9. 


and  all  things  seem  tending  to  their  original  chaos. 
See  Joel  ii.  10,  iii.  15,  16  ;  Amos  viii.  9  ;  Matt.  xxiv. 
29  ;  and  De  S.  Poes.  Herb.  Prael.  VI.  et  IX. 

And  the  mooii  shall  not  cause  her  light  to  shine] 
This  in  its  farther  reference  may  belong  to  the  Jewish 
polity,  both  in  Church  and  state,  which  should  be  to- 
tally eclipsed,  and  perhaps  shine  no  more  in  its  distinct 
state  for  ever. 

Verse  11.  /  will  punish  the  world — "  I  will  visit 
the  world"]  That  is,  the  Babylonish  empire ;  as  »i 
oixoufAEvv],  for  the  Roman  empire,  or  for  Judea,  Luke 
ii.  1  ;  Acts  xi.  28.  So  \he  iiniversus  orbis  Romanus, 
for  the  Roman  empire  ;  Salvian.  lib.  v.  Minos  calls 
Crete  his  world  :  "  Cretan,  quas  meus  est  orbis ;"  Ovid. 
Metamorph.  viii.  9. 

Verse  12.  /  will  make  a  man  more  precious  than 
fine  gold — wedge  of  Opkir.]  The  Medes  and  Persians 
will  not  be  satisfied  with  the  spoils  of  the  Babylonians. 
They  seek  either  to  destroy  or  enslave  them ;  and 
they  will  accept  no  ransom  for  any  man — either  for 
tyiJK  enosh,  the  poor  man,  or  for  D^N  adam,  the  more 
honourable  person.  All  must  fall  by  the  sword,  or  go 
into  captivity  together  ;  for  the  Medes,  (ver.  17,)  re- 
gard not  silver,  and  delight  not  in  gold. 

Verse  14.  "And  the  remnant"]  Here  is  plainly  a 
defect  in  this  sentence,  as  it  stands  in  the  Hebrew 
text ;  the  subject  of  the  proposition  is  lost.  What  is 
it  that  shall  be  like  a  roe  chased  ]  The  Septuagint 
happily  supply  it,  oi  xaraXEXEijAfXEvoi,  nxtV  shear, 
the  remnant.  A  MS.  here  supplies  the  word  3ty\' 
yosheb,  the  inhabitant ;  which  makes  a  tolerably 
good  sense  ;  but  I  much  prefer  the  reading  of  the 
Septuagiiit. 

They  shall — turn — "  They  shall  look"]  That  is, 
the  forces  of  the  king  of  Babylon,  destitute  of  their 
leader,  and  all  his  auxiliaries,  collected  from  Asia  Mi- 
nor, and  other  distant  countries,  shall  disperse  and  flee 
to  their  respective  homes. 

Verse  15.  Every  one  that  is  found — "  Every  one 
that  is  overtaken"]  That  is,  none  shall  escape  from 
the  slaughter ;  neither  they  who  flee  singly,  dispersed 
and  in  confusion ;  nor  they  who  endeavour  to  make 
their  retreat  in  a  more  regular  manner,  by  forming 
compact  bodies  :  they  shall  all  be  equally  cut  off  by  the 
80 


a  sheep  that  no  man  taketh  up  :  *g  **;  =^^-  ^292. 
"  they  shall  every  man  turn  to  his  oiymp.  xVii.  i. 

1  J     ^  cir.  annum 

own  people,  and  nee  every  one  NumffiPompim, 
into  his  own  land.  R.  Roman.,  4. 

15  Every  one  that  is  found  shall  be  thrust 
through ;  and  every  one  that  is  joined  unto 
them  shall  fall  by  the  sword. 

16  Their  children  also  shall  be  "dashed  to 
pieces  before  their  eyes ;  their  houses  shall 
be  spoiled,  and  their  wives  ravished. 

17  ^Behold,  I  will  stir  up  the  Medes 
against  them,  which  shall  not  regard  silver ; 
and  as  for  gold,  they  shall  not  dehght 
in  it. 

"  Psa.  cjLxxvii.  9 ;  Nah.  iii.  10 ;  Zech.  xiv.  2. »  Chap.  xxi.  2 ; 

Jer.  U.  11,28;  Dan.  v.  28,  31. 


sword  of  the  enemy.    The  Septuagint  have  understood 
it  in  this  sense,  which  they  have  well  expressed  ; — 

"Of  yag  av  aXu  »)Tr»i^iiO'£"rai, 

Kai  oinvES  tfuviiyjAEvoi  Siii  fettovwai  (/.aj^ai^a. 

"  Whosoever  is  caught  shall  be  overthrown, 
And  all  that  are  collected  together  shall  fall  by 
the  sword." 
Where,  for  rjTTri6y)(Ssrai,  MS.  Pachom  has  exxBvSritfsrai, 
et  oi  r  Cod.  Marchal.  in  margine,  et  MS.  i.  D.  ii. 
ExxEvTi)^ri(fETai,  which  seems  to  be  right,  being  proper- 
ly expressive  of  the  Hebrew. 

Verse  17.  Which  shall  not  regard  silver — "Who 
shall  hold  silver  of  no  account"]  That  is,  who  shall 
not  be  induced,  by  large  offers  of  gold  and  sUver  for 
ransom,  to  spare  the  lives  of  those  whom  they  have 
subdued  in  battle ;  their  rage  and  cruelty  wUl  get  the 
better  of  aU  such  motives.  We  have  many  examples 
in  the  Iliad  and  in  the  jEneid  of  addresses  of  the  van- 
quished to  the  pity  and  avarice  of  the  vanquishers,  to 
induce  them  to  spare  their  lives. 

Est  domus  alta :  jacent  penitus  defossa  talenta 
Caelati  argenti :   sunt  auri  pondera  facti 
Infectique  mihi ;  non  hie  victoria  Teucrum 
Vertitur ;  aut  anima  una  dabit  discrimina  tanta. 
Dixerat :  .(Eneas  contra  cui  talia  reddit : 
Argenti  atque  auri  memoras  quae  multa  talenta 
Gnatis  parce  tuis.  .^n.  x.  526. 

"  High  in  my  dome  are  silver  talents  rolled. 
With  piles  of  laboured  and  unlaboured  gold. 
These,  to  procure  my  ransom,  I  resign ; 
The  war  depends  not  on  a  life  like  mine  : 
One,  one  poor  life  can  no  such  diflerence  yield. 
Nor  turn  the  mighty  balance  of  the  field. 
Thy  talents,  (cried  the  prince,)  thy  treasured  store 
Keep  for  thy  sons."  Pitt. 

It  is  remarkable  that  Xenophon  makes  Cyrus  open 
a  speech  to  his  army,  and  in  particular  to  the  Medes, 
who  made  the  principal  part  of  it,  with  praising  them 
for  their  disregard  of  riches.  A\iSpes  MriSoi,  xai  *av- 
Tss  01  ira^ovrsg,  syu  ufAas  oiSa  daipu;,  on  oute  xflf*"- 
ruv  SsojXSMoi  tfuv  Sjxoi  sgriX^ETS-  "  Ye  Medes,  and  others 
who  now  hear  me,  I  well  know  that  you  have  not  ac- 


Die  desolation 


18    Tlieir  bows  also  shall  dash 
the  young  men    to   pieces ;    and 


A,  M.  cir.  3292. 
B.  C.  cir.  "la. 
Oljmp.  XVII.  1 

NunislpoinpUu,  they  shall  have    no  pity  on  the 

R.  Roman.,  4.     ^^jj  ^f  j|jg  ^Qjub  .   ihgjj  gyg  ghall 

not  spare  children. 

1 9   >■  And  Babylon,  the  glory  of  kingdoms, 
the  beauty  of  the  Chaldees'  excellency,  shall 

r  Chap.  xiv.  4,  22. «  Hcb.  as  the  mtrthrowing. »  Gen.  lut. 

24,26;    Deut.  xxix.  23  ;  Jer.  jdix.  18;   1.40. 


CHAP.  XIII. 

be     '  as   when  God 


of  Babylon. 


companied  me  in  this  expedition  with  a  view  of  acquir- 
ing wealth." — Cyrop.  lib.  v. 

Verse  18.  Their  boics  also  shall  dash — "Their 
bows  shall  dash"]  Both  Herodotus,  i.  61,  and  Xeno- 
phon,  Anab.  iii.,  mention,  that  the  Persians  used  large 
bows  To^a  (AsyaXa  :  and  the  latter  says  particularly 
that  their  bows  were  t/inc  cubits  long,  Anab.  iv.  They 
were  celebrated  for  their  archers,  see  chap.  x.Kii.  6  ; 
Jer.  xlix.  35.  Probably  their  neighbours  and  allies, 
the  Jledes,  dealt  much  in  the  same  sort  of  arms.  In 
Psa.  x\'iii.  34,  and  Job  xx.  24,  mention  is  made  of  a 
bow  of  steel ;  if  the  Persian  bows  were  of  metal,  we 
may  easily  conceive  that  with  a  metalline  bow  of  three 
cubits'  length,  and  proportionably  strong,  the  soldiers 
might  dash  and  slay  the  young  men,  the  weaker  and 
unresisting  of  the  inhabitants  (for  they  are  joined  with 
the  fruit  of  the  womb  and  the  children)  in  the  general 
carnage  on  taking  the  city,  rijtymn  terattashnah, 
shall  be  broken  or  shivered  to  pieces.  This  seems  to 
refer,  not  to  Q't].'i  ncarim.  young  men,  but  to  nwa'p 
keshatholh,  their  bows.  The  bows  of  the  young  men 
shall  be  broken  to  pieces. 

On  the  fruit,  &c. — "  And  on  the  fruit,"  &c.]  A 
-MS.  of  Dr.  Kennicoll's,  reads  "liJ  Sj'l  veal  peri,  and 
on  the  fruit.  And  nine  MSS.  {three  ancient)  and  two 
editions,  with  the  Septuagint,  Vulgate,  and  Syriac, 
add  likewise  the  conjunction  1  vau,  and,  to  Si'  al,  upon, 
afterwards. 

Verse  19.  And  Babylon]  The  great  city  of  Baby- 
lon was  at  this  time  rising  to  its  height  of  glorj',  while 
the  Prophet  Isaiah  was  repeatedly  denouncing  its  utter 
destruction.  From  the  first  of  Hezekiah  to  the  first 
of  Nebuchadnezzar,  under  whom  it  was  brought  to 
the  highest  degree  of  strength  and  splendour,  are  about 
one  hundred  and  twenty  years.  I  will  here  very 
briefly  mention  some  particiJars  of  the  greatness  of 
the  place,  and  note  the  several  steps  by  which  this  re- 
markable prophecy  was  at  length  accomplished  in  the 
total  ruin  of  it. 

It  was,  according  to  the  lowest  account  given  of  it 
by  ancient  historians,  a  regular  square,  forty-fire  miles 
in  compass,  inclosed  by  a  wall  two  hundred  feet  high 
and  fifty  broad  ;  in  which  there  were  a  hundred  gates 
of  brass.  Its  principal  ornaments  were  the  temple  of 
Belus,  in  the  middle  of  which  was  a  tower  of  eight 
stories  of  building,  upon  a  base  of  a  quarter  of  a  mile 
square,  a  most  magnificent  palace,  and  the  famous 
hanging  gardens,  which  were  an  artificial  mountain, 
raised  upon  arches,  and  planted  with  trees  of  the  largest 
as  well  as  the  most  beautiful  sorts. 

Cvrus  took  the  city  by  diverting  the  waters  of  the 
Euphrates  which    ran    throueh   the  midst    of  it,  and 

Vot.  IV.  (     6     ) 


overthrew  *a'^  ".'■  2?22- 

B.  C.  cir.  712. 

"  Sodom  and  Gomorrah.  oiyijip.  xvii.  i 

«vT       111  1        -ii'       1  '^U'.  annum 

20  "It  shall  never  be  inhabited,  NumiE PompiUi, 
neither  shall  it  be  dwelt  in  from    ^  '^°'"^''-  •*' 
generation    to  generation :    neither    shall   the 
Arabian  pitch  tent   there;    neither    shall   the 
shepherds  make  their  fold  there. 


b  Jer.  1.  3,  39 ;  li.  29,  62. 


entering  the  place  at  night  by  the  dry  channel.  The 
river  being  never  restored  afterward  to  its  proper 
course,  overflowed  the  whole  country,  and  made  it 
little  better  than  a  great  morass  ;  this  and  the  great 
slaughter  of  the  inhabitants,  with  other  bad  conse- 
quences of  the  taking  of  tlie  city,  was  the  first  step  to 
the  ruin  of  the  place.  The  Persian  monarchs  ever 
regarded  it  with  a  jealous  eye  ;  they  kept  it  under, 
and  took  care  to  prevent  its  recovering  its  former 
greatness.  Darius  Hystaspes  not  long  afterward  most 
severely  punished  it  for  a  revolt,  greatly  depopulated 
the  place,  lowered  the  walls,  and  demolished  the  gates. 
Xerxes  destroyed  the  temples,  and  with  the  rest  the 
great  temple  of  Belus,  Herod,  iii.  159,  Arrian.  Exp. 
Alexandri,  lib.  vii.  The  building  of  Selcucia  on  the 
Tigris  exhausted  Babylon  by  its  neighbourhood,  as 
well  as  by  the  immediate  loss  of  inhabitants  taken 
away  by  Seleucus  to  people  his  new  city,  Strabo,  lib. 
xvi.  A  king  of  the  Parthians  soon  after  carried  away 
into  slavery  a  great  number  of  the  inhabitants,  and 
burned  and  destroyed  the  most  beautiful  parts  of  the 
city,  Valesii  Excerpt.  Diodori,  p.  377.  Strabo  (ibid.) 
says  that  in  his  time  great  part  of  it  was  a  mere  de- 
sert ;  that  the  Persians  had  partly  destroyed  it ;  and 
that  time  and  the  neglect  of  the  Macedonians,  while 
they  were  masters  of  it,  had  nearly  completed  its  de- 
struction. Jerome  (in  loc.)  says  that  in  his  time  it 
was  quite  in  ruins,  and  that  the  walls  served  only  for 
the  inclosure  for  a  park  or  forest  for  the  king's  hunt- 
ing. Modern  travellers,  who  have  endeavoured  to 
find  the  remains  of  it,  have  given  but  a  very  unsatis- 
factory account  of  their  success.  What  Benjamin  of 
Tudela  and  Pietro  della  Valle  supposed  to  have  been 
some  of  its  ruins,  Tavernier  thinks  are  the  remains  of 
some  late  Arabian  building.  Upon  the  whole,  Baby- 
lon is  so  utterly  annihilated,  that  even  the  place  where 
this  wonder  of  the  world  stood  cannot  now  be  deter- 
mined with  any  certainty !  See  also  note  on  chap, 
xliii.  14. 

We  are  astonished  at  the  accounts  which  ancient 
historians  of  the  best  credit  give  of  the  immense  ex- 
tent, height,  and  thickness  of  the  walls  of  Nineveh  and 
Babylon  ;  nor  are  we  less  astonished  when  we  are  as- 
sured, by  the  concurrent  testimony  of  modern  travel- 
lers, that  no  remains,  not  the  least  traces,  of  these 
prodigious  works  are  now  to  be  found.  Scattered 
fragments  of  its  tiles  and  bricks  are  yet  to  be  found. 
Proud  Babylon  reduced  now  to  a  few  brick-bats !  Our 
wonder  will,  I  think,  be  moderated  in  both  respects, 
if  we  consider  the  fabric  of  these  celebrated  walls,  and 
the  nature  of  the  materials  of  which  they  consisted. 
Buildings  in  the  east  have  always  been,  and  are  to  this 
81 


The  deliverance  of  Israel 


ISAIAH. 


from  captivity  predicted 


\^A"'-l^l^-     21   -^But  *wild  beasts  of  the 

B.  C.  cir.  712. 

oi>-mp.  XVII.  1.  desert  shall  lie  there ;  and  their 

Numse  Pompiiii,  houses  shall  be  full  of   ^  doleful 

R.  Roman..  4.  creatures;     f  and     s  owls    shall 

dwell  there,  and  satyrs  shall  dance  there. 

<:Chap.  xxxiv.  11-15;  Rev.  xviii.  2. ^iHeb.  Ziim. 'Heb. 

Ochim. l"Or,   ostriches. 

day,  made  of  earth  or  clay,  mixed  or  beat  up  with 
straw  to  make  the  parts  cohere,  and  dried  only  in  the 
sun.  This  is  their  method  of  making  bricks  ;  see  on 
chap  ix.  9.  The  walls  of  the  city  were  buUt  of  the 
earth  digged  out  on  the  spot,  and  dried  upon  the  place, 
by  which  means  both  the  ditch  and  the  wall  were  at 
once  formed,  the  former  furnishing  materials  for  the 
latter.  That  the  walls  of  Babylon  were  of  this  kind 
is  well  known  ;  and  Berosus  expressly  says,  (apud  Jo- 
seph. Antiq.  X.  II,)  that  Nebuchadnezzar  added  three 
new  walls  both  to  the  old  and  new  city,  partly  of  brick 
and  bitumen,  and  partly  of  brick  alone.  A  wall  of 
this  sort  must  have  a  great  thickness  in  proportion  to 
its  height,  otherwise  it  cannot  stand.  The  thickness 
of  the  walls  of  Babylon  is  said  to  have  been  one-fourth 
of  their  height,  which  seems  to  have  been  no  more 
than  was  absolutely  necessary.  Maundrell,  speaking 
of  the  garden  walls  of  Damascus,  says,  "  They  are  of 
a  very  singular  structure.  They  are  built  of  great 
pieces  of  earth,  made  in  the  fashion  of  brick,  and  har- 
dened in  the  sun.  In  their  dimensions  they  are  two 
yards  long  each,  and  somewhat  more  than  one  broad, 
and  half  a  yard  thick."  And  afterward,  speaking  of 
the  walls  of  the  houses,  he  says,  "  From  this  dirty  way 
of  building  they  have  this  amongst  other  inconveni- 
ences, that  upon  any  Violent  rain  the  whole  city  be- 
comes, by  the  washing  of  the  houses,  as  it  were  a 
quagmire ;"  p.  124.  And  see  note  on  chap.  xxx.  13. 
When  a  wall  of  this  sort  comes  to  be  out  of  repair, 
and  is  neglected,  it  is  easy  to  conceive  the  necessary 
consequences,  namely,  that  in  no  long  course  of  ages 
it  must  be  totally  destroyed  by  the  heavy  rains,  and 
at  length  washed  away,  and  reduced  to  its  original 
earth. — L. 


22  And  ^the  wild  beasts  of  the  *■  »i;  cir.  3293. 

B.  C.  cir.  712. 

islands  shall  cry  in  their '  desolate  Oiymp.  xvii.  1 

,  ,    -,  .        -     .       ,  cir.  annum 

houses,  and  dragons  m  weir  pleas-  Numae  Pompiiii, 
ant  palaces:  '' and  her  time  w  near        Roman.,  4. 
to  come,  and  her  days  shall  not  be  prolonged. 


sHeb.  davghters  of  the  awl. l»Heb. 

k  Jer.  li.  33. 


lim.- 


■"  Or,    palace* 


Verse  31.  Satyrs]  A  kind  of  beast  like  to  man, 
which  is  called  B't^lO^D  marmots,  a  monhey. —  'Rahhi 
Parchon. 

Verse  23.  In  their  pleasant  palaces — "  In  their  pa- 
laces"] ITlUnSsa  healmenothaiv  ;  a  plain  mistake,  I 
presume,  for  mjrDIXD  learmenothaiv .  It  is  so  cor- 
rected in  ?«)oMSS.,the  Syriac,  Chaldee,ani  Vulgate. 

XlovkvKoSsg  5'  sv  EjAoi  SaXofias  cpuxai  rs  fi-eXaivai 

HoM.  Hymn,  in  Apol.  77. 

Of  which  the  following  passage  of  Milton  may  be  ta- 
ken for  a  translation,  though  not  so  designed  : — 

"  And  in  their  palaces, 
AVhere  luxury  late  reigned,  sea  monsters  whelped. 
And  stabled."  Par.  Lost,  xi.  750. 

This  image  of  desolation  is  handled  with  great  pro- 
priety and  force  by  some  of  the  Persian  poets  : — 

L-jU-st^l    S^  j>  t>jfs^  «-:^y    LS^ 

"  The  spider  holds  the  veil  in  the  palace  of  Caesar  ; 
The  owl  stands  centinel  on  the  watch-tower  of  Af- 
rasiab." 

On  this  quotation  Sir  W.  Jones  observes,  c>o>i 
noubet  is  an  Arabic  word,  signifying  a  turn,  a  change, 
a  watch ;  hence  ia<y  ^^y  noubet  zudun  in  Persian 
signifies  to  relieve  the  guards  by  the  sounds  of  drums 
and  trumpets.  Their  office  is  given  by  the  poet  to  the 
(nol ;  as  that  of  jlii  ViA-  purdeh  dar,  or  chamberlain, 
is  elegantly  assigned  to  the  spider. 


CHAPTER  XIV. 

Deliverance  of  Israel  from  captivity,  which  shall  follow  the  downfall  of  the  great  Babylonish  empire,  1,  2. 
Triumphant  ode  or  song  of  the  children  of  Jacob,  for  the  signal  manifestation  of  Divine  vengeance  against 
their  oppressors,  3—23.  Prophecy  against  the  Assyrians,  24,  25.  Certainty  of  the  prophecy,  and  immu- 
tability of  the  Divine  counsels,  26,  37.  Palestine  severely  threatened,  38-31.  God  shall  establish  Zion 
in  these  troublous  times,  32. 


A.  M.  cir.  3292. 

B.  C.  cir.  712. 
Olymp.  XVII,  1. 

cir.  annum 
Numa3  Pompiiii, 

R.  Roman.,   4. 


"POR    the    Lord    *  will    have 

mercy  on  Jacob,  and  ''  will 

yet  choose  Israel,  and  set  them 

in    their    own    land :    °  and   the 


•Psa. 


cii.  13.- 


-i-Zech.i.  17;  ii.  12. 


NOTES  ON  CHAP.  XIV. 

Verse  1 .  And  ivill  yet  choose  Israel.]    That  is,  will 
still  regard  Israel  as  his  chosen  people ;  however  he 
82 


strangers    shall   be    joined   with 
them,   and   they  shall    cleave  to 
the  house  of  Jacob. 
2   And  the  people    shall    take 


A.  M.  cir.  3292. 

B.  C.  fir.   712. 
Olymp.  XVII.  1. 

cir.  annum 
Numte  Pompiiii, 

R.  Roman.,  4. 


cChap.  Ix.  4,  5,  10 ;  Eph.  ii.  12,  13,  &c. 

may  seem  to  desert  them,  by  giving  them  up  to  their 

enemies,  and  scattering  them  among  the  nations.     Ju- 

dah  is  sometimes  called  Israel;  see  Ezek.  xiii.  16; 

(     6«     ) 


Pnde  and  destruction  of 


CHAP.  XIV. 


the  king  of  Babylon 


A.  M.  cir.  3202. 

B.  C.  cir.  713. 
Olymp.  XVII,  1. 

cir.  annum. 
Numae  Pompilii, 

R.  Roman.,  4. 


them,  ^  and  bring  them  to  their 
place  :  and  the  house  of  Israel 
shall  possess  them  in  the  land 
of  the  Lord  for  servants  and 
handmaids  :  and  they  shall  take  them  cap- 
tives, ^  whose  captives  they  were  ;  ^  and  they 
shall  rule  over  their  oppressors. 

3  And  it  shall  come  to  pass  in  the  day  that 
the  Lord  shall  give  thee  rest  from  thy  sorrow, 
and  from  thy  fear,  and  from  the  hard  bondage 
wherein  thou  wast  made  to  serve, 

4  Tlial  thou  B  shalt  take  up  this  ''  proverb 
against  the  king  of  Babylon,  and  say.  How 
hath  the  oppressor  ceased  !  the  '  golden  ''  city 
ceased  ! 

5  The  Lord  hath  broken  '  the  stafl'  of  the 
wicked,  and  the  sceptre  of  the  rulers. 

<1  Chap.  xMx.  22  ;  ll.  9  ;  Ixvi.  20. '  Hcb.  Ihal  had  taken  them 

captiva. fChap.    li.    14. gCbap.    xiii.    19;    Hab.  ii.  6. 

*  Or,    taunting    speech. '  Or,    exactress   of  gold. 

Mai.  i.  1  ;  ii.  II  :  but  the  name  of  Jacob  and  of  Israel, 
used  a])parently  with  design  in  tliis  place,  each  of 
which  names  includes  the  twelve  tribes,  and  tlie  other 
circumstances  mentioned  in  this  and  the  next  Terse, 
which  did  not  in  any  complete  sense  accompany  the 
return  from  the  captivity  of  Babylon,  seem  to  intimate 
that  this  whole  prophecy  extends  its  views  beyond  that 
event. 

Verse  2.  For  senants  and  handmaids]  Jfor  tljtalliiS 
nnJj  tt)CalIe$ijS'e.£f. — Old  Bible.  Male  and  female 
slaves. 

Verse  3.  In  the  day — "  In  that  day"]  Kinn  Dr3 
bayom  hahu.  The  word  Ninn  hahu  is  added  in  ta-o 
MSS.  of  Kcnnicotl's,  and  was  in  the  copies  from  which 
the  Sepluagint  and  Vulgate  translated  :  sv  rrj  vjfAS^tt 
excivj),  in  die  ilia,  (^  OMatraviSii,  MS.  Pachom.  adding 
(I,)  in  that  day.  This  is  a  matter  of  no  great  conse- 
quence :  however,  it  restores  the  text  to  the  common 
form,  almost  constantly  used  on  such  occasions ;  and 
is  one  among  many  instances  of  a  word  apparently  lost 
out  of  the  printed  copies. 

Verse  4.  Thi.t  proverb — "  This  parable"]  Siyo 
mashal.  I  take  this  to  be  the  general  name  for  poetic 
style  among  the  Hebrews,  including  every  sort  of  it, 
as  ranging  under  one  or  other,  or  all  of  the  characters, 
of  sententious,  figurative,  and  sublime ;  which  are  all 
■contained  in  the  original  notion,  or  in  the  use  and  ap- 
plication of  the  word  mashal.  Par.ibles  or  proverbs, 
such  as  those  of  Solomon,  are  always  expressed  in 
short  pointed  sentences ;  frequently  figurative,  being 
formed  on  some  comparison  ;  generally  forcible  and 
authoritative,  both  in  the  matter  and  the  form.  And 
such  in  general  is  the  style  of  the  Hebrew  poetr)-. 
The  verb  mashal  signifies  to  rule  ;  to  exercise  autho- 
rity ;  to  make  equal  ;  to  compare  one  thing  with  ano- 
ther ;  to  utter  parables,  or  acute,  weighty,  and  power- 
ful speeches,  in  the  form  and  manner  of  parables, 
though  not  properly  such.  Thus  Balaam's  first  pro- 
phecy,  (Num.    xxiij.    7-10,)    is    called   his  mashal; 


6  He  who  smote  the  people  in  ■*■ ".  cir.  3292. 

'       '  B.  C.  cir.  712. 

wrath  With  "■  a  continual  stroke,  Olymp.  xvil.i 
he  that  ruled  the  nations  in  anger,  Numa; "pompiiii, 
is  persecuted,  and  none  hindereth.    R-  Roman.,  4. 

7  The  whole  earth  is  at  rest,  and  is  quiet : 
they  break  forth  into  singing. 

8  "Yea,  the  fir  trees  rejoice  at  thee,  a>id  the 
cedars  of  Lebanon,  saying,  Since  thou  art  laid 
down,  no  feller  is  come  up  against  us. 

9  "  Hell  p  from  beneath  is  moved  for  thee  to 
meet  thee  at  thy  coming :  it  stirretii  up  the 
dead  for  thee,  even  all  the  1  chief  '  ones  of  the 
earth ;  it  hath  raised  up  from  their  thrones 
all  the  kings  of  the  nations. 

10  All  they  shall  speak  and  say  unto  thee, 
Art  thou  also  become  weak  as  we  ?  art  thou 
become  like  unto  us  ? 

k  Rev.  xviii.  16. 1  Psa.  cxxv.  3. "Heb.  a  stroke  without 

removing. "Chap.lv.  12;  Ezek.  xxxi.  16. "Ezek.  xxxii. 

21. POr,  The  grave. qHeb.  leaders. 'Ol,  great  goats. 


though  it  has  hardly  any  thing  figurative  in  it :  but  it 
is  beautifully  sententious,  and,  from  the  very  form  and 
manner  of  it,  has  great  spirit,  force,  and  energy.  Thus 
Job's  last  speeches,  in  answer  to  his  three  friends, 
chap,  xxvii.— xxxi.,  are  called  tnashals ;  from  no  one 
particular  character,  which  discriminates  them  from 
the  rest  of  the  poem,  but  from  the  sublime,  the  figura- 
tive, the  sententious  manner  which  equally  prevails 
through  the  whole  poem,  and  makes  it  one  of  the 
first  and  most  eminent  examples  extant  of  the  truly 
great  and  beautiful  in  poetic  style.  See  the  note  on 
Prov.  i.   1. 

The  Septuagint  in  this  place  render  the  word  by 
&pr;vo?,  a  lamentation.  They  plainly  consider  the 
speech  here  introduced  as  a  piece  of  poetry,  and  of 
that  species  of  poetry  which  we  call  the  elesiac  ;  either 
from  the  subject,  it  being  a  poem  on  the  fall  and  death 
of  the  king  of  Babylon,  or  from  the  form  of  the  com- 
position, which  is  of  the  longer  sort  of  Hebrew  verse, 
in  which  the  Lamentations  of  Jeremiah,  called  by  the 
Sepluagint  ©prjvoi,  are  \mtten. 

The  golden  city  cea.ted]  n;m:3  madhehah,  which 
is  here  translated  golden  city,  is  a  Chaldee  word.  Pra 
bably  it  means  that  golden  coin  or  ingot  which  was 
given  to  the  Babylonians  by  way  of  tribute.  So  the 
word  is  understood  by  the  Vulgate,  where  it  is  rendered 
tributum  ;  and  by  Montanus,  who  translates  it  aiirea 
pensio,  the  golden  pension.  Kimchi  seems  to  have  un- 
derstood the  word  in  the  same  sense.  De  Rossi  trans- 
lates it  auri  dives,  rich  in  gold,  or  auri  exactrix,  the 
exactor  of  gold ;  the  same  as  the  exactor  of  tribute. 

Verse  9.  Hell  from  beneath  is  moved  for  thee  to 
meet  thee]  That  is,  Nebuchadnezzar.  "  Jt  (hell)  hath 
raised  up  from  their  thrones  all  the  kings  of  the  earth  ; 
— the  ghosts  (rephaim)  of  all  the  mighty  ones,  or  goats, 
("lini"  altudey.)  of  the  earth — all  the  oppressors  of 
mankind."  What  a  most  terrible  idea  is  here !  Ty- 
rannical kings  who  have  oppressed  and  spoiled  man- 
kind, are  here  represented  as  enthroned  tn  hell;  and 
83 


The  fall  of 


ISAIAH. 


Nebuchadnezzar 


A-M;cir.  3292.      jj  Thy  pomp  is  brought  down 
oi3^p.  xVii.  i.  to  the  grave,  and   the   noise  of 

cir.  annum  i  .   i  ^i  •  j 

Numa;  PompHii,  thy  viols :    the  worm   IS    spread 
R.  Roman.,  4.    y^fjgf     ^QQ,    and     the    worms 

cover  thee. 

12  'HoviT  art  thou  fallen  from  heaven,  'O 
Lucifer,  son  of  the  mornmg !  how  art  thou 
cut  down  to  the  ground,  which  didst  weaken 
the  nations  ! 

1 3  For  thou  hast  said  in  thine  heart,  "  I  will 
ascend  into  heaven,  '  I  will  exalt  my  throne 
above  the  stars  of  God :  I  will  sit  also  upon 
the  mount  of  the  congregation,  ^  in  the  sides 
of  the  north : 

14  I  will  ascend  above  the  heights  of  the 
clouds ;  ^  I  will  be  like  the  Most  High. 


•  Chap,  xxxiv.  4.- 


— ■  Or,  O  day  star. "  Matt.  xi.  23. »  Dan. 

viii,  10. wpsa,  xlviii.  2. 


as  taking  a  Satanic  pleasure  in  seeing  others  of  the 
same  description  enter  those  abodes  of  misery ! 

Verse  11.  Cover  thee — "  Thy  covering."]  Twenty- 
eight  MSS.  (len  ancient)  of  KennicotCs,  thirty -nine 
of  De  Rossi's,  twelve  editions,  with  the  Septuagint 
and  Vulgate,  read  "jDrDl  umechassccha,  in  the  singular 
number. 

Verse  12.  O  Lucifer,  son  of  the  morning]  The 
Versions  in  general  agree  in  this  translation,  and  ren- 
der h'l^n  heilel  as  signifying  Lucifer,  '^u(f(pu^cig,  the 
morning  star,  whether  Jupiter  or  Venus ;  as  these  are 
both  bringers  of  the  morning  light,  or  morning  stars, 
annually  in  their  turn.  And  although  the  context  speaks 
explicitly  concerning  Nebuchadnezzar,  yet  this  has 
been,  I  know  not  why,  applied  to  the  chief  of  the  fallen 
angels,  who  is  most  incongruously  denominated  Luci- 
fer, (the  bringer  of  light !)  an  epithet  as  common  to 
him  as  those  of  Satan  and  Devil.  That  the  Holy 
Spirit  by  his  prophets  should  call  this  arch-enemy  of 
God  and  man  the  light-bringer,  would  be  strange  in- 
deed. But  the  truth  is,  the  text  speaks  nothing  at  all 
concerning  Satan  nor  his  fall,  nor  the  occasion  of  that 
fall,  which  many  divines  have  with  great  confidence 
deduced  from  this  text.  O  how  necessary  it  is  to  un- 
derstand the  literal  meaning  of  Scripture,  that  prepos- 
terous comments  may  be  prevented  !  Besides,  I  doubt 
much  whether  our  translation  be  correct.  77'n  heilel, 
which  we  translate  Lucifer,  comes  from  SV  yalal,  yell, 
howl,  or  shriek,  and  should  be  translated,  "  Howl,  son 
of  the  morning  ;"  and  so  the  Syriac  has  understood  it ; 
and  for  this  meaning  Michaelis  contends :  see  his  rea- 
sons in  Parkhurst,  under  H~IT[  halal.    . 

Verse  13.  /  will  ascend  into  heaven]  1  will  get  the 
empire  of  the  whole  world.  I  will  exalt  my  throne 
above  the  stars  of  God — above  the  Israelites,  who  are 
here  termed  the  stars  of  God.  So  the  Targum  of 
Jonathan,  and  R.  D.  Kimchi.  This  chapter  speaks 
not  of  the  ambition  and  fall  of  Satan,  but  of  the  pride, 
arrogance,  and  fall  of  Nebuchadnezzar. 

The  mount  of  the  congregation — "  The  mount  of 
the  Divine  Presence"]     It  appears  plainly  from  Exod. 
84 


15  Yet  thou  y  shalt  be  brought  *•  M;  cir.  3292. 

o  B.  C.  cir.  /12. 

down   to    hell,    to   the  sides   of  oiymp.  xvii.  1. 

cir.  annum 
Num^  Pompilii, 


R.  Roman.,  4. 


the  pit. 

16  They  that  see  thee  shall  nar- 
rowly look  upon  thee,  ayid  consider  thee,  say- 
ing, Is  this  the  man  that  made  the  earth  to 
tremble,  that  did  shake  kingdoms  ? 

17  That  made  the  world  as  a  wilderness, 
and  destroyed  the  cities  thereof;  that  ^  opened 
not  the  house  of  his  prisoners. 

18  All  the  kings  of  the  nations,  even  all 
of  them,  lie  in  glory,  every  one  in  his  own 
house. 

19  But  thou  art  cast  out  of  thy  grave  like 
an  abominable  branch,  and  as  the  raiment  of 
those  that  are  slain,  thrust   through    with   a 


»Chap.  ilvii.  8;  2Thess.  ii.  4. yMatt.  xi.  23.- 

not  let  his  prisoners  loose  iiomeward. 


'Or,  did 


XXV.  22,  and  xxix.  42,  43,  where  God  appoints  the 
place  of  meeting  with  Moses,  and  promises  to  meet  with 
him  before  the  ark  to  commune  with  him,  and  to  speak 
unto  him ;  and  to  meet  the  children  of  Israel  at  the 
door  of  the  tabernacle ;  that  the  tabernacle,  and  after- 
wards the  door  of  the  tabernacle,  and  Mount  Zion,  (or 
Moriah,  which  is  reckoned  a  part  of  Mount  Zion,) 
whereon  it  stood,  was  called  the  tabernacle,  and  the 
mount  of  convention  or  of  appointment ;  not  from  the 
people's  assembling  there  to  perform  the  services  of 
their  religion,  (which  is  what  our  translation  expresses 
by  calling  it  the  tabernacle  of  the  congregation,)  but 
because  God  appointed  that  for  the  place  where  he  him- 
self would  meet  with  Moses,  and  commune  with  him, 
and  would  meet  witji  the  people.  Therefore  nj>in  in 
har  moed,  the  "  mountain  of  the  assembly,"  or  SnX 
1J'13  ohel  moed,  the  "  tabernacle  of  the  assembly," 
means  the  place  appointed  by  God,  where  he  would 
present  himself;  agreeably  to  which  I  have  rendered 
it  in  this  place,  the  mount  of  the  Divine  Presence. 

Verse  19.  Like  an  abominable  branch — ''Like  the 
tree  abominated"]  That  is,  as  an  object  of  abomina- 
tion and  detestation ;  such  as  the  tree  is  on  which  a 
malefactor  has  been  hanged.  "  It  is  written,"  saith 
St.  Paul,  Gal.  iii.  13,  "  Cursed  is  every  man  that  hang- 
eth  on  a  tree,"  from  Deut.  xxi.  23.  The  Jews  there- 
fore held  also  as  accursed  and  polluted  the  tree  itself 
on  which  a  malefactor  had  been  executed,  or  on  which 
he  had  been  hanged  after  having  been  put  to  death  by 
stoning.  "  Non  suspendunt  super  arbore,  qua;  radici- 
bus  solo  adhaereat ;  sed  super  ligno  eradicate,  ut  ne  sit 
excisio  raolesta  :  nam  lignum,  super  quo  fuit  aliquis  sus- 
pensus,  cum  suspendioso  sepelitur ;  ne  maneat  iUi  ma- 
lum nomen,  et  dicant  homines,  Istud  est  lignum,  in  quo 
suspensus  est  ille,  o  isivo.  Sic  lapis,  quo  aliquis  fuit 
lapidatus ;  et  gladius,  quo  fuit  occisus  is  qui  est  occi- 
sus ;  et  sudarium  sive  mantile,  quo  fuit  aliquis  strangu- 
latus ;  omnia  hsec  cum  iis,  qui  perierunt,  sepeliuntur." 
Maimontdes,  apiid  Casaub.  in  Baron.  Exercitat.  xvi. 
An.  34,  Num.  134.  "Cum  itaque  homo  suspensus 
maximae  esset  abominationi, — Judasi  quoque  prae  cajte- 


Tliefall  of 


CHAP.  XIV. 


the  Assyrians. 


A.  M.  cir.  32D2.  gword,  that  ffo  down  to  the  stones 

B.  C.  cir.  712.        -         '      .       °  ,  , 

oiymp.  XVII.  1.  of  the  pit ;  as  a  carcass  trodden 

cir.  annum  .         r      . 

Numre  Ponipilii,  Under  lect. 
R.  Roman.,  4.      gQ  Thou  shalt  not  be  joined  with 
them  in  burial,  because  thou  hast  destroyed 
tliy  land  and  slain  thy  people  :   °  the  seed  of 
evil-doers  shall  never  be  renowned. 

2 1  Prepare  slaughter  for  his  children  ''  for 
the  iniquity  of  their  fathers ;  that  they  do  not 
rise,  nor  possess  the  land,  nor  fill  the  face  of 
the  world  with  cities. 

22  For  I  will  rise  up  against  them,  saith  the 
Lord  of  hosts,  and  cut  off  from  Babylon  '  the 
name,  and  ■*  remnant,  '  and  son,  and  nephew, 
saith  the  Lord. 

23  "^I  will  also  make  it  a  possession  for  the 
bittern,  and  pools  of  water :  and  I  will  sweep 
it  will]  the  besom  of  destruction,  saith  the 
Lord  of  hosts. 

•Job  xviii.  19;  Psa.  xxi.  10;  xixvii.  28  ;  cix.  13. b  Eiod. 

XI.  5;  Matt.xxiii.  35. ^Prov.  x.  7;  Jer.  li.  62. il  1  Kings 

xiv.  10. 'Job  xviii.  19. fChap.  xxxiv.  U  ;  Zeph.  ii.  14. 

lis  abominabantur  lignum  quo  fuerat  suspensus,  ita  ut 
illud  quoque  terra  fegerent,  tanquam  rem  abominabilem. 
Unde  interpres  Chaldasus  hsec  verba  transttdit  TDD  0T\2 
kechat  temir,  sicut  virgidtum  absconditum,  sive  sepul- 
tum."  Kalinski,  Valicinia  Observationibus  Uluslrata, 
f .  342. 

"  The  Jews  never  hang  any  malefactor  upon  a  tree 
that  is  groiving  in  the  earth,  but  upon  a  post  fixed  in 
the  ground,  that  it  might  never  be  said,  '  That  is  the 
tree  on  which  such  a  one  was  hanged  ;'  for  custom  re- 
quired that  the  tree  should  be  buried  with  the  malefac- 
tor. In  like  manner  the  stnne  by  which  a  criminal 
was  stoned  to  death,  or  the  sword  by  which  he  was  be- 
headed, or  the  napkin  or  handkerchief  by  which  he  was 
strangled,  should  be  buried  with  liim  in  the  same  grave." 
"  For  as  the  hanged  man  was  considered  the  greatest 
abomination,  so  the  very  post  or  wood  on  wliich  he  was 
hanged  was  deemed  a  most  abominable  thing,  and  there- 
fore buried  under  the  earth." 

Agreeably  to  which  Theodoret,  Hist.  Ecclesiast.  i. 
17,  18,  in  his  account  of  the  finding  of  the  cross  by 
Helena,  says,  "  That  the  three  crosses  were  buried  in 
the  earth  near  the  place  of  our  Lord's  sepulchre."  And 
this  circumstance  seems  to  confirm  the  relation  of  the 
discovery  of  the  cross  of  Christ.  The  crosses  were 
found  where  the  custom  required  they  should  be  buried. 

The  raiment  of  those  that  are  slain — "  Clothed  with 
the  slain"]  Thirtxj-five  MSS.,  {ten  ancient,)  and  three 
editions,  have  the  word  fully  wTitten,  B'13'7  lebush.  It 
is  not  a  noun,  but  the  participle  passive ;  thrown  out 
among  the  common  slain,  and  covered  with  the  dead 
bodies.  So  ver.  11,  the  earth-worm  is  said  to  be  his 
bed-covering.  This  reading  is  confirmed  by  two  an- 
cient MSS.  in  my  own  collection. 

'\'erse  20.  Because  thou  hast  destroyed  thy  land,  &c. 
— "  Because  thou  hast  destroyed  thy  country ;  thou 
hast  slain  thy  people"]     Xenophon  gives  an  instance 


24  The   Lord  of  hosts  hath  *■  ^-  <='."•  3292. 

B.  C.  cir.  712. 

sworn,  saying.  Surely  as  I  have  oiymp.  xvii.  i. 
thought,  so  shall  it  come  to  pass  ;  Numm  PompiUi, 
and  as  I  have  purposed,  so  shall    «  R"-""  •  *■ 
it  stand : 

25  That  I  will  break  the  Assyrian  in  my 
land,  and  upon  my  mountains  tread  him  under 
foot :  then  shall  k  his  yoke  depart  from  off 
them,  and  his  burden  depart  from  off  their 
shoulders. 

26  This  is  the  purpose  that  is  purposed  upon 
the  whole  earth :  and  this  is  the  hand  that  is 
stretched  out  upon  all  the  nations. 

27  For  the  Lord  of  hosts  hath  ''  purposed, 
and  who  shall  disannul  it  ?  and  his  hand  is 
stretched  out,  and  who  shall  turn  a.  m.  cir.  3278. 

•,  ,       1    ,  B.  C.  cir.  726. 

It  "ack  /  oiymp.  Xlll.  3. 

28  In  the  year  that  '  king  Ahaz      "ro^"'" 
died  was  this  burden.  R.  Roman.'  28. 


gChap.  X.  27. i'2Chron.  xx.  6j  Job  ii.  12;  xxiii.  13;  Psa. 

xxxiii.  11 ;  Prov.  xix.  21 ;  xxi.  30;  chap,  xliii.  13;  Dan.  iv.  31, 
35. '2  Kings  xvi.  20. 

of  this  king's  wanton  cruelty  in  killing  the  son  of  Go- 
brias,  on  no  other  provocation  than  that,  in  hunting,  he 
struck  a  boar  and  a  lion  which  the  king  had  missed. 
Cyrop.  iv.  p.  309. 

Verse  23.  /  loill  sweep  it  with  the  besom  of  de- 
struction— "  I  will  plunge  it  in  the  miry  gulf  of  de- 
struction"] I  have  here  very  nearly  followed  the  Ver- 
sion of  the  Septuagint ;  the  reasons  for  which  see  in 
the  last  note  on  De  Poesi  Hebr.  Praelect.  xxviii. 

The  besom  of  destruction,  as  our  Version  renders  it. 
NDSDOD  bematate.  This,  says  Kimchi,  is  a  Chaldee 
word  :  and  it  is  worthy  of  remark  that  the  prophet, 
\vriting  to  the  Chaldeans,  uses  several  words  peculiar 
to  their  own  language  to  point  out  the  nature  of  the 
Divine  judgments,  and  the  causes  of  them.  See  the 
note  on  Jer.  x.  11.  Sixteen  of  Kenn^cotfs  M.SS., 
and  seventeen  of  De  Rossi's,  and  one  ancient  of  my 
own,  have  the  word  'aNa"33  bematatey,  in  the  plural. 
"  I  will  sweep  her  with  the  besoms  of  destruction." 

Verse  25.  /  tcill  break  the  Assyrian — upon  my 
mountains — "  To  crush  the  Assyrian — on  my  moun- 
tains"] The  Assyrians  and  Babylonians  are  the  same 
people,  Herod,  i.  199,  200.  Babylon  is  reckoned  the 
principal  city  in  Assyria,  ibid.  178.  Strabo  sa)'s  the 
same  thing,  lib.  xvi.  sub  init.  The  circumstance  of 
this  judgment  being  to  be  executed  on  God's  moun- 
tains is  of  importance;  it  may  mean  the  destruction 
of  Sennacherib's  army  near  Jerusalem,  and  have  a  still 
farther  view :  compare  Ezek.  xxxix.  4 ;  and  see  Lowth 
on  this  place  of  Isaiah. 

Verse  28.  In  the  year  that  king  Ahaz  died  was  this 
burden]  Uzziah  had  subdued  the  Philistines,  2  Chron. 
xxvi.  6,  7  ;  but,  taking  advantage  of  the  weak  reign 
of  Ahaz,  they  invaded  Judea,  and  took,  and  held  in 
possession,  some  cities  in  the  southern  part  of  the 
kingdom.  On  the  death  of  Ahaz,  Isaiah  delivers  this 
prophecv.  threatening  them  with  the  destruction  that 
85 


Calamities  to  fall 


ISAIAH. 


on  the  Moahiles. 


^  M  eir.  3278.      gQ  Rejoice  iiot  thou,  whole  Pa- 

B.  C.  cir.   (26.  J  ' 

Olymp.  XIII.  3.  lestina,  ''  because  the  rod  of  him 

cir.  annum  ,  i  ■      i       i  r 

Romuii,         that  smote  thee   is   broken :    tor 
R.  Roman.,  28.   ^^^  ^f  jj^g    serpent's   root    shall 

come  forth  a  '  cockatrice,  ""  and  his  fruit  shall 
he  a  fiery  flying  serpent. 

30  And  the  first-bom  of  the  poor  shall  feed, 
and  tlie  needy  shall  lie  down  in  safety :  and 
I  will  kiU  thy  root  with  famine,  and  he  shall 
slay  thy  remnant. 

'  2  Chton.  xrvi.  6. '  Or,  adder. »  2  Kings  xviii.  8. »  Or, 

he  shall  not  be  alone. 

Hezekiah,  his  son,  and  great-grandson  of  Uzziah, 
should  bring  upon  them  :  which  he  effected  ;  for  "  he 
smote  the  Philistines,  even  unto  Gaza,  and  the  borders 
thereof,"  2  Kings  xviii.  8.  Uzziah,  therefore,  must 
be  meant  by  the  rod  that  smote  them,  and  by  the  ser- 
pent from  whom  shoidd  spring  the  flying  fiery  serpent, 
ver.  29,  that  is,  Hezekiah,  a  much  more  terrible  enemy 
than  even  Uzziah  had  been. 

The  Targum  renders  the  twenty-ninth  verse  in  a 
singular  way.  "  For,  from  the  sons  of  Jesse  shall 
come  forth  the  Messiah ;  and  his  works  among  you 
shall  be  as  the  flying  serpent." 

Verse  30.  And  the  first-bom  of  the  poor,  Si.c.']  The 
Tarffum  goes  on  applying  all  to  the  Messiah.  "  And 
the  poor  of  the  people  shall  he  feed,  and  the  humble 
shall  dwell  securely  in  his  days  :  and  he  shall  kill  thy 
children  with  famine,  and  the  remnant  of  thy  people 
shall  he  slay." 

I IV ill  kill — "  He  will  slay"]  The  Septuagint  reads 
jTan  hemith,  in  the  third  person,  avgXsi ;  and  so  the 
Chaldee.  The  Vulgate  remedies  the  confusion  of  per- 
sons in  the  present  text,  by  reading  both  the  verbs  in 
the  first  person. 

Verse  31.  There  shall  come  from  the  north  a  smoke 
— "  From  the  north  cometh  a  smoke"]  That  is,  a 
cloud  of  dust  raised  by  the  march  of  Hezekiah's  army 


31  Howl,  O  gate;  cry,  O  W%,^^^1 
city ;  thou,  whole  Palestina,  art  Olymp.  xiii.  3. 
dissolved  :  for  there  shall  come  Romuh, 
from  the  north  a  smoke,  and  R- R°"'^"- ^e. 
"  none  shall  be  alone  in  his  °  appointed 
times. 

32  What  shall  one  then  answer  the  messen- 
gers of  the  nation  ?  that  p  the  Lord  hath 
founded  Zion,  and  i  the  poor  of  his  people 
shall  '  trust  in  it. 

o  Or,  assemblies. P  Psa.  Ixxxvii.  1, 5  ;  cii.  16. fl  Zeph.  iii.  12 ; 

Zech.  xi.  11. ^Or,  betake  themselves  unto  it. 


against  Philistia ;  which  lay  to  the  south-west  from 
Jerusalem.  A  great  dust  raised  has,  at  a  distance, 
the  appearance  of  smoke  :  Fumantes  pulvere  campi ; 
"  The  fields  smoking  with  dust." — Virg.  ^n.  xi.  908. 

Verse  32.  The  messengers  of  the  nation — "  The 
ambassadors  of  the  nations"]  The  Septuagint  read 
D'U  goyim,  s6\iu\i,  plural ;  and  so  the  Chaldee,  and  one 
MS.  The  ambassadors  of  the  neighbouring  nations, 
that  send  to  congratulate  Hezekiah  on  his  success ; 
which  in  his  answer  he  will  ascribe  to  the  protection 
of  God.  See  2  Chron.  xxxii.  23.  Or,  if  'U  goi  sin- 
gular, the  reading  of  the  text,  be  preferred,  the  ambas- 
sadors sent  by  the  Philistines  to  demand  peace. — L. 

The  Lord  hath  founded  Zion]  Kimchi  refers  this 
to  the  state  of  Zion  under  Hezekiah,  when  the  rest 
of  the  cities  of  Judea  had  been  taken,  and  this  only 
was  left  for  a  hope  to  the  poor  of  God's  people  :  and 
God  so  defended  it  that  Rabshakeh  could  not  prevail 
against  it. 

The  true  Church  of  God  is  a  place  of  safety;  for  as 
all  its  members  are  devoted  to  God,  and  walk  in  his 
testimonies,  so  they  are  continually  defended  and  sup- 
ported by  him.  In  the  congregations  of  his  people, 
God  dispenses  his  light  and  salvation ;  hence  his  poor 
or  himable  ones  expect  in  his  ordinances  the  blessings 
they  need. 


CHAPTER  XV. 

Prediction  of  very  heavy  calamities  about  to  fall  upon  the  Moabites,  1—9. 


^HE  °  burden  of  Moab.      Be- 


A.  M.  cir.  3278.     rp 
B.  C.  cir.  726.       J_ 

Olymp.  XIII.  3.  cause  in  the  night  ''  Ar  of 

Romuii,        Moab  is  laid  waste  a7id  "^  brought 

R.  Roman.,  28.  ^^  silence ;  because  in  the  night 

a  Jer.  xlviii.  1,  &c. :  Ezek.  xxv.  8-il ;  Amos  ii.  1. 


This  and  the  following  chapter,  taken  together, 
make  one  entire  prophecy,  very  improperly  divided 
into  two  parts.  The  tune  of  its  delivery,  and  conse- 
quently of  its  accomplishment,  which  was  to  be  in 
three  years  from  that  time,  is  uncertain ;  the  former 
not  being  marked  in  the  prophecy  itself,  nor  the  latter 
recorded  in  history.  But  the  most  probable  account 
is,  that  it  was  delivered  soon  after  the  foregoing,  in 
the  first  year  of  Hezekiah  ;  and  that  it  was  accom- 
86 


Kir  of  Moab  is  laid  waste,  and  \,^l;,  '"''■•  5?I®- 

'  B.  C.  cir.  726. 

brought  to  silence  :  oiymp.  xiii.  3. 

2   ^  He  is  gone  to   Bajith,  and         Romuii, 

to    Dibon,    the   high    places,    to  R-  Ro-n^n.,  28. 


<>  Num.  xxi.  28. 1:  Or,  cut  off. <i  Chap.  xvi.  12. 

plished  in  his  fourth  year,  when  Shalmaneser  invaded 
the  kingdom  of  Israel.  He  might  probably  march 
through  Moab ;  and  to  secure  everj'  thing  behind  him, 
possess  himself  of  the  whole  country,  by  taking  their 
principal  strong  places,  Ar  and  Kirhares.- — L.  The 
authorized  Version,  which  we  have  followed  in  the 
margin,  places  the  prophecy  in  this  chapter  fourteen 
years  earlier  than  that  contained  in  the  two  preceding. 
Jeremiah  has  happily  introduced  much  of  this  pro- 


Calamities  to  fall 


CHAP.  XV. 


on  the  Moabites. 


A.  M.  cir.  3278.  •^veep  :    Moab    shall    howl    over 

B.  C.  cir.  <26.  ^ 

Olymp.  xiu.  3.   Nebo,    and    over   Medeba  :    °  on 
'^Rotmiii^'"      all  their  heads  shall  be  baldness, 

R.  Roman.,  28.    ^^^^  ^^^^^  ^^^^^  ^^^^  ^ff 

3  In  their  streets  they  shall  gird  themselves 
with  sackcloth  :  '  on  the  tops  of  their  houses, 
and  in  their  streets,  every  one  shall  howl, 
«  weeping  abundantly. 

4  And  Heshbon  shall  cry,  ''  and  Elealeh  : 
their  voice  shall  be  heard  even  unto  Jahaz : 


'  See  Lev.  xxi.  5  ;  chap.  iii.  24 ;  xxii.  12 ;  Jer.  xlvii.  5  ;  xlviii.  1, 

37,38;   Exek.  vii.  18. 'Jer.  xlviii.  38. iHeb.  descending 

inio  weepingt  or  coming  dcum  with  weeping. 


pliecy  of  Isaiali  into  his  own  larger  prophecy  against 
the  same  people  in  his  forty-eighth  chapter,  de- 
nouncing God's  judgment  on  Moab,  subsequent  to  the 
calamity  here  foretold,  and  to  be  executed  by  Nebu- 
chadnezzar; by  wliich  means  several  mistakes  of 
transcribers  in  the  present  text  of  both  prophets  may 
be  rectified. 

NOTES  ON  CHAP.  XV. 
Verse  1.  Because  in  the  night]  T73  heleil.  That 
both  these  cities  should  be  taken  in  the  night  is  a  cir- 
cimnstance  somewhat  unusual ;  but  not  so  material  as 
to  deserve  to  be  so  strongly  insisted  upon.  Vitringa, 
by  his  remark  on  this  word,  shows  that  he  was  dis- 
satisfied with  it  in  its  plain  and  obvious  meaning,  and 
is  forced  to  have  recourse  to  a  very  hard  metaphorical 
interpretation  of  it.  Noctu  vel  nocturne  impetu ;  vel 
metaphorice,  repente,  subito,  inexpectata  destructions : 
placet  posterius.  Calmet  conjectures,  and  I  think  it 
probable,  that  the  true  reading  is  V^O  keleil,  as  the 
night.  There  are  many  mistakes  in  the  Hebrew  text 
arising  from  the  very  great  similitude  of  the  letters  3 
beth,  and  3  caph,  which  in  many  MSS.,  and  some  prin'ed 
editions,  are  hardly  distinguishable.  Admitting  this 
reading,  the  translation  will  be, — 

"  Because  Ar  is  utterly  destroyed,  Moab  is  undone ! 
Because  Kir  is  utterly  destroyed,  Moab  is  undone !"' 

Averse  2.  He  is  gone  to  Bajith,  and  to  Dibon] 
JTin  n'7;'  alah  habbayith,  should  be  rendered,  he  is 
gone  to  the  house,  i.  e.,  to  their  chief  temple,  where 
they  practised  idolatry.  Dibon  was  the  name  of  a 
tower  where  also  was  an  idolatrous  temple  ;  thither 
they  went  to  weep  and  pray  before  their  idols,  that 
they  might  interpose  and  save  them  from  their  calami- 
ties. So  R.  D.  Kimchi.  He  is  gone  to  Bajith  and 
to  Dibon :  but  Bishop  Lowth  reads  Beth  Dibon ;  this 
is  the  name  of  one  place ;  and  the  two  words  are  to  be 
joined  together,  without  the  1  rau  intervening.  So 
the  Chaldee  and  Syriac.  This  reading  is  not  sup- 
ported by  any  AIS.  or  Version  :  but  some  MSS.,  in- 
stead of  ■>;•  ar,  have  TJ*  ir,  a  city,  others  have  i;'  ad, 
unto,  and  some  editions  have  Si'  al,  upon.  But  all 
these  help  little,  though  they  show  that  the  place  puz- 
zled both  the  scribes  and  the  editors. 

On  all  their  heads  shall  be  baldness.  Sic. — "  On 
every  head  there  is  baldness,"  &c.]  Herodotus,  ii. 
36,  speaks  of  it  as  a  general  practice  among  all  men. 


therefore     the     armed     soldiers  *•  M.  cir.  3278. 

B.  C.  cir.  720. 

of    Moab    shall     cry    out ;     his  Olymp.  xiu.  3. 

^I■  1.    11        u  .  cir.  annum 

hfe    shall     be     gnevous     imto        Romuii, 

Ujjj.  R.   Roman.,  28. 

5  '  My  heart  shall  cry  out  for  Moab  ;  ''  his 
fugitives  shall  flee  unto  Zoar,  a  '  heifer  of 
three  years  old  :  for  "  by  the  mounting  up  of 
Luhith  with  weeping  shall  they  go  it  up ;  for 
in  the  way  of  Horonaim  they  shall  raise  up  a 
cry  of  °  destruction. 


tChap.  xvi.  9. i  Chap.  xvi.  11 ;   Jer.  xlviii.  31. 1  Or.  to 

the  borders  thereof,  even  as  a  heifer. '  Chap.  xvi.  14  ;  Jei.  xlviii. 

34. "Jer.  xlviii.  5. "Heb.  breaking. 

except  the  Egyptians,  to  cut  off  their  hair  as  a  token 
of  mourning.  "  Cut  off  thy  hair,  and  cast  it  away," 
says  Jeremiah,  vii.  S9,  "  and  take  up  a  lamentation." 

TouTo  vu  xai  yEfas  oiov  oi^upoitfi  /SpoToitfi 
Kei^aiSai  re  xo(ai]v,  (BaKseiv  r'  wiro  5axpu  -rrageiuv. 
HoM.  Odyss.  iv.  197. 

"  The  rites  of  wo 
Are  all,  alas  !  the  living  can  bestow  ; 
O'er  the  congenial  dust  enjoined  to  shear 
The  graceful  curl,  and  drop  the  tender  tear." 

Pope. 

On  every  head. — For  I'tyNI  roshaiv,  read  tyST  rash.  So 
the  parallel  place,  Jer.  xlviii.  37,  and  so  three  MSS., 
one  ancient.  An  ancient  MS.  reads  tyNT  'l3  Sy  al  col 
rosh.  Five  read  B'NI  733  bechol  rosh,  on  every  head, 
with  the  Septuagint  and  Arabic.  And  every  head. 
The  1  vau,  and,  is  foimd  in  thirty  MSS.,  in  three 
editions,  and  in  the  Syriac,  Vulgate,  and  Chaldee. 

Cut  off — "  Shorn."]  The  printed  editions,  as  well 
as  the  MSS.,  are  divided  on  the  reading  of  this  word. 
Some  have  Hi'llJ  geduah,  shorn,  others  n>'1J  geruah, 
diminished.  The  similitude  of  the  letters  T  daleth  and 
T  resh  has  likewise  occasioned  many  mistakes.  In 
the  present  case,  the  sense  is  pretty  much  the  same 
with  either  reading.  The  text  of  Jer.  xlviii.  37  has 
the  latter,  diminished.  The  former  reading  is  found  in 
twelve  of  Dr.  KennicotCs  MSS.,  forty  of  De  Rossi's, 
and  two  of  my  own.  A  great  numberof  erf(/jOH.s  have 
the  same  reading. 

Verse  3.  With  sackcloth]  Tm  sah.  The  word  is 
in  the  plural  D'pt?  sakkim,  sacks,  in  one  of  De  Rossi^s 
MSS. 

Verse  4.  The  armed  soldiers — "  The  very  loins"] 
So  the  Septuagint,  vj  oiipvs,  and  the  Syriac.  They  cry 
out  violently,  with  their  utmost  force. 

Verse  5.  My  heart  shall  cry  out  for  Moab — "  The 
heart  of  Moab  crieth  within  her"]  For  '•3'7  libbi,  my 
heart,  the  Septuagint  reads  nS  libbo,  his  heart,  or  37 
leb  ;  the  Chaldee,  13S  libbo.  For  n'n'13  bericheyha, 
the  Syriac  reads  nnn3  berocheh ;  and  so  likewise  the 
Septuagint,  rendering  it  6v  auT»),  Edit.  Vat:  or  £v 
laurrj,  Edit.  Alex,  and  MSS.  i.  D.  11. 

A  heifer  of  three  years  old — "  A  young  heifer."] 

Hebreiv,  a  heifer  three  years  old,  in  full  strength ;  as 

Horace  uses  equa  trima,  for  a  young  mare  just  coming 

to  her  prime.      Bor/ior/ observes,  from  Aristotle,  Hist. 

87 


The  distress  of 


ISAIAH. 


Moab  described. 


A  M.  cir.  3278.     g  For  the  watcrs  "  of  Nirarim 

B.  C.  cir.    i26. 

oiymp.  xm.  3.  shall  be    "  desolate  :    for  the  hay 

cir.  annum         .  ..,  ,  .■,  ^  ., 

Romuli,         IS  Withered  away,  the  grass  lail- 

R.  Roman.,  28.    gjj^^  jj^gj.g  jg  j^^  gj.ggjj  thing. 

7  Therefore  the  abundance  they  have  gotten, 
£ind  that  which  they  have  laid  up,  shall  they 
carry  away  to  the  i  brook  of  the  willows. 

8  For  the  cry  is  gone  round  about  the  bor- 


»  Num.  xxzii.  36.- 


'  Heb.  desolations, q  Or,  valley  of 


Animal,  lib.  iv.,  that  in  this  kind  of  animals  alone  the 
voice  of  the  female  is  deeper  than  that  of  the  male  ; 
therefore  the  lowing  of  the  heifer,  rather  than  of  the  bul- 
lock, is  chosen  by  the  prophet,  as  the  more  proper  image 
to  express  the  mourning  of  Moab.  But  I  must  add  that 
the  expression  here  is  very  short  and  obscure  ;  and  the 
opinions  of  interpreters  are  various  in  regard  to  the 
meaning.      Compare  Jer.  xlviii.  34. 

Shall  they  go  it  up — "They  shall  ascend"]  For 
rh]!''  yaaleh,  the  Septuagint  and  a  MS.  read  in  the  plu- 
ral, 17V  yaahi.  And  from  this  passage  the  parallel  place 
in  Jer.  xlviii.  5  must  be  corrected  ;  vfhere,  for  03  Th)!^ 
yaaleh  bechi,  which  gives  no  good  sense,  read  13  Thv^ 
yaaleh  bo. 

Verse  7.  "  Shall  perish"]  nas  abadu,  or  max  dba- 
deh.  This  word  seems  to  have  been  lost  out  of  the 
text :  it  is  supplied  by  the  parallel  place,  Jer.  xlviii.  36. 
The  Syriac  expresses  it  by  1Dj»  aber,  prteteriit,  "  he 
hath  passed  ;"  and  the  Chaldee  by  |lTI3n''  yithbazezun, 
diripientur. 

To  the  brook  of  the  ivillows — "  To  the  vaUey  of  wil- 
lows."] That  is,  to  Babylon.  Hieron.  and  Jarchi  in  loc. ; 
both  refemng  to  Psa.  cxxxn'ii.  2 .  So  likewise  Prideaux, 
Le  Clerc,  &c. 

Verse  9.  The  loaters  of  Dimon]  Some  have  Dibon, 
others  have  Ribon  and  Rimon.     St.  Jerome  observes 


ders     of    Moab ;     the    howling 


A.  M.  cir.  3275. 
.  B.  C.  cir.  726. 

thereof    unto    Eglaim,   and   the   Oiymp.  xm.  3. 
howling     thereof     unto     Beer-        RomuU, 

g1'  R.  Roman.,  28. 

9  For  the  waters  of  Dimon  shall  be  full  of 
blood :  for  I  will  bring  '  more  upon  Dimon, 
^  hons  upon  him  that  escapeth  of  Moab,  and 
upon  the  remnant  of  the  land. 


the  Arabians.- 


^Heb.  additions.- 


s2  Kings  xvii.  25. 


that  the  same  town  was  called  both  Dibon  and  Dimon. 
The  reading  is  therefore  indifferent. 

Upon  him  that  escapeth  of  Moab,  t^'C- — "  Upon  the 
escaped  of  Moab,  and  Ariel,  and  the  remnant  of  Ad- 
mah."]  The  Septuagint  for  ri'lN  aryeh  read  SN''^N 
ariel.  Ax  Moab  was  called  also  Ariel  or  Areopolis. 
Hieron.  and  Theodoret.  See  Cellarius.  They  make 
nD^X  Admah  also  a  proper  name.  Michaelis  thinks 
that  the  Moabites  might  be  called  the  remnant  of  Ad- 
mah, as  sprung  from  Lot  and  his  daughters,  escaped  from 
the  destruction  of  that  and  the  other  cities ;  or,  meta- 
phorically, as  the  Jews  are  called  princes  of  Sodom, 
and  people  of  Gomorrah,  chap.  i.  10.  Bibliotheque 
Orient.  Part  v.,  p.  195.  The  reading  of  this  verse  is 
very  doubtful ;  and  the  sense,  in  every  way  in  which 
it  can  be  read,  very  obscure. — L.  Calmet  thinks  there 
may  be  a  reference  to  1  Chron.  xi.  22,  where  it  is  said, 
"  Benaiah  slew  two  lion-like  men  of  Moab,"  or  the  two 
Ariels  of  Moab,  and  would  therefore  translate,  "  I  will 
bring  down  the  remnant  of  Moab  like  Ariel,  (which 
Benaiah  smote,)  and  them  that  are  escaped  like  Ada- 
mah."  They  shall  be  exterminated,  as  were  the  in- 
habitants of  those  two  cities.  Ariel  was  a  double  city — 
the  river  Arnon  dividing  it  in  two.  This  is  the  two 
Ariels  of  Moab — not  two  lion-like  men,  much  less  two 
lions.     See  Calmet  on  this  place. 


CHAPTER  XVI. 

The  distress  of  Moab  pathetically  described  by  the  son  of  the  prince,  or  ruler  of  the  land,  being  forced  to 
flee  for  his  life  through  the  desert,  that  he  may  escape  to  Judea  ;  and  the  young  loomen,  Hie  young  birds 
scared  from  their  nest,  icade  helpless  through  the  fords  of  Arnon,  the  boundary  of  their  country,  to  seek 
protection  in  some  foreign  land,  1,2.  The  prophet  addresses  Sion,  exhorting  her  to  sho^v  mercy  to  her 
enemies  in  their  distress,  that  her  throne  may  be  established  in  righteousness,  3-5.  Exceeding  great  pride 
of  Moab,  6.  The  terrible  calamities  about  to  fall  upon  Moab  farther  described  hy  the  languishing  of  the  vine, 
the  ceasing  of  the  vintage,  the  sound  of  the  prophet's  bowels  quivering  like  a  harp,  <^c.,  7-13.  Awful 
nearness  of  the  fill  accomplishment  of  the  prophecy,  14. 

A.  M.  cir.  3278. 
B.  C.    cir.  726. 
Oiymp.  XIII.  3. 
cir.  annum 
Romuli, 
R.  Roman.,   28. 


CEND    "ye   the   lamb  to  the 
ruler  of  the  land  ''from  °  Sela'' 
to  the  wilderness,  xmto  the  mount 
of  the  daughter  of  Zion. 


•2  Kings  iii.  4. ''2  Kings  xiv.  7.- 


■:  Or,  Pctra. 


NOTES  ON  CH.W.  XVI. 
Verse  1.  Send  ye  the  lamb,  cj-c. — "  I  will  send  forth 
the  son,  &c."]     Both  the  reading  and  meaning  of  this 
verse  are  stiU  more  doubtful  than  those  of  the  prece- 
ding.    The  Septuagint  and  Syriac  read  p'tB'S  eshlach, 
88 


2  For  it   shall   be,    that,  as  a  ^^U""-  ^'^''^■ 

,      .         ,  .    ,  '        ,  EC.  cir.  726. 

wandering  bird  "  cast  out  of  the  oiymp.  xm.  3. 
nest,  50  the   daughters  of  Moab       '^Romuli',™ 

shall  be  at  the  fords  of  '  Arnon.  R-  Roman.',  as. 


d  Heb.  a  rock. e  Or,  a  nest  forsaken. - 


fNum.  x-ti.  13. 


I  will  send,  in  the  first  person  singular,  fiiture  tense  : 
the  Vulgate  and  Talmud  Babylon.,  read  vh'l'  shelach, 
send,  singular  imperative  :  some  read  inSt!'  shilchu, 
sendye  forth, OT  shalechu,  they  send  forth.  The  Syriac, 
for  13  car,  a  lamb,  reads  T3  bar,  a  son,  which  is  con- 


The  desolations  of 


CHAP.  XVI. 


Moab  described. 


A,  M  cir.  3278.     3  g  fake  counscl,  execute  judff- 

U.  C.  cir.  7i6.  ,111  1 

Oiymp.  xiit.  3.  ment ;  make  thy  sliadow  as  the 

'^lio'mul?,'"       niglit  in  the  midst  of  tlie  noon- 

R.  Roman..  28.  ^^^ .  j^j^jg  fjjg  Qutcasts ;  bewTay 

not  him  that  wandereth. 

4  Let  mine  outcasts  dwell  with  thee,  Moab  ; 
be  thou  a  covert  to  them  from  the  face  of  the 
spoiler :  for  the  •"  extortioner  is  at  an  end,  the 
spoiler  ceaseth,  '  the  oppressors  are  consumed 
out  of  the  land. 


eHcb.  Bnng. >'Heb.  wringer. i  Hcb.  the  trtadert  down. 

k  Dan.  vii.  14,  27 ;  Mic.  iv.  7  ;  Luke  i.  33. '  Or,  prepared. 


firmed  by  five  MSS.  of  Kennicott  and  De  Rossi.  The 
two  first  verses  describe  the  distress  of  Moab  on  the 
Assyrian  invasion  ;  in  w  hich  even  the  son  of  the  prince 
of  the  country  is  represented  as  forced  to  flee  for  his 
life  through  the  desert,  that  he  may  escape  to  Judea ; 
and  the  young  women  are  driven  forth  like  young  birds 
cast  out  of  the  nest,  and  endeavouring  to  wade  tlrrough 
the  fords  of  the  river  Arnon.  Perhaps  there  is  not  so 
much  difficulty  in  this  verse  as  appears  at  first  view. 
"  Send  the  lamb  to  the  ruler  of  the  land,"  may  receive 
light  from  2  Kings  iii.  4,  5  :  "  And  Mesha,  king  of 
Moab,  was  a  sheepmastcr,  and  rendered  unto  the  king 
of  Israel  one  hundred  thousand  Iambs  with  their  ■wool, 
and  one  hundred  thousand  rams  :  but  when  Ahab  was 
dead,  the  king  of  Moab  rebelled  against  Israel."  IS'ow 
the  prophet  exhorts  them  to  begin  paying  the  tribute 
as  formerly,  that  their  punishment  might  be  averted  or 
mitigated. 

Verse  3.  Take  counsel — "  Impart  counsel"]  The 
Vulgate  renders  the  verbs  in  the  beginning  of  this 
verse  in  the  singular  number.  So  the  Keri ;  and  so 
likewise  sixty-one  &ISS.  of  KennicotCs  and  De  Ros- 
si's have  it,  and  nineteen  editions,  and  the  Si/riac.  The 
verbs  throughout  the  verse  are  also  in  the  feminine 
gender ;  agreeing  with  Zion,  which  I  suppose  to  be 
understood. 

A'erse  4.  Let  mine  outcasts  dwell  with  thee,  Moab — 
"  Let  the  outcasts  of  Moab  sojourn  with  thee,  O  Zion"] 
Setting  the  points  aside,  this  is  by  much  the  most  ob- 
vious construction  of  the  Hebrew,  as  well  as  most  agree- 
able to  the  context,  and  the  design  of  the  prophet.  And 
it  is  confirmed  by  the  Septuagint  ol  cpuyaSeg  Mua/3, 
and  Si/riac. 

The  oppressors — "  The  oppressor"]  Perhaps  the 
Israelites,  who  in  the  time  of  Ahaz  invaded  Judah, 
defeated  his  anny,  slaying  one  hundred  and  twenty 
thousand  men,  and  brought  the  kingdom  to  the  brink 
of  destruction.  Judah,  being  now  in  a  more  prosperous 
condition,  is  represented  as  able  to  receive  and  to  pro- 
tect the  fugitive  Moabites.  And  witli  those  former 
times  of  distress  the  security  and  flourishing  state  of 
the  kingdom  under  the  government  of  Hezekiah  is 
contrasted. 

Verse  5.  In  mercy  shall  the  throne  be  established] 
May  not  this  refer  to  the  throne  of  Hezekiah  ?  Here 
we  have  the  character  of  such  a  king  as  cannot  fad 
to  be  a  blessing  to  the  people.  1 .  "He  sitteth  on 
the  throne  in  truth" — He  does  not  merely  profess  to 


5  And  in  mercy  ^  shall  the  \*^^  =j^-  ^^■ 
throne  be   '  established  ;   and  he   Oiymp.  xill.  3. 

,     ,,     .  .     .  t    ■       1  ^^^-  "n''»n» 

shall  sit  upon  it  in  truth  in  tlic  ta-        Romuii, 
bernacle  of  David,  »  judging,  and  "'  """"'"■  ^^- 
seeking  judgment,  and  hasting  righteousness. 

6  We  have  heard  of  the  "  pride  of  Moab  ; 
he  is  very  proud ;  even  of  his  haughtiness, 
and  his  pride,  and  his  wrath  ;  "  hvt  his  lies 
shall  not  be  so. 

7  Therefore  shall  Moab  Phowl  for  Moab, 

n>  Psa.  Ixxii.  2  ;  xcvi.  13  ;  xcviii.  9. »  Jer.  xlviii.  29 ;  Zeph. 

ii.  10. "Chap.  Mviii.  15. p  Jer.  xlviii.  20. 

be  the  father  and  protector  of  his  people :  but  he  is 
actually  such.  2.  He  is  judging.  He  is  not  a  man 
of  war  or  blood,  who  wastes  his  subjects'  lives  and 
treasures  in  contentions  with  neighbouring  nations,  in 
order  to  satisfy  his  ambition  by  the  extension  of  his 
territory.  On  the  contrary,  his  whole  life  is  occu- 
pied in  the  distribution  of  justice.  3.  He  seeketh  judg- 
ment. He  seeks  out  the  poor  distressed  ones  who 
cannot  make  their  way  to  him,  and  avenges  them 
on  their  oppressors.  4.  He  hastens  righteousness. 
He  does  not  suffer  any  of  the  courts  of  justice  to 
delay  the  detennination  of  the  causes  brought  before 
them :  he  so  orders  that  the  point  in  litigation  be 
fairly,  fully,  and  speedily  heard ;  and  then  judgment 
pronounced.  Delays  in  the  execution  of  justice  an- 
swer little  end  but  the  enriching  of  unprincipled  lawyers. 

Verse  6.  We  have  heard  of  the  pride  of  Moab — 
'■  "  We  have  heard  the  pride  of  Moab"]  For  XJ  ge,  read 
nxj  geah  ;  two  MSS.,  one  ancient,  and  Jer.  xlviii.  29. 
Zephaniah,  chap.  ii.  8-10,  in  his  prophecy  against 
Moab,  tlie  subject  of  which  is  the  same  with  that  of  Jere- 
miah in  hisforty-eighth  chapter,  (see  the  note  on  chap. 
XV.  1,)  enlarges  much  on  the  pride  of  Moab,  and  their 
insolent  behaviour  towards  tlie  Jews  : — 
"  I  have  heard  the  reproach  of  Moab  ; 

And  the  revilings  of  the  sons  of  Amnion  . 

Who  have  reproached  my  people  ; 

And  have  magnified  themselves  against  their  borders. 

Therefore,  as  I  live,  saith  Jehovah  (iod  of  hosts,  the 
God  of  Israel : 

Surely  Moab  shall  be  as  Sodom, 

And  the  sons  of  Ammon  as  Gomorrah  : 

A  possession  of  nettles,  and  pits  of  salt, 

And  a  desolation  for  ever. 

The  residue  of  my  people  shall  spoil  them, 

And  tlie  remnant  of  my  nation  shall  dispossess  them  : 

This  shall  they  have  for  their  pride  ; 

Because  they  have  raised  a  reproach,  and  have  mag- 
nified themselves 

Against  the  people  of  Jehovah  God  of  hosts." 

Verse  7.  For  the  foundations  of  Kir-hareseth — 
"  For  the  men  of  Kirhares."]  A  palpable  mistake  in 
this  place  is  happily  corrected  by  the  parallel  text  of 
Jer.  xlviii.  3 1 ,  where,  instead  of  "ly'iyN  ashishey,  founda- 
tions or  flagons,  we  read  'i!i:H  anshey,  men.  In  the 
same  place  of  Jeremiah,  and  in  ver.  36,  and  here  in 
ver.  11,  the  name  of  the  city  is  Kirhares,  not  Kir- 
hareseth. 

89 


The  desolations  oj 


ISAIAH. 


Moab  described 


^^  '^  '^'!''  2^P'  every   one    shall  howl :    for   the 

B.  C.  cir.  726.  -^ 

oiymp.  XIII.  3.  foundations     i  of     Kir-hareseth 

cir.  annum  in,  i      ji. 

Romuii,         shall  ye  ''mourn ;  surely  they  are 

R.   Roman.,  S3,    gtricken. 

8  For  ^  the  fields  of  Heshbon  languish,  and 
'  the  vine  of  Sibmah  :  the  lords  of  the  heathen 
have  broken  down  the  principal  plants  thereof, 
ihey  are  come  even  unto  Jazer,  they  wandered 
through  the  wilderness :  her  branches  are 
"  stretched  out,  they  are  gone  over  the  sea. 

9  Therefore  ^'  I  will  bewail  with  the  weeping 
of  Jazer  the  vine  of  Sibmah  :  I  will  water 
thee  with  my  tears,  "'  0  Heshbon,  and  Elealeh : 


<i  2  Kings  iii.  25.- 
'  Or,  plucked  up.~- 


-^Olf  mutter. 

'•'  Jer.  xlviii.  32.- 


s  Chap.  xxiv.  7. 1  Ver.  9. 

— "  Chap.  XV.  4. 


Verse  8.  Languish — "  Are  put  to  shame"]  Here 
the  text  of  Jeremiah  leaves  us  much  at  a  loss,  in  a 
place  that  seems  to  be  greatly  corrupted.  The  Sep- 
tuagint  join  the  two  last  words  of  this  verse  with  the 
beginning  of  the  following.  Their  rendering  is  :  xai 
oux  svTpa*>i(j'j)  TO.  ttshici.  Etfs/Suv.  For  "]«  ach  they 
must  have  read  "^N  al ;  otherwise,  how  came  they  by 
the  negative,  which  seems  not  to  belong  to  this  place  ? 
Neither  is  it  easy  to  make  sense  of  the  rest  without  a 
small  alteration,  by  reading,  instead  of  evT^avridr}  Ta, 
svTfiai:'t]'fsTa.i.  In  a  word,  the  Arabic  version,  taken 
from  the  SeptitaginI,  plainly  authorizes  this  reading 
of  the  Sepluagint,  and  without  the  negative ;  and  it 
is  fully  confirmed  by  MSS.  Pachotn.  and  i.  D.  ii., 
which  have  both  of  them  SvT^a.'Zr)((STai  ifsSia  Eo's/iJuv, 
without  the  negative ;  which  makes  an  excellent  sense, 
and,  I  think,  gives  us  the  true  reading  of  the  Hebrew 
text ;  p^KTI  nmiy  laSjJ  ■]«  ah  nichlemu  shadmoth 
cheshbon.  They  frequently  render  the  verb  □'7DJ  7iich- 
lam  by  SvrpsirofAai.  And  I'o'jJJ  nichlemu  answers  per- 
fectly well  to  S'?ON  umlal,  the  parallel  word  in  the  next 
line.  The  MSS.  vary  in  expressing  the  word  D'isOJ 
luchaim,  which  gives  no  tolerable  sense  in  this  place  ; 
one  reads  D'N^U  nochaim  ;  two  others  D'SD3  bechaim  ; 
in  another  the  J  caph  is  upon  a  rasure  of  two  letters ; 
and  the  VuJgute  instead  of  it  reads  Dnir>"D  mecolham-, 
plagas  suas. — L. 

For  the  men  of  Kirhares  ye  shall  make  a  moan. 
For  the  fields  of  Heshbon  are  put  to  shame.  This  is 
Bp.  Lowlh^s  sense  of  the  passage. 

Her  branches  are  stretched  out — "  Her  branches  ex- 
tended themselves."]  For  'wa^nittcshu,  a  MS.  has  ie;JJ 
niggeshu  ;  which  may  perhaps  be  right.  Compare  Jer. 
xlviii.  32,  which  has  in  this  part  of  the  sentence  the 
synonymous  word  IJ'JJ  nagaii. 

The  meaning  of  this  verse  is,  that  the  wines  of  Sib- 
mah and  Heshbon  were  greatly  celebrated,  and  in  high 
repute  with  all  the  great  men  and  princes  of  that  and 
the  neighbouring  countries ;  who  indulged  themselves 
even  to  intemperance  in  the  use  of  them.  So  that  their 
vines  were  so  much  in  request  as  not  only  to  be  propa- 
gated all  over  the  country  of  Moab  to  the  sea  of  Sodom, 
but  to  have  scions  of  them  sent  even  beyond  the  sea  into 
foreign  countries. 

lO^n  halemu,  hnocheil  down,  demolished ;  that  is 
90 


for  "  the  shouting  for  thy  summer  *■ '^  '^'!'-  ^^78. 

c>  J  B.  C.  cir.  726. 

fruits  and  for  thy  harvest  is  fallen.   Olymp.  XIII.  3. 

10  And  3"  gladness  is  taken  Rom"uii^ 
away,  and  joy  out  of  the  plentiful  R-  Roman.,  2B 
field  ;  and  in  the  vineyards  there  shall  be  no 
singing,  neither  shall  there  be  shouting :  the 
treaders  shall  tread  out  no  wine  in  their  presses ; 
I  have  made  their  wzwto^e-shouting  to  cease. 

1 1  Wherefore  ^  my  bowels  shall  sound  like 
a  harp  for  Moab,  and  mine  inward  parts  for 
Kir-haresh. 

1 3  And  it  shall  come  to  pass,  when  it  is  seen 
that  Moab  is  weary  on  ^  the  high  place,  that 

X  Or,  the  alarm  is/alien  upon,  &c. r  Chap.  xxiv.  8 ;  Jer.  xlviii. 

33. «  Chap.  XV.  5 ;  Lxiii.  15  ;  Jer.  xlviii.  36. — —"  Chap.  xv.  2 

overpowered,  intoxicated.  The  drunkards  of  Ephraim 
are  called  by  the  prophet,  chap,  xxviii.  1,  j"  "r^l'^n  ha- 
lumey  yayin,  drinkers  of  wine.  See  Schultens  on  Prov 
xxiii.  25.  Gratius,  speaking  of  the  Mareotic  winej 
says  of  it, 

Pharios  quse  fregit  noxia  reges.         Cyneg.  312. 

Verse  9.  With  the  weeping — "  As  with  the  weep- 
ing"] For  ODD  bibechi,  a  MS.  reads  03  bechi.  In  Jer. 
xlviii.  32,  it  is  '.D^n  mibbechi.  The  Septuagiiit  read 
''J33  kibeki,  as  toilh  u-eeping,  which  I  follow. 

For  thy  summer  fruits  and  for  thy  harvest  is  fallen 
— "  And  upon  thy  vintage  the  destroyer  hath  fallen."] 
'7ilJ  ITH  "|TSp  h)l^  veal  kelsirech  heidad  naphal.  In 
these  few  words  there  are  two  great  mistakes,  which 
the  text  of  Jer.  xviii.  32  rectifies.  For  ^TSp  ketsirech, 
it  has  "jTSD  betsirech ;  and  for  HTTI  heidad,  nity  shaded; 
both  which  corrections  the  Chaldee  in  this  place  oon 
firms.     As  to  the  first, 

"  Hesebon  and  Eleale,  and 

The  flowery  dale  of  Sibmah,  clad  with  vines," 

were  never  celebrated  for  their  harvests ;  it  was  the 
vintage  that  suffered  by  the  irruption  of  the  enemy ; 
and  so  read  the  Septuagint  and  Syriac.  TTH  heidad 
is  the  noisy  acclamation  of  the  treaders  of  the  grapes. 
And  see  what  sense  this  makes  in  the  literal  rendering 
of  the  Vulgate :  super  messem  tuam  vox  calcantium 
irruit,  "  upon  thy  harvest  the  voice  of  the  treaders 
rushes."  The  reading  in  Jer.  xlviii.  32  is  certainly 
right,  Ssj  nniy  shaded  naphal,  "  the  destroyer  hath 
fallen."  The  shout  of  the  treaders  does  not  come 
in  till  the  next  verse ;  in  which  the  text  of  Isaiah 
in  its  turn  mends  that  of  Jeremiah,  xlviii.  33,  where 
instead  of  the  first  HTH  heidad,  "the  shout,"  we  ought 
undoubtedly  to  read,  as  here,  ^Y^^^T^  haddorech,  "  the 
treader." 

Verse  10.  Neither  shall  there  be  shouting — "  An  end 
is  put  to  the  shouting"]  The  Septuagint  read  natJTI 
hishbelh,  passive,  and  in  the  third  person  ;  rightly,  for 
God  is  not  the  speaker  in  this  place.  The  rendering 
of  the  Septuagint  is  irStravrai  yap  XcXsurffia,  "the  civ 
ceaseth  ;"  which  last  word,  necessary  to  the  rendering 
of  the  Hebrew  and  to  the  sense,  is  supplied  by  MSS.  Pa- 
chom.  and  I.  D.  n.,havingbeen  lost  out  of  the  other  copies. 

Verse  12.    When  it  is  seen  that  Moab,  i|-c. — "  When 


Divine  judgments 


CHAP.  XVII. 


against  Damascus 


A.  M.  cir.    3278. 

B.  C.  cir.  726. 

Olyinp.  Xlll.  3. 

cir.  annum 

Roniuli, 

R.  Roman.,  28. 


lie  shall  come  to    his  sanctuary 
to  pray  ;  but  he  shall  not  prevail. 
13  This  is   the  word  that  the 
Lord   hath    spoken    concerning 
Moab  since  that  time. 
14  But  now  tlie  Lord  hath  spoken,  saying, 

t>Chap.  xxi.  16. 


Moab  shall  see,"  &c.l  For  nxij  nirah,  a  MS.  reads 
nxi  raa!i,  and  so  the  Si/riar  aiul  C/ialdee.  "  Perhaps 
nsiJ  '3  ki  nirah  is  only  a  various  reading  of  TM^'li  O 
ki  nilah."  .Secker.     A  very  probable  conjecture. 

Verse  14.  Within  three y ears]  v'lV^bcs/ialish.  B'Sb'3 
keshalish,  according,  or  in  or  about  three  years,  is  the 
reading  of  nine  of  KennicotCs  and  De  Rossi's  MSS., 
and  two  ancient  editions. 

But  tlie  present  reading  may  well  stand  :  "  Now, 
the  Lord  hatli  spoken,  saying,  Witliin  three  years,  as 
the  years  of  a  hireling."  It  seems  as  if  this  prophe- 
cy had  been  delivered  before,  without  any  time  spe- 
cified for  its  fulfilment ;  but  now  the  time  is  deter- 
mined— "  in  three  years,  as  the  years  of  a  hireling" — 
for,  as  a  hireling  counts  even  to  a  single  day,  and 
will  not  abide  with  his  employer  an  hour  beyond  the 


A.  M.  cir.  3278. 
B.  U.  cir.  726. 
3. 


Within    three     years,    ''  as    the 
years  of  a  hireling,  and  the  glory  Oiymp.  xiil 
of    Moab    shall    be    contemned,        RomuU, 
with   all    that   great    multitude;  ^-  '^°""'"-  ^^- 
and   the    remnant   shall    be   very   small    and 
"  feeble. 


cOr,  not  many. 


time  agreed  on  ;  so,  in  three  years,  even  to  a  da)',  from 
the  delivery  of  this  prophecy,  shall  destruction  come 
upon  Moab.  This  is  the  import  of  the  present  text ; 
but  if  we  take  Jihw^  hcshalish,  as  in  three  years, 
or  in  about  three  years''  time,  the  prophecy  is  not  so 
definite. 

These  three  years,  says  Calinet,  are  mentioned  from 
the  death  of  .\haz,  see  chap.  xiv.  28,  and  end  the 
third  year  of  Hezekiah,  three  years  before  the  taking 
of  .Samaria  by  Shalmaneser.  This  conquerer  did  not 
ruin  Moab  so  completely  as  not  to  leave  a  man  in  the 
land  ;  the  final  desolation  of  Moab  was  reserved  for 
Nebuchadnezzar,  five  years  after  the  taking  of  Jeru- 
salem. 

Feeble — "  And  without  strength."]  An  ancient  MS., 
with  the  Septuagint,  reads  N  n  velo,  "  and  not." 


CHAPTER  XVII. 

juagments  of  God  upon  Damascus,  1—3  ;  and  upon  Israel,  4-6.  Good  effects  of  these  judgments  on  the 
small  remnant  or  gleaning  that  should  escape  them,  7,  8.  The  same  judgments  represented  in  other  but 
stronger  terms,  and  imputed  to  irreligion  and  neglect  of  God,  9-11.  The  remaining  verses  are  a  distinct 
prophecy,  a  beautiful  detached  piece,  worked  up  xeith  the  greatest  elegance,  sublimity,  and  propriety ;  and 
forming  a  noble  description  of  the  formidable  invasion  and  sudden  overthrow  of  Sennacherib,  exactly  suit- 
able to  the  event,  12-14. 


A.  M.  cir.  3263. 

B.  C.  cir.  741. 

Olymp.  IX.  4. 

cir.  annum 

Romuli, 

R.  Roman.,  13. 


npHE    "  burden   of   Damascus. 
Behold,  Damascus  is  taken 
away  from  bei7ig  a  city,   and  it 
shall  be  a  ruinous  heap. 


« Jer.  xlix.  23 ;  Amos  i.  3 ;  Zech.  ix.  1  ;  2  Kings  ivi.  9. 


This  prophecy  by  its  title  should  relate  only  to  Da- 
mascus ;  but  it  full  as  much  concerns,  and  more  largely 
treats  of,  the  kingdom  of  Samaria  and  the  Israelites, 
confederated  with  Damascus  and  the  Syrians  against 
the  kingdom  of  Judah.  It  was  delivered  probably  soon 
after  the  prophecies  of  the  seventh  and  eighth  chapters, 
in  the  beginning  of  the  reign  of  .Vhaz ;  and  was  ful- 
filled by  Tiglath-pileser's  taking  Damascus,  and  carry- 
ing the  people  captives  to  Kir,  (2  Kings  xvi.  9,)  and 
overruntiing  great  part  of  the  kingdom  of  Israel,  and 
carrying  a  great  number  of  the  Israelites  also  captives 
to  Assyria ;  and  still  more  fully  in  regard  to  Israel,  by 
the  conquest  of  the  kingdom,  and  the  captivity  of  the 
people,  effected  a  few  years  after  by  Shalmaneser. — L. 

NOTES  ON  CHAP.  XVTl. 
Verse  1.  The  burden  of  Damascus.]     Which  is,  ac- 
cording to  the  common  version,  The  cities  of  Aroer  are 
forsaken.     It  has  already  been  observed  bv  the  learned 


2  The  cities  of  Aroer  are  for- 


A.  M.  cir.   3263. 
B.  C.  cir.  741. 

saken  :   they  shall  be  for  flocks,    oiymp.  ix.  4 
which  shall  lie  down,  and  •=  none        Romuii, 
shall  make  them  afraid.  ^  ^°°"'"-  '^ 


tJer.  vii.  33. 


prelate,  that  the  prophecy,  as  it  relates  to  Damascus, 
was  executed  in  the  beginning  of  the  reign  of  Ahaz, 
probably  about  the  third  year.  If  we  credit  Midrash, 
the  Damascenes  were  the  most  extensive  and  flagrant 
of  all  idolaters.  "  There  were  in  Damascus  three  hun- 
dred and  sixty-five  streets,  in  each  of  these  was  an 
idol,  and  each  idol  had  his  peculiar  day  of  worship  ;  so 
that  the  whole  were  worshipped  in  the  course  of  the 
year."  This,  or  any  thing  like  this,  was  a  sufficient 
reason  for  this  city's  destruction. 

A  ruinous  heap]  For  "iVD  mei,  "  a  ruinous  heap," 
the  Septuagint  reads  yh  lei,  "  for  a  ruin,"  the  Vulgate 
">'J  kei,  "  as  a  ruin."     1  follow  the  former. 

A'erse  2.  The  cities  of  Aroer  are  forsaken — "  The 
cities  are  deserted  for  ever"]  ^^"hat  has  Aroer  on  the 
river  Arnon  to  do  with  Damascus  !  and  if  there  be 
another  Aroer  on  the  northern  border  of  the  tribe  of 
Gad,  as  Reland  seems  to  think  there  might  be,  this  is 
not  much  more  to  the  purpose.  Besides,  the  cities  of 
91 


The  Divine  judgments 


ISAIAH. 


and  their  good  effects. 


A.  i\i.  oil-.  3263.      3  c  'pijg  fortress  also  shall  cease 

B.  C.  cir.  741. 

Oiymp.  IX.  4.    from  Epliraim,  and  the  kingdom 

cir.  annum         c  t-i  i    i 

Rorauii,        from  Damascus,  and  the  remnant 
R.  Roman.,  13.   ^f    ^^-^^  .    j]^gy  gj,all  be    as    the 

glory  of  the  children  of  Israel,  saith  the  Lord 
of  hosts. 

4  And  in  that  day  it  shall  come  to  pass,  that 
the  glory  of  Jacob  shall  be  made  thin,  and  ^  the 
fatness  of  his  flesh  shall  wax  lean. 

5  '  And  it  shall  be  as  when  the  harvestman 
gathereth  the  corn,  and  reapeth  the  ears  with 
his  arm ;  and  it  shall  be  as  he  that  gathereth 
ears  in  the  valley  of  Rephaim. 

6  '^  Yet  gleaning  grapes  shall  be  left  in  it,  as 
the  shaking  of  an  olive  tree,  two  or  three 
benies  in  the  top  of  the  uppermost  bough, 
fom-  or  five  in  the  outmost  fruitful  branches 
thereof,  saith  the  Lord  God  of  Israel. 

7  At   that   day   shall   a  man  e  look  to   his 


c  Chap.vii.  10 ;  viii.  4.- 


JChap.  z.  16. «Jer.  Ii.33.- 


-fCh. 


Aroer,  if  Aroer  itself  is  a  city,  makes  no  good  sense. 
The  Septuagint,  for  ^y^V  aroer,  read  "Ij;  'i;'  adey  ad, 
sts  To»  ciwva,  for  ever,  or  for  a  long  duration.  The 
Chaldee  takes  the  word  for  a  verb  from  mj?  arah,  trans- 
lating it  IDin  cherebu,  devastabuntur,  "  they  shall  be 
wasted."  The  Syriac  read  I'yn;?  adoeir.  So  that 
the  reading  is  very  doubtful.  I  follow  the  Septuagint 
as  making  the  plainest  sense. 

A''erse  3.  The  remnant  of  Syria — "  The  pride  of 
Syria."]  For  iXiy  shear,  "  remnant,"  Houbigant  reads 
ns^B'  seeth,  "  pride,"  answering,  as  the  sentence  seems 
evideutlyto  require,  to  Tia3caAo(/,  "the  glory  of  Israel." 
The  conjecture  is  so  very  probable  that  I  venture  to 
follow  it. 

As  the  glory]  "IUZ)3  btchbod,  "  IN  the  glory,"  is  the 
reading  of  eight  MSS.,  and  ten  editions. 

Verse  4.  In  that  day]  That  is,  says  Kimchi,  the 
time  when  the  ten  tribes  of  Israel,  which  were  the 
glory  of  Jacob,  should  be  carried  into  captivity. 

Verse  5.  As  lohen  the  harvestman  gathereth — "As 
when  one  gathereth"]  That  is,  the  king  of  Assyria 
shall  sweep  away  tlie  whole  body  of  the  people,  as  the 
reaper  strippeth  off  the  whole  crop  of  corn ;  and  the 
remnant  shall  be  no  more  in  proportion  than  the  scat- 
tered ears  left  to  the  gleaner.  The  valley  of  Rephaim 
near  Jerusalem  was  celebrated  for  its  plentiful  harvest ; 
it  is  here  used  poetically  for  any  fruitful  country.  One 
MS.,  and  one  ancient  edition,  has  ^3X3  beesoph,  "in 
gathering,"  instead  of  ^iiOkeesoph,  "  as  the  gathering." 

Verse  8.  The  altars,  the  work  of  his  hands — "  The 
altars  dedicated  to  the  work  of  his  hands"]  The  con- 
struction of  the  words,  and  the  meaning  of  the  sen- 
tence, in  this  place,  are  not  obvious ;  all  the  ancient 
Versions,  and  most  of  the  modern,  have  mistaken  it. 
Tlie  word  nu^i'"  maaseh,  "the  work," stands  in  regimine 
with  jiin^I'O  mizbechoth,  "altars,"  not  in  opposition  to 
it :  it  means  the  altars  of  the  work  of  their  hand  ;  that 
is   of  the   idols,  which   are  the   work  of  their   hands. 


Olymp.  IX.    4. 

cir.  annum 

Romuli, 

R.  Roman.,    13. 


Maker,  and  his  eyes  shall  have  *■  M.  cir.  3263. 

TT   1        /-\  ^      B.  C.  cir.  741. 

respect   to    the    Holy    One    of 
Israel. 

8  And  he  shall  not  look  to  the 
altars,  the  work  of  his  hands,  neither  shall 
respect  that  which  his  fingers  have  made, 
either  the  groves,  or  the  ^  images. 

9  In  that  day  shall  his  strong  cities  be  as  a 
forsaken  bough,  and  an  uppermost  branch, 
which  they  left  because  of  the  children  of 
Israel :   and  there  shall  be  desolation. 

10  Because  thou  hast  forgotten  'the  God  of 
thy  salvation,  and  hast  not  been  mindful  of  the 
rock  of  thy  strength,  therefore  shalt  thou 
plant  pleasant  plants,  and  shalt  set  it  with 
strange  slips  : 

11  In  the  day  shalt  thou  make  thy  plant  to 
grow,  and  in  the  morning  shalt  thou  make  thy 
seed    to  flourish :    but  the    harvest    shall  be 


V.  13.- 


5Mic.vii.7.- 


h  Or,  sun  iTnages. ■  Psa.  Ixviii.  19. 


Thus  Kimchi  has  explained  it,  and  Le  Clerc  has  fol- 
lowed him. 

Verse  9.  As  a  forsaken  bough,  and  an  uppermost 
branch — "the  Hivites  and  the  Amorites"]  tSinn 
"rnxni  hachoresh  vehaamir.  No  one  has  ever  yet  been 
able  to  make  any  tolerable  sense  of  these  words.  The 
translation  of  the  Septuagint  has  happily  preserved 
what  seems  to  be  the  true  reading  of  the  text,  as  it 
stood  in  the  copies  of  their  time  ;  though  the  words  are 
now  transposed,  either  in  the  text  or  in  their  Version ; 
01  Afjio^paioi  xai  oi  Euaioi,  "  the  Amorites  and  the  Hi- 
vites." It  is  remarkable  that  many  commentators,  who 
never  thought  of  admitting  the  reading  of  the  Septua- 
gint, understand  the  passage  as  referring  to  that  very 
event  which  their  Version  expresses  ;  so  that  it  is  plain 
that  nothing  can  be  more  suitable  to  the  context.  "  My 
father,"  says  Bishop  Lowth,  "  saw  the  necessity  of  ad- 
mitting this  variation  at  a  time  when  it  was  not  usual 
to  make  so  free  with  the  Hebrew  text."  Mr.  Park- 
hurst  is  not  satisfied  with  the  prelate's  adoption  of  the 
reading  of  the  Septuagint,  "  the  Hivites  and  the  Amo- 
rites." He  thinks  the  difficult  words  should  be  thus 
rendered  ;  he  takes  the  whole  verse  :  "  And  his  forti- 
fied cities  shall  be  like  the  leaving,  or  what  is  left 
nDUJO  caazubath,  of  or  in  a  ploughed  field,  tyinn  ha- 
choresh, or  on  a  branch  which  they  leave  coram,  before, 
the  children  of  Israel."  Which  he  considers  a  plain 
reference  to  the  Mosaic  laws  relative  to  the  not  glean- 
ing of  their  ploughed  fields,  vineyards,  and  oliveyards, 
but  leaving  31}'  ozeb,  somewhat  of  the  fruits,  for  the 
poor  of  the  land;  Lev.  ix.  9,  10  ;  Deut.  xxiv.  19-21, 
in  the  Hebrew.  I  fear  that  the  text  is  taken  by  storm 
on  both  interpretations.  One  MS.  has  'ij'  Sd  col  arey, 
"  all  the  cities ;"  and  instead  of  iy'7nn  hachalash,  "  of 
the  branch,"  six  MSS.  have  tyinn  hachodesh,  "  of  the 
month."     But  this  is  probably  a  mistake. 

Ver.se  10.  Strange  slips — "Shoots  from  a  foreign 
soU."]     The  pleasant  plants,  and  shoots  from  a  foreign 


93 


The  land  sfiadowing 


CHAP.  XVIII. 


with  wings  threalenea 


A- M^  <=!'■  3263.  k  a  heap  ;„  the  day  of  grief  and 
oiymp.  IX.  4.    of  dcsperatc  sorrow. 

12  Wo  to  the    'multitude  of 


cir.  annum 

Romuli, 

F.  Roman.,  13 


many  people,  which  make  a  noise 
"■  like  the  noise  of  the  seas ;  and  to  the  rush- 
ing of  nations,  that  make  a  rushing  like  the 
rushing  of  "  mighty  waters  ! 

13  The  nations  shall  rush  like  the  rushing 
of  many  waters :  but  God  shall  °  rebuke  them, 

^  Or,   removed  in  the  day  of  inheritance^  and  there  shall  be  deadly 
sorrow. 'Or,  ywise. "'Jer.  vi,  23. 

soil,  are  allegorical  expressions  for  strange  and  idol- 
atrous worship  ;  vicious  and  abominable  practices  con- 
nected with  it ;  reliance  on  Ininian  aid,  and  on  alliances 
entered  into  with  the  neighbouring  nations,  especially 
Egypt ;  to  all  wliich  the  Israelites  were  greatly  ad- 
dicted, and  in  their  expectations  from  which  they  should 
be  grievously  disappointed. 

Verse  1'3.  Wo  to  the  mullitudc]  The  three  last 
verses  of  this  chapter  seem  to  have  no  relation  to  the 
foregoing  prophecy,  to  which  they  are  joined.  It  is 
a  beautiful  piece,  standing  singly  and  by  itself;  for 
neither  has  it  any  CDiinexion  with  what  follows :  whether 
it  stands  in  its  right  place,  or  not,  I  cannot  say.  It  is 
a  noble  description  of  the  formidable  invasion  and  the 
sudden  overthrow  of  .Sennacherib ;  which  is  intimated 
in  the  strongest  terms  and  the  most  expressive  images, 
exactly  suitable  to  the  event. 

Like  the  rushing  of  mighty  waters .']  Five  words, 
three  at  the  end  of  the  twelfth  verse,  and  two  at  the 
beginning  of  the  thirteenth,  are  omitted  in  eight  MSS., 
with  the  Syriac ;  that  is,  in  effect,  the  repetition  con- 
tained in  the  first  line  of  ver.  13  in  this  translation,  is 
not  made.  After  having  observed  that  it  is  equally 
easy  to  account  for  the  omission  of  these  words  by  a 
transcriber  if  they  are  genuine,  or  their  insertion  if 
they  are  not  genuine,  occasioned  by  his  carrying  his 
eye  backwards  to  the  word  D'OsS  leammim,  or  for- 
wards to  [INiff"  yeshaon,  I  shall  leave  it  to  the  reader's 


and  they   shall  flee  far  off,   and  ^^^  ^i'^-  ^263. 
p  shall  be  chased  as  the  chaff  of    oiymp,  ix.  ■». 

,  .         ,      ^  ,  .     ,  cir.  annum 

tiie  mountams  beiore   the  wind,        RomuU, 
and  like   "a  rolling  thing  before    '^-  "°""^"-  '^- 
the  whirlwind. 

14  And  behold  at  evening-tide  trouble ;  and 
before  the  morning  he  is  not.  This  is  the 
portion  of  them  that  spoil  us,  and  the  lot  of 
them  that  rob  us. 


nQr,  many.- 


-«  Psa.  ix.  5. P  Psa.  Ixxxiii.  13 ;  Hos.  xiii.  3. 

n  Or,  thistle  down. 


judgment  to  determine  whether  they  are  genuine  or 
not.  Instead  of  mon3  cahamoth,  "  as  the  roaring," 
five  MSS.  and  the  Vulgate  have  ;nn3  kehamon,  "  as 
the  multitude." 

Averse  14.  He  is  not — "  He  is  no  more."]  For  UJ'S 
einetmu  ten  MSS.  of  Dr.  KennicotVs,  (three  ancient,) 
ten  of  De  Rossi's,  and  two  editions,  and  the  Septua- 
gint,  Syriac,  Chaldec,  Vulgate,  and  Arabic,  have  Ijyxi 
reeinenno.  This  particle,  authenticated  by  so  many 
good  vouchers,  restores  the  sentence  to  its  true  poeti- 
cal form,  implying  a  repetition  of  some  part  of  the 
parallel  line  preceding,  thus  :^ 

"  At  the  season  of  evening,  behold  terror  ! 
Before  the  morning,  and  [behold]  he  is  no  more !" 

That  spoil  lis]  For  U'DIB'  shoseynu,  them  that  spoil 
us,  fifteen  MSS.,  one  edition,  and  the  Syriac  have 
UDlty  shosenu,  him  that  spoileth  us.  And  for  iritaS 
lehozezeynu,  them  that  rob  us,  six  MSS.  and  the  Syriac 
have  Utiles  tebozzeno,  him  that  robbeth  us  :  and  these 
readings  make  the  place  answer  better  to  Sennacherib, 
according  to  Lowth's  conjecture.  Though  God  may 
permit  the  wicked  to  prevail  for  a  time  against  his  peo- 
ple, yet  in  the  end  those  shaU  be  overthrown,  and  the 
glory  of  the  Lord  shall  shine  brightly  on  them 
that  fear  him  ;  for  the  earth  shall  be  subdued,  and 
the  imiverse  filled  with  his  glorj'.  Amen,  and 
Amen ! 


CHAPTER  XVIII. 

Thit  chapter  contains  a  very  obscure  prophecy ;  possibly  designed  to  give  the  Jews,  and  perhaps  the  Egyp- 
tians, whose  country  is  supposed  to  be  meant,  1,  2,  and  W'ith  whom  many  Jews  resided,  an  intimation  of 
God's  interposition  in  favour  of  Sion,  3,  4;  and  of  his  counsels  in  regard  to  the  destruction  of  their  com- 
mon enemy,  Sennacherib,  whose  vast  army,  just  as  he  thought  his  projects  ripe,  and  ready  to  be  crowned 
with  success,  5,  should  become  a  prey  to  the  beasts  of  the  field,  and  to  the  fowls  of  heaven,  6;  and  that 
Egypt  should  be  grateful  to  God  for  the  deliverance  vouchsafed  her,  7. 


A.  M.  cir.  320O. 

B.  C.  cir.  714. 
Oiymp.  XVI.  3. 

cir.  annum 
Numse  Pompilii, 

R.  Roman.,  2. 


TU'O   "  to  the  land  shadowing 
with  wings,  which  is  beyond 
the  rivers  of  Ethiopia  : 
2  That  sendeth  ambassadors  by 

•Chap.  XX.  4,  5;   Ezek.  xxx.  4,  5,  9 ;   Zeph.  ii.  12  ;  iii.  10. 

This  is  one  of  the  most  obscure  prophecies  in  the 
whole  Book  of  Isaiah.  The  subject  of  it,  the  end  and 
design  of  it,  the  people  to  whom  it  is  addressed,  the 


A.  M.   cir.  3290. 

B.  C.  cir.  714. 
Oiymp.  XVI.  3. 

cir.  .Tnnum 
Nnmas  Pompilii, 

R.  Roman.,  2. 


the  sea,  even  m  vessels  of  bul- 
rushes upon  the  waters,  saying. 
Go,  ye  swift  messengers,  to  *>  a 
nation  "  scattered  and  peeled,  to 

t"  Ver.  7. ^  Or,  outspread  and  polished. 

history  to  which  it  belongs,  the  person  who  sends  the 
messengers,  and  the  nation  to  whom  the  messengers 
are  sent,  are  all  obscure  and  doubtful. — L. 
93 


Men  should  take  warning 


ISAIAH. 


hy  GocTs  judgments. 


'^b'c  cir  714°  ^  people  terrible  from  their  begin- 

oiymp.  XVI.  3.  niiiff  hitherto  ;  *  a  '^  nation  meted 

cir.  aimum  '^        .  ,  ,  , 

NutnsB Pompiiii,  oiit  and  trodden  down,    'whose 

^  ^°'"''"' ^-  land  the  rivers  have  spoiled  ! 


d  Or,  a  nation  that  meteth  out^  and  treadeth  doum. — 
tion  of  line,  and  treading  underfoot. 


s  Heb.  a  na- 


NOTES  ON  CHAP.  XA^II. 

Verse  1 .  Wo  to  the  land]  pX  MH  hoi  arets  '.  This 
interjection  should  be  translated  ho  !  for  it  is  properly 
a  particle  of  calling  :     Ho,  land  !  Attend  !   Give  ear  ! 

Shadowing  with  loings — "  The  winged  cymbal"] 
CiJJD  Ti7S  tsiltsal  kenaphayim.  I  adopt  this  as  the 
most  probable  of  the  many  interpretations  that  have 
been  given  of  these  word.s.  It  is  BocharCs :  see  Pha- 
leg,  iv.  2.  The  Egyptian  sistrum  is  expressed  by  a 
periphrasis ;  the  Hebrews  had  no  name  for  it  in  their 
language,  not  having  in  use  the  instrument  itself.  The 
cymbal  they  had  was  an  instrument  in  its  use  and 
sound  not  much  unlike  the  sistrum ;  and  to  distinguish 
it  from  the  sistrum,  they  called  it  the  cymbal  with 
wings.  The  cymbal  was  a  round  hollow  piece  of  me- 
tal, which,  being  struck  against  another,  gave  a  ring- 
ing sound  :  the  sistrum  was  a  round  instrument,  con- 
sisting of  a  broad  rim  of  metal,  through  which  from 
side  to  side  ran  several  loose  lamins  or  small  rods  of 
metal,  which  being  shaken,  gave  a  like  sound.  These, 
projecting  on  each  side,  had  somewhat  the  appearance 
of  wings  ;  or  might  be  very  properly  expressed  by  the 
same  word  which  the  Hebrews  used  for  wings,  or  for 
the  extremity,  or  a  part  of  any  thing  projecting.  The 
sistrum  is  given  in  a  medal  of  Adrian,  as  the  proper 
attribute  of  Egypt.  See  Addison  on  Medals,  Series 
iii.  No.  4  ;  where  the  figure  of  it  may  be  seen.  The 
frame  of  the  sistrum  was  in  shape  rather  like  the  an- 
cient lyre ;  it  was  not  round. 

If  we  translate  shadowing  with  wings,  it  may  allude 
to  the  multitude  of  its  vessels,  whose  sails  may  be 
represented  under  the  notion  of  icings.  The  second 
verse  seems  to  support  this  interpretation.  Vessels 
of  bulrushes,  STJ  gome,  or  rather  the  flag  papyrus,  so 
much  celebrated  as  the  substance  on  which  people 
wrote  in  ancient  times,  and  from  which  our  paper  is 
denominated.  The  sails  might  have  been  made  of 
this  flag :  but  whole  canoes  were  constructed  from  it. 
Mat  sails  are  used  to  the  present  day  in  China.  The 
Vulgate  fully  understood  the  meaning  of  the  word,  and 
has  accordingly  translated,  in  vasis  papyri,  "  in  vessels 

of  papyrus."     Uc;S!)i  be.sjSellS Old  MS.  Bib.     This 

interpretation  does  not  please  Bp.  Lowth,  and  for  his 
dissent  he  gives  the  following  reasons  : — 

In  opposition  to  other  interpretations  of  these  words 
which  have  prevailed,  it  may  be  briefly  observed  that 
7jf7y  tsiltsel  is  never  used  to  signify  shadoio,  nor  is 
^J3  canaph  applied  to  the  sails  of  ships.  If,  therefore, 
the  words  are  rightly  interpreted  the  u-inged  cymbal, 
meaning  the  sistrum,  Egypt  must  be  the  country  to 
which  the  prophecy  is  addressed.  And  upon  this  hy- 
pothesis the  version  and  explanation  must  proceed.  I 
farther  suppose,  that  the  prophecy  was  delivered  before 
Sennacherib's  return  from  his  Egyptian  expedition, 
which  took  up  three  years ;  and  that  it  was  designed 
to  give  to  the  Jews,  and  perhaps  likewise  to  the  Egyp- 
94 


3  All  ye  « inhabitants  of  the  W^^-^^f^' 
world,  and  dwellers  on  the  earth,  Oiymp.  xvi.  3. 
see  ye,  ''when  he  hfteth  up  an  Nu^ma;Pom"iiii, 
ensign   on  the   mountains  ;    and    R-  Roman.,  2. 

f  Or,  v>hose  land  the  rivers  despise. g  Jer.  i.  14 ;  x.  18  ;  xlvii.  2  • 

Hos.  iv.  1 ;  Joel  ii.  1  ;  Zech.  xi.  6. 1"  Chap.  v.  26. 

tians,  an  intimation  of  God's  counsels  in  regard  to  the 
destruction  of  their  great  and  powerful  enemy. 

Which  is  beyond  the  rivers  of  Ethiopia — "  Which 
borders  on  the  rivers  of  Cush"]  What  are  the  rivers 
of  Cush  ^  whether  the  eastern  branches  of  the  lower 
Nile,  the  boimdary  of  Egypt  towards  Arabia,  or  the 
parts  of  the  upper  Nile  towards  Ethiopia,  it  is  not 
easy  to  determine.  The  word  "\3i'0  meeber  signifies 
either  on  this  side  or  on  the  farther  side :  I  have  made 
use  of  the  same  kind  of  ambiguous  expression  in  the 
translation. 

Verse  2.  In  vessels  of  bulrushes — "  In  vessels  of 
papyrus"]  This  circumstance  agrees  perfectly  well 
with  Egypt.  It  is  well  known  that  the  Egyptians 
commonly  used  on  the  Nile  a  light  sort  of  ships,  or 
boats,  made  of  the  reed  papyrus.  Ex  ipso  quidem  pa- 
pyro  navigia  texunt.      Pliny,  xiii.  11. 

Conseritur  bibula  Memphitis  cj-mba  papyro. 

LucAN,  iv.  136. 

Go,  ye  swift  7nessengers]  To  this  nation  before 
mentioned,  who,  by  the  Nile,  and  by  their  numerous 
canals,  have  the  means  of  spreading  the  report  in  the 
most  expeditious  manner  through  the  whole  country  : 
go,  ye  swift  messengers,  and  carry  this  notice  of  God's 
designs  in  regard  to  them.  By  the  swift  messengers 
are  meant,  not  any  particular  persons  specially  ap- 
pointed to  this  office,  but  any  of  the  usual  conveyers 
of  news  whatsoever,  travellers,  merchants,  and  the  like, 
the  instruments  and  agents  of  common  fame.  These 
are  ordered  to  publish  this  declaration  made  by  the 
prophet  tliroughout  Egypt,  and  to  all  the  world ;  and 
to  excite  their  attention  to  the  promised  visible  inter- 
position of  God. 

Scattered — "  Stretched  out  in  length"]  Egypt,  that 
is,  the  fruitful  part,  exclusive  of  the  deserts  on  each 
side,  is  one  long  vale,  through  the  middle  of  which 
runs  the  Nile,  bounded  on  each  side  to  the  east  and 
west  by  a  chain  of  mountains  seven  hundred  and  fifty 
miles  in  length  ;  in  breadth  from  one  to  two  or  three 
days'  journey  :  even  at  the  widest  part  of  the  Delta, 
from  Pelusium  to  Alexandria,  not  above  two  hundred 
and  fifty  miles  broad.  Egmont  and  Hayman,  and 
Pococke. 

Peeled — "  Smoothed"]  Either  relating  to  the  prac- 
tice of  the  Egyptian  priests,  who  made  their  bodies 
smooth  by  shaving  off  their  hair,  (see  Herod,  ii.  37  ;) 
or  rather  to  their  country's  being  made  smooth,  per- 
fectly plain  and  level,  by  the  overflowing  of  the  NUe. 

Meted  out — "  Meted  out  by  line"]  It  is  generally 
referred  to  the  frequent  necessity  of  having  recourse  to 
mensuration  in  Egypt,  in  order  to  determine  the  boun- 
daries after  the  inundations  of  the  Nile  ;  to  which  even 
the  origin  of  the  science  of  geometry  is  by  some 
ascribed.      Strabo,  lib.  xvii.  suh  init. 

Trodden  down']     Supposed  to  allude  to  a  peculiar 


God's  interposition  in 


CHAP.  XVIII. 


favour  of  his  peopie. 


A.  M.  cir.  3290.  •^ylicti    hc    bloweth    a    tniiiipet, 

B.  C.  cir.  711.  ' 

oij-mp.  XVI.  3.  liear  ye. 

N«ma."i";;;;;"i,i.  4  For  so  the   lord    said  unto 

R.  Kuman..  2.  ^^^    j    ^^.jjl    jj^J^g    ^^y  j-gst,    and   I 


i  Or,  regard  my  stl  dwelling. 


method  of  tillage  in  use  among  the  Egyptians.  Both 
Herodotus,  (lib.  ii.,)  and  Diodorus,  (lib.  i.,)  say  that 
when  the  Nile  had  retired  within  its  banks,  and  the 
ground  became  somewhat  dry,  they  sowed  their  land, 
and  then  sent  in  their  cattle,  (their  hogs,  says  the  for- 
mer,) to  tread  in  the  seed  ;  and  without  any  farther 
care  expected  the  harvest. 

The  rwers  have  spoiled — "The  rivers  have  nou- 
rished"] The  word  lNt3  bazeu  is  generally  taken  to  be 
an  irregular  form  for  ltI3  bazezii,  "  have  spoiled,"  as 
four  MSS.  have  it  in  this  place  ;  and  so  must  of  the 
Versions,  boih  ancient  and  modern,  understand  it.  On 
which  .Sc-hultens,  Gram.  Ileb.  p.  491,  h.is  the  follow- 
ing remark  : — "  Ne  minimam  quidem  speciem  veri  ha- 
bet  ISta  bazau,  Esai.  xviii.  2,  datum  pro  1I»3  hazazii, 
deripiunl.  Ha;c  esset  anomalia,  cui  nihil  simile  in 
toto  lingua;  ambitu.  In  talibus  nil  finire,  vel  fateri  ex 
mera  agi  conjectura,  tutius  justiusque.  Radicem  Nr3 
baza  olim  extarc  potuisse,  quis  neget !  Si  eognatum 
quid  sectandum  erat,  ad  r\'2  bazah,  contemsit,  potius 
decurrendum  fuisset ;  ut  ixa  bazeii,  pro  112  bazu,  sit 
enuntiatum,  vel  V?3  baziv.  Digna  phrasis,  flumina 
contemnunt  terrara,  i.  e.,  inundant."  "  NI3  baza,  Arab, 
extulit  se  superbius,  ttem  subjecit  sibi :  wide  prat.  pi. 
1X13  bazeu,  subjecerunt  sibi,  i.  e.,  inundarunt." — Si- 
monis'  Lexic.  Heb. 

A  learned  friend  has  suggested  to  me  another  expla- 
nation of  the  word.  Ni3  baza,  St/r.,  and  S!'3  beiza, 
Chald.,  signifies  uber,  "  a  dug,"  mamma,  "  a  breast ;" 
agreeablj'  to  which  the  verb  signifies  to  nourish.  This 
would  perfectly  well  suit  with  the  Nile  :  whereas  no- 
thing can  be  more  discordant  than  the  idea  of  spoiling 
and  plundering  ;  for  to  the  inundation  of  the  Nile  Egypt 
owed  every  thing ;  the  fertility  of  the  soil,  and  the 
very  soil  itself.  Besides,  the  overflowing  of  the  Nile 
came  on  by  gentle  degrees,  covering  without  laying 
waste  the  country  :  "  Mira  «que  natura  fluminis,  quod 
ciun  cffiteri  omnes  abluant  terras  et  eviscerent,  Nilus 
tanto  ceeteris  major  adeo  nihil  exedit,  nee  abradit,  ut 
contra  adjiciat  vires ;  minimumque  in  eo  sit,  quod  so- 
lum temperet.  Ulato  enim  limo  arenas  saturat  ac 
jungit ;  debetque  illi  yEgjTitus  non  tantura  fertilitatem 
terrarum,  sed  ipsas. — Seneea,  Nat.  Qusest.,  iv.  2.  I 
take  the  liberty,  therefore,  which  Schultens  seems  to 
think  allowable  in  this  place,  of  hazarding  a  conjec- 
tural interpretation.  It  is  a  fact  that  the  Ganges 
changes  its  course,  and  overruns  and  lays  barren  whole 
districts,  from  which  it  w  as  a  few  years  back  several 
miles  distant.  Such  changes  do  not  nourish  but  spoil 
the  ground. 

Verse  3.  When  he  lifteth  up  an  ensign — "  ^^^len 
the  standard  is  lifted  up"]  I  take  God  to  be  the  Agent 
in  this  verse  :  and  that  by  the  standard  and  the  trumpet 
are  meant  the  meteors,  the  thunder,  the  lightning,  the 
storm,  earthquake,  and  tempest,  by  which  Sennache- 
rib's army  shall  be  destroyed,  or  by  which  at  least  the 
destruction  of  it  shall  be  accompanied  ;  as  it  is  described 


will    'consider    in   my  dwelling  ^(j'^c''c5r  tu"" 

place  bke  a   clear   heat  ''  upon  oiymp.  xvi.  3. 

herbs,  and  like  a  cloud   of  dew  NumH!  Pompiiii, 

in  the  heat  of  har\-est.  "'  ^""'" '  ^ 


•i  Or,  after  rain. 


in  chap.  x.  16,  17,  xxix.  6,  and  xxx.  30,  31.     See 

also  Psa.  l.xxvi.,  and  the  title  of  it,  according  to  the 
Sepluagint,  Vulgate,  and  AZthiopic.  They  are  called, 
by  a  bold  metaphor,  the  standard  lifted  up,  and  the  trimi- 
pet  sounded.  The  latter  is  used  by  Homer,  I  think 
with  great  force,  in  his  introduction  to  the  battle  of  the 
gods ;  though  I  find  it  has  disgusted  some  of  the  minor 
critics : — 

II.  xxi.  388. 

"  Heaven  in  loud  thunders  bids  the  trumpet  sound. 
And  wide  beneath  them  groans  the  rending  ground." 

Pope. 

"S'erse  4.  For  so  the  Lord  said  unto  7ne — "  For  thus 
hath  Jehovah  said  unto  me"]  The  subject  of  the  re- 
maining part  of  this  chapter  is,  that  God  would  com- 
fort and  support  his  own  people,  though  threatened  with 
immediate  destruction  by  the  Assyrians ;  that  Senna- 
cherib's great  designs  and  mighty  efforts  against  them 
should  be  frustrated ;  and  that  his  vast  expectations 
should  be  rendered  abortive,  when  hc  thought  them  ma- 
ture, and  just  ready  to  be  crowned  with  success ;  that 
the  chief  part  of  his  army  should  be  made  a  prey  for 
the  beasts  of  the  field  and  the  fowls  of  the  air,  (for 
this  is  the  meaning  of  the  allegory  continued  through 
the  fflh  and  sijrth  verses ;)  and  that  Eg>-pt,  being  de- 
livered from  his  oppression,  and  avenged  by  the  hand 
of  God  of  the  wTongs  which  she  had  suffered,  .should 
return  thanks  for  the  wonderful  deliverance,  both  of 
herself  and  of  the  Jews,  from  this  most  powerful  ad- 
versary. 

Like  a  clear  heat — "Like  the  clear  heat"]  The 
same  images  are  employed  by  an  Arabian  poet : — 

Solis  more  fer\-ens,  dum  frigus  ;  quumque  ardet 
Sirius,  turn  vero  frigus  ipse  et  umbra. 

Which  is  illustrated  in  the  note  by  a  like  passage  from 
another  Arabian  poet ; — 

Calor  est  hyeme,  reftigerium  aestate. 

Excerpta  ex  Hamasa ;  published  by  Schultens,  at  the 
end  of  Erpenius's  Arabic  Grammar,  p.  425. 

Upon  herbs — "  After  rain  "]  "  lis  aur  here  signifies 
rain,  according  to  what  is  said  Job  xxxvi.  11:'  The 
cloud  scatters  his  rain.'  " — Kimchi.  In  which  place 
of  Job  the  Chaldee  paraphrast  does  indeed  explain  niS 
auro  by  n">D"D  matereyh  ;  and  so  again  ver.  2 1  and 
chap,  xxxvi.  30.  This  meaning  of  the  word  seems  to 
make  the  best  sense  in  this  place ;  it  is  to  be  wished 
that  it  were  better  supported. 

In  the  heat  of  harvest — "In  the  day  of  harvest."] 
For  Dn3  bechom,  in  the  heat,  fourteen  M.SS.,  (several 
ancient,)  the  Septuagint,  Stjriac,  Arabic,  and  Vulgate 
read  UV2  bei/nm,  in  the  day.  The  mistake  .seems  to 
have  arisen  from  Dn3  kechom  in  the  line  above. 
95 


The  prophecy 


ISAIAH. 


concerning  Egypt. 


A^^J;"''-  ^T?"-     5  For  afore  the  harvest,  when 

B.  C.  cir.  714.  ' 

oiymp.  XVI.  3.  the  bud  is  perfect,  and  the  sour 

cir.  annum  .         .         .         •       .t       ^ 

Numse  Pompiiii,  grapc  IS  ripening  m  the  tlower, 

R.  Roman.,  2.      j^g   gj^^^Q  j^^j]^    ^^^    ^g-    ^j^g   gp^jgg 

with  pruning  hooks,  and  take  away  and  cut 
down  the  branches. 

6  They  shall  be  left  together  unto  the  fowls 
of  the  mountains,  and  to  the  beasts  of  the 
earth  :  and  the  fowls  shall  summer  upon  them. 


'  See  Psa.  Ixviii.  31 ;  Ixxii.  10 ;  chap.  xvi.  1 ;  Zeph.  iii.  10 ; 


V^erse  5.  The  floxoer — "  The  blossom  "]  Heb.  Aer 
blossom  ;  nVJ  nitslsah,  that  is,  the  blossom  of  the  vine, 
[•3J  gephen,  vine,  understood,  which  is  of  the  common 
gender.  See  Gen.  xl.  10.  Note,  that  by  the  defective 
punctuation  of  this  word,  many  interpreters,  and  our 
translators  among  the  rest,  have  been  led  into  a  grievous 
mistake,  (for  how  can  the  swelling  grape  become  a 
blossom  ])  taking  the  word  nVJ  nitstsah  for  the  predi- 
cate ;  whereas  it  is  the  subject  of  the  proposition,  or 
the  nominative  case  to  the  verb. 

Verse  7.  The  present — "A  gift"]  The  Egyptians 
were  in  alliance  with  the  kingdom  of  Judah,  and  were 
fellow-sufferers  with  the  Jews  under  the  invasion  of 
their  common  enemy  Sennacherib ;  and  so  were  very 
nearly  interested  in  the  great  and  miraculous  deliver- 
ance of  that  kingdom,  by  the  destruction  of  the  Assy- 


and  all  the  beasts  of  the 
shall  winter  upon  them. 


earth  ^i.^A""-  ^^oo- 

B.  C.  eir.  714. 
Olymp.  XVI.  3. 
-,   T       1  •  1    1     11  ,1  ,  cir.  annum 

7  In  that  time  '  shall  the  present  Numis  PompiUi, 
be  brought  mito  the  Lord  of  hosts  R-  Roman.,  2. 
of  a  people  "^  scattered  and  peeled,  and  from  a 
people  terrible  from  their  beginning  hitherto  ;  a 
nation  meted  out  and  trodden  under  foot,  whose 
land  the  rivers  have  spoiled,  to  the  place  of  the 
name  of  the  Lord  of  hosts,  the  mount  Zion. 

Mai.  i.  11. ™  Or,  outspread  and  polished;  see  ver.  2. 

rian  army.  Upon  which  wonderful  event  it  is  said,  2 
Chron.  xxxii.  23,  that  "  many  brought  gifts  unto  Je- 
hovah to  Jerusalem,  and  presents  to  Hezekiah  king  of 
Judah ;  so  that  he  was  magniiied  of  all  nations  from 
henceforth."  It  is  not  to  be  doubted,  that  among  these 
the  Egyptians  distinguished  themselves  in  their  ac- 
knowledgments on  this  occasion. 

Of  a  people — "  From  a  people  "]  Instead  of  Di'  am, 
a  people,  the  Sepluagint  and  Vnlgate  read  cyo  meant, 
from  a  people,  which  is  confirmed  by  the  repetition  of 
it  in  the  next  line.  The  difference  is  of  importance ; 
for  if  this  be  the  true  reading,  the  prediction  of  the 
admission  of  Egypt  into  the  true  Church  of  God  is  not 
so  explicit  as  it  might  otherwise  seem  to  be.  How- 
ever, that  event  is  clearly  foretold  at  the  end  of  the 
next  chapter. — L. 


CHAPTER  XIX. 

Prophecy  concerning  Egypt,  in  which  her  lamentable  condition  under  the  Babylonians,  Persians,  <^c.,  is 
forcibly  pointed  out,  1-17.  The  true  religion  shall  be  propagated  in  Egypt;  referring  primarily  to  the 
great  spread  of  Judaism  in.  that  country  in  the  reign  of  the  Ptolemies,  and  ultimately  to  its  reception  of  the 
Gospel  in  the  latter  days,  18-22.  Profound  peace  between  Egypt,  Assyria,  and  Israel,  and  their  blessed 
condition  under  the  Gospel,  23—25. 

of   Effypt    shall    be    moved    at  A„'^ '='''•  ^f^"- 

^•J  t'  B.  C.  cir.  /14. 


''u^r.  ""■  ???"■   THE  »  burden  of  Egypt.     Be- 

B.  C.  cir.  714.        J^  _  OJ  r 

Olymp.  XVI.    3. 

cir.  annum 
Nuraae  Ponipilii, 

K.  Roman.,  2. 


hold,  the  Lord  ''rideth  upon 
a  swift  cloud,  and  shall  come 
into     Egypt :     and    "^  the    idols 


3  Jer.  xlvi.  13;   Ezek.  xxix.,  xxx. 


Not  many  years  after  the  destruction  of  Sennache- 
rib's army  before  Jerusalem,  by  which  the  Egyptians 
were  freed  from  the  yoke  with  which  they  were  threat- 
ened by  so  powerful  an  enemy,  who  had  carried  on  a 
successful  war  of  three  years'  continuance  against  them ; 
the  affairs  of  Egypt  were  again  thrown  into  confusion 
by  intestine  broils  among  themselves,  which  ended  in 
a  perfect  anarchy,  that  lasted  some  few  years.  This 
was  followed  by  an  aristocracy,  or  rather  tyranny,  of 
twelve  princes,  who  divided  the  country  between  them, 
and  at  last  by  the  sole  dominion  of  Psammitichus, 
which  he  held  for  fifty-four  years.  Not  long  after  that 
followed  the  invasion  and  conquest  of  Egypt  by  Ne- 
buchadnezzar, and  then  by  the  Persians  under  Cam- 
byses,  the  son  of  Cyrus.  The  yoke  of  the  Persians 
was  so  grievous,  that  the  conquest  of  the  Persians  by 
96 


his 


and    the 


heart   Olymp.  xvi.  3. 

cir.  annum 


presence 
of  Egypt  shall  melt  in  the  midst  NumffiPompiUi, 

r  -^  R.  Roman.,  2. 


b  Psa.  xviii.  10  ;  civ.  3.- 


:  Exod.  xii.  12 ;  Jer.  xliii.  12. 


Alexander  may  well  be  considered  as  a  deliverance  to 
Egypt ;  especially  as  he  and  his  successors  greatly  fa- 
voured the  people  and  improved  the  country.  To  all 
these  events  the  prophet  seems  to  have  had  a  view  in 
this  chapter;  and  in  particular,  from  ver.  18,  the  pro- 
phecy of  the  propagation  of  the  true  religion  in  Egypt 
seems  to  point  to  the  flourishing  state  of  Judaism  in 
that  country,  in  consequence  of  the  great  favour  shown 
to  the  Jews  by  the  Ptolemies.  Alexander  himself  set- 
tled a  great  many  Jews  in  his  new  city  Alexandria, 
granting  them  privileges  equal  to  those  of  the  Mace- 
donians. The  first  Ptolemy,  called  Soter,  carried  great 
numbers  of  them  thither,  and  gave  them  such  encour- 
agement that  still  more  of  them  were  collected  there 
from  different  parts ;  so  that  PhUo  reckons  that  in  his 
time  there  were  a  million  of  Jews  in  that  country. 


The  desolations 


CHAP.  XIX. 


of  Egypt. 


A.  M.  cir.  3290.     2  And  I  will  •>  set  •  the  Eg^-p- 

B.  C.  cir.  714.  ,       T-,  1 

Olymp.  XVI.  3.  tians  against  the  Jbgyplians  :  and 
NiSJ.'ai  PompUii,  '  they  shall  fight  every  one  against 
R.  Roman.,  2.  j,jg  brother,  and  every  one  against 
liis  neighbour ;  city  against  city,  and  kingdom 
against  kingdom. 

3  And  tlic  spirit  of  Egypt  »  shall  fail  in  the 
midst  thereof;  and  I  will '' destroy  the  counsel 
thereof :  and  they  shall '  seek  to  the  idols,  and 
to  tlic  charmers,  and  to  them  that  have  familiar 
spirits,  and  to  the  wizards. 

4  And  the  EgjT)tians  will  I  ^  give  over  '  into 
the  hand  of  a  cruel  lord ;  and  a  fierce  king 
shall  rule  over  them,  saith  the  Lord,  the  Lord 
of  hosts. 

5  ""  Ajid  the  waters  shall  fail  from  the  sea, 
and  the  river  sliall  be  wasted  and  dried  up. 

6  -Ajid  they  sliall  tium  the  rivers  far  away ; 

»iie\i.  mineU. 'Judg.  vii.22;  1  Sam.iiv.  16,20;  2Chron. 

xx.  23. fEzck.  xxxi.x.  21.— ^Heb.  shall  be  emptied. I'Heb. 

swallow  up. iChap.  viii.    19;    xlvii.    12. k  Or,    shut   up. 

'  Chap.  XX.  •» ;  Jer.  xlvi.  26 ;  Ezek.  xxix.  19. 

These  worshipped  the  God  of  their  fathers ;  and  their 
example  and  influence  must  have  had  a  great  effect  in 
spreading  the  knowledge  and  worship  of  the  true  God 
through  the  whole  country.  See  Bp.  Newton  on  the 
Prophecies,  Dissert,  xii. 

NOTES  ON  CHAP.  XIX. 

Verse  1.  The  burden  of  Egypt.]  That  is,  the  pro- 
phet's declaration  concerning  Egypt. 

Verse  3.  Thei/  shall  seek  to  the  idols,  and  to  the 
charmers,  and  to  them  that  have  familiar  spirits,  and 

to  the  icizards.]  Unb  tljci  0t\)ttl  ajSftcn  tljeit  jeipmur 
latrc^i,  anb  tlicir  bcbi<nouTi;gt,  anb  tijeit  bebpl  cleper^, 
anb  thcit  btbpl  jSactlftct^. — Old  Bible.  The  import 
of  the  original  words  has  akeady  been  given  where 
they  occur  in  the  Pentateuch.   See  Deut.  xviii.  10,  &c. 

A'erse  4.  A  cruel  lord — "  Cruel  lords"]  Nebuchad- 
nezzar in  the  first  place,  and  afterwards  the  whole 
succession  of  Persian  kings,  who  in  general  were  hard 
masters,  and  grievously  oppressed  the  country.  Note, 
that  for  nil'p  kasheh,  lord,  a  MS.  reads  O'typ  kashim, 
lords,  agreeable  to  which  is  the  rendering  of  the  Sep- 
tuagint,  Striae,  and  Vulgate. 

Verse  5.  The  river  shall  be  toasted  and  dried  up.] 
The  Nile  shall  not  overflow  its  banks  ;  and  if  no  inun- 
dation, the  land  must  become  barren.  For,  as  there 
is  little  or  no  rain  in  Egypt,  its  fertility  depends  on  the 
overflowing  of  the  Nde. 

Verse  0.  Shall  turn  the  rivers  far  away — "  Shall 
become  putrid"]  irrJtNn  heeznichu.  This  sense  of 
the  word,  which  Simonis  gives  in  his  Lexicon,  from 
the  meaning  of  it  in  Arabic,  suits  the  place  much  bet- 
ter than  any  other  interpretation  hitherto  given ;  and 
that  the  word  in  Hebrew  had  some  such  signification, 
is  probable  from  3  Chron.  xxix.  19,  where  the  Vul- 
gate renders  it  by  polluit,  polluted,  and  the  Targum, 
by  profaned,  and  made  abominable,  wliich  the  context 

Vol.  IV.  (     7     )  • 


and  the  brooks  "  of  defence  shall  *•  ^  cir.  3290. 
be  emptied  and  dried  up :  the  Olymp.  xvi.  3. 
reeds  and  flags  shall  wither.  NumffiPo"iIl^iii, 

7  The     paper    reeds    by    the     R-  «<""»"■  a- 
brooks,  by  the  mouth  of  the  brooks,  and  every 
thing  sown  by  the   brooks,    shall   wither,    be 
driven  away,  °  and  be  no  more. 

8  The  fishers  also  shall  moiun,  and  all  they 
that  cast  angle  into  the  brooks  shall  lament, 
and  they  that  spread  nets  upon  the  waters 
shall  languish. 

9  Moreover  they  that  work  in  "fine  flax, 
and  they  that  weave  i  networks,  shall  be  con- 
founded. 

10  And  they  shall  be  broken  in  the  ■■  pur- 
poses thereof,  all  that  make  sluices  and  ponds 
'  for  fish. 

1 1  Surely  the  princes  of  '  Zoan  are  fools, 


■»Jer.  li 

36; 

Ezek.  ixx.  12.- 

■■  2  Kings  xix. 

24. 

oHeb. 

and  shall  not  be. 

p  1  Kings  X 

28;  Prov.  vii.  16. 

lOr 

white 

works. 

'Heb 

.foundations. 

-s  Heb.  of  living  tht 

n^s.- 

Num. 

xui.  22. 

in  that  place  seems  plainly  to  require.  The  form  of 
the  verb  here  is  very  irregular ;  and  the  rabbins  and 
grammarians  seem  to  give  no  probable  account  of  it. 

Verse  8.  The  fishers  also — "And  the  fishers"] 
There  was  great  plenty  of  fish  in  Egypt ;  see  Num. 
xi.  5.  "  The  Nile,"  says  Diodortis,  lib.  i.,  "  abounds 
with  incredible  numbers  of  all  sorts  of  fish."  And 
much  more  the  lakes.      So  Egmont,  Pococke,  &c. 

Verse  9.  They  that  work  in  fine  flax]  nip'"!!!' CD'OiyD 
pishtim  sericoth,  heckled  flax,  i.  e.,  flax  dressed  on 
the  heckle,  or  comb  used  for  that  purpose.  The  Vul 
gate  uses  the  word  pectentes,  combing. 

They  that  weave  networks  shall  be  confounded — 

anti  confounbcn  jSdjul  ben  tljat  totogtett  (tar,  plat, 
tinge  anb  lucbpnge  jiotcl  tbingi?r, — Old  MS.  Bible. 

Verse  10.  And  they  shall  be  broken,  &c. — "Her 
stores"]  ri'DjlB'  shathotheyha,  a'Toflrixai,  granaries. — 
Aquila. 

All  that  make  sluices  and  ponds  for  fish — "  All  that 
make  a  gain  of  pools  for  fish."]  This  obscure  line  is 
rendered  by  different  interpreters  in  very  different  man- 
ners. Kimchi  explains  'nJX  agmey  as  if  it  were  the 
same  with  rTDJV  agemah,  from  Job  xxx.  25,  in  which 
he  is  followed  by  some  of  the  rabbins,  and  supported 
by  the  Septuagint :  and  13B'  secher,  which  I  translate 
gain,  and  which  some  take  for  nets  or  inclosures,  the 
Septuagint  render  by  ^vdov,  strong  drink  or  beer,  which 
it  is  well  known  was  much  used  in  Egypt ;  and  so 
likewise  the  Syriac,  retaining  the  Hebrew  word  N10E' 
sekra.  I  submit  these  very  different  interpretations 
to  the  reader's  judgment.  The  Aversion  of  the  Septua 
gint  is  as  follows  :  Kai  rravrig  oi  ffoiouvTEf  rov  ^u^ow 
KyrrjiriiioMTat,  xai  raff  ■^xy)(ag  ■ffovSiToufl'r  "  And  all  they 
that  make  barley  wine  sluill  mourn,  and  be  grieved  in 
soul." 

Verse  1 1 .    The  counsel  of  the  wise  counsellors  of 
Pharaoh   is   become   brutish — "  Have   counselled    a 
97 


The  desolations 


A.  M.  cir.  3290. 

B.  C.  cir.  714. 
Olymp.  XVI.  3. 

cir.  annum 
Numae  Pompilii, 

R.  Roman.,  2. 


the  counsel  of  the  wise  counsel- 
lors of  Pharaoh  is  become  brut- 
ish :  how  say  ye  unto  Pharaoh, 
I  am  the  son  of  the  wise,  the 
son  of  ancient  kings  ? 

12"  Where  are  they  ?  where  are  thy  wise 
men  ?  and  let  them  tell  thee  now,  and  let 
them  know  what  the  Lord  of  hosts  hath  pur- 
posed upon  Egypt. 

13  The  princes  of  Zoan  £ue  become  fools, 
''  the  princes  of  Noph  are  deceived  ;  they  have 
also  seduced  Egypt,  even  "  they  ^  that  are  the 
stay  of  the  tribes  thereof. 

14  The  Lord  hath  mingled  ^a  ^perverse 
spirit  in  the  midst  thereof:  and  they  have 
caused  Egypt  to  err  in  every  work  thereof,  as 
a  drunken  man  staggereth  in  his  vomit. 


ISAIAH.  of  Egypt 

15  Neither  shall  there  be  any  ^-^ 


"1  Cor.  i.  20. »Jer.  ii.  16. "Or,  governors. 'Heb. 

comers. y  Heb.  a  spirit  ofperverseiiess. z  1  Kings  xxii.  22  ; 


chap.  xxix.  10. 


brutish  counsel"]  The  sentence  as  it  now  stands  in  the 
Hebrew,  is  imperfect :  it  wants  the  verb.  Archbishop 
Seeker  conjectures  that  the  words  nj?13  'S^V  yoatsey 
pharoh  should  be  transposed  ;  which  would  in  some 
degree  remove  the  difBculty.  But  it  is  to  be  observed, 
that  the  translator  of  the  Vulgate  seems  to  have  found 
in  his  copy  the  verb  ix;;''  yaatsu  added  after  nj'IS 
pharoh :  Sapientes  consUiarii  Pharaonis  dederunt  con- 
silium insipiens,  "  The  wise  counsellors  of  Pharaoh 
gave  unwise  counsel."  This  is  probably  the  true  read- 
ing :  it  is  perfectly  agreeable  to  the  Hebrew  idiom, 
makes  the  construction  of  the  sentence  clear,  and  ren- 
ders the  transposition  of  the  words  above  mentioned 
unnecessary. — L. 

Verse  12.  "Let  them  come"]  Here  too  a  word 
seems  to  have  been  left  out  of  the  text.  After  1'OOn 
chachameycha,  thy  loise  men,  two  MSS.,  one  ancient, 
add  1X3''  yibu,  let  them  come  ;  which,  if  we  consider 
the  form  and  construction  of  the  sentence,  has  very 
much  the  appearance  of  being  genuine  :  otherwise  the 
connective  conjunction  at  the  beginning  of  the  next 
member  is  not  only  superfluous  but  embarrassing.  See 
also  the  Version  of  the  Sepluagint,  in  which  the  same 
deficiency  is  manifest. 

Let  them  tell  thee  noiv — "  And  let  them  declare"] 
For  1J,'T  yidu,  let  them  Jcnoie,  perhaps  we  ought  to 
read  1J?'1V  yodiu,  let  thetn  make  known. — Seeker.  The 
Septuagint  and  Vulgate  favour  this  reading,  tmaruiixv, 
let  them  declare. 

Verse  13.  Are  deceived — "They  have  caused," 
&c.]  The  text  has  i;>rini  vehithu,  and  they  have 
caused  to  err.  Fifty  of  Kennicotfs  MSS.,  fifty-three 
of  De  Rossi''s,  and  one  of  my  own,  ancient,  thirty- 
tioo  editions,  and  the  Vulgate  and  Chaldee,  omit  the 
1  van,  and. 

Stay — "  Pillars"]  nj3  pinnath,  to  be  pointed  as 
plural  pinnoth,  without  doubt.  So  Grotius,  and  so  the 
Chaldee. 

Verse  14.  In  the  midst  thereof]  "  a3"ip3  bekir- 
08 


cir.   3290. 
.      _,  ,  B.  C.  cir.  714. 

work  for  Egypt,  which  "  the  head  oiymp.  xvi.  3. 

.-11  ,  1  1  cir.  annum 

or  tail,  branch  or  rush,  may  do.     Numa  Pompiiii, 

16  In  that    day  shall    Egypt    ^-  ^°°"'"' ^- 
''  be  like  unto  women :  and  it  shall  be  afraid 
and  fear  because  of  the  shaking  of  the  hand 
of  the  Lord    of  hosts,    "^  which    he    shaketh 
over  it. 

17  And  the  land  of  Judah  shall  be  a  ten'or 
unto  Egypt,  every  one  that  maketh  mention 
thereof  shall  be  afraid  in  himself,  because  of 
the  counsel  of  the  Lord  of  hosts,  which  he 
hath  determined  against  it. 

18  In  that  day  shall  five  cities  in  the  land 
of  Egypt  ^  speak  '  the  language  of  Canaan, 
and  swear  to  the  Lord  of  hosts ;  one  shall 
be  called.  The  city  ^  of  destruction. 


a  Chap.  ix.  14.- 

15. d  Zeph.  iii 

the  sun. 


— bjer.  li.  30;  Nab.  iii.  13. cChap.  xi. 

9. =  Heb.  the  lip. fOr,  of  ffcres,  or  of 


bam  ;  so  the  Septuagint,  and  perhaps  more  correctly." 
— Seeker.      So  likewise  the  Chaldee. 

Verse  15.  The  head  or  tail,  branch  or  rusK\  R. 
D.  Kimchi  says,  there  are  some  who  suppose  that 
these  words  mean  the  dragon's  head  and  tail ;  and  re- 
fer to  all  those  who  are  conversant  in  astronomy,  as- 
trology, &c. 

Verse  16.  Shall  Egypt  be — "The  Egyptians 
shall  be"]  ViT  yihyu,  they  shall  be,  plural,  MS. 
Bodl.  Septuagint,  and  Chaldee.  This  is  not 
proposed  as  an  emendation,  for  either  form  is 
proper. 

Verse  17.  And  the  land  of  Judah]  The  threaten- 
ing hand  of  God  will  be  held  out  and  shaken  over 
Egypt,  from  the  side  of  Judea ;  through  which  the 
Assyrians  will  march  to  invade  it.  It  signifies  that 
kind  of  terror  that  drives  one  to  his  wit's  end,  that 
causes  him  to  reel  like  a  drunken  man,  to  be  giddy 
through  astonishment.  Such  is  the  import  of  jn  chag, 
and  run  chagah.  Five  MSS.  and  lioo  editions  have 
njnS  lechagah. 

Verse  18.  The  city  of  destruction — "The  city  of 
the  sun"]  Dinn  TJ'  ir  hacheres.  This  passage  is  at- 
tended with  much  difficulty  and  obscurity.  First,  in 
regard  to  the  true  reading.  It  is  well  known  that 
Onias  applied  it  to  his  own  views,  either  to  procure 
from  the  king  of  Egypt  permission  to  build  his  temple 
in  the  Hieropolitan  Nome,  or  to  gain  credit  and  au- 
thority to  it  when  built ;  from  the  notion  which  he  in- 
dustriously propagated,  that  Isaiah  had  in  this  place 
prophesied  of  the  building  of  such  a  temple.  He  pre- 
tended that  the  very  place  where  it  should  be  built 
was  expressly  named  by  the  prophet,  Oinn  TJ7  ir  ha- 
cheres, the  city  of  the  sun.  This  possibly  may  have 
been  the  original  reading.  The  present  text  has 
Dinn  Ti'  ir  haheres,  the  city  of  destruction  ;  which 
some  suppose  to  have  been  introduced  into  the  text  by 
the  Jews  of  Palestine  afterwards,  to  express  their  de- 
testation of  the  place,  being  much  offended  with  this 
(     7»     ) 


Promises  of  the  conversion 


CHAP.  XIX. 


and  happmess  of  Egypt. 


A.  M.  c.r.  3290.      jg   [„  ^jjat  dav  «  shall  there  be 

B.  C.  cir.    il4.  ■'  . 

Olymp.  XVI.  3.  an  altar  to  the  Lord  in  the  midst 

Numse  Pom^ii.   °^  ^''^  land  of  Egypt,  and  a  pillar 

R.  Roman..  2.    ^^  j|,g  border  thereof  to  the  Lord. 

20  And  *"  it  shall  be  for  a  sign  and  for  a  wit- 
ness unto  the  Lord  of  hosts  in  the  land  of 
Egypt :  for  they  shall  cry  unto  the  Lord 
because  of  the  oppressors,  and  he  shall  send 
them  a  Saviour,  and  a  great  one,  and  he  shall 
deliver  them. 

21  And  the  Lord  shall  be  known  to  Egypt, 
and  the  Egyjjtians  shall  know  the  Lord  in 
that  day,  and  '  shall  do  sacrifice  and  oblation ; 
yea,  they  shall  vow  a  vow  unto  the  Lord,  and 
perform  it. 

22  And  the  Lord  shall  smite  Egypt :    he 


«Gen.  xxviii.  18;  Eioii.  xxiv.  4;  Josh.  xxii.  10,26,27.- 
Josh.  iv.  20 ;  xxii.  27. 


-'See 


schismatical  temple  in  Egypt.  Some  think  the  latter 
to  have  been  the  true  reading;  and  that  the  prophet 
himself  gave  this  turn  to  the  name  out  of  contempt, 
and  to  intimate  the  demolition  of  this  Hieropolitan 
temple ;  which  in  effect  was  destroyed  by  Vespasian's 
orders,  after  that  of  Jerusalem,  "  Videtur  propheta 
consulto  scripsisse  Din  heres,  pro  Din  cheres,  ut  alibi 
scribitur  |1S  n'3  beilh  aven  pro  Sx  n'3  beith  El :  l^'N 
niyi  ish  hosheth  pro  '7J'3  K^'N  ish  had,  &c.  Vide  Loioth 
in  loc." — Seeker.  "  It  seems  that  the  prophet  de- 
signedly wrote  Din  heres,  destruction,  for  Din  cheres, 
the  sun :  as  elsewhere  jlS  n"3  beith  aven  the  house  of 
iniquity,  is  written  for  ;N  n"3  beith  El,  the  house  of 
God ;  i\ia2  tyS  tsh  bosheth  for  hy2  liTH  ish  baal,"  &c. 
But  on  the  supposition  that  Dinn  I'J?  air  haheres  is 
the  true  reading,  others  understand  it  differently.  The 
word  Din  heres  in  Arabic  signifies  a  Hun ;  and  Con- 
tad  Ikenius  has  wTitten  a  dissertation  (Dissert.  Philol. 
Theol.  XVI.)  to  prove  that  the  place  here  mentioned 
is  not  Heliopolis,  as  it  is  commonly  supposed  to  be, 
but  Leontopolis  in  the  Heliopolitan  Nome,  as  it  is  in- 
deed called  in  the  letter,  whether  real  or  pretended, 
of  Onias  to  Ptolemy,  which  Josephus  has  inserted  in 
his  Jewish  Antiquities,  lib.  xiii.  c.  3.  And  I  find  that 
several  persons  of  great  learning  and  judgment  think 
that  Ikenius  has  proved  the  point  beyond  contradic- 
tion. See  Christian.  Muller.  Satura  Observ.  Philolog. 
Mtchaelis  Bibliotheque  Oriental,  Party.,  p.  171.  But, 
after  all,  I  believe  that  neither  Onias,  Heliopolis,  nor 
Leontopolis  has  any  thing  to  do  with  this  subject. 
The  application  of  this  place  of  Isaiah  to  Onias's  pur- 
pose seems  to  have  been  a  mere  invention,  and  in 
consequence  of  it  there  may  perhaps  have  been  some 
unfair  management  to  accommodate  the  text  to  that 
purpose  ;  which  has  been  carried  even  farther  than  the 
Hebrew  te.xt  ;  for  the  Greek  version  has  here  been 
either  translated  from  a  corrupted  text,  or  wilfully  mis- 
translated or  corrupted,  to  serve  the  same  cause.  The 
place  is  there  caUed  croXij  Atsibix,  the  city  of  right- 
eousness ;  a  name  apparently  contrived  by  Onias's  par- 
ty to  give  credit  to  their  temple,  which  was  to  rival 


shall  smite  and  heal  it :  and  they  *■  "■  <='.■■■  329p- 

•^      B.  C.  cir.  714. 

shall  return  even  to  the  Lord,  oiymp.  xvi.  3. 
and  he  shall  be  intreated  of  Numae  PompiUi, 
them,  and  shall  heal  them.  ^  "°'"''" '  ^- 

23  In  that  day  ^  shall  there  be  a  highway 
out  of  Egypt  to  Assyria,  and  the  Assyrian 
shall  come  into  Egypt,  and  the  Egyptian  into 
Assyria,  and  the  Egyptians  shall  serve  with 
the  Assyrians. 

24  In  that  day  shall  Israel  be  the  third  with 
Egypt  and  with  Ass)rria,  even  a  blessing  in  the 
midst  of  the  land  : 

25  Whom  the  Lord  of  hosts  shall  bless, 
saying,  Blessed  be  Egypt  ray  people,  and 
Assyria  '  the  work  of  my  hands,  and  Israel 
mine  inheritance. 

'Mai.  i.  11. kChap.xi.  16. iPsa.  c.  3  ;  chap.  xjdx.  23; 

Hos.  ii.  23  ;  Eph.  ii.  10. 

that  of  Jerusalem.  Upon  the  whole,  the  true  reading 
of  the  Hebrew  text  in  this  place  is  very  uncertain  ; 
fifteen  MSS.  and  seven  editions  have  Din  cheres,  the 
city  of  Hacheres,  or,  of  the  sun.  So  likewise  Sym- 
machus,  the  Vulgate,  Arabic,  Septuagint,  and  Complu- 
tensian.  On  the  other  hand,  Aqmla,  Theodotion,  and 
the  Syriac  read  Din  heres,  destruction  ;  the  Chaldee 
paraphrase  takes  in  both  readings. 

The  reading  of  the  text  being  so  uncertain,  no  one 
can  pretend  to  determine  what  the  city  was  that  is 
here  mentioned  by  name  ;  much  less  to  determine  what 
the  four  other  cities  were  which  the  prophet  does  not 
name.  I  take  the  whole  passage  from  the  18th  verse 
to  the  end  of  the  chapter,  to  contain  a  general  intima- 
tion of  the  future  propagation  of  the  knowledge  of  the 
true  God  in  Egypt  and  Syria,  under  the  successors  of 
Alexander  ;  and,  in  consequence  of  this  propagation, 
of  the  early  reception  of  the  Gospel  in  the  same  coun- 
tries, when  it  should  be  published  to  the  world.  See 
more  on  this  subject  in  Prideaux's  Connect.  An.  145  ; 
Dr.  Owen''s  Inquiry  into  the  present  state  of  the  Sep- 
tuagint Version,  p.  4 1  ;  and  Bryonies  Observations  on 
Ancient  History,  p.  124. — L. 

Verse  19.  An  altar  to  the  Lord]  niX3"i  tsebaoth, 
"  of  hosts,"  or  Yehovah  tsebaoth,  is  added  by  etght 
MSS.  of  good  repute,  and  the  Syriac  Version. 

Verse  23.  Shall  there  be  a  highioay]  Under  the 
latter  kings  of  Persia,  and  under  Alexander,  Egypt, 
Judea,  and  Assyria  lived  peaceably  under  the  same 
government,  and  were  on  such  friendly  terms  that 
there  was  a  regular,  uninterrupted  intercourse  between 
them,  so  that  the  AssjTian  came  into  Egj'pt  and  the 
Egyptian  into  Assyria,  and  Israel  became  the  third, 
i.  e.,  was  in  strict  union  with  the  other  two;  and  was 
a  blessing  to  both,  as  affording  them  some  knowledge 
of  the  true  God,  ver.  24. 

Verse  25.  Blessedhe  Egypt — Assyria — and  Israel] 
All  these  countries  shall  be  converted  to  the  Lord. 
Concerning  Egypt,  it  was  said,  chap,  xviii.  7,  that  it 
should  bring  gifts  to  the  Lord  at  Jerusalem.  Here  it 
is  predicted,  ver.  19,  that  there  shall  be  an  altar  to 
99 


The  Assyrians 


ISAIAH. 


shall  oppress  Egypt. 


the  Lord  in  Egypt  itself;  and  that  they,  with  the 
Assyrians,  shall  become  the  people  of  God  with  the 
Israelites.    This  remains  partly  to  be  fulfilled.    These 


countries  shall  be  all,  and  perhaps  at  no  very  distant 
time  from  this,  converted  to  the  faith  of  our  Lord  Jesus 
Christ. 


CHAPTER  XX. 

The  Prophet  Isaiah  a  sign  to  Egypt  and  Cush  or  Ethiopia,  that  the  captives  and  exiles  of  these  countries 
shall  be  indignantly  treated  by  the  king  of  Assyria,  1—6. 


A.  M.  cir.  3290.  TN  the  year  that  ^  Tartan  came 

B.  C.  cir.   714.     1  »    ,    1    J      ,     1  cj 

Oiymp.  XVI.  3.         unto  Ashdod,   (when  bargon 

Numae  Pom^iii,  the  king  of  Assyria  sent  him,)  and 

R.  Roman.,  2.    fg^ght  against  Ashdod,  and  took  it ; 

2  At  the  same  time  spake  the  Lord  ''by 
Isaiah  the  son  of  Amoz,  saying.  Go  and  loose 
the  "  sackcloth  from  off  thy  loins,  and  put  off 
thy  shoe  from  thy  foot.  And  he  did  so, 
^  walking  naked  and  barefoot. 

3  And  the  Lord  said,  Like  as  my  servant 
Isaiah  hath  walked  naked  and  barefoot  three 
years  ''for  a  sign  and  wonder  upon  Egypt  and 
upon  Ethiopia ; 

«2  Kings  xviii.  17. *>  Heb.  by  the  hand  of  Isaiah. — 

xiii.  4. ^  1  Sam.  xii.  24;  Mic.  i.  8,  11. — — eChap. 

f  Heb.  the  captivity  of  Egypt. 


-c  Zech. 

viii.  18. 


NOTES  ON  CHAP.  XX. 
Tartan  besieged  Ashdod  or  Azotus,  which  probably 
belonged  at  this  time  to  Hezekiah's  dominions  ;  see 
2  Kings  xviii.  8.  The  people  expected  to  be  relieved 
by  the  Cushites  of  Arabia  and  by  the  Egyptians. 
Isaiah  was  ordered  to  go  uncovered,  that  is,  without 
his  upper  garment,  the  rough  mantle  conmionly  worn 
by  the  prophets,  (see  Zech.  xLii.  4,)  probably  three 
days,  to  show  that  within  three  years  the  town  should 
be  taken,  after  the  defeat  of  the  Cushites  and  Egyp- 
tians by  the  king  of  Assyria,  which  event  should  make 
their  case  desperate,  and  induce  them  to  surrender. 
Azotus  was  a  strong  place  ;  it  afterwards  held  out 
twenty-nine  years  against  Psammitichus,  king  of  Egypt, 
Herod,  ii.  157.  Tartan  was  one  of  Sennacherib's 
generals,  2  Kings  xviii.  17,  and  Tirhakah,  king  of  the 
Cushites,  was  in  alliance  with  the  king  of  Egypt 
against  Sennacherib.  These  circumstances  make  it 
probable  that  by  Sargon  is  meant  Sennacherib.  It 
might  be  one  of  the  seven  names  by  which  Jerome,  on 
this  place,  says  he  was  called.  He  is  called  Sacher- 
donus  and  Sacherdan  in  the  book  of  Tobit.  The  taking 
of  Azotus  must  have  happened  before  Sennacherib's 
attempt  on  Jerusalem ;  when  he  boasted  of  his  late 
conquests,  chap,  xxxvii.  25.  And  the  warning  of  the 
prophet  had  a  principal  respect  to  the  Jews  also,  who 
were  too  much  inclined  to  depend  upon  the  assistance 
of  Egypt.  As  to  the  rest  history  and  chronology  af- 
fording us  no  light,  it  may  be  impossible  to  clear  either 
this  or  any  other  hypothesis,  which  takes  Sargon  to  be 
Shalmaneser  or  Asarhaddon,  &c.,  from  all  difficulties. 
— L.  Kimchi  says,  this  happened  in  the  fourteenth 
year  of  Hezekiah. 

Verse  2.    Walking  naked  and  barefoot.]     It  is  not 
100 


4  So  shall  the  king  of  Assyria  '^b.'c'.  ck.  Tif 
lead  away  '  the  Egyptians  prison-  Oiymp.  xvi.  3. 

,  %       ^      .^■' .  '■     .  cir.  annum 

ers,  and  the  Lthiopians  captives,   Nums  Pompiiii, 
young  and  old,  naked  and  bare-    "^'""^"' ^- 
foot,  ^  even  with  their  buttocks  uncovered,  to 
the  ^  shame  of  Egypt. 

5  '  And  they  shall  be  afraid  and  ashamed  of 
Ethiopia  their  expectation,  and  of  Egypt  theii: 
glory. 

6  And  the  inhabitant  of  this  ''  isle  shall  saj 
in  that  day.  Behold,  such  is  our  expectation, 
whither  we  flee  for  help  to  be  delivered  from 
the  king  of  Assyria  :  and  how  shall  we  escape  ' 

i2Sam.  X.  4;  chap.  iii.  17;    Jer.  xiii.    22,   26;  Mic.  i.  11. 

iiHeb.  nakedness. > 2  Kings  xviii.  21;    chap.  xxx.  3,  5,  7; 

xxxvi.  6. k  Or,  country  ;  Jer.  xlvii.  4. 

probable  that  the  prophet  walked  uncovered  and  bare- 
foot for  three  years ;  his  appearing  in  that  manner 
was  a  sign  that  within  three  years  the  Egyptians  and 
Cushites  should  be  in  the  same  condition,  being  con- 
quered and  made  captives  by  the  king  of  Assyria.  The 
time  was  denoted  as  well  as  the  event ;  but  his  appear- 
ing in  that  maimer  for  three  whole  years  could  give 
no  premonition  of  the  time  at  aU.  It  is  probable, 
therefore,  that  the  prophet  was  ordered  to  walk  so  for 
three  days  to  denote  the  accomplishment  of  the  event 
in  three  years ;  a  day  for  a  year,  according  to  the 
prophetical  rule.  Num.  xiv.  34;  Ezek.  iv.  6.  The 
words  n^'D'  tySiy  shalosh  yamim,  three  days,  may  pos- 
sibly have  been  lost  out  of  the  text,  at  the  end  of  the 
second  verse,  after  ^n''  yacheph,  barefoot ;  or  after  the 
same  word  in  the  third  verse,  where,  in  the  Alexan- 
drine and  Vatican  copies  of  the  Sepiuagint,  and  in 
MSS.  Pachom.  and  i.  D.  ii.  the  words  Tpia  srrj,  three 
years,  are  twice  expressed.  Perhaps,  instead  of  w'lt!) 
□'D'  shalosh  yamim,  three  days,  the  Greek  translator 
might  read  O'JtJ'  tS'Sa'  shalosh  shanim,  three  years,  by 
his  own  mistake,  or  by  that  of  liis  copy,  after  "^V 
yacheph  in  the  third  verse,  for  which  stands  the  first 
T^ia  STfj,  three  years,  in  the  Alexandrine  and  Vatican 
Septuagint,  and  in  the  two  M.SS.  above  mentioned. 
It  is  most  likely  that  Isaiah's  walking  naked  and 
barefoot  was  done  in  a  vision ;  as  was  probably 
that  of  the  Prophet  Hosea  taking  a  wfe  of 
whoredoms.  None  of  these  things  can  well  be  taken 
literally. 

From  thy  foot]  jSjl  ragleycha,  thy  feet,  is  the 
reading  of  thirty-four  of  KennicotCs  and  De  RossVs 
MSS.,  four  ancient  editions,  with  the  Septuagint,  Sy- 
riac,  Vulgate,  and  Arabic. 


The  destruction  of 


CHAP.  XXI. 


Babylon  foretold 


CHAPTER  XXI. 

Prediction  of  the  tahng  of  Babylon  by  the  Medes  and  Persians  at  the  time  of  a  great  festival,  1—9.  Short  applica- 
tion of  the  prophecy  to  the  Jews,  partly  in  the  person  of  God,  and  partly  in  his  own,  10.  Obscure  prophecy  respect- 
ing Dumah,  11,12.    Prophecy  concerning  the  Arabians  to  be  fulfilled  in  a  very  short  time  after  its  delivery,  13-17. 


'PHE  burden  of  the  desert  of 
the  sea.    As  *  wliirlwinds  in 
the   south   pass   through ;    so   it 
Cometh  from  the  desert,  from  a 
terrible  land. 

2  A  ''  gi-ievous  vision  is  declared  unto  me ; 
"the  treacherous  dealer  dealeth  treacherously, 


A.  M.  cir.  3290. 

B.  C.  cir.   714. 
Olymp.  XVI.  3. 

cir.  aiinum 
NumffiPompilii, 

R,  Roman.,  2. 


•  Zech.  ix.  14.- 


i-Heb.  Aard.- 


«Chap.  xxxiii.  1. ''Chap. 


The  first  ten  verses  of  this  chapter  contain  a  pre- 
diction of  the  taking  of  Babylon  by  the  Medes  and 
Persians.  It  is  a  passage  singular  in  its  kind  for  its 
brevity  and  force,  for  the  variety  and  rapidity  of  the 
movements,  and  for  the  strength  and  energy  of  co- 
louring with  which  the  action  and  event  are  painted. 
It  opens  with  the  prophet's  seeing  at  a  distance  the 
dreadful  storm  that  is  gathering  and  ready  to  burst 
upon  Babylon.  The  event  is  intimated  in  general 
terms,  and  God's  orders  are  issued  to  the  Persians 
and  Medes  to  set  forth  upon  the  expedition  which  he 
has  given  them  in  charge.  Upon  this  the  prophet  en- 
ters into  the  midst  of  the  action ;  and  in  the  person  of 
Babylon  expresses,  in  the  strongest  terms,  the  astonish- 
ment and  horror  that  seizes  her  on  the  sudden  surprise 
of  the  city  at  the  very  season  dedicated  to  pleasure 
and  festivity,  ver.  3,  4.  Then,  in  his  own  person, 
describes  the  situation  of  things  there,  the  security  of 
the  Babylonians,  and  in  the  midst  of  their  feasting  the 
sudden  alarm  of  war,  ver.  5.  The  event  is  then  de- 
clared in  a  very  singular  manner.  God  orders  the 
prophet  to  set  a  watchman  to  look  out,  and  to  report 
what  he  sees ;  he  sees  two  companies  marching  on- 
ward, representing  by  their  appearance  the  two  nations 
that  were  to  execute  God's  orders,  who  declare  that 
Babylon  is  fallen,  ver.  6-9. 

But  what  is  this  to  the  prophet,  and  to  the  Jews, 
the  object  of  his  ministry  ?  The  application,  the  end, 
and  design  of  the  prophecy  are  admirably  given  in  a 
short,  expressive  address  to  the  Jews,  partly  in  the  per- 
son of  God,  partly  in  that  of  the  prophet :  "  O  my  thresh- 
ing— "  "  O  my  people,  whom  for  your  punishment  I 
shall  make  subject  to  the  Babylonians,  to  try  and  to 
prove  you,  and  to  separate  the  chaff  from  the  corn,  the 
bad  from  the  good,  among  you ;  hear  this  for  your 
consolation  :  your  punishment,  your  slavery,  and  op- 
pression will  have  an  end  in  the  destruction  of  your  op- 
pressors."— L. 

NOTES  ON  CHAP.  XXI. 

Verse  1.  The  desert  of  the  sea]  This  plainly  means 
Babylon,  which  is  the  subject  of  the  prophecy.  The 
country  about  Babylon,  and  especially  below  it  to- 
wards the  sea,  was  a  great  flat  morass,  overflowed  by 
the  Euphrates  and  Tigris.  It  became  habitable  by 
being  drained  by  the  many  canals  that  were  made  in  it. 

Herodotus,  lib.  i.  184,  says  that  "  Semiramis  con- 
fined the  Euphrates  within  its  channel  by  raising  great 
dams  against  it ;  for  before  il  overflowed  the  whole 


and  the  spoiler  spoilelh.  ^  Go  *b  "^C  "dr  714'' 
up,  0  Elam  :  besiege,  0  Media ;  oi)-mp.  xvi.  3. 
all  the  sighing  thereof  have  I  Numae  PompTiii, 
made  to  cease.  "■  R"'""'.^- 

3  Therefore  are  "  my  loins  filled  with  pain : 
f  pangs  have  taken  hold  upon  me,  as  the  pangs 
of  a  woman  that  travailcth  :  I  was  bowed  down 


xiii.17:  Jer.  xlix.  34.- 


' Chap. XV. 5;  xvi.  11. fChap.xiii.8. 


country  like  a  sea."  And  Abydenus,  (quoting  Megas- 
thenes,  apud  Euseb.  Prsep.  Evang.  IX.  41,)  speaking 
of  the  building  of  Babylon  by  Ncbuchadonosor,  says, 
"  it  is  reported  that  all  this  part  was  covered  with  water, 
and  was  called  the  sea ;  and  that  Belus  drew  off  the 
waters,  conveying  them  into  proper  receptacles,  and 
surrounded  Babylon  with  a  wall."  When  the  Euphra- 
tes was  turned  out  of  its  channel  by  Cyrus,  it  was  suf- 
fered still  to  drown  the  neighbouring  country  ;  and,  the 
Persian  government,  which  did  not  favour  the  place, 
taking  no  care  to  remedy  this  inconvenience,  it  be- 
came in  time  a  great  barren  morassy  desert,  which 
event  the  title  of  the  prophecy  may  perhaps  intimate. 
Such  it  was  originally  ;  such  it  became  after  the  tak- 
ing of  the  city  by  Cyrus  ;  and  such  it  continues  to  this  day. 

As  loliirlwinds  in  the  south — "  Like  the  southern 
tempests"]  The  most  vehement  storms  to  which  Judea 
was  subject  came  from  the  desert  country  to  the  south 
of  it.  "  Out  of  the  south  cometh  the  wliirlwind,"  Job 
xxxvii.  9.  "  And  there  came  a  great  wind  from  the 
wilderness,  and  smote  the  four  corners  of  the  house," 
Job  i.  19.  For  the  situation  of  Idumea,  the  country 
(as  I  suppose)  of  Job,  see  Lam.  iv.  81  compared  with 
Job  i.  1,  was  the  same  in  this  respect  with  that  of 
Judea : — 
"  And  Jehovah  shall  appear  over  them. 

And  his  arrow  shall  go  forth  as  the  lightning , 

And  the  Lord  Jehovah  shall  sound  the  trumpet ; 

And  shall  march  in  the  whirlwinds  of  the  south." 

Zech.  ix.  14. 

Verse  2.  The  treacherous  dealer  dealeth  treacher- 
ously, and  the  spoiler  spoileth — "  The  plunderer  is 
plundered,  and  the  destroyer  is  destroyed."]  1 JU  1J13n 
•niB'  nnityni  habboged  boged  vehashshoded  shaded.  The 
MSS.  vary  in  expressing  or  omitting  the  1  vau,  in  these 
four  words.  Ten  M.SS.  of  Kennicott  are  without  the 
1  vau  in  the  second  word,  and  eight  MSS.  are  without 
the  1  vau  in  the  fourth  word ;  which  justifies  Symma- 
chus,  who  has  rendered  them  passively :  6  a^STUv 
o^ETEiTKi  xai  0  TttXaiirupi^uv  ToXaiirupEi.  He  read 
"WTJJ  ^1J3  bagud  shadud.  Cocceius  (Lexicon  in  voce) 
observes  that  the  Chaldee  very  often  renders  the  verb 
TJ3  bagad,  by  Tt2  bazaz,  he  spoiled ;  and  in  this  place, 
and  in  xxxiii.  1,  by  the  equivalent  word  03N  anas,  to 
press,  give  trouble ;  and  in  chap.  xxiv.  1 6  both  by  DjX 
anas  and  i;3  bazaz;  and  the  Syriac  in  this  place  ren- 
ders it  by  D^O  talam,  he  oppressed. 

All  the  sighing  thereof  have  I  made  to  cease — "  i 
101 


The  destruction  of 


ISAIAH. 


Babylon  foretold. 


\  *c  "cir  714*''  ^^  ^^  hearing  of  it ;  I  was  dis- 
Oiymp.  XVI.  3.  maved  at  the  seeing  of  it. 

Cir.  annum  .         -n*-        i  t      r        r   ^ 

Numa!  Pompiiii,  4  «  My  heart  panted,  leartul- 
^-  ^°°'^"'  ^-  ness  affrighted  me  :  >>  the  night 
of  my  pleasure  hath  he  '  turned  into  fear 
unto  me. 

5  ''  Prepare  the  table,  watch  in  the  watch- 
tower,  eat,  drink :  arise,  ye  princes,  and 
anoint  the  shield. 

6  For  thus  hath  the  Lord  said  unto  me,  Go, 
set  a  watchman,  let  him  declare  what  he  seeth. 

7  '  And  he  saw  a  chariot  with  a  couple  of 
horsemen,  a  chariot  of  asses,  and  a  chariot  of 
camels ;  and  he  hearkened  diligently  with 
much  heed : 


g  Or,  my  mind  tvandered.- 

k  Dan.  V.  5. '  Ver.   9. — 

X3C.  24  :  ver.  5  ;  Hab.  ii.  1  — 


— hDeut.  xxviii.  67.- 
->n  Or,  cried  as  a  lion.- 
— o  Or,  every  night. 


'  Heb.  put. 
J>  2  Chron. 


have  put  an  end  to  all  her  vexations"]  Heb.  "  Her 
sighing  ;  that  is,  the  sighing  caused  by  her."  So  Jiim- 
chi  on  the  place :  "  It  means  those  who  groaned 
through  fear  of  him  :  for  the  suffixes  of  the  nouns  refer 
both  to  the  agent  and  the  patient.  All  those  who  groan- 
ed before  the  face  of  the  king  of  Babylon  he  caused  to 
rest;"  Chald.  And  so  likewise  J^/^Arem  Syr.  in  loc, 
edit.  Assemani :  "  His  groans,  viz.,  the  grief  and  tears 
which  the  Chaldeans  occasioned  through  the  rest  of 
the  nations." 

Verse  5.  Prepare  the  table — "  The  table  is  prepar- 
ed"] In  Hebrew  the  verbs  are  in  the  infinitive  mood 
absolute,  as  in  Ezek.  i.  14  :  "  And  the  animals  ran  and 
returned,  ^li^l  KIVT  ratso  veshob,  like  the  appearance 
of  the  lightning  ;"  just  as  the  Latins  say,  currere  et  re- 
verti,  for  currebant  et  revertebantur.  See  chap,  xxxii. 
11,  and  the  note  there. 

Arise,  ye  princes,  and  anoint  the  shield.]  Kimchi 
observes  that  several  of  the  rabbins  understood  this  of 
Belshazzar's  impious  feast  and  death.  The  king  of  a 
people  is  termed  the  shield,  because  he  is  their  defence. 
The  command,  Anoint  the  shield,  is  the  same  with  Anoint 
a  new  king.  Belshazzar  being  now  suddenly  slain, 
while  they  were  all  eating  and  drinking,  he  advises  the 
princes,  whose  business  it  was,  to  make  speed  and 
anoint  another  in  his  stead. 

Verse  7.  And  he  saw  a  chariot,  Sfc. — "  And  he  saw 
a  chariot  with  two  riders ;  a  rider  on  an  ass,  a  rider 
on  a  camel"]  This  passage  is  extremely  obscure  from 
the  ambiguity  of  the  term  331  recheb,  which  is  used 
three  times,  and  which  signifies  a  chariot,  or  any  other 
vehicle,  or  the  rider  in  it ;  or  a  rider  on  a  horse,  or  any 
other  animal ;  or  a  company  of  chariots,  or  riders.  The 
prophet  may  possibly  mean  a  cavalry  in  two  parts,  with 
two  sorts  of  riders  ;  riders  on  asses  or  mules,  and  riders 
on  camels  ;  or  led  on  by  two  riders,  one  on  an  ass,  and 
one  on  a  camel.  However,  so  far  it  is  pretty  clear, 
that  Darius  and  Cyrus,  the  Medes  and  the  Persians, 
are  intended  to  be  distinguished  by  the  two  riders  on  the 
two  sorts  of  cattle.  It  appears  from  Herodotus,  i.  80, 
that  the  baggage  of  Cyrus'  army  was  carried  on  camels. 
In  his  engagement  with  Croesus,  he  took  off  the  bag- 
102 


8  And  ■"  he  cried,  A  lion  :  My  *•  M-  "'•  ^mo- 

-'      B.  C.  cir.   714. 

lord,  I  stand  continually  upon  the  oiymp.  xvi.  3. 
"  watchtower  in  the  day-time,  and  Nums  PompiUi, 
I  am  set  in  my  ward  "whole  nights:    R-  Roman.,  2. 

9  And,  behold,  here  cometh  a  chariot  of  men, 
with  a  couple  of  horsemen.  And  he  answered 
and  said,  p  Babylon  is  fallen,  is  fallen  ;  and 
1  all  the  graven  images  of  her  gods  he  hath 
broken  unto  the  ground. 

10  "■  0  my  threshing,  and  the  =  scorn  of  my 
floor  :  that  which  I  have  heard  of  the  Lord  of 
hosts,  the  God  of  Israel,  have  I  declared  unto  you. 

1 1  '  The  burden  of  Dumah.  He  calleth  to 
me  out  of  Seir,  Watchman,  what  of  the  night  ? 
Watchman,  what  of  the  night  ? 

P  Jer.  li.  8  ;  Rev.  xiv.  8 ;  xviii.  2. 1  Chap.  xlvi.  1  ;  Jer.  I.  2 ; 

Ii.  44. rjer.  li.  33. sHeb.  son. 1 1  Chron.  i.  30;  Jer. 

xlix.  7,  8;  Ezek.  xxxv.  2;  Obad.  1. 


gage  from  the  camels,  and  mounted  his  horsemen  upon 
them  ;  the  enemy's  horses,  offended  with  the  smell  of 
the  camels,  turned  back  and  fled. — L. 

Verse  8.  And  he  cried,  A  lion — "  He  that  looked 
out  on  the  watch"]  The  present  reading,  ri'lN  aryeh, 
a  lion,  is  so  unintelligible,  and  the  mistake  so  obvious, 
that  I  make  no  doubt  that  the  true  reading  is  riNlH 
haroeh,  the  seer;  as  the  SyWac  translator  manifestly  found 
it  in  his  copy,  who  renders  it  by  Npn  duka,  a  watchman 

Verse  9.  Here  cometh  a  chariot  of  men,  (^c. — "A 
man,  one  of  the  two  riders"]  So  the  Syriac  under- 
stands it,  and  Ephrem  Syr. 

Verse  10.  O  my  threshing]  "0  thou,  the  object 
upon  which  I  shaU  exercise  the  severity  of  my  disci- 
pline ;  that  shall  lie  under  my  afflicting  hand,  like  corn 
spread  upon  the  floor  to  be  threshed  out  and  winnowed, 
to  separate  the  chaff  from  the  wheat !"  The  image  of 
threshing  is  frequently  used  by  the  Hebrew  poets,  with 
great  elegance  and  force,  to  express  the  punishment 
of  the  wicked  and  the  trial  of  the  good,  or  the  utter 
dispersion  and  destruction  of  God's  enemies.  Of  the 
different  ways  of  threshing  in  use  among  the  Hebrews, 
and  the  manner  of  performing  them,  see  the  note  on 
chap,  xxviii.  27. 

Our  translators  have  taken  the  liberty  of  using  the 
word  threshing  in  a  passive  sense,  to  express  the  ob- 
ject or  matter  that  is  threshed ;  in  which  I  have  fol- 
lowed them,  not  being  able  to  express  it  more  properly, 
without  departing  too  much  from  the  form  and  letter 
of  the  original.  "  Son  of  my  floor,"  Heb.  It  is  an 
idiom  of  the  Hebrew  language  to  call  the  effect,  the 
object,  the  adjunct,  any  thing  that  belongs  in  ahnost 
any  way  to  another,  the  son  of  it.  "  O  my  threshing." 
The  prophet  abruptly  breaks  off  the  speech  of  God ; 
and  instead  of  continuing  it  in  the  form  in  which  he 
had  begun,  and  in  the  person  of  God,  "  This  I  declare 
unto  you  by  my  prophet,"  he  changes  the  form  of  ad- 
dress, and  adds,  in  his  own  person,  "  This  I  declare 
unto  you  from  God." 

^'erse  1 1 .  The  burden  of  Dumah — "  The  oracle 
concerning  Dumah."]  Pro  nan  Dumah,  Codex  R. 
Meiri  habet  ons  Edom;  and  so  the  Septuagint.  Vid 


ITie  prophecy 


CHAP.  XXI. 


concerning  Arabia. 


A.M.cir.  3290.      12  The  Watchman  said,  The 

B.  C.  cir.  714.  J       ,  , 

oiyinp.  XVI.  3.  moming    Cometh,   and   also  the 


cir.  annum 


UIl.    UllllUUI  .       I  -  c  .11       .... 

Numffi  PompiUi,  night :   if  yc  will  inquire,  mqmre 

R.  Roman.,  2.     yg  .    j-gium,  come. 

13"  The  burden  upon  Arabia.    In  the  forest 


"Jer.  xlix. 


-'1  Chron.  i.  9,  32. 


Kimchi  ad  h.  1.  Biblia  Michaelis,  Halte,  1720,  not. 
ad  1.  See  also  De  Rossi.  Bishop  Lowth  translates 
the  prophecy  thus  : — 

11.  The  oracle  concerning  Ditmah. 
A  voice  crieth  to  me  from  Seir : 
Watchman,  wliat  from  the  night  % 
Watchman,  what  from  the  night  % 

12.  The  watclmian  replieth  : — 

The  morning  cometh,  and  also  the  night. 
If  ye  will  inquire,  inquire  ye  :  come  again. 

This  differs  very  little  from  our  common  Version. 
One  of  Kennicott's  MSS.,  and  one  of  my  own,  omit 
the  repetition,  "  Watchman,  wliat  from  the  night  1" 

This  prophecy,  from  the  uncertainty  of  the  occasion 
on  which  it  was  uttered,  and  from  the  brevity  of  the 
expression,  is  extremely  obscure.  The  Edomites  as 
well  as  the  Jews  were  subdued  by  the  Babylonians. 
They  inquire  of  the  prophet  how  long  their  subjec- 
tion is  to  last :  he  intimates  that  the  Jews  should 
be  delivered  from  their  captivity ;  not  so  the  Edom- 
ites. Thus  far  the  interpretation  seems  to  carry  with 
it  some  degree  of  probability.  A\Tiat  the  meaning  of 
the  last  line  may  be,  I  cannot  pretend  to  divine.  In 
this  difficulty  the  Hebrew  MSS.  give  no  assistance. 
The  MSS.  of  the  Septuagint,  and  the  fragments  of 
the  other  Greek  Versions,  give  some  variations,  but  no 
light.  This  being  the  case,  I  thought  it  best  to  give 
an  exact  literal  translation  of  the  whole  two  verses, 
which  may  serve  to  enable  the  English  reader  to  judge 
in  some  measure  of  the  foundation  of  the  various  in- 
terpretations that  have  been  given  of  them. 

The  burden  of  Dtimah. — R.  D.  Kimchi  says,  "  His 
father  understood  this  of  the  destruction  of  Dumah 
(one  of  the  cities  of  the  Ishmaelites)  by  the  inhabit- 
ants of  Seir ;  and  that  they  inquired  of  the  prophet  to 
know  the  particular  time  in  which  God  had  given  them 
a  commission  against  it.  The  prophet  answered  :  The 
morning — the  time  of  success  to  you,  cometh,  is  just 
at  hand  ;  and  the  nighl — the  time  of  ulter  destruction 
to  the  inhabitants  of  Dumah,  is  also  ready." 

I  have  heard  the  words  applied  in  the  way  of  gene- 
ral exhortation.  1.  Every  minister  of  God  is  a  icatch- 
man.  He  is  continually  watching  for  the  safety  and 
interests  of  his  people,  and  looking  for  the  counsel  of 
God  that  he  may  be  properly  qualified  to  warn  and  to 
comfort.  2.  Such  are  often  called  to  denounce  heavy 
judgments ;  they  have  the  burden  of  the  word  of  the 
Lord  to  denounce  against  the  impenitent,  the  back- 
slider, the  lukewarm,  and  the  careless.  3.  WTien  the 
watchman  threatens  judgments,  some  are  aivakened, 
and  some  mock :  Watchman,  what  of  the  night  ? 
"  What  are  the  judgments  thou  threatenest,  and  when 
are  they  to  take  place  '"  4.  To  this  question,  whether 
seriously  or  tauntingly  proposed,  the  watchman  answers : 
1.  The  moming  cometh — there  is  a  time  of  repentance 
(rranted  ;  a  morning  of  God's  long-suffering  kindness 


in  Arabia  shall  ye  lodge,  O   ye  ^^^  "^^ ^• 
traveUing    companies    '  of    De-  oiymp.  xvi,  3. 

J  cir.  annum 

danim.  Numas  PompiUi, 

14  The  inhabitants  of  the  land    ^-  '^'°'^"-  ^- 
of  Tema    ^  brought   water  to  him  that  was 


*  Or,  bring  ye. 


now  appears :  and  also  the  night — the  time  in  which 
God  will  no  longer  wait  to  be  gracious,  but  will  cut 
you  off  as  cumbercrs  of  the  ground.  2.  But  if  you 
will  inquire  seriously  how  you  are  to  escape  God's 
judgments,  inquire  ye.  3.  There  is  stUl  a  door  of 
hope;  continue  to  pray  for  mercy.  4.  Return  from 
your  iniquities.  5.  Come  to  God,  through  Christ, 
that  ye  may  obtain  salvation. 

Verse  13.  The  burden  upon  Arabia — "The  ora- 
cle concerning  Arabia"]  This  title  is  of  doubtful 
authority.  In  the  first  place,  because  it  is  not  in 
many  of  the  MSS.  of  the  Septuagint ;  it  is  in  MSS. 
Pachom.  and  i.  D.  n.  only,  as  far  as  I  can  find  with 
certainty.  Secondly,  from  the  singularity  of  the 
phraseology ;  for  xra  massa  is  generally  prefixed  to 
its  object  without  a  preposition,  as  "733  XB'O  massa 
babel ;  and  never  but  in  this  place  with  the  preposition 
3  beth.  Besides,  as  the  word  31i'3  baarab  occurs  at 
the  very  beginning  of  the  prophecy  itself,  the  first 
word  but  one,  it  is  much  to  be  suspected  that  some 
one,  taking  it  for  a  proper  name  and  the  object  of  the 
prophecy,  might  note  it  as  such  by  the  words  31J'3  Xiya 
massa  baarab  written  in  the  margin,  which  he  might 
easily  transfer  to  the  text.  The  Septuagint  did  not 
take  it  for  a  proper  name,  but  render  it  sv  tu  5|u(i6J 
kitifspa.;,  "  in  the  forest,  in  the  evening,"  and  so  the 
Chaldee,  which  I  follow ;  for  otherwise,  the  forest  in 
Arabia  is  so  indeterminate  and  vague  a  description, 
that  in  effect  it  means  nothing  at  all.  This  observa- 
tion might  have  been  of  good  use  in  clearing  up  the 
foregoing  very  obscure  prophecy,  if  any  light  had 
arisen  from  joining  the  two  together  by  removing  the 
separating  title  ;  but  I  see  no  connexion  between  them. 
The  Arabic  Version  has,  "  The  prophecy  concerning 
the  Arabians,  and  the  children  of  Chedar." 

This  prophecy  was  to  have  been  fulfilled  within  a 
year  of  the  time  of  its  delivery,  see  ver.  16  ;  and  it 
was  probably  delivered  about  the  same  time  with  the 
rest  in  this  part  of  the  book,  that  is,  soon  before  or 
after  the  14th  of  Hezekiah,  the  year  of  Sennacherib's 
invasion.  In  his  first  march  into  Judea,  or  in  his  return 
from  the  Egyptian  expedition,  he  might  perhaps  ovemin 
these  several  clans  of  Arabians  ;  their  distress  on  some 
such  occasion  is  the  subject  of  this  prophecy. — L. 

A'erse  14.  The  land  of  Tema — "The  southern 
country"]  0ai(/.av,  Sept. ;  Austri,  Vulg.  They  read 
p'n  teiman,  which  seems  to  be  right ;  for  probably 
the  inhabitants  of  Tema  might  be  involved  in  the 
same  calamity  with  their  brethren  and  neighbours  of 
Kedar,  and  not  in  a  condition  to  give  them  assistance, 
and  to  relieve  them,  in  their  flight  before  the  enemy, 
with  bread  and  water.  To  bring  forth  bread  and 
water  is  an  instance  of  common  humanity  in  such 
cases  of  distress ;  especially  in  those  desert  countries 
in  which  the  common  necessaries  of  life,  more  par- 
ticularly water,  are  not  easily  to  be  met  with  or  pro- 
103 


The  prophecy 


ISAIAH. 


against  Jerusalem. 


%  'c'  ch^  m*'   '■'lirsty,  they  prevented  with  their 

Oiymp.  XVI.  3.  bread  him  that  fled. 

Numffi  Pompilii,      15  For  they  fled  ^  from  J' the 

R.  Roman..  2.    g.jvoids,   from  the  drawn  sword, 
and  from  the  bent  bow,  and  from  the  grievous- 
ness  of  war. 
16  For  thus  hath  the  Lord  said  unto  me, 


t  Or, /or /ear. --y  Heb. /rom  the  face. zChap.  xvi.  14. 


cured.  Moses  forbids  the  Ammonite  and  Moabite  to 
be  admitted  into  the  congregation  of  the  Lord  to  the 
tenth  generation.  One  reason  which  he  gives  for  this 
reprobation  is  their  omission  of  the  common  offices  of 
humanity  towards  the  Israelites ;  "  because  they  met 
them  not  with  bread  and  water  in  the  way,  when  they 
came  forth  out  of  Egypt,"  Deut.  xxiii.  4. 

Verse  17.  The  archers,  the  mighty  men  of  the 
children  of  Kedar — "  The  mighty  bowmen  of  the  sons 
of  Kedar"]  Sagitlariorum  fortium,  Vulg. ;  trans- 
posing the  two  words,  and  reading  nsyp  "lUJ  gibborey 
kesheth ;  which  seems  to  be  right.  The  strong  men 
of  the  bow,  the  most  excellent  archers. 


Within  a  year,  ^  according  to  the  ^^  ^  «i^^-  f^°- 
years  of  a  hirehng,  and  all  the  oiymp.  xvi.  3. 
glory  of  ^  Kedar  shall  fail :  Nu°m<B  p'omJJiUi, 

17  And    the    residue    of    the     ^-  ^°'"''"' ^- 
number  of  ''  archers,  the  mighty  men  of  the 
children  of  Kedar,   shall  be  diminished  :    for 
the  Lord  God  of  Israel  hath  spoken  it. 

a  Psa.  cxx.  5  ;  chap.  Ix.  7. b  Heb.  bows. 

For  the  Lord — hath  spoken  it — "  For  Jehovah  hath 
spoken  it."]  The  prophetic  Carmina  of  Marcius,  fore- 
telling the  battle  of  Cannae,  lib.  xxv.  12,  conclude 
with  the  same  kind  of  solemn  form :  Nam  mihi  ita 
Jupiter  fatus  est ;  "  Thus  hath  Jupiter  spoken  to 
me."  Observe  that  the  word  asj  naam,  to  pronouce, 
to  declare,  is  the  solemn  word  appropriated  to  the 
delivering  of  prophecies  :  "  Behold,  I  am  against  the 
prophets,  saith  (ONJ  naam,  pronounceth)  Jehovah, 
who  use  their  tongues,  QSJ  IDNJ'l  vaiyinamu  neum, 
and  solemnly  pronounce,  He  hath  pronounced  it ;"  Jer. 
xxiii.  31.  What  God  says  shall  most  assuredly  come 
to  pass ;  he  cannot  be  deceived. 


CHAPTER  XXH. 

Prophecy  concerning  Jerusalem,  1-14.  Sentence  against  Shebna,  who  was  over  the  household,  15-19. 
Prophecy  concerning  Eliakim,  the  son  of  Hilkiah,  20,  21.  From  Eliakim,  Isaiah,  {agreeably  to  the  mode 
universally  adopted  in  the  prophetical  writings,  of  making  the  things  then  present,  or  which  were  shortly  to 
be  accomplished,  types  or  representations  of  things  to  be  fulfilled  upon  a  larger  scale  in  distant  futurity,) 
makes  a  transition  to  the  Messiah,  of  whom  Eliakim  was  a  type,  to  whom  the  words  will  best  apply,  and  to 
whom  some  passages  in  the  prophecy  must  be  solely  restrained,  20-24.  The  sentence  against  Shebna 
again  confirmed,  25. 


B.  C.  cir.  m'    T^^   ^"'■'^*^"   °^  ^^^®  "^^^^y  °^ 
Oiymp.  XVII.  1.  vision.  What  aileth  thee  now, 

cir.  annum  ,  ,  i     ,, 

Numaj  Pompiiii,  that  thou  art  wholly  gone  up  to 
the  housetops  ? 


R.  Roman.,  4. 


^  Isaiah, 


This  prophecy,  ending  with  the  fourteenth  verse  of 
this  chapter,  is  entitled,  "  The  oracle  concerning  the 
valley  of  vision,"  by  which  is  meant  Jerusalem,  be- 
cause, says  Sal.  ben  Melech,  it  was  the  place  of  pro- 
phecy. Jerusalem,  according  to  Josephus,  was  bmlt 
upon  two  opposite  hills,  Sion  and  Acra,  separated  by 
a  valley  in  the  midst.  He  speaks  of  another  broad 
valley  between  Acra  and  Moriah,  Bell.  Jud.  v.  13, 
vi.  6.  It  was  the  seat  of  Divine  revelation ;  the  place 
where  chiefly  prophetic  vision  was  given,  and  where 
God  manifested  himself  visibly  in  the  holy  place. 
The  prophecy  foretells  the  invasion  of  Jerusalem  by 
the  Assyrians  under  Sennacherib ;  or  by  the  Chal- 
deans under  Nebuchadnezzar.  Vitringa  is  of  opinion 
that  the  prophet  has  both  in  view :  that  of  the  Chal- 
deans in  the  first  part,  ver.  1-5,  which  he  thinks  re- 
lates to  the  flight  of  Zedekiah,  2  Kings  xxv.  4,  5  ; 
and  that  of  the  Assyrians  in  the  latter  part,  which 
agrees  with  the  circumstances  of  that  time,  and  par- 
ticularly describes  the  preparations  made  by  Hezekiah 
104 


2  Thou  that  art  full  of  stirs,  a  A„^^cir.  3292. 

D.  \j.  cir.  I  iZ. 


oiymp.  XVII.  1. 
cir.  annum 


tumultuous  city,  ^  a  joyous  city 

thy  slam  men  are  not  slam  with  Nums  PompiUi, 

the  sword,  nor  dead  in  battle. 


R.  Roman.,  4. 


chap,  xxxii.  13. 


for  the  defence  of  the  city,  ver.  8-11.     Compare  2 
Chron.  xxxii.  2—5. — L. 

NOTES  ON  CHAP.  XXII. 

Verse  1.  Art — gone  up  to  the  house-tops — "Are 
gone  up  to  the  house-tops"]  The  houses  in  the  east 
were  in  ancient  times,  as  they  are  stiU,  generally,  built 
in  one  and  the  same  uniform  manner.  The  roof  or  top 
of  the  house  is  always  flat,  covered  with  broad  stones, 
or  a  strong  plaster  of  terrace,  and  guarded  on  every 
side  with  a  low  parapet  wall ;  see  Deut.  xxii.  8.  The 
terrace  is  frequented  as  much  as  any  part  of  the  house. 
On  this,  as  the  season  favours,  they  walk,  they  eat, 
they  sleep,  they  transact  business,  (1  Sam.  ix.  25,  see 
also  the  Septuagint  in  that  place,)  they  perform  their 
devotions,  Acts  x.  9.  The  house  is  buUt  with  a  court 
within,  into  which  chiefly  the  windows  open  :  those  that 
open  to  the  street  are  so  obstructed  with  lattice-work 
that  no  one  either  without  or  within  can  see  through 
them.      Whenever,  therefore,  any  thing  is  to  be  seen 


\ 


The  prophecy 


CHAP.  XXII. 


asamst  Jerusalem. 


A.  M.  cir.  3292.     3  ^.11    thv  fulcrs  arc  fled   to- 

B.  C.  cir.  712.  ,  ,     -^  ,  J    u  ,         , 

Oiymp.xvii.  1.  gether,  they  are    bound  "by  the 
Nuuwp'oml^ui,  archers:  all  that  are  found  in  thee, 
R.  Roman.,  4.    ^^  bound  together,   which  have 
fled  from  far. 

4  Therefore,  said  I,  Look  away  from  me ; 
«  I  "^  will  weep  bitterly,  labour  not  to  comfort 
me,  because  of  the  spoiling  of  the  daughter  of 
my  people. 

5  "  For  it  is  a  day  of  trouble,  and  of  tread- 
ing down,  and  of  perplexity  f  by  the  Lord  God 
of  hosts  in  the  valley  of  vision,  breaking  down 
the  walls,  and  of  crying  to  the  mountains. 

6  »  And  Elam  bare  the  quiver  with  chariots 
of  men  and  liorsemen,  and  ''  Kir  '  uncovered 
the  shield. 


bHcb.  of  the  bow. "^Jer.  iv.  19;  ix.  1. ■' Heb.  /  will  be 

bitter  in  weeping. "'Chap,  xxxrii.    3. fLam.  i.  5;    ii.  2. 

(  jcr.  xIlx.  35. >■  Chap.  xv.  1. 

or  heard  in  tlie  streets,  any  public  spectacle,  any  alarm 
of  a  public  nature,  every  one  immediately  goes  up  to 
the  house-top  to  satisfy  his  curiosity.  In  the  same 
manner,  when  any  one  has  occasion  to  make  any  thing 
public,  the  readiest  and  most  effectual  way  of  doing  it 
is  to  proclaim  it  from  the  house-tops  to  the  people  in 
the  streets.  "  What  ye  hear  in  the  ear,  that  publish 
ye  on  the  house-top,"  saith  our  Saviour,  Matt.  x.  27. 
The  people  running  all  to  the  tops  of  their  houses  gives 
a  lively  image  of  a  sudden  general  alarm.  Sir  John 
Chardin's  MS.  note  on  this  place  is  as  follows  :  "  Dans 
les  festes  pour  voir  passer  quelque  chose,  et  dans  les 
maladies  pour  les  annoncer  aux  voisins  en  allumant  des 
luraieres,  le  peuple  monte  sur  les  terrasses."  "  In  fes- 
tivals, in  order  to  see  what  is  going  forward,  and  in 
times  of  sickness,  in  order  to  indicate  them  to  neigh- 
bours by  lighting  of  candles,  the  people  go  up  to  the 
house-tops." 

Verse  3.  All  thy  rulers — are  bound  by  the  archers — 
"All  thy  leaders — are  fled  from  the  bow"]  There 
seems  to  be  somewhat  of  an  inconsistency  in  the  sense 
according  to  the  present  reading.  If  the  leaders  were 
bound,  nON  usseru,  how  could  they  flee  away  \  for 
their  being  bound,  according  to  the  obvious  construc- 
tion and  course  of  the  sentence,  is  a  circumstance  prior 
to  their  flight.  I  therefore  follow  Houbigant,  who  reads 
non  huscnt,  rcmoti  sunt,  "  they  are  gone  ofl^."  I'^J 
falu,  transmigraverunt,  Chaldee  ;  which  seems  to  con- 
firm this  emendation. 

Verse  6.  Chariots  of  men — "The  Syrian"]  It  is 
not  easy  to  say  what  CDlK  331  recheh  adarr.,  a  chariot 
of  men,  can  mean.  It  seems  by  the  form  of  the  sen- 
tence, which  consists  of  three  members,  the  first  and 
the  third  mentioning  a  particular  people,  that  the  second 
should  do  so  likewise.  Thus  Otyisi  cj-ix  3313  be- 
rechch  aram  uparashim,  "  with  chariots  the  Syrian,  and 
with  horsemen  :"  the  similitude  of  the  letters  ~\  daleth 
and  1  resh  is  so  great,  and  the  mistakes  arising  from 
it  are  so  frequent,  that  I  readily  adopt  the  correction  of 
Houbigant,  QIS  aram.  Syria,  instead  of  Qnx  adam. 


7  And  it  sliall  come  to  pass,  that  ^^  «;  "^^^  f^- 
''thy  choicest  valleys  shall  be  full  oiymp.xvii.  i. 

f.       ,       .  ,       ,         ,  cir.    annum 

of   chEiriots,    and   the    horsemen  Numa  Pompiiii, 

shall  set  themselves  in  array  'at  _on>an2^ 

the  gate. 

8  And  he  discovered  the  covering  of  Judah, 
and  thou  didst  look  in  that  day  to  tlie  armoiu 
■"  of  the  house  of  the  forest. 

9  "Ye  have  seen  also  the  breaches  of  the 
city  of  David,  that  they  are  many  ;  and  ye 
gathered  together  the  waters  of  the  lower 
pool. 

10  And  ye  have  numbered  the  houses  of  Je- 
rusalem, and  the  houses  have  ye  broken  down, 
to  fortify  the  wall. 

11  °  Ye  made  also  a  ditch  between  the  two 


'  Heb.  made  naked. k  Hcb.  (Ac  choice  of  thy  valleys. '  Ol, 

toward. "  1  Kings  vii.  2 ;  x.  17. "  2  Kings  xx.  20 ;  2  Chron. 

xxxii.  4,  5,  30. oNeh.  iii.  16. 


man;  which  seems  to  me  extremely  probable.  The 
conjunction  1  vau,  and,  prefixed  to  O'lyiiJ  parashim, 
horsemen,  seems  necessary  in  whatever  way  the  sen- 
tence may  be  taken  ;  and  it  is  confirmed  hy  five  MSS., 
(one  ancient,) /our  of  De  Rossi's,  and  two  ancient  of 
my  own ;  one  by  correction  of  Dr.  KennicotCs,  and 
three  editions.  Kir  was  a  city  belonging  to  the  Medes. 
The  Medes  were  subject  to  the  Assyrians  in  Hezekiah's 
time,  (see  3  Kings  xvi.  9,  and  xvii.  6  ;)  and  so  perhaps 
might  Elam  (the  Persians)  likewise  be,  or  auxiliaries 
to  them. 

Verse  8.  The  armour — "  The  arsenal "]  Budt  by 
Solomon  within  the  city,  and  called  the  house  of  the 
forest  of  Lebanon ;  probably  from  the  great  quantity 
of  cedar  from  Lebanon  which  was  employed  in  the 
building.      See  1  Kings  vii.  2,  3. 

Verse  9.  Ye  gathered  together  the  waters — "  And  ye 
shall  collect  the  waters"]  There  were  two  pools  in 
or  near  Jerusalem,  supplied  by  springs  :  the  upper  pool, 
or  the  old  pool,  supplied  by  the  spring  called  Gihon,  2 
Cliron.  .xxxii.  30,  towards  the  higher  part  of  the  city, 
near  Sion,  or  the  city  of  David,  and  the  lower  pool, 
probably  supplied  by  Siloam,  towards  the  lower  part. 
When  Hezekiah  was  threatened  with  a  siege  by  Sen- 
nacherib, he  stopped  up  all  the  waters  of  the  fountains 
without  the  city ;  and  brought  them  into  the  city  by  a 
conduit,  or  subterranean  passage  cut  through  the  rock  ; 
those  of  the  old  pool,  to  the  place  where  he  had  a  dou- 
ble wall,  so  that  the  pool  was  between  the  two  walls. 
This  he  did  in  order  to  distress  the  enemy,  and  to  sup- 
ply the  city  during  the  siege.  This  was  so  great  a 
work  that  not  only  the  historians  have  made  particular 
mention  of  it,  2  Kings  xx.  20  ;  2  Chron.  xxxii.  2,  3, 
5,  30  ;  but  the  son  of  Sirach  also  has  celebrated  it  in 
his  encomium  on  Hezekiah.  "  Hezekiah  fortified  his 
city,  and  brought  in  water  into  the  midst  thereof;  he 
digged  the  hard  rock  with  iron,  and  made  wells  for 
water,"  Ecclus.  xlviii. 

Verse  11.  TJnto  the  maker  thereof — "To  him  that 
hath  disposed  this"]  That  is,  to  God  the  Author  and 
105 


The  prophecy 


ISAIAH. 


against  Jerusalem. 


A.  M.  cix.  3292.  ^^lls  for  the  water  of  the  old 

B.  C.  cir.  712.  ,       ,  ,  ,11 

pool :  but  ye   liave    not    looked 
p  the    maker    thereof,   nei- 


Olymp.  XVII.  1 

cir.  annum 
Numx  Pompilii, 
R.  Roman.,  4. 


unto 

ther  had  respect  unto  him  that 
fashioned  it  long  ago. 

12  And  in  that  day  did  the  Lord  God  of 
hosts  1  call  to  weeping,  and  to  mourning,  and 
•'  to  baldness,  and  to  girding  with  sackcloth : 

13  And  behold  joy  and  gladness,  slaying 
oxen,    and   killing    sheep,    eating   flesh,    and 


pSee  chap,  xxxvii.  26. qjoel  i.  13. 'See   Ezra  ix.  3; 

chap.  XV.  2;  Mic.  i.  16. sChap.  Ivi.  12;  Wisd.  ii.  6;  1  Cor. 

Disposer  of  this  visitation,  the  invasion  with  which  he 
now  threatens  you.      The  very  same  expressions  are 
applied  to  God,  and  upon  the  same  occasion,  chap. 
xxxvii.  26  : — 
"  Hast  thou  not  heard  of  old,  that  I  have  disposed  it ; 

And  of  ancient  times,  that  1  have  formed  it  V 

Verse  13.  Let  us  eat  and  drink,  for  to-morrow  we 
shall  die.]  This  has  been  the  language  of  all  those 
who  have  sought  their  portion  in  this  life,  since  the 
foundation  of  the  world.      So  the  poet : — 

Heu,  heu  nos  miseri !  quam  totus  homuncio  nil  est ! 

Sic  erimus  cuncti,  postquam  nos  auferet  orcus. 

Ergo  vivamus,  dum  licet  esse,  bene. 
Alas,  alas !  what  miserable  creatures  are  we,  only  the 

semblances  of  men !     And  so  shall  we  be  aU  when 

we  come  to  die.     Therefore  let  us  live  joyfully  while 

we  may. 

Domitian  had  an  image  of  death  hung  up  in  his  di- 
ning-room, to  show  his  guests  that  as  life  was  uncer- 
tain, they  should  make  the  best  of  it  by  indulging  them- 
selves. On  this  Martial,  to  flatter  the  emperor,  whom 
he  styles  god,  wrote  the  following  epigram  : — 

Frange  thoros,  pete  vina,  tingere  nardo. 
Ipse  jubet  mortis  te  meminisse  Deus. 

Sit  down  to  table — drink  heartily — anoint  thyself  with 
spikenard ;  for  God  himself  commands  thee  to  re- 
member death. 

So  the  adage  : — 

Ede,  bibe,  lude  :   post  mortem  nulla  voluptas. 

«  Eat,  drink,  and  play,  while  here  ye  may : 
No  revelry  after  your  dying  day." 

St.  Paul  quotes  the  same  heathen  sentiment,  1  Cor. 
XV.  32  :  "  Let  us  eat  and  drink,  for  to-morrow  we  die." 

Anacreon  is  full  in  point,  and  from  him  nothing  bet- 
ter can  be  expected  : — 

'ns  ouv  ST  eu5i'  ErfTiv, 
Kai  irivs  xai  ot/Ssus 
Kan  ffirev^E  tcj  Auaiu- 

M»l  VOUffOJ,  1]V  Tiff  eXSj), 

As/T),  Cs  (A»]  bit  *ivEiv. 

Anac.  Od.  XV.,  1.  11. 

"  While  no  tempest  blots  your  sky, 
Drink,  and  throw  the  sportful  dye : 
But  to  Barrhus  drench  the  ground, 
106 


shall    Olymp.  XVII.l 
cir.  annum 
Numae  Pompilii, 
R.  Roman.,  4. 


druiking  wine;  'let  us  eat  and  ■3'^^^^  m^' 

drink,    for  to-morrow  we 

die. 

14  '  And  it  was  revealed  in 
mine  ears  by  the  Lord  of  hosts.  Surely  this 
iniquity  "  shall  not  be  purged  from  you  till 
ye  die,  saith  the  Lord  God  of  hosts. 

1 5  Thus  saith  the  Lord  God  of  hosts.  Go, 
get  thee  unto  this  treasurer,  even  unto  "  Shebna, 
"  which  is  over  the  house,  and  say. 


XT.  32. ■  Chap.  T.  9. "  1  Sam.  iii.  14  ;    Ezek.  xxiv.  13. 

'2  Kings  xviii.  37 ;  chap,  xxxvi.  3. "  1  Kings  iv.  6. 

Ere  you  push  the  goblet  round ; 

Lest  some  fatal  illness  cry, 

'  Drink  no  more  the  cup  of  joy.' "     Addison. 

Verse  14.  It  was  revealed  in  mine  ears — "The 
voice  of  Jehovah "]  The  Vulgate  has  vox  Domini ; 
as  if  in  his  copy  he  had  read  niD''  Sip  iol  Yehovah  ;  and 
in  truth,  without  the  word  Sip  iol,  voice,  it  is  not  easy 
to  make  out  the  sense  of  the  passage  ;  as  appears  from 
the  strange  versions  which  the  rest  of  the  ancients, 
(except  the  Chaldee,)  and  many  of  the  modems,  have 
given  of  it ;  as  if  the  matter  were  revealed  in  or  to 
the  ears  of  Jehovah  :  sv  toij  utfi  Kujiou,  in  the  ears 
of  the  Lord,  Septuagint.  Vitringa  translates  it,  Re- 
velatus  est  in  auribus  meis  Jehovah,  "  Jehovah  hath 
revealed  it  in  mine  ears  ;"  and  refers  to  1  Sam.  ii.  27  ; 
iii.  21  :  but  the  construction  in  those  places  is  different, 
and  there  is  no  speech  of  God  added  ;  which  here  seems 
to  want  something  more  than  the  verb  nSjJ  nigleh  to 
introduce  it.  Compjire  chap.  v.  9,  where  the  text  is 
still  more  imperfect. 

The  Lord  God  of  hosts]  niN3X  nTI"  'J^N  Adonai 
Yehovah  tsebaoth.  But  "JHN  Adonai,  Lord,  is  omitted 
by  ttco  of  Kennicott's  and  De  Rossfs  MSS.,  and  by 
two  of  my  own  ;  by  three  editions,  and  the  Septuagint, 
Syriac,  and  Arabic. 

Verse  15.  Go — unto  Shebna]  The  following  pro- 
phecy concerning  Shebna  seems  to  have  very  little  re- 
lation to  the  foregoing,  except  that  it  might  have  been 
delivered  about  the  same  time ;  and  Shebna  might  be 
a  principal  person  among  those  whose  luxury  and  pro- 
faneness  is  severely  reprehended  by  the  prophet  in  tho 
conclusion  of  that  prophecy,  ver.  11—14. 

Shebna  the  scribe,  mentioned  in  the  history  of  He- 
zekiah,  chap,  xxxvi.,  seems  to  have  been  a  different 
person  from  this  Shebna,  the  treasurer  or  steward  of 
the  household,  to  whom  this  prophecy  relates.  The 
Eliakim  here  mentioned  was  probably  the  person  who, 
at  the  time  of  Sennacherib's  invasion,  was  actually 
treasurer,  the  son  of  Hilkiah.  If  so,  this  prophecy 
was  delivered,  as  the  preceding,  (which  makes  the  for- 
mer part  of  the  chapter,)  plainly  was,  some  time  be- 
fore the  invasion  of  Sennacherib.  As  to  the  rest, 
history  affords  us  no  information. 

"  And  say  unto  him"]  Here  are  two  words  lost 
out  of  the  text,  which  are  supplied  by  two  of  Dr.  Ken- 
nicotCs  MSS.,  one  ancient,  which  read  vSn  maN1 
veamarta  elaiv,  and  thou  shalt  say  tinto  him  ;  by  the 
Septuagint,  xai  Ewov  auTU,  and  in  the  same  maimer 
by  all  the  ancient  versions.      It  is  to  be  observed  thai 


Prophecy  concerntng 


CHAP.  XXII. 


Shebna  and  Eliakim. 


A.M.  cir.  3292.  jg  What  hast  thou  here?  and 
Oiymp.  xvi'i."!.  whom  hast  thou  here,  that  thou 
Nu™a=~,Ui,  hast  hewed  thee  out  a  sepulchre 
R.  Roman.,  4.  jjgj.g^  x  g^  j^g  y  ihat  heweth  him 
out  a  sepulchre  on  high,  and  that  graveth  a 
habitation  for  himself  in  a  rock  ? 

17  Behold,  nhe  Lord  will  carry  thee  away 
with  °a  miglily  captivity,  ''and  will  surely 
cover  thee. 

18  He  will  surely  violently  ttun  and  toss 
thee  like  a  ball  into  a  =  large  country  :  there 
shalt  thou  die,  and  there  the  chariots  of  thy 
glory  shall  be  the  shame  of  thy  lord's  house. 

19  And  I  will  drive  thee  from  thy  station, 

»0r,  OAr. J  2  Sam.  xviii.  18;  Matt,  xxvii.  60. «0r,  iht 

LORD  who  covered  thee  wUh  an  cxceltent  covering,  and  clothed  thee 
gorgeously,  shxdl  surely,  &c. ;  ver.  18. 

this  passage  is  merely  historical,  and  does  not  admit 
of  that  sort  of  ellipsis  by  which  in  the  poetical  parts 
a  person  is  frequently  introduced  speaking,  without  the 
usual  notice,  that  what  follows  was  delivered  by  him. 

Verse  16.  .4  sepulchre  on  high — in  a  rod]  It  has 
been  observed  before,  on  chap,  xiv.,  that  persons  of 
high  rank  in  Judea,  and  in  most  parts  of  the  east, 
were  generally  buried  in  large  sepulchral  vaults,  hewn 
out  in  the  rock  for  the  use  of  themselves  and  their  fa- 
milies. The  vanity  of  Shebna  is  set  forth  by  his 
being  so  studious  and  careful  to  have  his  sepvilchre  on 
high — in  a  lofty  vault ;  and  that  probably  in  a  high 
situation,  that  it  might  be  more  conspicuous.  Heze- 
kiah  was  buried,  nS;"^'?  lemalah,  sv  avafSadsi,  Sept.  : 
in  the  chiefest,  says  our  translation ;  rather,  in  the 
highest  part  of  the  sepulchres  of  the  sons  of  David,  to 
do  him  the  more  honour,  2  Chron.  sxxii.  33.  There 
are  some  monuments  still  remaining  in  Persia  of  great 
antiquity,  called  Nalssi  Rustam,  which  give  one  a  clear 
idea  of  Shebna's  pompous  design  for  his  sepulchre. 
They  consist  of  several  sepulchres,  each  of  them  hewn 
in  a  high  rock  near  the  top ;  the  front  of  the  rock  to 
the  valley  below  is  adorned  with  carved  work  in  re- 
lievo, being  the  outside  of  the  sepulchre.  Some  of 
these  sepulchres  are  about  thirty  feet  in  the  perpendi- 
cular from  the  valley  ;  which  is  itself  perhaps  raised 
above  half  as  much  by  the  accumulation  of  the  earth 
since  they  were  made.  See  the  description  of  them 
in  Chardin,  Pietro  della  Valle,  Thevenot,  and  Kempfer. 
Diodorus  Siculus,  lib.  xvii.,  mentions  these  ancient 
monuments,  and  calls  them  the  sepulchres  of  the  kings 
of  Persia. — L. 

Verse  17.  Cover  thee]  That  is,  thy  face.  This  was 
the  condition  of  mourners  in  general,  and  particularly 
of  condemned  persons.    See  Esther  vi.  12;  vii.  8. 

Verse  19.  I  u-ill  drive  thee]  IDIDX  ehersecha,  in 
the  first  person,  St/r.  Vulg. 

Verse  21.  To  the  inhabitants]  'aa'vS  leyoshehey, 
in  the  plural  number,  four  of  Dr.  KennicotCs  MSS., 
(two  ancient,)  and  two  of  De  Rossi's,  with  the  Septua- 
gint,  Syriac,  and  Vulgate. 

Verse  22.  And  the  key  of  the  house  of  David  will  I 
lav  upon  his  shoulder]     As  the  robe  and  the  baldric, 


and  from  thy  state  shall  he  pull  ^^ «.  cir.  ^. 
thee  down.  oiymp.  xvii.  i. 

,    .         ,     ,,  "^ir-  annum 

20  And  it  shall  come  to  pass  Numa;  Pompiiii, 
in  that  day,  that  I  will  call  my    ^  "°"'^" '  *■ 
servant  '^  Eliakim  the  son  of  Hilkiah  : 

21  And  I  will  clothe  him  with  thy  robe,  and 
strengthen  him  with  thy  girdle,  and  I  will 
commit  thy  government  into  his  hand  :  and 
he  shall  be  a  father  to  the  inhabitants  of  Je- 
rusalem, and  to  the  house  of  Judah. 

22  And  tlie  key  of  the  house  of  David  will 
I  lay  upon  his  shoulder ;  so  he  shall  "  open, 
and  none  shall  shut :  and  he  shall  shut,  and 
none  shall  open. 


•  Heb.   the  captivity   of  a    man. 1>  Esth.    vii.    8. =Hcb 

large  of  spaces. ''2  Kings  iviii.   18. «Job  xii.   14;  Rev 

iii.  7. 

mentioned  in  the  preceding  verse,  were  the  ensigns  of 
power  and  authorit)',  so  likewise  was  the  key  the  mark 
of  oflSce,  either  sacred  or  civil.  The  priestess  of  Juno 
is  said  to  be  the  key-bearer  of  the  goddess,  xXeiOoup^og 
"Hpaf  .Eschyl.  Suppl.  299.  A  female  high  in  office 
under  a  great  queen  has  the  same  title  : — 

KaXXi^oj]  liKitSovj^og  OXuftiriaiof  jSaiiksirig. 
"  Callithoe  was   the    key-bearer  of  the   Olympian 
queen." 

Auctor  Phoronidis  ap.  Clem.  Alex.  p.  418,  edit.  Potter. 
This  mark  of  office  was  likewise  among  the  Greeks,  as 
here  in  Isaiah,  borne  on  the  shoulder ;  the  priestess 
of  Ceres,  xaTW(iai5iav  £;;(:  xKaiSa,  had  the  key  on  her 
shoulder.  Callim.  Ceres,  ver.  45.  To  comprehend 
how  the  key  could  be  borne  on  the  shoulder,  it  will 
be  necessary  to  say  something  of  the  form  of  it :  but 
without  entering  into  a  long  disquisition,  and  a  great 
deal  of  obscure  learning,  concerning  the  locks  and  keys 
of  the  ancients,  it  will  be  sufficient  to  observe,  that 
one  sort  of  keys,  and  that  probably  the  most  ancient, 
was  of  considerable  magnitude,  and  as  to  the  shape, 
very  much  bent  and  crooked.  Aratus,  to  give  his 
reader  an  idea  of  the  form  of  the  constellation  Cassio- 
peia, compares  it  to  a  key.  It  must  be  owned  that  the 
passage  is  very  obscure;  but  the  learned  Huetius  has 
bestowed  a  great  deal  of  pains  in  explaining  it,  Ani- 
madvers.  in  Manilii,  lib.  i.  355  ;  and  I  think  has  suc- 
ceeded very  well  in  it.  Homer,  Odyss.  xxi.  6,  de- 
scribes the  key  of  Ulysses'  storehouse  as  suxa(A'n->)s,  of 
a  large  curvature ;  which  Eustathius  explains  by  say- 
ing it  was  i^S'^ta.vociSr,;,  in  shape  like  a  reaphook. 
Huetius  says  the  constellation  Cassiopeia  answers  to 
this  description ;  the  stars  to  the  north  making  the 
curve  part,  that  is,  the  principal  part  of  the  key  ;  the 
southern  stars,  the  handle.  The  curve  part  was  intro- 
duced into  the  key-hole  ;  and,  being  properly  directed 
by  the  handle,  took  hold  of  the  bolts  within,  and  moved 
them  from  their  places.  We  may  easily  collect  from 
this  account,  that  such  a  key  would  lie  very  well  upon 
the  shoulder;  that  it  must  be  of  some  considerable 
size  and  weight,  and  could  hardly  be  commodiously 
carried  otherwise.  Ulvsses'  kev  was  of  brass,  and  the 
107 


Prophecy  concerning  Eliakim, 


A.  M.  cir.  3292, 
B.  C.  cir.  712. 

Olymp.  XVII.  1, 
cir.  annum 

Numte  Pompilii, 
R.  Roman.,  4. 


23  And  I  will  fasten  him  as 

^  a  nail  in  a  sure  place ;    and  he 

shall  be  for  a  glorious  throne  to 

his  father's  house. 

24   And  they  shall  hang  upon  him  all  the 

glory  of  his  father's  house,  the  offspring  and 

the  issue,  all  vessels  of  small  quantity,  from 


ISAIAH.  the  son  of  Hilkiah 

the  vessels  of  cups,  even  to  all  the  *•  M-  cii.  3292. 

^   '  B.  C.  cir.  712. 

5  vessels  of  flagons.  Olymp.  xvii.  i. 

25  In  that  day,  saith  the  Lord  NumaB  Pompilii, 
of  hosts,  shall  the  '^  nail  that  is 


fEzra  ix.  8. 


handle  of  ivory  :  but  tliis  was  a  royal  key.  The  more 
common  ones  were  probably  of  wood.  In  Egypt  they 
have  no  other  than  wooden  locks  and  keys  to  this  day  ; 
even  the  gates  of  Cairo  have  no  better.  Baumgarten, 
Peregr.  i.  18.  Thevenot,  part  ii.,  chap.  10.  But  was 
it  not  the  representation  of  a  key,  either  cut  out  in 
cloth  and  sewed  on  the  shoulder  of  the  garment,  or  em- 
broidered on  that  part  of  the  garment  itself?  The  idea 
of  a  huge  key  of  a  gate,  in  any  kind  of  metal,  laid 
across  the  shoulder,  is  to  me  very  ridiculous. 

In  allusion  to  the  image  of  the  key  as  the  ensign 
of  power,  the  unlimited  extent  of  that  power  is  ex- 
pressed with  great  clearness  as  well  as  force  by  the 
sole  and  exclusive  authority  to  open  and  shut.  Our 
Saviour,  therefore,  has  upon  a  similar  occasion  made 
use  of  a  like  manner  of  expression.  Matt.  xvi.  19  ;  and 
in  Rev.  iii.  7  has  applied  to  himself  the  very  words 
of  the  prophet. 

Verse  23.  A  nail]  In  ancient  times,  and  in  the 
eastern  countries,  as  the  way  of  life,  so  the  houses, 
were  much  more  simple  than  ours  at  present.  They 
had  not  that  quantity  and  variety  of  furniture,  nor 
those  accommodations  of  all  sorts,  with  which  we 
abound.  It  was  convenient  and  even  necessary  for 
them,  and  it  made  an  essential  part  in  the  building  of 
a  house,  to  furnish  the  inside  of  the  several  apartments 
with  sets  of  spikes,  nails,  or  large  pegs,  upon  which  to 
dispose  of  and  hang  up  the  several  movables  and 
utensils  in  common  use,  and  proper  to  the  apartment. 
These  spikes  they  worked  into  the  walls  at  the  first 
erection  of  them,  the  walls  being  of  such  materials  that 
they  could  not  bear  their  being  driven  in  afterwards ; 
and  they  were  contrived  so  as  to  strengthen  the  walls 
by  binding  the  parts  together,  as  weU  as  to  serve  for 
convenience.  Sir  John  Chardin's  account  of  this  mat- 
ter is  this : — "  They  do  not  drive  with  a  hammer  the 
nails  that  are  put  into  the  eastern  walls.  The  walls 
are  too  hard,  being  of  brick ;  or,  if  they  are  of  clay, 
too  mouldering :  but  they  fix  them  in  the  brick-work 
as  they  are  building.  They  are  large  nails,  with  square 
heads  like  dice,  well  made,  the  ends  being  bent  so  as 
to  make  them  cramp-irons.  They  commonly  place 
them  at  the  windows  and  doors,  in  order  to  hang  upon 
them,  when  they  like,  veils  and  curtains."  Harmer''s 
Observ.  i.,  p.  191.  And  we  may  add,  that  they  were 
put  in  other  places  too,  in  order  to  hang  up  other  things 
of  various  kinds  ;  as  appears  from  this  place  of  Isaiah, 
and  from  Ezek.  xv.  3,  who  speaks  of  a  pin  or  nail, 
"  to  hang  any  vessel  thereon."  The  word  used  here 
for  a  nail  of  this  sort  is  the  same  by  which  they  ex- 
press that  instrument,  the  stake,  or  large  pin  of  iron, 
with  which  they  fastened  down  to  the  ground  the  cords 
of  their  tents.  We  see,  therefore,  that  these  nails 
108 


R.  Roman.,  4. 


fastened  in  the  sure  place  be  removed,  and  be  cut 
down,  and  fall ;  and  the  burden  that  was  upon 
it  shall  be  cut  off:  for  the  Lord  hath  spoken  it. 

eOr,  uistruments  of  viols. 1  Ver.  23. 

were  of  necessary  and  common  use,  and  of  no  small 
importance  in  all  their  apartments ;  conspicuous,  and 
much  exposed  to  observation  ;  and  if  they  seem  to  us 
mean  and  insignificant,  it  is  because  we  are  not  ac- 
quainted with  the  thing  itself,  and  have  no  name  to 
express  it  but  by  what  conveys  to  us  a  low  and  con- 
temptible idea.  "  Grace  hath  been  showed  from  the 
Lord  our  God,"  saith  Ezra,  chap.  ix.  8,  "  to  leave  us 
a  remnant  to  escape,  and  to  give  us  a  nail  in  his  holy 
place  :"  that  is,  as  the  margin  of  our  Bible  explains  it, 
"  a  constant  and  sure  abode." 

"  He  that  doth  lodge  near  her  (Wisdom's)  house. 
Shall  also  fasten  a  pin  in  her  walls." 

Ecclus.  xiv.  24. 

The  dignity  and  propriety  of  the  metaphor  appears 
from  the  Prophet  Zechariah's  use  of  it : — 

"  From  him  shall  be  the  corner-stone,  from  him  the 
nail, 
From  him  the  battle-bow. 

From  him  every  rulei  together."  Zech.  x.  4. 
And  Mohammed,  using  the  same  word,  calls  Pharaoh 
the  lord  or  master  of  the  nails,  that  is,  well  attended 
by  nobles  and  officers  capable  of  administering  his  afl^airs. 
Koran,  Sur.  xxxviii.  11,  and  Ixxxix.  9.  So  some  un- 
derstand this  passage  of  the  Koran.  Mr.  Sale  seem? 
to  prefer  another  interpretation. 

Taylor,  in  his  Concordance,  thinks  1T\'  yathed  means 
the  pillar  or  post  that  stands  in  the  middle,  and  sup- 
ports the  tent,  in  which  such  pegs  are  fixed  to  hang 
their  arms,  &c.,  upon  ;  referring  to  Shawns  Travels,  p. 
287.  But  nri"  yathed  is  never  used,  as  far  as  appears 
to  me,  in  that  sense.  It  was  indeed  necessary  that  the 
pillar  of  the  tent  should  have  such  pegs  on  it  for  that 
purpose  ;  but  the  hanging  of  such  things  in  this  man- 
ner upon  this  pillar  does  not  prove  that  niT  yathed  was 
the  piUar  itself. 

A  glorious  throne — "  A  glorious  seat"]  That  is, 
his  father's  house  and  all  his  own  family  shall  be 
gloriously  seated,  shall  flourish  in  honour  and  pros- 
perity ;  and  shall  depend  upon  him,  and  be  supported 
by  him. 

Verse  24.  All  the  glory]  One  considerable  part  of 
the  magnificence  of  the  eastern  princes  consisted  in 
the  great  quantity  of  gold  and  silver  vessels  which 
they  had  for  various  uses.  "  Solomon's  drinking  ves- 
sels were  of  gold,  and  all  the  vessels  of  the  house  of 
the  forest  of  Lebanon  were  of  pure  gold ;  none  were 
of  silver ;  it  was  nothing  accounted  of  in  Solomon's 
days  ;"  1  Kings  x.  2 1 .  "  The  vessels  in  the  house 
of  the  forest  of  Lebanon,"  the  armoury  of  Jerusalem 
so  called,  "  were  two  hundred  targets,  and  three  hun- 
dred shields  of  beaten  gold."  Ibid.  ver.  16,17.    These 


The  prophecy 


CHAP.  XXIII. 


against  Tyre. 


were  ranged  in  order  upon  the  walls  of  the  armoury, 
(see  Cant.  iv.  4,)  upon  pins  worked  into  the  walls  on 
purpose,  as  above  mentioned.  Eliakim  is  considered 
as  a  principal  stake  of  this  sort,  immovably  listened 
in  the  wall  for  the  support  of  all  vessels  destined  for 
common  or  sacred  uses ;  that  is,  as  the  principal  sup- 
port of  the  whole  civil  and  ecclesiastical  polity.  And 
the  consequence  of  his  continued  power  will  be  the 
promotion  and  flourishing  condition  of  his  fiimily  and 
dependants,  from  the  highest  to  the  lowest. 

Vessels  of  flagons — "  Meaner  vessels"]  D'Saj  neha- 
lim  soems  to  mean  earthen  vessels  of  common  use,  brit- 
tle, and  of  little  value,  (see  Lam.  iv.  2;  Jer.  xlviii.  12,) 
in  opposition  to  niJJN  aganoth,  goblets  of  gold  and  sil- 
■■er  used  in  the  sacrifices.      Exod.  xxiv.  6. 

Verse  25.  The  nail  that  is  fastened]  Tliis  must  be 
understood  of  Shebna,  as  a  repetition  and  confirmation 
of  the  sentence  above  denounced  against  him. 

What  is  said  of  Eliakim  the  son  of  Hilkiah,  ver. 
20—24,  is  very  remarkable  ;  and  the  literal  meaning  is 
not  ea.sy  to  be  understood.  From  chap.  ix.  6,  and  from 
Rev.  iii.  7,  it  seems  to  belong  to  our  Lord  alone.  The 
removal  of  Shebna  from  being  over  the  treasure  of  the 
Lord's  house,  ver.  19,  and  the  investiture  of  Eliakim 
with  his  rohe,  girdle,  office,  and  government,  ver.  20, 
&c.,  probably  point  out  the  change  of  the  Jewish 
priesthood,  and  the  proclaiming  of  the  unchangeable 
priesthood  of  Christ.  See  Psa.  ex.  4.  Eliakim  sig- 
nifies The  resurrection  of  the  Lord ;  or,  My  God,  he 


shall  arise.  Hilkiah  signifies  The  Lord  my  portion 
or  lot.  The  key  of  David,  shutting  and  ojiening,  &c., 
may  intend  the  way  of  salvation  tlirough  Christ  alone. 
For  the  hope  of  salvation  and  eternal  life  conios  oidy 
through  Eliakim,  the  resurrection  of  Jesus  Clurist  from 
the  dead. 

It  is  said,  ver.  24,  "  They  shall  hang  upon  him  all 
the  glory  of  his  father's  house" — for,  in  Jesus  Christ 
dwells  all  the  fulness  of  the  Godhead  bodily  ;  and  the 
offspring  and  the  issue,  □"NXNyn  hatslsectsaim  from  NX' 
yatsa,  to  go  out, — the  suckers  from  the  root  ;  the  side- 
shoots,  the  apostles  and  primitive  ministers  of  liis 
word.  The  issue, ri'\V^2'iT\hatstsephioth,  probably  means 
iheissue^s  issue;  sotheTargum.  The  grandchildren,  all 
those  who  believe  on  the  Lord  Jesus  through  their  word. 

"  The  nail  that  is  fastened  in  the  sure  place  shall  be 
removed,"  ver.  25,  Kimchi  refers  not  to  Eliakim,  but 
to  Shebna,  ver.  17—19.  By,  "  They  shall  hang  upon 
him  all  vessels  of  small  quantity  and  large  quantity," 
has  been  understood  the  dependence  of  all  souls,  of  all 
capacities,  from  the  loivest  in  intellect  to  the  most  exalt- 
ed, on  the  Lord  Jesus,  as  the  only  Saviour  of  all  lost 
human  spirits. 

As  the  literal  interpretation  of  this  prophecy  has  not 
been  found  out,  we  are  justified  from  parallel  texts  to 
consider  the  whole  as  referring  to  Jesus  Christ,  and  the 
government  of  the  Church,  and  the  redemption  of  the 
world  by  him.  Nor  are  there  many  prophecies  which 
relate  to  him  more  clearly  than  this,  taken  in  the  above 
sense. 


CHAPTER   XXIII. 

Prophecy  denouncing  the  aestruction  oj  Tyre  hy  Nebuchadnezzar,  delivered  upwards  of  one  hundred  and 
twenty  years  before  its  accomplishment,  at  a  period  when  the  Tynans  were  in  great  prosperity,  and  the 
Babylonians  in  abject  subjection  to  the  Assyrian  empire ;  and,  consequently,  when  an  event  of  so  great 
magnitude  was  improbable  in  the  highest  degree,  1-14.  Tyre  shall  recover  its  splendour  at  the  termination 
of  seventy  years,  the  days  of  one  king,  or  kingdom,  by  ivhich  must  be  meant  the  time  allotted  for  the  du- 
ration of  the  Babylonish  empire,  as  otherwise  the  prophecy  cannot  be  accommodated  to  the  event,  15-17. 
Supposed  reference  to  the  early  conversion  of  Tyre  to  Christianity,  18. 


A.  M.  cir.  3289. 

B.  C.  cir.  715. 
Olymp.  XVI.  2. 

cir.  annum 
Nuniffi  Pompilii, 

R.  Roman.,  1. 


'pHE  » burden  of  T3Te.    Howl, 

ye  ships  of  Tarshish  ;  for  it 

is  laid  waste,  so  that  there  is  no 

house,  no  entering  in  :   ""from  the 


•Jer.  XXV.  22  ;  xlvii.  4  ;  Ezek.  xivi.,  xxvii.,  xxviii ; 


NOTES  ON  CHAP.  XXIIL 

Verse  1.  The  burden  of  Tyre]  Tyre,  a  city  on  the 
coast  of  SjTia,  about  lat.  32°  N.  was  built  two  thousand 
seven  hundred  and  sixty  years  before  Christ.  There 
were  two  cities  of  this  name ;  one  on  the  continent, 
and  the  other  on  an  island,  about  half  a  mile  from  the 
shore ;  the  city  on  the  island  was  about  four  miles  in 
circumference.  Old  Tyre  resisted  Nebuchadnezzar  for 
thirteen  years  ;  then  the  inhabitants  carried,  so  to  speak, 
the  city  to  the  forementioned  island,  ver.  4.  This  new 
city  held  out  against  Alexander  the  Great  for  seven 
months  ;  who,  in  order  to  take  it,  was  obliged  to  fill 
up  the  channel  which  separated  it  from  the  main 
land.     In  A.  D.  1289  it  was  totally  destroyed  by  the 


land  of  Chittim 
to  them. 


it   is    revealed  A-  M.  dr.  3289. 

B.  C.   cir.  715. 
Olymp.  XVI.  2 

2  Be  <^  Still,    ye    inhabitants  of  NumffipljmJIiiii, 
the    isle;    thou  whom  the   mer-    ^-  ^°'"''"-'  '■ 


Amos  i.  9 ;  Zech.  ix.  2,  4. 1)  Ver.  12.- 


'Heb.  silent. 


sultan  of  Egypt;  and  now  contains  only  a  few  huts, 
in  which  about  fifty  or  sixty  wTCtched  families  exist. 
This  desolation  was  foretold  by  this  prophet  and  by 
Ezekiel,  one  thousand  nine  hundred  years  before  it  took 
place ! 

Howl,  ye  ships  of  Tarshish]  This  prophecy  de- 
nounces the  destruction  of  Tyre  by  Nebuchadnezzar. 
It  opens  with  an  address  to  the  TjTian  negotiators 
and  sailors  at  Tarshish,  (Tartessus,  in  Spain,)  a  place 
which,  in  the  course  of  their  trade,  they  greatly  fre- 
quented. The  news  of  the  destruction  of  Tyre  by  Nebu- 
chadnezzar is  said  to  be  brought  to  them  from  Chittim, 
the  islands  and  coasts  of  the  Mediterranean ;  "  for  the 
Tyrians,"  savs  Jerome  on  ver.  6,  "  when  thev  saw  they 
109 


TTie  prophecy 


ISAIAH. 


against  Tyre 


A.  M.  cir.  3289. 
B  C.  cir.  715. 
Olymp.  XVI.   2, 

cir.     annum 
Numae  Pompilii, 
R.   Roman.,    1. 


cliants  of  Zidon,  that  pass  over  the 
sea,  have  replenished. 

3   And  by  great  waters  the  seed 
of  Sihor,  the  harvest  of  the  river, 
is  her  revenue  ;  and  *  she  is  a  mart  of  nations. 

4  Be  thou  ashamed,  O  Zidon :  for  the  sea 
hath  spoken,  eve?i  the  strength  of  the  sea, 
saying,  I  travail  not,  nor  bring  forth  children, 
neither  do  I  nourish  up  young  men,  nor  bring 
up  virgins. 

5  "As  at  the  report  concerning  Egypt,  so 
shall  they  be  sorely  pained  at  the  report  of 
Tyre. 

6  Pass  ye  over  to  Tarshish ;  howl,  ye  in- 
habitants of  the  isle. 


d  Ezelt.  xxvii.  3.- 


-e  Chap.  xix.  16. 

from  afar  off. 


f  Chap.  xxii.  2. s  Heb. 


had  no  other  means  of  escaping,  fled  in  their  ships,  and 
took  refuge  in  Carthage  and  in  the  islands  of  the  Ionian 
and  .iEgean  sea."  From  whence  the  news  would 
spread  and  reach  Tarshish  ;  so  also  Jarchi  on  the  same 
place.  This  seems  to  be  the  most  probable  interpre- 
tation of  this  verse. 

Verse  2.  Be  still — "  Be  silent"]  Silence  is  a  mark 
of  grief  and  consternation.  See  chap,  xlvii.  5.  Jere- 
miah has  finely  expressed  this  image  : — 

"  The  elders  of  the  daughter  of  Zion  sit  on  the  ground, 

they  are  silent  : 
They  have  cast  up  dust  on  their  heads,  they  have 

girded  themselves  with  sackcloth. 
The  virgins  of  Jerusalem  hang  down  their  heads  to 

the  ground."  Lam.  ii.   10. 

Verse  3.  The  seed  of  Sihor — "  The  seed  of  the 
Nile"]  The  NUe  is  called  here  Shichor,  as  it  is  Jer. 
ii.  18,  and  1  Chron.  xiii.  5.  It  had  this  name  from 
the  blackness  of  its  waters,  charged  with  the  mud 
which  it  brings  down  from  Ethiopia  when  it  over- 
flows, Et  viridem  JEgyptum  nigra  fecundal  arena ; 
as  it  was  called  by  the  Greeks  Melas,  and  by  the 
Latins  Melo,  for  the  same  reason.  See  Servius  on 
the  above  line  of  Virgil,  Georg.  iv.  291.  It  was 
called  Siris  by  the  Ethiopians,  by  some  supposed  to  be 
the  same  with  Shichor.  Egypt,  by  its  extraordinary 
fertility,  caused  by  the  overflowing  of  the  Nile,  supplied 
the  neighbouring  nations  with  corn,  by  which  branch  of 
trade  the  Tyrians  gained  great  wealth. 

Verse  4.  Be  thou  ashamed,  O  Zidon]  Tyre  is  called, 
ver.  12,  the  daughter  of  Sidon.  "The  Sidonians," 
says  Justin,  xviii.  3,  "  when  their  city  was  taken  by 
the  king  of  Ascalon,  betook  themselves  to  their  ships, 
and  landed,  and  built  T3rre."  Sidon,  as  the  mother 
city,  is  supposed  to  be  deeply  affected  with  the  calamity 
of  her  daughter. 

Nor  bring  up  virgins — "  Nor  educated  virgins."] 
'JT^OV^l  veromamti ;  so  an  ancient  MS.  of  Dr.  Kenni- 
cott's,  prefixing  the  1  vau,  which  refers  to  the  negative 
preceding,  and  is  equivalent  to  N7I  velo.  See  Deut. 
xxiii.  6  ;  Prov.  xxx.  3.  Two  of  my  own  MSS.  have 
1  vau  in  the  margin. 

110 


7  Is 
whose 
days  ? 


A.M.  cir.  3289 
B.  C.  cir.  715. 

Olymp.  XVI.  2 
cir.  annum 

Numae  Pompilii, 
R.  Roman.,  1. 


this    your    ^joyous    city, 
antiquity    is  of    ancient 
her  own  feet  shall  carry 
her  ^  afar  off  to  sojourn. 

8  Who  hath  taken  this  counsel  against  Tyre, 
^  the  crowning  city,  whose  merchants  are 
princes,  whose  traffickers  are  the  honourable 
of  the  earth  ? 

9  The  Lord  of  hosts  hath  purposed  it,  '  to 
stain  the  pride  of  all  glory,  and  to  bring  into 
contempt  all  the  honourable  of  the  earth. 

10  Pass  through  thy  land  as  a  river,  O 
daughter  of  Tarshish :  there  is  no  more 
^  strength. 

11  He  stretched  out  his  hand  over  the  sea. 


^  See    Ezek.    xxviii.    2, 


12. ^Heb. 

girdle. 


pollute.- 


-k  Heb. 


Verse  7.  Whose  antiquity  is  of  ancient  days — - 
"  Whose  antiquity  is  of  the  earliest  date"]  Justin,  in 
the  passage  above  quoted,  had  dated  the  building  of 
Tyre  at  a  certain  number  of  years  before  the  taking  of 
Troy ;  but  the  number  is  lost  in  the  present  copies.  Tyre, 
though  not  so  old  as  Sidon,  was  yet  of  very  high  anti- 
quity  :  it  was  a  strong  city  even  in  the  time  of  Joshua. 
It  is  called  "\X  li'^a  Ty  ir  mibtsar  tsor,  "  the  city  of 
the  fortress  of  Sor,"  Josh.  xix.  29.  Interpreters  raise 
difficulties  in  regard  to  this  passage,  and  will  not  allow 
it  to  have  been  so  ancient ;  with  what  good  reason  I 
do  not  see,  for  it  is  called  by  the  same  name,  "  the 
fortress  of  Sor,"  in  the  history  of  David,  2  Sam.  xxiv. 
7,  and  the  circumstances  of  the  history  determine  the 
place  to  be  the  very  same.      See  on  ver.  1. 

Whose  antiquity  is  of  ancient  days,  may  refer  to 
Palstyrus,  or  Old  Tyre. 

Her  own  feet  shall  carry  her  afar  off  to  sojourn.'] 
This  may  belong  to  the  new  or  insular  Tyre  ;  her  own 
feet,  that  is,  her  own  inhabitants,  shall  carry  hei — 
shall  transport  the  city,  from  the  continent  to  the 
island.  "  But  the  text  says,  it  shall  be  carried  far 
off;  and  the  new  city  was  founded  oidy  half  a  mile 
distant  from  the  other."  I  answer,  pimo  merachok 
does  not  always  signify  a  great  distance,  but  distance 
or  interval  in  general ;  for  in  Josh.  iii.  4  pim  rachok  is 
used  to  express  the  space  between  the  camp  and  the 
ark,  which  we  know  to  have  been  only  two  thousand 
cubits.  Some  refer  the  sojourning  afar  off  to  the  ex- 
tent of  the  commercial  voyages  undertaken  by  the 
Tyrians  and  their  foreign  connexions. 

Verse  10  O  daughter  of  Tarshish]  Tyre  is  caUed 
the  daughter  of  Tarshish ;  perhaps  because,  Tyre  be- 
ing ruined,  Tarshish  was  become  the  superior  city,  and 
might  be  considered  as  the  metropolis  of  the  Tyrian 
people  ;  or  rather  because  of  the  close  connexion  and 
perpetual  intercourse  between  them,  according  to  that 
latitude  of  signification  in  which  the  Hebrews  use  the 
words  son  and  daughter  to  express  any  sort  of  conjunc- 
tion and  dependence  whatever.  niO  mezach,  a  girdle, 
which  collects,  binds,  and  keeps  together  the  loose 
raiment,  when  applied  to  a  river,  may  mean  a  mound, 
mole,  or  artificial  dam,  which  contains  the  waters,  and 


The  desolation 


CHAP.  XXIII. 


of  Tyre. 


A  M.  cir.  3289.  jjg    sliook    the    kingdoms  :    the 

B.  C.  cir.  715.      ....  °  , 

oiytnp.  XVI.  2.   LoRD  hatli  given  a  cominandnient 

cir  annum         ,  •      .    ,.,  .i  \       ,        i       . 

Num!« Pompiiii,   'against  ""the  merchant  city,  to 
R.  Roman.,  1.    dgstroy  the  "  strong  holds  thereof. 

1 2  And  lie  said,  °  Tlioii  shall  no  more  re- 
joice, O  thou  oppressed  virgin,  daughter  of 
Zidon :  arise,  f  pass  over  to  Chittim ;  there 
also  shah  thou  have  no  rest. 

1 3  Behold  the  land  of  the  Chaldeans ;  this 

'  Or,    concerning    a  merchantman, ™  Heb.     Canaan. »  Or, 

strengths. 

prevents  them  from  spreading  abroad.  A  city  taken 
by  siege  and  destroyed,  whose  walls  are  demolished, 
whose  policy  is  dissolved,  whose  wealth  is  dissipated, 
whose  people  is  scattered  over  the  wide  countrj',  is 
compared  to  a  river  whose  batiks  are  broken  down, 
and  whose  waters,  let  loose  and  overflowing  all  the 
neighbouring  plains,  are  wasted  and  lost.  This  may 
possibly  be  the  meaning  of  this  very  obscure  verse,  of 
which  I  can  find  no  other  interpretation  that  is  at  all 
satisfactorj'. — L. 

Verse  13.  Behold  the  land  of  llie  Chaldeans]  Tliis 
verse  is  extremely  obscure ;  the  obscurity  arises  from 
the  ambiguity  of  tlie  agents,  which  belong  to  the 
verbs,  and  of  the  objects  expressed  by  the  pronouns ; 
from  the  change  of  number  of  the  verbs,  and  of  gender 
in  the  pronouns.  The  MS.S.  give  us  no  assistance, 
and  the  ancient  Versions  very  little.  The  Chaldee 
and  Vulgate  read  nnty  samoah,  in  the  plural  number. 
I  have  followed  the  interpretation  which,  among  many 
different  ones,  seemed  to  be  most  probable,  that  of 
Perizonius  and  Vitringa. 

The  Chaldeans,  Chasdim,  are  supposed  to  have  had 
their  origin,  and  to  have  taken  their  name,  from  Chesed, 
the  son  of  Nachor,  the  brother  of  Abraham.  They 
were  known  by  that  name  in  the  time  of  Moses,  who 
calls  Ur  in  Mesopotamia,  from  whence  Abraham  came, 
to  distinguish  it  from  other  places  of  the  same  name, 
Ur  of  the  Chaldeans.  And  Jeremiah  calls  them  an 
ancient  nation.  This  is  not  inconsistent  with  what 
Isaiah  here  says  of  them  :  "  This  people  was  not,"  that 
is,  they  were  of  no  account,  (see  Deut.  xxxii.  21  ;) 
they  were  not  reckoned  among  the  great  and  potent 
nations  of  the  world  till  of  later  times ;  they  were  a 
rude,  uncivilized,  barbarous  people,  without  laws,  with- 
out settled  habitations ;  wandering  in  a  wide  desert 
country  (□"X  tsiyim)  and  addicted  to  rapine  like  the 
wild  Arabians.  Such  they  are  represented  to  have 
been  in  the  time  of  Job,  chap.  i.  17,  and  such  they  con- 
tinued to  be  till  Assur,  some  powerful  king  of  AssjTia, 
gathered  them  together,  and  settled  them  in  Babylon 
in  the  neighbouring  country.  This  probably  was  Ni- 
nus,  whom  I  suppose  to  have  lived  in  the  time  of  the 
Judges.  In  this,  with  many  eminent  chronologers,  I 
follow  the  authority  of  Herodotus,  who  says  that  the 
Assyrian  monarchy  lasted  but^re  hundred  and  tu-enty 
years.  Ninus  got  possession  of  Babylon  from  the 
Cuthean  Arabians  ;  the  successors  of  Nimrod  in  that 
empire  collected  the  Chaldeans,  and  settled  a  colony 
of  them  there  to  secure  the  possession  of  the  city,  which 
he  and  his  successors  greatly  enlarged  and  ornament- 


people  was  not,  till  the  Assyrian  *■  "*  '='.'■•  ^^89. 
founded  it  for  i  them  that  dwell  oiymp.  xvi.  2. 

,  .,  ,  ,  cir.  annum 

m  tlie  Wilderness  :  tliey  set  up  Numoe  Pompiiii, 
the  towers  thereof,  they  raised  R- R°'"''°- '■ 
up  the  palaces  thereof;  and  he  brought  it 
to  ruin. 

14  '  Howl,  ye  ships  of  Tarshish :  for  youi 
strength  is  laid  waste. 

15  And  it  shall  come  to  pass  in  that  day, 

Ver.   1; 


oRev.  xriii.  22. pVer.   1. q  Psa.    l«ii.  9.- 

Ezek.  jtxvii.  25,  30. 


ed.      They  had  perhaps  been  useful  to  him  in  his  wars, 

and  might  be  likely  to  be  farther  useful  in  keeping  un- 
der the  old  inhabitants  of  that  city,  and  of  the  country 
belonging  to  it ;  according  to  the  policy  of  the  Assy- 
rian kings,  who  generally  brought  new  people  into  the 
conquered  countries  ;  see  Isa.  xxxvi.  17  ;  2  Kings  xvii. 
6,  24.  The  testimony  of  Dicffarchus,  a  Greek  histo- 
rian contemporary  with  Alexander,  {apud.  Steph.  de 
Urbibus,  in  voc.  XaXcJaios,)  in  regard  to  the  fact  is  re- 
markable, though  he  is  mistaken  in  the  name  of  the 
king  he  speaks  of  He  says  that  "  a  certain  king  of 
Assvria,  ihe  fourteenth  in  succession  from  Ninus,  (as 
he  might  be,  if  Ninus  is  placed,  as  in  the  common 
chronology,  eight  hundred  years  higher  than  we  have 
above  set  him,)  named,  as  it  is  said,  Chaldecus,  having 
gathered  together  and  united  all  the  people  called  Chal- 
deans, built  the  famous  city,  Babylon,  upon  the  Eu- 
phrates."— L. 

A''erse  14.  Howl,  ye  ships]  The  Prophet  Ezekiel  hath 
enlarged  upon  this  part  of  the  same  subject  with  great 
force  and  elegance  : — 

"  Thus  saith  the  Lord  Jehovah  concerning  Tyre  : — 

At  the  sound  of  thy  fall,  at  the  cry  of  the  wounded. 

At  the  great  slaughter  in  the  midst  of  thee,  shall  not 
the  islands  tremble  t 

And  shall  not  all  the  princes  of  the  sea  descend  from 
their  thrones. 

And  lay  aside  their  robes,  and  strip  off  their  embroid- 
ered garments  ^ 

They  shall  clothe  themselves  with  trembling,  they 
shall  sit  on  the  ground  ; 

They  shall  tremble  every  moment,  they  shall  be  as- 
tonished at  thee. 

And  they  shall  utter  a  lamentation  over  thee,  and 
shall  say  unto  thee  : 

How  art  thou  lost,  thou  that  wast  inhabited  from  the 
seas ! 

The  renowned  city,  that  was  strong  in  the  sea,  she 
and  her  inhabitants ! 

That  struck  with  terror  all  her  neighbours ! 

Now  shall  the  coasts  tremble  in  the  day  of  thy  fall. 

And  the  isles  that  are  in  the  sea  shall  be  troubled  at 
thy  departure."  Ezek.  x.Kvi.  15-18. 

Verse  15.  According  to  the  days  of  one  king]  That 
is,  of  one  kingdom  ;  see  Dan.  vii.  17,  viii.  20.  Nebu- 
chadnezzar began  his  conquests  in  the  first  year  of  his 
reign  ;  from  thence  to  the  taking  of  Babylon  by  Cyrus 
are  seventy  years,  at  which  time  the  nations  subdued 
by  Nebuchadnezzar  were  to  be  restored  to  liberty. 
Ill 


A  prediction  of 


ISAIAH. 


general  judgments. 


A.  M.  cir.  3289. 

B.  C.  cir.  715. 
Olymp.  XVI.  2. 

nir.  annum 
Nunia3  Pompilii, 

R.  Roman.,  1. 


that  Tyre  shall  be  forgotten 
seventy  years,  according  to  the 
days  of  one  king :  after  the  end 
of  seventy  years  ^  shall  Tyre 
sing  as  a  harlot. 

16  Take  a  harp,  go  about  the  city,  thou 
harlot  that  hast  been  forgotten ;  make  sweet 
melody,  sing  many  songs,  that  thou  mayest  be 
remembered. 

17  And  it  shall  come  to  pass  after  the  end 


s  Heb.  it  shall  be  unto  Tyre  as  the  song  of  a  harlot. 


These  seventy  years  limit  the  duration  of  the  Baby- 
lonish monarchy.  Tyre  was  taken  by  him  towards  the 
middle  of  that  period ;  so  did  not  serve  the  king  of 
Babylon  during  the  whole  period,  but  only  for  the  re- 
maining part  of  it.  This  seems  to  be  the  meaning  of 
Isaiah ;  the  days  allotted  to  the  one  king  or  kingdom, 
are  seventy  years  ;  Tyre,  with  the  rest  of  the  conquer- 
ed nations,  shall  continue  in  a  state  of  subjection  and 
desolation  to  the  end  of  that  period.  Not  from  the  be- 
ginning and  through  the  whole  of  the  period  ;  for,  by 
being  one  of  the  latest  conquests,  the  duration  of  that 
state  of  subjection  in  regard  to  her,  was  not  much  more 
than  half  of  it.  "  All  these  nations,"  saith  Jeremiah, 
XXV.  II,  "shall  serve  the  king  of  Babylon  seventy 
years."  Some  of  them  were  conquered  sooner,  some 
later  ;  but  the  end  of  this  period  was  the  common  term 
for  the  deliverance  of  them  all. 

There  is  another  way  of  computing  the  seventy  years, 
from  the  year  in  which  Tyre  was  actually  taken  to  the 
nineteenth  of  Darius  Hystaspis  ;  whom  the  Phoenicians, 
or  Tyrians,  assisted  against  the  lonians,  and  probably 
on  that  account  might  then  be  restored  to  their  former 
liberties  and  privileges.  But  I  think  the  former  the 
more  probable  interpretation. — L. 

Sing  as  a  harlot']  Fidicinam  esse  meretricum  est, 
says  Donatus  in  Terent.  Eunuch,  iii.  2,  4. 

Nee  meretrix  tibicina,  cujus 
Ad  strepitum  salias.     Hor.  I.  Epist.  xiv.  85. 


of 


seventy  years,  that  the  Lord  ^■'^^  '^'.f-  3289. 
wiU  visit  Tyre,  and  she  shall  turn  Olymp.  xvi.  2 
to  her  hire,  and  'shall  commit  Numis Pompilii 
fornication  with  all  the  king-  R- «°'""'- 1- 
doms  of  the  world  upon  the  face  of  the  earth. 
18  And  her  merchandise  and  her  hire  "shall 
be  holiness  to  the  Lord  :  it  shall  not  be  trea- 
sured nor  laid  up ;  for  her  merchandise  shall 
be  for  them  that  dwell  before  the  Lord,  to 
eat  suiSciently,  and  for  ''  durable  clothing. 


I  Rev.  xvii.  2. "  Zech.  xiv.  20, 21.- 


'Heb.  oM. 


"  Nor  harlot  minstrel  sings,  when  the  rude  sound 
Tempts  you  with  heavy  heels  to  thump  the  ground." 

Francis. 

Sir  John  Chardin,  in  his  MS.  note  on  this  place, 
says  : — C'est  que  les  vielles  prostitutes, — ne  font  que 
chanter  quand  les  jeunes  dancent,  et  les  animer  par 
I'instrument  et  par  la  voix.  "  The  old  prostitutes  do 
nothing  but  sing,  while  the  young  ones  dance  ;  and 
animate  them  both  by  vocal  and  instrumental  music." 

Verse  17.  After  the  end  of  seventy  years]  Tyre, 
after  its  destruction  by  Nebuchadnezzar,  recovered, 
as  it  is  here  foretold,  its  ancient  trade,  wealth,  and 
grandeur  ;  as  it  did  likewise  after  a  second  destruction 
by  Alexander.  It  became  Christian  early  with  the  rest 
of  the  neighbouring  countries.  St.  Paul  himself  found 
many  Christians  there.  Acts  xxi.  4.  It  suffered  much 
in  the  Diocletian  persecution.  It  was  an  archbishopric 
under  the  patriarchate  of  Jerusalem,  with  fourteen  bish- 
oprics under  its  jurisdiction.  It  continued  Christian 
tUl  it  was  taken  by  the  Saracens  in  639  ;  was  reco- 
vered by  the  Christians  in  1124;  but  in  1280  was 
conquered  by  the  Mamelukes,  and  afterwards  taken 
from  them  by  the  Turks  in  1517.  Since  that  time  it 
has  sunk  into  utter  decay ;  is  now  a  mere  ruin,  a  bare 
rock,  "  a  place  to  spread  nets  upon,"  as  the  Prophet 
Ezekiel  foretold  it  should  be,  chap.  xxvi.  14.  See 
Sandy^s  Travels  ;  Vitringa  on  the  place  ;  Bp.  Newton 
on  the  Prophecies,  Dissert,  xi. 


CHAPTER  XXIV. 

Dreadful  judgments  impending  over  the  people  of  God,  1—4.  Particular  enumeration  of  the  horrid  impieties 
which  provoked  the  Divine  vengeance,  5,  6.  Great  political  wretchedness  of  the  transgressors,  7-12. 
The  calamities  shall  he  so  great  that  only  a  small  remnant  shall  be  left  in  the  land,  as  it  loere  the  gleanings 
of  the  vintage,  13.  The  rest,  scattered  over  the  different  countries,  spread  there  the  knowledge  of  God, 
14-16.  Strong  figures  hy  which  the  great  distress  and  long  captivity  of  the  transgressors  are  set  forth, 
17-22.  Gracious  promise  of  a  redemption  from  captivity ;  and  of  an  extension  of  the  kingdom  of  God 
in  the  latter  days,  attended  tvith  such  gloriovs  circumstances  as  totally  to  eclipse  the  light  and  splendour 
of  the  previous  dispensation,  9  3 . 

A..  M.  cir  3292. 

B.  C.  cir.  712. 
Olymp.  XVII.  1. 

cir.  annum 
NumK  Pompilii, 

R.  Roman.,  4. 


"QEHOLD,   the   Lord  maketh 
the   earth  empty,  and  mak- 
eth    it     waste,     and     "  turneth 
it    upside    down,    and    scatter- 


a  Heb.  perverleth  the  face  thereof. 


From  the  thirteenth  chapter  to  the  twenty-third  in- 
clusive, the  fate  of  several  cities  and  nations  is  de- 
112 


eth      abroad 
thereof. 


the      inhabitants  a.  M;  cir.  3292. 

B.  C.  cir.  712. 
Olymp.  XVII.  1. 

2   And  it  shall  be,  as  with  the  Num»p'ompiUi, 
people,  so  with  the  ^  priest ;  <=  as     R-  Roman.,  4. 


^  Or,  prince.- 


'  Hos.  iv.  9. 


nounced  :  of  Babylon,  of  the  Philistines,  Moab,  Da- 
mascus, Egypt,  Tyre.     After  having  foretold  the  de- 


Predictions  against 


CHAP.    XXIV. 


the  Jews  and  others. 


A.  M.  cir.  3292.  ^yj^jj  jjje  servant,  so  with  his  mas- 

B.  C.  nr.  .12.  .  ,       ,  •  i  •  i 

oiymp.  XVII. !.  tcr ;  as  With  the  maid,  so  with 

Num:i-  Pompilii,  hcr  iiii-slress  ;  ''  as  with  the  buyer, 

R.  Kuman.,  4.     g^  ^^j^j^    j],g  gclicr ;    as  witli    llic 

lender,  so  with  the  borrower ;  as  with  the  taker 
of  usury,  so  with  the  giver  of  usury  to  him. 

3  The  land  shall  be  utterly  emptied,  and 
utterly  spoiled :  for  the  Lord  hath  spoken 
this  word. 

4  The  earth  mourneth  and  fadeth  away, 
tlic  world  languisheth  and  fadeth  away,  °  the 
iiaughty  people  of  the  earth  do  languish. 

5  '  The  earth  also  is  defiled  \mder  the  in- 
habitants thereof;  because  they  have  trans- 
gressed the  laws,  changed  tlie  ordinance, 
broken  the  everlasting  covenant. 

6  Therefore  hath  »  the  curse  devoured  the 
earth,  and  they  that  dwell  tiierein  are  desolate: 
therefore  the  inhabitants  of  the  earth  are 
burned,  and  few  men  left. 

7  "^  The  new  wine  mourneth,  the  vine  lan- 
guisheth, all  the  men-y-hearted  do  sigh. 


<lEzek.  vii.  12,  1.3. <•  Heb.  ifie  height  of  Ihe people. i"Gcn. 

iii.  17  ;  Num.  xxxi.  35. s  Mai.  iv.  6. ii  Ch.-ip.  xvi.  8,  9 ;  Joel 


straction  of  the  foreign  nations,  enemies  of  Judah,  the 
prophet  declares  the  judgments  impending  on  the  people 
ofGod  themselves  lor  llieir  wickedness  and  apostasy,  and 
the  desolation  that  shall  be  brought  on  their  whole  country. 
The  twenty-fourth  and  the  three  following  chapters 
seem  to  have  been  delivered  about  the  same  time  ;  be- 
fore the  destruction  of  Moab  by  Shalmancscr ;  see 
chap.  XXV.  10,  conscipiently,  before  the  destruction  of 
Samaria :  probably  in  the  beginning  of  Ilezekiah's 
reign.  But  concerning  the  particular  subject  of  the 
twenty-fourth  chapter  interpreters  are  not  at  all  agreed  : 
some  refer  it  to  the  desolation  caused  by  the  invasion 
of  Shalmaneser ;  others  to  the  invasion  of  Nebuchad- 
nezzar :  and  others  to  the  destruction  of  the  city  and 
nation  by  the  Romans,  ^'itringa  is  singular  in  his 
opinion,  who  applies  it  to  the  persecution  of  Antiochus 
Epiphanes.  Perhaps  it  may  have  a  view  to  all  of  the 
three  great  desolations  of  the  country,  by  Shalmane- 
ser, by  Nebuchadnezzar,  and  by  the  Romans ;  espe- 
cially the  last,  to  which  some  parts  of  it  may  seem 
more  peculiarly  applicable.  However,  the  prophet 
chiefly  employs  general  images ;  such  as  set  forth  the 
greatness  and  universality  of  the  ruin  and  desolation 
that  is  to  be  brought  upon  the  country  by  these  great 
revolutions,  involving  .all  orders  and  degrees  of  men, 
changing  entirely  the  face  of  things,  and  destroying  the 
whole  polity,  both  religious  and  civil ;  without  entering 
into  minute  circumstances,  or  necessarily  restraining  it 
by  particular  marks  to  one  great  event,  exclusive  of 
others  of  the  same  kind. — L. 

NOTES  ON  CH.VP.  XXIV. 

Verse  4.   T/ie  icorld  langiiishelh]     The  world  is  the 
same  with  the  land ;  that  is,  the  kingdoms  of  Judah 
Vol.  IV.  (     8 


8  The  mirth  '  of  tabrets  ceas-  ^-  ^-  "'"■  3292 

.  B.  C.  CXI.  712. 

eth,  the  noise  of  them  that  re-  oiymp.  xvii.  i. 
joice  endeth,  the  joy  of  the  harp  Numa;  I'ompiiii, 
ceaseth.  "■  "°"""-  "■ 

9  They  shall  not  drink  wine  with  a  song ; 
strong  drink  shall  be  bitter  to  them  that 
drink  it. 

10  The  city  of  confusion  is  broken  down  : 
everyr  house  is  shut  up,  that  no  man  may 
come  in. 

1 1  There  is  a  crying  for  wine  in  the  streets; 
all  joy  is  darkened,  the  mirth  of  the  land  is 
gone. 

12  In  the  city  is  left  desolation,  and  the  gate 
is  smitten  with  destruction. 

13  When  thus  it  shall  be  in  the  midst  of 
the  land  among  the  people,  ''  there  shall  be  as 
the  shaking  of  an  olive  tree,  aitd  as  the  glean- 
ing grapes  when  the  vintage  is  done. 

14  They  shall  lift  up  their  voice,  they  shall 
sing  for  the  majesty  of  the  Lord,  they  shall 
cry  aloud  from  the  sea. 

i.  10, 12. iJcr.  vii.  34;  xvi.  9;  xxv.  10;  Ezek.  xxvi.  13  ;  Hos. 

ii.  11 ;  Rev.  xviii.  22. k  Chap.  xvii.  5,  6. 

and  Israel ;  orbis  Jsraelilicus.  See  note  on  chap. 
xiii.  11. 

Verse  5.  The  laws — "  The  law"]  niin  lorah,  sin- 
gular :   so  read  the  Septuagint,  Syriac,  and  Chaldee. 

Verse  6.  Are  burned — "  Are  destroyed"]  For  nn 
charu,  read  Uin  charebu.  See  the  Septuagint,  Syriac, 
Chaldee,  and  Symmachiis. 

Verse  8.  The  mirth,  &c.]  \\i\]i!  sheon,  the  noise. 
|1SJ  geon,  the  pride,  is  the  reading  of  three  of  De  Ros- 
si's MS.S.,  with  the  Septuagint  and  Arabic. 

A'ersc  9.  Strong  drink — "Palm  wine"]  This  is 
the  proper  meaning  of  the  word  IDB'  sheehar,  dixs^a. 
Sec  note  on  chap.  v.  11.  All  enjoyment  shall  cease ; 
the  sweetest  wine  shall  become  bitter  to  their  taste. 

Verse  II.  All  joy  is  darhencd — "All  gladness  is 
passed  away  "]  For  n:3l;'  arebah,  darkened,  read  m3J? 
aberah,  passed  away,  transposing  a  letter.  Houbigant, 
Seeker.  Five  of  Dr.  Kennieotl's  and^ir  of  De  i?o.s-- 
si's  MSS.,  several  ancient,  add  hj  col,  all,  after  ti/Vd 
mesos :  the  Septuagint  adds  the  same  word  before  it. 

Averse  1 4.  They  shall  lift  up  their  voice — "  But  these 
shall  lift  up  their  roice  "]  That  is,  they  that  escaped 
out  of  these  calamities.  The  great  distresses  brought 
upon  Israel  and  Judah  drove  the  people  away,  and  dis- 
persed them  all  over  the  neighbouring  countries  :  they 
fled  to  Egypt,  to  A.sia  Minor,  to  the  islands  and  the 
coasts  of  Greece.  They  were  to  be  found  in  great 
numbers  in  most  of  the  principal  cities  of  these  coun- 
tries. Alexandria  was  in  a  great  measure  peopled  by 
them.  They  had  synagogues  for  their  worship  in  many 
places,  and  were  greatly  instrumental  in  propagating 
the  knowledge  of  the  true  God  among  these  heathen 
nations,  and  preparing  them  for  the  reception  of  Chris- 
tianity. This  is  what  the  prophet  seems  to  mean  by 
113 


A  prediction  of 


ISAIAH. 


general  judgments 


^B  'c  cir'  ?!?■  \^  Wherefore  glorify  ye  the 
oiymp.  XVII.  1.  Lord  in  the  '  fires,  even  ^  the 
Numa!  Pompiiii,  Tiame  of  the  LoRD  God  of  Israel 
^-  ^°"^"-  *■  in  the  isles  of  the  sea. 
1 6  From  the  °  uttermost  part  of  the  earth 
have  we  heard  songs,  even  glory  to  the  right- 
eous.   But  I  said,  °  My  leanness,  my  leanness, 


1  Or,  valleys.- 


»Mal.  i.  11. oHeb.  Mm^.— 

to  met  or  My  secret  to  me. 


-0  Heb.  Leanness 


the  celebration  of  the  name  of  Jehovah  in  the  waters, 
in  the  distant  coasts,  and  in  the  uttermost  parts  of  the 
land.  D'O  mayim,  the  waters ;  vSup,  Sept. ;  iSwra, 
Theod. ;  not  D"D  miyam  from  the  sea. 

Verse  15.  In  the  isles  of  the  sea — "In  the  distant 
coasts  of  the  sea."]  For  D""tN3  heurim,  in  the  valleys, 
I  suppose  we  ought  to  read  D  "Nl  beiyim,  in  the  isles, 
which  is  in  a  great  degree  justified  by  the  repetition 
of  the  word  in  the  next  member  of  the  sentence,  with 
the  addition  of  □'D  haii/am,  the  sea,  to  vary  the  phrase, 
e.xactly  in  the  manner  of  the  prophet.  D"N  iyim  is  a 
word  chiefly  applied  to  any  distant  countries,  especially 
those  lying  on  the  Mediterranean  Sea.  Others  con- 
jecture D'lN'^  hiorim,  D'ln^  beharim,  D'OND  beummim, 
D'lOi'D  heammim,  D'lin^  bechorim,  □'^1^!3  beurim,  a  1N3 
bar,  illustrati. — Le  Clerc.  Twenty-three  MSS.  of 
Kennicott's,  many  of  De  Rossi's,  and  some  of  my  own, 
read  □""nNl  beoriin,  in  the  valleys.  The  Septuagint 
do  not  acknowledge  the  reading  of  the  test,  expressing 
here  only  the  word  □"«  iyim,  Sv  Taij  vrj^oij,  in  the 
islands,  and  that  not  repeated.  But  MSS.  Pachom. 
and  I.  D.  ii.  supply  in  this  place  the  defect  in  the  other 
ropies  of  the  Septuagint  thus,  Aia  Touro  vj  So^a  Ku- 
»iou  stSrai  sv  <rai;  vvjffoij  Trjs  SaXarfrfJJS'  sv  rai;  vridoig 
TO  ovojAa  Tou  Kupiou  ©i-ou  lo'paijX  £v5o|ov  sdrar  "  There- 
fore the  glory  of  the  Lord  shall  be  in  the  isles  of  the 
sea  :  in  the  islands  shall  the  name  of  the  Lord  God  of 
Israel  be  glorified."  Kimchi  says,  that  by  D'tlX3  beu- 
rim, in  the  valleys,  is  meant  the  cities,  because  they 
were  generally  built  in  valleys.  The  Vulgate  has  in 
doctrinis,  and  so  my  old  M.S.,  in  tetljingi^.  Cover- 
dale  translates.  Praise  the  name  of  the  Lord  God  of 
Israel  in  the  valleys  and  in  the  fioodis.  It  should  not 
be  rendered  in  the  fires ;  none  of  the  ancient  Versions 
understood  it  thus.  According  to  which  the  Septua- 
gint had  in  their  Hebrew  copy  D"!<3  beiyim,  repeated 
afterwards,  not  □'"IXD  beurim. 

Verse  16.  But  I  said]  The  prophet  speaks  in  the 
person  of  the  inhabitants  of  the  land  still  remaining 
there,  who  should  be  pursued  by  Divine  vengeance,  and 
suffer  repeated  distresses  from  the  inroads  and  depre- 
dations of  their  powerful  enemies.  Agreeably  to  what 
he  said  before  in  a  general  denunciation  of  these  ca- 
lamities : — 

"  Though  there  be  a  tenth  part  remaining  in  it ; 
Even  this  shall  undergo  a  repeated  destruction." 
Chap.  vi.  13.      See  the  note  there. — L. 

My  leanness,  my  leanness — Or,  my  secret ;  so  the 

Vulgate,  Montanus,  and  my  old  MS.      |n  razan  has 

this  meaning  in  Chaldee ;  but  in  Hebrew  it  signifies  to 

make  lean,  to  waste.     This  sentence  in  the  Hebrew 

114 


wo  unto  me  !    p  the  treacherous  ^-  '^  <='f  ■  3292- 

B.  C.  cir.  713. 

dealers  have  dealt  treacherously ;  oiymp.  xvii.  i. 

,1       .  1  111  cir.  annum 

yea,  the  treacherous  dealers  have  Numa;  PompUii, 
dealt  very  treacherously.  ^-  ^°'°='" '  ^- 

17  1  Fear,  and  the  pit,  and  the  '  snare,  are 
upon  thee,  O  inhabitant  of  the  earth. 

18  And  it  shall  come  to  pass,  that  he  who 


pjer.  V.  11.- 


-1  See  1  Kings  xix.  17  ;  Jer.  xlriii.  43,  44 ;  Amos 
V.  19. '  Psa.  Ixix.  22. 


has  a  strange  connexion  of  uncouth  sounds :  "n  irsi 
nj3  Q-\i2  1J31  nJ3  CnJU  '"7  'W  -b  -n  -h  Vaomer, 
razi  li  razi  li,  oi  li,  bogedim  bagadu,  ubeged  bogedim 
bagadu.  This  may  be  equalled  by  the  translation  in 
my  Old  MS.  Bible :  ?Snti  JE  jSeibc,  mp  ptibcpc  tljinge 
to  ine:  mp  ptiiicpe  tijingc  t3  mc :  luoo  to  mt:  dije 
laVac  breptiiinge  tijci  brcNcn:  and  in  laVoe  biekpnge 
of  tijc  ohctbon  tljiiigi^,  tljcvi  bteftcit  tijc  latac. 

The  treacherous  dealers  have  dealt  treacherously — 
"  The  plunderers  plunder"]      See  note  on  chap.  xxi.  2. 

Verse  17.  Fear,  and  the  pit — "  The  terror,  the  pit"] 
If  they  escape  one  calamity,  another  shall  overtake 
them. 

"As  if  a  man  should  flee  from  a  lion,  and  a  bear 

should  overtake  him : 
Or  should  betake  himself  to  his  house,  and  lean 

his  hand  on  the  wall, 
And  a  serpent  should  bite  him."     Amos  v.  19. 

"  For,"  as  our  Saviour  expressed  it  in  a  like  parabolical 
manner,  "  wheresoever  the  carcass  is,  there  shall  the 
eagles  be  gathered  together,"  Matt.  xxiv.  28.  The 
images  are  taken  from  the  diiferent  methods  of  hunt- 
ing and  taking  wild  beasts,  which  were  anciently  in 
use.  The  terror  was  a  line  strung  with  feathers  of 
all  colours,  which  fluttering  in  the  air  scared  and  fright- 
ened the  beasts  into  the  toils,  or  into  the  pit  which  was 
prepared  for  them.  Nee  est  mirum,  cum  maximos  fe- 
rarum  greges  linea  pennis  distincta  contineat,  et  in  in- 
sidias  agat,  ab  ipso  effectu  dicta  formido.  Seneca  de 
Ira,  ii.  12.  The  pit  or  TpitCaW,  fovea ;  digged  deep  in 
the  ground,  and  covered  over  with  green  boughs,  turf, 
&c.,  in  order  to  deceive  them,  that  they  might  fall  into 
it  unawares.  The  snare,  or  toils,  indago ;  a  series  of 
nets,  inclosing  at  first  a  great  space  of  ground,  in  which 
the  wild  beasts  were  known  to  be ;  and  then  drawn  in 
by  degrees  into  a  narrower  compass,  till  they  were  at 
last  closely  shut  up,  and  entangled  in  them. — L. 

For  7l"'3  mikkol,  a  MS.  reads  "J£3:2  mippeney,  as  it  is 
in  Jer.  xlviii.  44,  and  so  the  Vulgate  and  Chaldee.  But 
perhaps  it  is  only,  like  the  latter,  a  Hebraism,  and  means 
no  more  than  the  simple  preposition  "3  mem.  See  Psa. 
cii.  6.  For  it  does  not  appear  that  the  terror  was  in- 
tended to  scare  the  wild  beasts  by  its  noise.  The  pa- 
ronomasia is  very  remarkable  ;  ■in3  pachad,  nn3  pa- 
chath,  "^2  pach :  and  that  it  was  a  common  proverbial 
form,  appears  from  Jeremiah's  repeating  it  in  the  same 
words,  chap,  xlviii.  43,  44. 

Verse  18.  Out  of  the  midst  of  the  pit — "  From  the 
pit"]     For  "jliio  mitt och,  from  the  midst  of,  a  MS. 
reads  p  min,  from,  as  it  is  in  Jer.  xlviii.  44  ;  and  so 
likewise  the  Septuagint,  Syriac,  and  Vulgate. 
(     8*     ) 


General  judgments  on  the 


CHAP.  XXV. 


Jews  and  other  people. 


A.  M.  cir.  3292.  flgetli  from  the  noise  of  the  fear 

B.  C.  cir.  712. 

oiymp.  XVII.  1.   shall  fall  into  the  pit ;  and  he  that 

Nvnnajp'ompiiii,  comctii  up  out  of  the  midst  of 

R.  Roman.,  4.    ^\^^  ^jj  gj^jjU  jjg  \,^\Qn  in  the  snare : 

for  '  the  windows  from  on  high  are  open,  and 
» the  fovmdations  of  the  earth  do  shake. 

19"  The  earth  is  utterly  broken  down,  the 
eartli  is  clean  dissolved,  the  earth  is  moved 
exceedingly. 

20  Tiie  earth  shall  "reel  to  and  fro  like  a 
drunkard,  and  shall  be  removed  like  a  cottage  ; 
and  the  transgression  thereof  shall  be  heavy 
upon  it ;  and  it  shall  fall,  and  not  rise  again. 


•Oen.  Tii.  11. "Psa.  xviii.  7. "Jer.  iv.  23. 'Chap. 

xix.  n. "  Heb.  visit  upon. «  Psa.  lixvi.  12. »  Heb.  with 

the  gathering  of  prisoners. *  Or,  dungeon. 

Verse  19.  The  earth — "  The  land"]  j'lsn  haarets, 
forte  delendum  n  he,  ut  ex  pmcedente  ortum.  Vid, 
seqq. — Seeker.  "  Probably  the  n  he,  in  ]'"ixn  haarets, 
should  be  blotted  out,  as  having  arisen  from  the  pre- 
ceding." 

Verse  20.  Liie  a  cottage — "  Like  a  lodge  for  a 
night'']     See  note  on  chap.  i.  8. 

Verse  2  1.  On  high — upon  the  earth.]  That  is,  the 
ecclesiastical  and  civil  polit\'  of  the  Jews,  which  shall 
be  destroyed.  The  nation  shall  continue  in  a  state  of 
depression  and  dereliction  for  a  long  time.  The  image 
seems  to  be  taken  from  the  practice  of  the  great  mon- 
archs  of  that  time ;  who,  when  they  had  thrown  their 
wretched  captives  into  a  dungeon,  never  gave  them- 
selves the  trouble  of  inquiring  about  them  ;  but  let  them 
lie  a  long  time  in  that  miserable  condition,  wholh'  des- 
titute of  relief,  and  disregarded.  God  shall  at  length 
revisit  and  restore  his  people  in  the  last  age  :  and  then 
the  kingdom  of  God  shall  be  established  in  such  per- 
fection, as  wholly  to  obscure  and  eclipse  the  glory  of 
the  temporary,  typical,  preparative  kingdom  now  sub- 
sisting. 

Verse  23.  Before  his  ancients  gloriousli/]  Jn  tljc 
jSigt  of  thcii  oltie  men  t)e  jsicljal  ben  glarifte!).  Old 
MS.  Bible. 

"  The  figurative  language  of  the  prophets  is  taken 
from  the  analogy  between  the  world  natural  and  an  em- 
pire or  kingdom  considered  as  a  world  politic.     Ac- 


21  And  it  shall  come  to  pass  *•*•;  <='"■  ^■ 

r  B.  C.  cir.  712. 

in  that  day,  that  the  Lord  shall  oiyrop.  xvii.i. 

.    ,         ,  ,  r      1         1-1  *^'^-  annum 

"  punish   the    host   ot   the   high  Numa;  PompiUi, 
ones  that  are  on  high,   -  and  the    ^-  ^""""^  "■ 
kings  of  the  earth  upon  the  earth. 

22  And  they  shall  be  gathered  together, 
y  as  prisoners  are  gathered  in  the  ^  pit,  and 
shall  be  shut  up  in  the  prison,  and  after  many 
days  shall  they  be  "  visited. 

23  Then  the  *"  moon  shall  be  confounded, 
and  the  sun  ashamed,  when  the  Lord  of  hosts 
shall  "  reign  ''  in  Movmt  Zion,  and  in  Jerusa- 
lem, and  '  before  his  ancients  gloriously. 

'Ot,  found  wanting. i>Chap.  xiii.  10;  Ix.  19;  Ezek.  xxxii. 

7;   Joel  ii.  31  ;  iii.  15. =  Rev.  xix.  4,6. ^Heb.  xii.  22. 

«  Or,  there  shall  be  glory  before  his  ancients. 

cordingly  the  whole  world  natural,  consisting  of  heaven 
and  earth,  signifies  the  whole  world  politic,  consisting 
of  thrones  and  people  ;  or  so  much  of  it  as  is  consi- 
dered in  prophecy  :  and  the  things  in  that  world  sig- 
nify the  analogous  things  in  this.  For  the  heavens  and 
the  things  therein  signifj'  thrones  and  dignities,  and 
those  who  enjoy  them  ;  and  the  earth  with  the  things 
thereon,  the  inferior  people ;  and  the  lowest  parts  of 
the  earth,  called  hades  or  hell,  the  lowest  or  most  mi- 
serable part  of  them.  Great  earthquakes,  and  the 
shaking  of  heaven  and  earth,  are  put  for  the  shaking 
of  kiyigdoms,  so  as  to  distract  and  overthroiv  them  ;  the 
creating  a  neiv  heaven  and  earth,  and  the  passing  away 
of  an  old  one,  or  the  beginning  and  end  of  a  world, 
for  the  rise  and  ruin  of  a  body  politic  signified  there- 
b)'.  The  sun,  for  the  whole  species  and  race  of  kings, 
in  the  kingdoms  of  the  world  politic  ;  the  moon,  for  the 
body  of  the  common  people,  considered  as  the  king's 
wife  ;  the  stars,  for  subordinate  princes  and  great  men  ; 
or  for  bishops  and  rulers  of  the  people  of  God,  when 
the  sun  is  Christ :  setting  of  the  sun,  moon,  and  stars, 
darkening  the  sun,  turning  the  moon  into  blood,  and 
falling  of  the  stars,  for  the  ceasing  of  a  kingdom." 
Sir  /.  Newton'^s  Observations  on  the  Prophecies,  Part 
I.,  chap.  2. 

These  observations  are  of  great  consequence 
and  use,  in  explaining  the  phraseology  of  the  pro- 
phets. 


CHAPTER  XXV. 

TTie  short  glance  which  the  prophet  gave  at  the  promised  restoration  of  the  people  of  God  and  the  Messiah's 
kingdom,  in  the  close  of  the  preceding  chapter,  makes  him  break  out  into  a  rapturous  song  of  praise  in  this, 
where,  although  he  alludes  to  temporal  mercies,  such  as  the  destruction  of  the  cities  which  had  been  at  war 
with  Zion,  the  ruin  of  Moab,  and  other  signal  interpositions  of  Divine  Providence  in  behalf  of  the  Jews ; 
yet  he  is  evidently  impressed  with  a  more  lively  sense  of  future  and  much  higher  blessings  under  the  Gospel 
dispensation,  in  the  plenitude  of  its  revelation,  of  tchich  the  temporal  deliverances  vouchsafed  at  various 
times  to  the  primitive  kingdoms  of  Israel  and  Judah  tcere  the  prototypes,  1-5.  These  biasings  are  de- 
scribed under  the  figure  of  a  feast  made  for  all  nations,  6  ;  the  removing  of  a  veil  from  their  faces,  7  ; 
the  total  extinction  of  the  empire  of  death  by  the  resurrection  from  the  dead,  the  exclusion  of  all  sorrow, 
and  the  final  overthrow  of  all  the  enemies  of  the  people  of  God,  8-12. 

116 


Thanksgiving  for 


ISAIAH. 


approaching  deliverance 


A  M.  cir.  3292.  (-\  Lorj,,  thou  aH  mv  God ;  »I 

B.  C.  cir.  712.      V^        .„  ,      ,  T        11 

oij-mp.  XVII.  1.  will  exalt  thee,  I  will  praise 

Numa  pSS^iii,  thy  name  ;  ^  for  thou  hast  done 
R.  Roman,,  4.  Tj^oi^derful  things ;  "  thy  counsels 
of  old  are  faithfulness  and  truth. 

2  For  thou  hast  made  *  of  a  city  a  heap ; 
of  a  defenced  city  a  ruin :  a  palace  of  strangers 
to  be  no  city ;  it  shall  never  be  built. 

3  Therefore  shall  the  strong  people  °  glorify 
thee,  the  city  of  the  terrible  nations  shall  fear 
thee. 

4  For  thou  hast  been  a  strength  to  the  poor, 
a  strength  to  the  needy  in  his  distress,  '  a  re- 


•  Exod.   XV.  2 ;  Psa.  cxviii.  28. ^  Psa.  xcviii.  1. 

xxiii.  19. -J  Chap.  xxi.  9  ;  xsiii.  13  ;  Jer.  li.  37. 


;Num. 


It  does  not  appear  to  me  that  this  chapter  has  any 
close  and  particular  connexion  with  the  chapter  imme- 
diately preceding,  taken  separately,  and  by  itself.  The 
subject  of  that  was  the  desolation  of  the  land  of  Israel 
and  Judah,  by  the  just  judgment  of  God,  for  the  wick- 
edness and  disobedience  of  the  people  :  which,  taken 
by  itself,  seems  not  with  any  propriety  to  introduce  a 
h\nnn  of  thanksgiving  to  God  for  his  mercies  to  his 
people  in  delivering  them  from  their  enemies.  But 
taking  the  whole  course  of  prophecies,  from  the  thir- 
teenth to  the  twenty-fourth  chapter  inclusive,  in  which 
the  prophet  foretells  the  destruction  of  several  cities 
and  nations,  enemies  to  the  Jews,  and  of  the  land  of 
Judah  itself,  yet  with  intimations  of  a  remnant  to  be 
saved,  and  a  restoration  to  be  at  length  effected  by  a 
glorious  establishment  of  the  kingdom  of  God  :  with 
a  view  to  this  extensive  scene  of  God's  providence  in 
all  its  parts,  and  in  all  its  consequences,  the  prophet 
may  well  be  supposed  to  break  out  into  this  song  of 
praise  ;  in  which  his  mind  seems  to  be  more  possessed 
with  the  prospect  of  future  mercies  than  with  the  re- 
collection of  the  past. — L. 

NOTES  ON  CHAP.  XXV. 

A''erse  1 .  Thy  counsels  of  old  are  faithfulness  and 
truth.']  That  is,  All  thy  past  declarations  by  the  pro- 
phets shall  be  fulfilled  in  their  proper  time. 

Verse  2.  A  city — -"  The  city"]  Nineveh,  Babylon, 
Ar,  Moab,  or  any  other  strong  fortress  possessed  by  the 
enemies  of  the  people  of  God. 

For  the  first  I'i'O  meir,  of  a  city,  the  Syriac  and 
Vulgate  read  Tj,'n  hair,  the  city ;  the  Septuagint  and 
Chaldee  read  D'lJ'  arim,  cities,  in  the  plural,  transposing 
the  letters.  After  the  second  "i"i':D  meir,  a  MS.  adds 
SjS  lagol,  for  a  heap. 

A  palace  of  strangers — "  The  palace  of  the  proud 
ones"]  For  D'li  zari/n,  strangers,  MS.  Bodl.  and 
another  read  D'lt  zedim,  the  proud:  so  likewise  the 
Septuagint ;  for  they  render  it  a<rs/3wv  here,  and  in 
ver.  5,  as  they  do  in  some  other  places  :  see  Deut. 
xviii.  20,  22.  Another  MS.  reads  D"ii'  tsarim,  adver- 
saries ;  which  also  makes  a  good  sense.  But  D'll 
zarim,  strangers,  and  D'TI  zedim,  the  proud,  are  often 
confounded  by  the  great  similitude  of  the  letters  T  da- 
leth  and  1  resh.  See  Mai.  iii.  15,  iv.  1;  Psa.  xix. 
116 


fuge  from  the  storm,  a  shadow  *g*^  «i^-  ^292 
from  the  heat,  when  the  blast  of  oiymp.  xvn.  i.      I 

,  .,  ,  cir.  annum  ^ 

the  terrible  ones    is  as  a  storm  Summ  Pompiiii, 
agcrinst  the  wall.  ^  ^°""'"'  *■ 

5  Thou  shalt  bring  down  the  noise  of 
strangers,  as  the  heat  in  a  dry  place  ;  even  the 
heat  with  the  shadow  of  a  cloud :  the  branch 
of  the  terrible  ones  shall  be  brought  low. 

6  And  in  s  this  mountain  shall  ^  the  Lord 
of  hosts  make  unto  '  all  people  a  feast  of  fat 
things,  a  feast  of  wines  on  the  lees,  of  fat 
things  full  of  marrow,  of  wines  on  the  lees 
well  refined. 

•  Rev.  xi.  13. rChap.  iv.  6. g  Chap.  ii.  2,  3. 1>  Prov.  ix. 

2;  Matt.  xxii.  4. 'Dan.  vii.  14  ;  Matt.  viii.  11. 


14,  in  the  Septuagint ;  and  Psa.  liv.  5,  where  the  Chal- 
dee reads  □'!!  zedim,  compared  with  Psa.  Ixxxvi.  16. 

Verse  4.  As  a  storm  against  the  wall — "  Like  a 
winter-storm."]  For  lip  Arr,  read  lip  /cor:  or,  as  TJ'  ir 
from  IIJ'  arar,  so  Tp  iir  from  lip  karar. — Capellus. 

Verse  5.  Of  strangers — "  Of  the  proud"]  The  same 
mistake  here  as  in  ver.  2  :  see  the  note  there.  Here 
D'll  zedim  the  proud,  is  parallel  to  D'S'IJ'  aritsim,  the 
formidable :   as  in  Psa.  liv.  5,  and  Ixxxvi.   14. 

The  heat  with  the  shadow  of  a  cloud — "  As  the 
heat  by  a  thick  cloud"]  For  Din  choreh,  the  Syriac, 
Chaldee,  Vulgate,  and  two  MSS.  read  Din3  kechoreb; 
which  is  a  repetition  of  the  beginning  of  the  foregoing 
parallel  line ;  and  the  verse  taken  out  of  the  parallel 
form,  and  more  fully  expressed,  would  run  thus :  "  As 
a  thick  cloud  interposing  tempers  the  heat  of  the  sun 
on  the  burnt  soil ;  so  shalt  thou,  by  the  interposition 
of  thy  power,  bring  low  and  abate  the  tumult  of  the 
proud,  and  the  triumph  of  the  formidable." 

Verse  6.  In  this  mountaiii]  Zion,  at  Jerusalem. 
In  his  Church. 

Shall  the  Lord  of  hosts  make  unto  all  people  a  feasi\ 
.Salvation  by  Jesus  Christ.  A  feast  is  a  proper  and 
usual  expression  of  joy  in  consequence  of  victory,  or 
any  other  great  success.  The  feast  here  spoken  of  is 
to  be  celebrated  on  Mount  Sion  ;  and  all  people,  with- 
out distinction,  are  to  be  invited  to  it.  This  can  be 
no  other  than  the  celebration  of  the  establishment  of 
Christ's  kingdom,  which  is  frequently  represented  in 
the  Gospel  under  the  image  of  a  feast ;  "  where  many 
shall  come  from  the  east  and  west,  and  shall  sit  down 
at  table  with  Abraham,  Isaac,  and  Jacob,  in  the  king- 
dom of  heaven  ;"  Matt.  viii.  11.  See  also  Luke  xiv. 
16;  x.xiv.  29,  30.  This  sense  is  fully  confirmed  by 
the  concomitants  of  this  feast  expressed  in  the  next 
verse ;  the  removing  of  the  veil  from  the  face  of  the 
nations,  and  the  abolition  of  death :  the  first  of  which 
is  obviously  and  clearly  explained  of  the  preaching  of 
the  Gospel ;  and  the  second  must  mean  the  blessing 
of  immortality  procured  for  us  b)'  Christ,  "  who  hath 
abolished  death,  and  through  death  hath  destroyed  him 
that  had  the  power  of  death." 

Of  wines  on  the  lees — "  Of  old  wines"]  Heb.  lees; 
that  is,  of  wines  kept  long  on  the  lees.  The  word 
used  to  express  the  lees  in  the  original  signifies  the 


A  glorious  promise 


Olymp.  XVII.  i.  mountain  tlie  face  of  the  covering 

NumffiPom^iiii,  '  cast  ovcr  all  people,  and   "  the 

R.  Roman.,  4.    ^.gjj  jj^^j  jg  gprcad  over  all  nations. 

8   He  will  °  swallow  up  deatli  in  victor}' ;  and 
the  Lord  God  will  °  wipe  away  tears  from  off 


CHAP.  XXV.  of  Gospel  times 

all  faces  ;  and  the  rebuke  of  his  Aj,  ";  <='.'•  2?^^ 

'  B.  C.  cir.  712. 

people  shall  he  take  away  from  oiymp.  xvu.  i. 
off  all  the  earth :  for  the  Lord  Numse  Pompiir 
hath  spoken  it. 


k  Heb.    swallow  up. '  Heb.    covered,- 

Eph.  iv.  18. 


°2  Cor.  iii.    15; 


preservers ;  because  they  preserve  the  strength  and 
flavour  of  the  wine.  "  All  recent  wines,  after  the  ter- 
mentation  has  ceased,  ought  to  be  kept  on  their  lees 
for  a  certain  time,  which  greatly  contributes  to  increase 
their  strength  and  flavour.  Whenever  this  first  fer- 
mentation has  been  deficient,  they  will  retain  a  more 
rich  and  sweet  taste  than  is  natural  to  them  in  a  re- 
cent true  vinous  state ;  and  unless  farther  fermentation 
is  promoted  by  their  lying  longer  on  their  own  lees, 
they  will  never  attain  their  genuine  strength  and  fla- 
vour, but  run  into  repeated  and  ineflfectual  fermenta- 
tions, and  soon  degenerate  into  a  liquor  of  an  acetous 
kind. — All  wines  of  a  light  and  austere  kind,  by  a  fer- 
mentation too  great,  or  too  long  continued,  certainly 
degenerate  into  a  weak  sort  of  vinegar ;  while  the 
stronger  not  only  require,  but  will  safely  bear  a  stronger 
and  often-repeated  fermentation  ;  and  are  more  apt  to 
degenerate  from  a  defect  than  excess  of  fermentation 
into  a  vapid,  ropy,  and  at  length  into  a  putrescent 
state."  Six  Edward  Barry,,  Observations  on  the 
Wines  of  the  Ancients,  p.  9,  10. 

Thevenot  observes  particularly  of  the  Shiras  wine, 
that,  after  it  is  refined  from  the  lees,  it  is  apt  to  grow 
bour.  "  II  a  beaucoup  de  lie  ;  c'est  pourquoi  il  donne 
puissemment  dans  la  teste  ;  et  pour  le  rendre  plus 
traitable  on  le  passe  par  un  chausse  d'hypocras ;  apres 
quoi  il  est  fort  clair,  et  moins  fumeux.  lis  mettent 
ce  vin  dans  des  grandes  jarres  de  terres  qui  tiennent  dix 
ou  douze  jusqu'Jl  quatorze  carabas  :  mais  quand  Ton 
a  entam6  une  jarre,  il  faut  la  vuider  au  plutost,  et  met- 
tre  le  vin  qu'on  en  tire  dans  des  bouteilles  ou  carabas : 
car  si  Ton  y  manque  en  le  laissant  quelque  tems  apres 
que  la  jarre  est  entam^e  il  se  gate  et  s'aigrit."  Voy- 
ages, Tom.  ii.  p.  245. — "It  has  much  sediment,  and 
therefore  is  intoxicating.  In  order  to  make  it  more 
meUow,  they  strain  it  through  a  hypocrates'  sleeve, 
after  which  it  is  verj'  clear  and  less  heady.  They 
lay  up  this  wine  in  great  earthen  jars,  which  hold 
from  ten  to  fourteen  carabas :  but  when  a  jar  is  un- 
stopped, it  is  necessary  to  empty  it  immediate!)',  and 
put  the  wine  into  bottles,  or  carabas ;  for  if  it  be  left 
thns  in  the  jar,  it  will  spoil  and  become  acid." 

The  caraba,  or  girba,  is  a  goat's  skin  drawn  off  from 
the  animal,  having  no  apertures  but  those  occasioned 
by  the  tail,  the  feet,  and  the  neci.  One  opening  is 
left,  to  pour  in  and  draw  off  the  liquor.  This  skin 
goes  through  a  sort  of  tanning  process,  and  is  often 
beautifully  ornamented,  as  is  the  case  with  one  of  these 
girbas  now  lying  before  me. 

This  clearly  explains  the  very  elegant  comparison, 
or  rather  allegory,  of  Jeremiah,  chap,  xlviii.  1 1 ;  where 
the  reader  will  find  a  remarkable  example  of  the  mix- 
ture of  the  proper  with  the  allegorical,  not  uncommon 
^th  the  Hebrew  poets  : — 


R.  Roman.,  4. 


9   And   it    shall   be    said   in  that  day,    Lo, 
this  is  our  God ;  p  we  have  waited  for  him, 


»  Hos.  xiii.  14  ;  1  Cor.  xv.  M ;  Rev.  x%.  14 ;  xxi.  4. »  Rev.  vii. 

17  ;  xxi.  4. P  Gen.  xlix.  18  ;  Tit.  ii.  13. 


"  Moab  hath  been  at  ease  from  his  youth, 
And  he  hath  settled  upon  his  lees ; 
Nor  hath  he  been  drawn  off  from  vessel  to  vessel, 
Neither  hath  he  gone  into  captivity  : 
WTierefore  his  taste  rcmaineth  in  him, 
And  his  flavour  is  not  changed." 

Sir  John  ChardirCs  MS.  note  on  this  place  of  Jere 
miah  is  as  follows  :  "  On  change  ainsi  le  vin  de  coupe 
en  coupe  en  Orient ;  et  quand  on  en  entame  une,  il 
faut  la  vuider  en  petites  coupes  ou  bouteilles,  sans 
quoy  il  s'aigrit.  "  They  change  the  wine  from  vessel 
to  vessel  in  the  east ;  and  when  they  unstop  a  large 
one,  it  is  necessary  to  empty  it  into  small  vessels,  as 
otherwise  it  will  grow  sour." 

A''erse  7.  The  face  of  the  covering  cast  over  all 
people — "  The  covering  that  covered  the  face  of  all 
the  peoples"]  MS.  Bodl.  reads  h'2  'JiJ  S;'  al  peney 
choJ.  The  word  'J3  peney,  face,  has  been  removed 
from  its  right  place  into  the  line  above,  where  it  makes 
no  sense  ;  as  Houbigant  conjectured.  "  The  face  of 
the  covering,"'  &c.  He  \vill  unveil  all  the  Mosaic 
ritual,  and  show  by  his  apostles  that  it  referred  to,  and 
was  accomplished  in,  the  sacrificial  offering  of  Jesus 
Christ. 

Verse  8.  He  will  swallow  up  death]  He,  by  the 
grace  of  God,  will  taste  death  for  every  man.  Heb. 
ii.  9.  Probably,  su-allow  up  death,  and  taste  death,  in 
both  these  verses,  refer  to  the  same  thing  :  Jesus 
dying  instead  of  a  gnilty  world.  These  forms  of 
speech  may  refer  to  the  punishment  of  certain  crimi- 
nals ;  they  were  obliged  to  drink  a  cup  of  poison. 
That  cup  which  every  criminal  in  the  world  must  have 
drunk,  Jesus  Christ  drank  for  them ;  and  thus  he  sirat- 
lowed  up  death :  but  as  he  rose  again  from  the  dead, 
complete  victory  was  gained. 

From  these  three  verses  we  learn  ; — 

I.  That  the  Gospel  is  a  plenteous  provision  :  "  I 
will  make  a  feast  for  all  people."' 

II.  That  it  is  a  source  of  light  and  salvation  :  "  1 
will  destroy  the  veil.  I  will  abolish  death,  and  bring 
life  and  immortality  to  light." 

III.  That  it  is  a  source  of  comfort  and  happi- 
ness :  "  I  will  wipe  away  all  tears  from  off  all 
faces." 

As  in  the  Arabic  countries  a  covering  was  put  over 
the  face  of  him  who  was  condemned  to  suffer  death,  it 
is  probable  that  the  words  in  ver.  7  may  refer  to  this. 
The  whole  world  was  condemned  to  death,  and  about 
to  be  led  out  to  execution,  when  the  gracious  Lord 
interposed,  and,  by  a  glorious  sacrifice,  procured  a 
general  pardon. 

A''erse  9.  It  shall  be  said — "  Shall  they  say"]  So 
the  Septuasint  and  Vulgate,  in  the  plural  number. 
117 


Glorious  effects  of 


ISAIAH. 


the  Gospel  of  Christ. 


A  HT  cir.  3292.  ^,r^^  }^q  ^h  gave  US  :    this  is  the 

B.  C.  cir.  (12. 

Oiymp.  XVII.  1.  Lord  ;  we  have  waited  for  him, 

cir.  annum         „  .,,   ,  ,     i  ,         .    .  . 

Numae  PompiUi,  '  we  Will  DC  glad  and  rejoice  in 
^■^°'°""'^-    his  salvation : 

10  For  in  this  mountain  shall  the  hand  of 
the  Lord  rest,  and  Moab  shall  be  'trodden 
down  under  him,  even  as  straw  is  '  trodden 
down  for  the  dunghill. 

11  And  he  shall  spread  forth  his  hands  in 


*]  Psa.  XX.  5.- 


^Or,  threshed. 


They  read  n;3Xl  veameru,  the  Syriac  reads  jrrasi  ve- 
amarta,  thou  shall  say.  They  shall  say,  i.  e.,  the 
Jews  and  the  Gentiles — Lo,  this  [Jesus  Christ]  is  our 
God :  we  have  waited  for  him,  according  to  the  pre- 
dictions of  the  prophets.  We  have  expected  him,  and 
we  have  not  been  disappointed;  therefore  will  we  be 
glad,  and  rejoice  in  his  salvation.     . 

Verse  10.  Shall  the  hand  of  the  Lord  rest — "  The 
hand  of  Jehovah  shall  give  rest"]  Heb.  nun  tenu- 
ach,  quiescet.  Annon  n'jn  taniach,  quietem  dabit, 
shall  rest ;  shall  give  rest,  ut  Greeci,  moLtavgn  5uifii, 
et  Copt,  f — Mr.  Woide.  That  is,  "  shall  give  peace 
and  quiet  to  Sion,  by  destroying  the  enemy ;"  as  it 
follows. 

As  straw  is  trodden  down — "  As  the  straw  is 
threshed"]  Hoc  juxta  ritum  loquitur  Pala3stinae  et 
multarum  Orientis  provinciarum,  quae  ob  pratorum  et 
fceni  penuriam  paleas  preparant  esui  animantium.  Sunt 
autem  carpenta  ferrata  rotis  per  medium  in  serrarum 
modum  se  volventibus,  quse  stipulam  conterunt ;  et 
comminuunt  in  paleas.  Quomodo  igitur  plaustris  fer- 
ratis  paleee  conteruntur,  sic  conteretur  Moab  sub  eo  ; 
sive  sub  Dei  potentia,  sive  in  semetipso,  ut  niliil  in  eo 
integri  remaneat.  "  This  is  spoken  in  reference  to 
the  mode  of  threshing  in  Palestine,  and  various  other 
Asiatic  provinces.  Because  of  the  scarcity  of  meadow 
land  and  hay,  they  make  chopped  straw  for  the  cattle 
They  have  large  wheels  studded  over  with  iron  teeth 
or  nails,  by  which,  on  the  out-of-door  thresliing-floors, 
they  pound  and  reduce  the  straw  into  chaff.  As, 
therefore,  the  straw  is  reduced  to  chaff  by  bringing  the 
iron-shod  wheel  over  it ;  so  shall  Moab  be  bruised  by 


the  midst  of 
that  swimmeth 
his  hands  to 
shall    bring 


them,     as     he 


A.  M.  cir.  3292. 
B.  C.  cir.  712. 

spreadeth  forth  oiymp.xvii.  i. 


,      ,  cir.  annum 

swim  :       and      he    Numae  PompiUi, 

down    their    pride    "'  "°"""' '  *■ 
together  with  the  spoils  of  their  hands. 

12  And  the  'fortress  of  the  high  fort 
of  thy  walls  shall  he  bring  down,  lay 
low,  and  bring  to  the  groiuid,  even  to  the 
dust. 

8  Or,  threshed  in  Madmenah. ^  Chap.  xxvi.  5. 

the  power  of  God,  that  nothing  whole  shall  remain."— 
Hieron.  in  loc.     See  the  note  on  chap,  xxviii.  27. 

For  the  dunghill — "  Under  the  wheels  of  the  car."] 
For  nJJDlD  madmenah,  the  Septuagint,  Syriac,  and 
Vulgate  read  riDOi::  mercabah,  which  I  have  follow- 
ed. See  Joshua  xv.  31,  compared  with  xix.  5,  where 
there  is  a  mistake  very  nearly  the  same.  The  keri, 
'D3  hemi,  is  confirmed  by  twenty-eight  JISS.,  seven 
ancient,  and  three  editions. 

Verse  11.  As  he  that  swimmeth  spreadeth  forth  his 
hands  to  swim — "  As  he  that  sinketh  stretcheth  out 
his  hands  to  swim"]  There  is  great  obscurity  in  this 
place  :  some  understand  God  as  the  agent;  others, 
Rloab.  1  have  chosen  the  latter  sense,  as  1  cannot 
conceive  that  the  stretching  out  of  the  hands  of  a 
swimmer  in  swimming  can  be  any  illustration  of  the 
action  of  God  stretching  out  his  hands  over  Moab  to 
destroy  it.  I  take  nnBTI  hashshocheh,  altering  the 
point  on  the  sy  sin,  on  the  authority  of  the  Septuagint, 
to  be  the  participle  of  TtTK)  shachah,  the  same  with 
nity  shuach,  and  ViXVS  shachach,  to  low  dozen,  to  be  de- 
pressed ;  and  that  the  prophet  designed  a  paronomasia 
here,  a  figure  which  he  frequently  uses  between  the 
similar  words  nniy  shachah,  and  nintS'  shechoth.  As 
vnnn  tachlaiv,  in  his  place,  or  on  the  spot,  as  we  say 
in  the  preceding  verse,  gives  us  an  idea  of  the  sudden 
and  complete  destruction  of  Moab ;  so  13"ip3  bekirbo, 
in  the  midst  of  him,  means  that  this  destruction  shall 
be  open,  and  exposed  to  the  view  of  all :  the  neigh- 
bouring nations  shall  plainly  see  him  struggling  against 
it,  as  a  man  in  the  midst  of  the  deep  waters  exerts  all  his 
efforts  by  swimming,  to  save  himself  from  drowning  — L 


CHAPTER  XXVI. 

This  chapter,  like  the  foregoing,  is  a  song  of  praise,  in  which  thanksgivings  for  temporal  and  spiritual  mercies 
are  beautifully  mingled,  though  the  latter  still  predominate.  Even  the  sublime  and  evangelical  doctrine 
of  the  resurrection  seems  here  to  he  hinted  at,  and  made  to  typify  the  deliverance  of  the  people  of  God  from 
a  state  of  the  lowest  misery ;  the  captivity,  the  general  dispersion,  or  both.  This  hymn  too,  like  the  pre- 
ceding, is  beautifully  diversified  by  the  frequent  change  of  speakers.  It  opens  with  a  chorus  of  the  Church 
celebrating  the  protection  vouchsafed  by  God  to  his  people ;  and  the  happiness  of  the  righteous,  whom  he 
guards,  contrasted  with  the  misery  of  the  tvicked,  ivhom  he  punishes,  1-7.  To  this  succeeds  their  oicn  pious 
resolution  of  obeying,  trusting,  and  delighting  in  God,  8.  Here  the  prophet  breaks  in,  in  his  own  person, 
eagerly  catching  the  last  words  of  the  chorus,  tvhich  ivere  perfectly  in  unison  with  the  feelings  of  his  mm 
soul,  and  ivhich  he  beautifully  repeats,  as  one  musical  instrument  reverberates  the  sound  of  another  on  the 
same  key  with  it.  He  makes  likewise  a  suitable  response  to  what  had  been  said  on  the  judgments  of  God, 
and  observes  their  different  effects  on  the  good  and  the  bad ;  improving  the  one,  and  hardening  the  other, 
9-11.  After  this,  a  chorus  of  Jews  express  their  gratitude  to  God  for  past  deliverances,  make  confession 
118        " 


Thanksgivings  for  the 


CHAP.  XXVI. 


mercies  of  God. 


of  their  sins,  and  supplicate  his  power,  which  they  had  been  long  expecting,  12-18.  To  this  God  makes  a 
gracious  reply,  promising  deliverance  that  should  be  as  life  from  the  dead,  19.  And  the  prophet,  (appa- 
rently alluding  to  the  command  of  Moses  to  the  Israelites,  when  the  destroying  angel  was  to  go  through 
the  land  of  Egypt,)  concludes  with  exhorting  his  people  to  patience  and  resignation,  till  God  sends  the  de- 
liverance he  has  promised,  80,  21. 


A.  M.  cir.  3292. 

B.  C.  cir.  712. 
Olymp.  XVII.  1. 

cir.  annum 
Numae  Ponipilii, 

R.  Roman.,  4. 


TN  '  that  day  shall  this  song  be 
sung   in  the   land  of  Judah ; 
We  have  a  strong  city ;  ''  salvation 
will  God  appoint  for  walls  and 
bulwarks. 

2  '  Open  ye  tlie  gates,  that  the  righteous 
nation  which  keepeth  the  *  truth  may  enter  in. 

3  Thou  wilt  keep  him  '  in  perfect  peace, 
tvhose  '  mind  is  stayed  on  thee ;  because  he 
trusteth  in  thee. 

4  Trust  ye  in  tlie  Lord  for  ever :  ^  for  in 
the  Lord  JEHOVAH  is  •'everlasting  strenglli. 

5  For  he  bringeth  down  them  that  dwell  on 
high ;  '  the  lofty  city,  he  layeth  it  low ;  he 
layelh  it  low,  even  to  the  ground  ;  lie  bringeth 
it  even  to  the  dust. 

6  The  foot  shall  tread  it  down,  even  the  feet 
of  the  poor,  and  the  steps  of  the  needy. 

7  The  way  of  the  just  is  uprightness :  ''  tliou 
most  upright,  dost  weigh  the  path  of  the  just. 

8  Yea,   '  in  the  way  of  thy  judgments,   O 


•Chap.   li.    11. !>Chap.  Ix.   J8. c  Psa.   cxviii.   19,  20- 

^Heb.  truths. '  Heh. peace, peace;  chap.  Ivii.  19. fOr,  thought, 

or  imagination. gChap.  xlv.  17. "^  Heb.  the  rock  of  ages ; 

Dcut.  ixxii.  4. i  Chap.  xxv.  12  ;  xxxii.  19. k  Psa.  xxxvii.  23. 


NOTES  ON  CHAP.  XXVI. 

Verse  1.  We  have  a  strong  city]  In  opposition  to 
the  city  of  the  enemy,  which  God  hath  destroyed,  chap. 
XXV.  2.     .See  the  note  there. 

Salvation — for  walls  and  bulwarks]  Sni  i1!3in  cho- 
moth  vachel,  walls  and  redoubts,  or  the  walls  and  the 
ditch.  Sn  chel  properly  signifies  the  ditch  or  trench 
without  (he  wall ;  see  Kimchi.  The  same  rabbin  says, 
This  song  refers  to  the  time  of  salvation,  i.  c.,  the  days 
of  the  Messiah. 

A'erse  2.  The  righteous  nation]  The  converted 
Gentiles  shall  have  the  gates  opened — a  full  entrance 
into  all  the  glories  and  privileges  of  the  Gospel ;  being 
fellow  heirs  with  the  converted  Jews.  The  Jewish 
peculiarity  is  destroyed,  for  the  middle  wall  of  parti- 
tion is  broken  down. 

The  truth]  The  Gospel  itself— as  the  fulfilment  of 
all  the  ancient  types,  shadows,  and  ceremonies ;  and 
therefore  termed  the  truth,  in  opposition  to  all  those 
shadowy  rites  and  ceremonies.  "  The  law  was  given 
by  Moses ;  but  grace  and  truth  came  by  Jesus 
Christ;"  John  i.  17,  and  see  the  note  there. 

A'erse  3.  In  perfect  peace]  DiSiy  DlSt?  shalom,  sha- 
lom,  "peace,  peace,"  i.  e.,  peace  upon  peace — all  kinds 
of  prosperity — happiness  in  this  world  and  in  the  world 
to  come. 

Because  he  trusteth  in  thee — "  Because  they  have 
trusted  in  thee."]  .''o  the  Chaldee,  in02  betachn.    The 


A.  M.  cir.  3292. 

B.C.  cir    712. 
Olymp.  XVII.  1. 

cir.  annum 
Numae  Pompilii, 

R.  Roman.,  4. 


Lord,  liave  we  waited  for  thee  ; 

the  desire  of  our  soul  is  to  thy 
name,  and  to  the  remembrance 
of  thee. 

9  ""  With  my  soul  have  I  desired  thee  in  the 
night ;  yea,  with  my  spirit  within  me  will  I 
seek  thee  early  :  for  when  thy  judgments  are 
in  the  earth,  the  inhabitants  of  the  world  will 
learn  righteousness. 

10  °  Let  favour  be  showed  to  the  wicked,  yet 
will  he  not  learn  righteousness  :  in  °  the  land 
of  upriglitncss  will  he  deal  unjustly,  and  will 
not  behold  the  majesty  of  the  Lord. 

1 1  Lord,  ivhen  thy  hand  is  lifted  up,  p  they 
will  not  see  :  hut  they  shall  see,  and  be  ashamed 
for  their  envy  "i  at  the  people ;  yea,  the  fire 
of  thine  enemies  shall  devour  them. 

12  Lord,  thou  wilt  ordain  peace  for  us  :  for 
thou  also  liast  w'rought  all  our  works  "■  in  us. 

13  O  Lord  our  God,  ^  other  lords  beside 
thee  have  had  dominion  over  us  :  hut  by  thee 


IChap. 

xiv.  5. — 

— "  Psa.  ixiii.  e 

;  Cant. 

iii.l. "E 

ccles.viii. 

12;  Rom 

il.  4. — 

-0  Psa. 

cxliii. 

10. 

pjob  xxxiv 

27;  Psa 

xxviii.  5; 

chap.  V. 

12. 

1  Or,  toward  thj  people. r 

Or,  for  us 

« 2  Chron 

xii.  8. 

Syriac  and  Vulgate  read  unU3  batachnu,  "  we  have 
trusted."  Schroeder,  Gram.  Heb.  p.  360,  explains 
the  present  reading  niDD  batuach,  impersonally,  confi- 
sum  est. 

A'erse  4.  In  the  Lord  JEHOVAH — "  In  Jehovah"] 
In  Jah  Jehovah,  Heb. ;  but  see  Houbigant,  and  the 
note  on  chap.  xii.  2. 

Everlasting  strength]  D'^dSij'  lli"  tsur  olamim,  "  the 
rock  of  ages  ;"  or,  according  to  Rab.  Maimon, — the 
eternal  Fountain,  Source,  or  Spring.  Does  not  this 
refer  to  the  Listing  streams  from  the  rock  in  the  desert  ? 
And  that  rock  was  Christ,  gc  l>in  hopcb  in  tijc  llorft 
fro  tlje  cbEtUi^ttngc  lijorlbi.S. — Old  MS.  Bible. 

Verse  8.  Have  we  tvaited  for  thee — "  We  have 
placed  our  confidence  in  thy  name"]  The  Septuaginl, 
Syriac,  and  Chaldee  read  U"lp  kavinu,  without  the 
pronoun  annexed. 

A'erse  9.  Have  I  desired  thee]  Forty-one  M.SS.  of 
Dr.  Kennicotl's  and  many  of  Z)e  Rossi's,  (nine  ancient,) 
and^fc  editions  read  yn'lX  ivvithicha.  It  is  proper 
to  note  this  ;  because  the  second  '  yod  being  omitted 
in  the  texl,  the  Vulgate  and  many  others  have  render- 
ed it  in  the  third  person. 

When  thy  judgments,  &c.]  It  would  be  better  to 
read,  Wlien  thy  judgments  were  in  the  earth,  the  in- 
habitants of  the  world  have  learned  (IT3S  lamedu) 
righteousness.  Men  seldom  seek  God  in  prosperity ; 
thev  are  apt  to  rest  in  an  earthlv  portion  ;  but  God  in 
119 


Thanksgivings  for  the 


ISAIAH. 


mercies  of  God. 


B  'c'  cTr  ^7^1?'  "'^^y  ^'^^  ^®  make  mention  of 
oiymp.  XVII.  1.  thy  name. 

Nuniie  PompiUi,       14   They  are  dead,  they  shall 
R.  Roman.,  4.    ^^^  j-^g  .  ^j^^y  ^^^  deceased,  they 

shall  not  rise  :  therefore  hast  thou  visited  and 
destroyed  them,  and  made  all  thehr  memory 
to  perish. 

J\  5  Thou  hast  increased  the  nation,  O  Lord, 
thou  hast  increased  the  nation :  thou  art 
glorified :  thou  hadst  removed  it  far  unto  all 
the  ends  of  the  earth. 

1 6  Lord,  '  in  trouble  have  they  visited  thee, 
they  poured  out  a  "prayer  xuhen  thy  chastening 
loas  upon  them. 

17  Like  as  a  ^  woman  vsrith  child,  that  draw- 


>Hos.  V.  15. "Heb.  secret  speech. 'Chap   xiii.  8;  John 

XTl.  21. 

mercy  embitters  this  by  adversity ;  then  there  is  a 
general  cry  after  himself  as  our  chief,  solid,  and  only 
permanent  gdbi. 

Verse  16.  Lord,  in  trouble  have  they  visited  thee — 
"  O  Jehovah,  in  affliction  we  have  sought  thee"]  So 
the  Septuagint  and  two  MSS.  have  "^Unpil  peliadnucha, 
in  the  first  person  plural.  And  so  perhaps  it  should 
be  IJpX  tsaknu,  in  the  first  person ;  but  how  the  Sep- 
tuagint read  this  word  is  not  clear  ;  and  this  last  mem- 
ber of  the  verse  is  extremely  obscure. 

For  IdS  lamo,  "  on  them,"  the  Septuagint  read  uS 
lanii,  "  on  us,"  in  the  first  person  likewise  ;  a  frequent 
mistake  ;  see  note  on  chap.  x.  29. 

Verse  18.  We  have — brought  forth  wind]  The 
learned  Professor  Michaelis  explains  this  image  in  the 
following  manner  :  "  Rariorem  morbum  describi,  em- 
pneumatosin,  aut  ventosam  molam,  dictum ;  quo  qu£e 
laborant  diu  et  sibi  et  peritis  medicis  gravidas  videntur, 
tandemque  post  omnes  verae  graviditatis  molestias  et 
labores  ventum  ex  utero  emittunt :  quem  morbum  pas- 
sim describunt  medici."  Syntagma  Comment.,  vol.  ii., 
p.  165.  "The  empneurnatosis,  or  windy  inflation  of 
the  womb,  is  a  disorder  to  which  females  are  liable. 
Some  have  had  this  in  such  wise,  for  a  long  time  to- 
gether, that  they  have  appeared  to  themselves,  and 
even  to  very  skilful  medical  men,  to  be  pregnant;  and 
after  having  endured  much  pain,  and  even  the  throes 
of  apparent  childbearing,  they  have  been  eased  and  re- 
stored to  health  by  the  emission  of  a  great  quantity  of 
wind  from  the  uterus.  This  disorder  is  well  known 
to  medical  men."  The  Si/riac  translator  seems  to  have 
understood  it  in  this  manner  :  Enixi  sumus,  ut  illae  quae 
ventos  pariunt.  "  We  have  brought  forth  as  they  who 
bring  forth  wind." 

In  the  earth — "  In  the  land"]  pX3  bearets  ;  so  a 
MS.,  the  Septuagint,  Syriac,  and  Vulgate. 

Verse  19.  My  dead  body — "My  deceased"]  All 
the  ancient  Versions  render  it  in  the  plural ;  they  read 
'nn^J  niblothai,  my  dead  bodies.  The  Syriac  and 
Chaldee  read  Dn'ni'?:]:  niblotheyhem,  their  dead  bodies. 
No  MS.  yet  found  confirms  this  reading. 

The  deiv  of  herbs — "  The  dew  of  the  dawn"]  Lv- 
120 


eth  near  the  time  of  her  delivery,  ^  ^:  '='.'^-  3293 

.      .  .  7        •     ,  •''     B.  C.  cir.  712. 

IS  in  pain,  and  cneth  out  m  her  oiymp.  xvii.  i 

1  1-1  cir.  annum 

pangs ;    so  have  we  been  in  thy  Numae  PompUii, 
sight,  O  Lord.  ^  ^°°'^"' *■ 

1 8  We  have  been  vpith  child,  we  have  been 
in  pain,  we  have  as  it  were  brought  forth 
wind ;  we  have  not  wrought  any  deliverance 
in  the  earth ;  neither  have  "■"  the  inhabitants  of 
the  world  fallen. 

19  "Thy  dead  meti  shall  live,  together  ivith 
my  dead  body  shall  they  arise.  ^  Awake  and 
sing,  ye  that  dwell  in  dust :  for  thy  dew  is  as 
the  dew  of  herbs,  and  the  earth  shall  cast  out 
the  dead. 

20  Come,  my  people,  ^  enter  thou  into  thy 


•Psa. 


xvii.   14.- 


t  Ezek.   xxxvii.   1,    &c.- 
»  Exod.  xii.  22,  23. 


—y  Dan.   xii.    2 


CIS,  according  to  the  Vulgate  ;  so  also  the  Syriac  and 
Chaldee. 

The  deliverance  of  the  people  of  God  from  a  state 
of  the  lowest  depression  is  explained  by  images  plainly 
taken  from  the  resurrection  of  the  dead.  In  the  same 
manner  the  Prophet  Ezekiel  represents  the  restoration 
of  the  Jewish  nation  from  a  state  of  utter  dissolution  by 
the  restoring  of  the  dry  bones  to  life,  exhibited  to  him 
in  a  vision,  chap,  xxxvii.,  which  is  directly  thus  applied 
and  explained,  ver.  11-13.  And  this  deliverance  is 
expressed  with  a  manifest  opposition  to  what  is  here 
said  above,  ver.  14,  of  the  great  lords  and  tyrants, 
under  whom  they  had  groaned  : — 

"  They  are  dead,  they  shall  not  live  ; 
They  are  deceased  tyrants,  they  shall  not  rise  :" 

that  they  should  be  destroyed  utterly,  and  should  never 
be  restored  to  their  former  power  and  glory.  It  ap- 
pears from  hence,  that  the  doctrine  of  the  resun-ection 
of  the  dead  was  at  that  time  a  popular  and  common 
doctrine ;  for  an  image  which  is  assumed  in  order  to 
express  or  represent  any  thing  in  the  way  of  allegory 
or  metaphor,  whether  poetical  or  prophetical,  must  be 
an  image  commordy  known  and  understood ;  otherwise 
it  will  not  answer  the  purpose  for  wliich  it  is  as- 
sumed.— L. 

Kiinchi  refers  these  words  to  the  days  of  tlie  Mes- 
siah, and  says,  "  Then  many  of  the  saints  shall  rise 
from  the  dead."  And  quotes  Dan.  xii.  2.  Do  not 
these  words  speak  of  the  resurrection  of  our  blessed 
Lord ;  and  of  that  resurrection  of  the  bodies  of  men, 
which  shall  be  the  consequence  of  his  body  being  raised 
from  the  dead  ? 

Thy  dead  men  shall  live, — with  my  dead  body  shall 
they  arise.']  This  seems  very  express. 

Verse  20.  Come,  my  people,  enter  thou  into  thy 
chambers]  An  exhortation  to  patience  and  resignation 
under  oppression,  with  a  confident  e.'cpectation  of  de- 
liverance by  the  power  of  God  manifestly  to  be  exert- 
ed in  the  destruction  of  the  oppressor.  It  seems  to 
be  an  allusion  to  the  command  of  Moses  to  the  Israel- 
ites, when  the  destroying  angel  was  to  go  through  the 


Destruction  of  the 


CHAP.  XXVII. 


enemies  of  the  CInircn. 


chambers,    and    shut   thy   doors 
about    thee :    hide    thyself  as  it 
were  »  for  a  httle  moment,  until 
the  indignation  be  overpast. 
21   For,  behold,  the  Lord  *  cometh  out  of 

»  Ps.i.  XXX.  5 ;  chap.  liv.  7,  8  ;  2  Cor.  iv.  17. 


A.  M.  cir.  3292. 

B.  C.  cir.  712. 
Olymp.  XVll.  1. 

cir.  annum 
Numa)  Pompilii, 

R.  Roman,,  4. 


land  of  Egrypt,  "  not  to  go  out  at  the  door  of  their 
houses  until  the  morning ;"  E.xod.  xii.  22.  And  be- 
fore the  passage  of  the  Red  Sea :  "  Fear  ye  not, 
stand  still,  and  see  the  salvation  of  Jehovah.  .Teho- 
VAH  shall  fight  for  you,  and  ye  shall  hold  your  peace," 
Exod.  xiv.  13,  14. 

Verse  21.    The  earth  also  shall  disclose  her  blood] 


his  place  to  punish  the   inhabit-  '^;'*I;'^'^  ^^l"' 

ants  of  the  earth  for  their  iniquity :  oiymp.  xvii.  i. 

,                ,        ,          1111-1           1  ^ii*-  annum 

the  earth  also  siiall  disclose  her  Numaj  Pompilii, 

'  blood,  and  shall  no  more  cover  "•  "°""'"' ^- 
her  slain. 


iiMic.  i.  3;  Jude  14.- 


-^  Heb.  bloods. 


Crimes  of  cruelty  and  oppression,  whicli  have  passed 
away  from  the  eyes  of  men,  God  will  bring  into  judg- 
ment, and  exact  punishment  for  them.  O  what  a 
reckoning  will  the  kingdoms  of  the  earth  have  with  God, 
for  the  torrents  of  blood  which  they  have  shed  for  the 
gratification  of  the  lust  of  power  and  ambition  !  Who 
shall  live  when  he  doeth  this  ? 


CHAPTER  XXVn. 

Destruction  of  the  enemies  of  the   Church,  1.      God's  care  of  his  vineyard,  2-11.      Prosperity  oj  the  de- 
scendants of  Abraham  in  the  latter  days,  13,  13. 

A„^<='.f-  2292.  T]\f  that  day  the  Lord  with  his 

B.  C.cir.  712.      X  , 

Olymp.  XVII.  1.        sore    and    great    and    strong 

Numffi  Pompilii,  sword  shall  punish  leviathan  the 

R.  Roman.,  4.     „  piercing  scrpent,  ^  even  leviathan 


■  Or,  crossing  like  a  bar. ^  Psa.  Ixxiv.  13,  14. c  Chap.  li.  9 ; 

Ezek.  xxix.  3  ;  xxxii.  2. 

The  subject  of  this  chapter  seems  to  be  the  nature, 
the  measure,  and  the  design  of  God's  dealings  with 
his  people.  1.  His  judgments  inflicted  on  their  great 
and  powerful  enemies,  ver.  1.  2.  His  constant  care 
and  protection  of  his  favourite  vineyard,  in  the  form 
of  a  dialogue,  ver.  2.  3.  The  moderation  and  lenity 
with  which  the  severity  of  his  judgments  have  been 
tempered,  ver.  7.  4.  The  end  and  design  of  them,  to 
recover  them  from  idolatry,  ver.  9.  And,  5.  The  re- 
calling of  them,  on  their  repentance,  from  their  several 
dispersions,  ver.  12.  The  first  verse  seems  connected 
with  the  two  last  verses  of  the  preceding  chapter. — L. 

NOTES  ON  CHAP.  XXVH. 
Verse  1.  Leviathan]  The  animals  here  mentioned 
seem  to  be  the  crocodile,  rigid  by  the  stifl^ness  of  the 
backbone,  so  that  he  cannot  readily  turn  himself  when 
he  pursues  his  prey  ;  hence  the  easiest  w-ay  of  escap- 
ing from  him  is  by  making  frequent  and  short  turn- 
ings ;  the  serpent  or  dragon,  flexible  and  winding, 
which  coils  himself  up  in  a  circular  form  :  and  the 
sea-monster,  or  whale.  These  are  used  allegorically, 
without  doubt  for  great  potentates,  enemies  and  per- 
secutors of  the  people  of  God  :  but  to  specify  the  par- 
ticular persons  or  states  designed  by  the  prophet  un- 
der these  images,  is  a  matter  of  great  difficulty,  and 
comes  not  necessarily  within  the  design  of  these  notes. 
R.  D.  Kimchi  says,  leviathan  is  a  parable  concerning 
the  kings  of  the  Gentiles :  it  is  the  largest  fish  in  the 
sea,  called  also  ;'jn  tannin,  the  dragon,  or  rather  the 
whale.  By  these  names  the  Grecian,  Turkish,  and 
Roman  empires  are  intended.  The  dragon  of  the  sea 
seems  to  mean  some  nation  having  a  strong  naval  force 
and  extensive  commerce.     See  Kimchi  on  the  place. 


that  crooked  serpent ;  and  he  shall  ^j  "^  <^'.'-  ^^92. 

slav  "^  the  dragon  that  is  in  the  sea.  oiymp.  xVii  i. 

„"  T     .1     *   1         ,1     ■  .1  '^''■-  annum 

2   111  that  day  "^  sing  ye  unto  her,  N„mw  Pompilii. 

"  A  vineyard  of  red  wine.  R.  Roman.,  4. 


J  Chapter  v.    1.- 


-e  Psalm  lx.xx.   8  ; 
ii.   21. 


Jeremiah 


Verse  3.  Sing  ye  unto  her]  Tn  1JX  anu  lah.  Bishop 
Lorcth  translates  this.  Sing  ye  a  responsive  song ;  and 
says  that  nv  anah,  to  answer,  signifies  occasionally 
to  sing  responsively ;  and  that  this  mode  of  singing 
w'as  frequently  practised  among  the  ancient  Hebrews. 
See  De  Pb'es.  Sac.  Heb.  Pra;l.  xix.,  at  the  beginning. 

This,  indeed,  was  the  ancient  method  of  singing  in 
various  nations.  The  song  was  divided  into  distinct 
portions,  and  the  singers  sang  alternately.  There  is 
a  fine  specimen  of  this  in  the  song  of  Deborah  and 
Barak :  and  also  in  the  Idyls  of  Theocritus,  and  the 
Eclogues  of  Virgil. 

This  kind  of  singing  was  properly  a  dialogue  in 
verse,  sung  to  a  particular  tune,  or  in  the  mode  which 
is  now  termed  recitativo.  I  have  seen  it  often  prac- 
tised on  funeral  occasions  among  the  descendants  of 
the  aboriginal  Irish.  The  poems  of  Ossian  are  of 
this  kind. 

The  learned  Bishop  distinguishes  the  parts  of  this 
dialogue  thus  : — 

3.  Jehovah.     It  is  T,  Jehovah,  that  preserve  her  ; 

I  will  water  her  every  moment ; 
I  will  take  care  of  her  by  night ; 
And  by  day  I  will  keep  guard  over 
her. 

4.  Vineyard.  I  have  no  wall  for  my  defence: 

0  that  I  had  a  fence  of  the  thorn  and 
brier  1 

Jehovah.     Against  them  should  I  march  in  bat- 
tle, 

1  should  burn  them  up  together. 

6.  Ah  !  let  her  rather  take  hold  of  mv 

protection. 
121 


God's  care  of  ISAIAH. 

Oiymp.  XVII.  1.  will  water  it  every  moment :  lest 
NumffiPompiUi,  anij  hurt  it,  I  will  keep  it  night 


his  vineyard. 


R.   Roman.,   4. 


nd  day. 


4  Fury  is  not  in  me  :  who  would  set  « the 
briers  and  thorns  against  me  in  battle  ?  I 
would  ^  go  through  them,  I  would  burn  them 
together. 

5  Or  let  him  take  hold  '  of  my  strength,  that 
he  may  ''  make  peace  with  me  ;  and  he  shall 
make  peace  with  me. 


fPsa.  cxxi.  4,  5. s2  Sam.  xxiii.  6;  chap.  ix.  18. "lOr, 

march  against. 'Chap,   xxv,  4. kjob  xxii.  21. 'Chap. 

xxxvii.  31 ;  Hos.  xiv.  5,  6. n>Heb.  according  to  the  strohe  of  those. 

Vineyard.   Let  him  make  peace  with  me  ! 
Peace  let  him  make  with  me  ! 

6.   Jehovah.     They  that  come  from  the  root  of  Ja- 
cob shall  flourish,  Israel  shall  bud 
forth  ; 
And  they  shall  fill  the  face  of  the 
world  with  fruit. 

A  vineyard  of  red  xcine]  The  redder  the  wine,  the 
more  it  was  valued,  says  Kimchi. 

Bishop  Loicth  translates,  To  the  beloved  vineyard. 
For  Iran  chemer,  red,  a  multitude  of  BI.SS.  and  editions 
have  Ton  chemed,  desirable.  This  is  supported  by  the 
Septuagint  and  Chaldee. 

Verse  3.  Lest  any  hurt  it,  I  ivill  keep  it  night  and 
day — "  I  will  take  care  of  her  by  night ;  and  by  day 
I  will  keep  guard  over  her"']  For  ^pll'  JS  pen  yiphkod, 
lest  any  visit  it,  the  Syriac  read  Tp3Sl  veephkod,  and. 
I  will  visit  it.  Twenty  MSS.  of  A'c/in/coM's,  fourteen 
of  De  Rossi's,  and  two  of  my  own,  and  six  editions 
read  ^^3X  ephkod,  I  will  visit,  in  the  first  person. 

Verse  4.  Fury  is  not  in  me — "  I  have  no  wall"] 
For  rron  chemah,  anger,  the  Septuagint  and  Syriac 
read  noin  chomah,  wall.  An  ancient  MS.  has  rTDTl 
cheimah.  For  n3  bah,  in  her,  two  MSS.  read  DD  bam, 
in  them,  plural.  Tlie  vineyard  wishes  for  a  wall  and 
a  fence  of  thorns — human  strength  and  protection,  (as 
the  Jews  were  too  apt  to  apply  to  their  powerful  neigh- 
bours for  assistance,  and  to  trust  to  the  shadow  of 
Egypt :)  Jehovah  replies,  that  this  would  not  avail 
her,  nor  defend  her  against  his  wrath.  He  counsels 
her,  therefore,  to  betake  herself  to  his  protection.  On 
which  she  entreats  him  to  make  peace  with  her. 

From  the  above  note  it  appears  that  the  bishop 
reads  rT3in  chomah,  xvall,  for  non  chemah,  anger  or 
fury,  in  accordance  with  the  Syriac  and  Septuagint. 
The  letter  l  vau  makes  the  only  difference,  which  let- 
ter is  frequently  absent  from  many  words  where  its 
place  is  supplied  by  the  point  .  cholein :  it  might  have 
been  so  here  formerly;  and  in  process  of  time  both 
vau  and  cholem  might  have  been  lost.  The  Syriac 
supports  the  learned  bishop's  criticism,  as  the  word 
1;qo  shora  is  there  used  ;  which  word  in  the  plural 
is  founJ,  Heb.  xi.  30  :  "  By  faith  the  walls  of  Jeri- 
cho." The  bisliop  thinks  the  Septuagint  is  on  his  side  : 
to  me,  it  seems  neither  for  nor  against  the  criticism. 
The  words  in  the  Vatican  copy  are  eyu  woXicr  oyupa, 
I  am  a  fortified  city  ;  which  the  .Arabic  follows  :  but 
I  ^9 


6  He  shall  cause  them  that  come  *■  M,-  "'■  f^^- 

B.  C.  cir.  712. 

of  Jacob  '  to  take  root :  Israel  oiymp.  xvii.  i. 
shall  blossom  and  bud,  and  fill  NumajPompiui 
the  face  of  the  world  with  fruit.      ^■^°°"^"-^- 


7  Hath  he  smitten  him,  "  as  he  smote  those 
that  smote  him  ?  oi'  is  he  slain  according  to 
the  slaughter  of  them  that  are  slain  by  him  ? 

8  "In  measure,  °  when  it  shooteth  forth,  thou 
wilt  debate  with  it :  p  he  i  stayeth  his  rough 
wind  in  the  day  of  the  east  wind. 

9  By    this    therefore    shall   the    iniquity    of 


n  Job  xxiii.  6  ;  Psa.  vi.  1 ;  Jer.  x.  24  ;  xxx.  1 1  ;  xlvi.  28  ;  1  Cor. 

X.  13. o  Or,  when  thou  sendest  it  forth. P  Or,  when  he  removeth 

it. qPsa.  Ixxviii.  38. 


instead  of  op^upa,  the  Codex  Alexandrinus  has  itfj^upa, 
/  am  a  strong  city. 

The  word  noin  chomah,  wall,  is  not  found  in  any 
MS.  in  the  collections  of  Kennicott  and  De  Rossi,  nor 
in  any  of  my  own  MSS. 

However,  one  of  Dr.  Kennicotfs  MSS.  has  nOTI 
cheimah ;  but  probably  that  which  now  appears  to  be 
a  '  yod  was  formerly  a  l  vau,  and  now  partially  obli- 
terated. 

This  song  receives  much  light  from  being  collated 
with  that  in  chap.  v.  ;  and  perhaps  the  bishop's  criti- 
cism will  find  its  best  support  from  such  a  collation. 
In  ver.  5  of  that  chapter,  God  threatens  to  take  away 
the  wall  of  his  vineyard  :  this  ivas  done  ;  and  here  the 
vineyard  complains,  /  have  no  wall,  and  wishes  for  any 
kind  of  defence  rather  than  be  thus  naked.  This  is 
the  only  natural  support  of  the  above  criticism. 

"  About  Tripoli  there  are  abundance  of  vineyards 
and  gardens,  inclosed,  for  the  most  part,  with  hedges, 
which  chiefly  consist  of  the  rhamnus,  paliurus,  oxy- 
acantha,"  &c.  Rawolf,  p.  21,  22.  A  fence  of  thorns 
is  esteemed  equal  to  a  wall  for  strength,  being  com- 
monly represented  as  impenetrable.  See  Mic.  vii.  4  ; 
Hos.  ii.  6. 

Who  would  set  the  briers  and  thorns  against  me — 
"  O  that  I  had  a  fence  of  the  thorn  and  brier"]  Se- 
ven MSS.,  {ttoo  ancient,)  and  one  edition,  with  the 
Syriac,  Vulgate,  and  Aquila,  read  P'\S^  veshayith,  with 
the  conjunction  1  vau  prefixed  :  Who  would  set  the 
briers  and  thorns,  n'ii'  fTi'iS  'JJiT  "D  7ni  yitteneni  sha- 
mir  shayith.  Who  shall  give  me  the  brier  and  thorn,  i.  e., 
for  a  defence  :  but  hear  Kimchi :  "  Who  (the  vineyard) 
hath  given  me  (Jehovah)  the  brier  and  the  thorn  in- 
stead of  good  grapes." 

A^'erse  5.  Or — "  Ah"]  For  IN  o  I  read  "IX  oi,  as  it 
was  at  first  in  a  MS.  The  '  yod  was  easily  lost,  being 
followed  by  aijotner  '  yod. 

A'erse  6.  To  take  root — "  From  the  root"]  For 
tyity'  yashresh,  I  read,  with  the  Syriac,  !i'^!i•r3  mish- 
shoresh.  And  for  mill  I'"!;"  yatsils  uparach,  ms  li"i" 
yalsitsu  parach,  joining  the  l  vau  to  the  first  word,  and 
taking  that  into  construction  with  the  first  part  of  the 
sentence,  Israel  shall  bud  forth.  I  suppose  the  dialogue 
to  be  continued  in  this  verse,  which  pursues  the  same 
image  of  the  allegory,  but  in  the  way  of  metaphor. 

Averse  9.  The  groves — "  And  if  the  groves"]  s'?! 
velo.     Four  MSS.,  two  ancient,  of  Kennicotfs.  and  one 


Promises  oj  Javour 


CHAP,  xxviir. 


and  restoratton. 


*B  ^c  "%  t'p'^  Jacob  be  purged  ;  and  lliis  is  all 
Oljmp.xvii.  1.  the  fruit  to  take  away  his  sin; 
NnmirPoinpiiii,  wlicu  lic  inakctli  all  the  stones 
"•  '^'""'"'-  *■  of  the  altar  as  chalk-stones  that 
arc  beaten  in  sunder,  the  groves  and  'images 
shall  not  stand  up. 

10  Yet  the  defenced  city  shall  be  desolate, 
and  the  habitation  forsaken,  and  left  like  a 
wilderness :  '  there  shall  the  calf  feed,  and 
there  shall  he  lie  down,  and  consume  the 
branches  tliereof. 

1 1  When  the  boughs  thereof  are  withered, 
they  shall  be  broken  off:  the  women  come, 
and  set  them  on  fire  :  for  '  it  is  a  people  of  no 


r  Or,  ran  imagts. *  Sec  chap.  xvii.  2  ;   xxxii.  14. *Deut. 

xxxii.  28  ;  chap.  i.  3;  Jer.  viii.  7. 

ancient  of  my  own,  with  the  Septuagint  ;  this  makes  a 
fuller  sense. 

"\'erse  10.  There  shall  the  calf  feed]  That  is,  the 
king  of  Egypt,  says  Kimchi. 

A'erse  1 1 .  The  boughs  thereof — "  Her  boughs"] 
TTTi'p  kctsireyha,  MS.  and  Yulg.  ;  that  is,  the  boughs 
of  the  vineyard,  referring  still  to  the  subject  of  the 
dialogue  above. 

The  scarcity  of  fuel,  especially  wood,  in  most  parts 
of  the  cast  is  so  great,  that  they  supply  it  with  every 
thing  cap.able  of  burning ;  cow-dung  dried,  roots,  par- 
ings of  fruit,  withered  stalks  of  herbs  and  flowers ; 
see  Matt.  vi.  21-30  Vine-twigs  are  particularly  men- 
tioned as  used  lor  fuel  in  dressing  their  food,  by  D"Ar- 
vieux ;  La  Roque,  Palestine,  p.  198.  Ezekiel  says, 
in  his  parable  of  the  vine,  used  figuratively  for  the 
people  of  God,  as  the  vineyard  is  here  :  "  Shall  wood 
be  taken  thereof  to  do  any  work  1  or  will  men  take  a 
pin  of  it  to  hang  any  vessel  theieon  ]  Behold,  it  is 
cast  into  the  fire  for  fuel;"  chap.  xv.  3,  4.  "If  a 
man  abide  not  in  me,"  saith  our  Lord,  "  he  is  east 
forth  as  a  branch  of  the  vine  and  is  withered  ;  and 
men  gather  them,  and  cast  them  into  the  fire,  and  they 
are  burned  ;"  John  xv.  6.  They  employed  women  and 
children  to  gather  these  things,  and  they  laid  them  up 
in  store  for  use.  The  dressing  and  pruning  their  vines 
afforded  a  good  supply  of  the  last  sort  of  fuel ;  but  the 


understanding  :    therefore  he  that   \;  ",•  '''"■  *5?,-' 

°  H.  O.  dr.  712. 

made  them  will  not  have  mercy  oijmp.  xvii.  i. 
on  tiiem,  and  "  he  that  lormed  Numa;  Pompiiii, 
them  will  show  tliem  no  favour.    "■  "°"""-  "• 

1 2  And  it  shall  come  to  pass  in  that  day,  tha* 
the  Lord  shall  beat  off  from  the  channel  of  the 
river  unto  the  stream  of  Egypt,  and  ye  shall  be 
gathered  one  by  one,  O  ye  children  of  Israel. 

13"  And  it  shall  come  to  pass  in  that  day, 
"  that  the  great  trumpet  shall  be  blown,  and 
they  shall  come  which  were  ready  to  perish 
in  the  land  of  Assyria,  and  the  outcasts  in  the 
land  of  Egypt,  and  siiall  worship  the  Lord  in 
the  holy  mount  at  Jerusalem. 


"Deut.  xxxii.  18;  chap,  xliii.  1,  7;  xliv.  2,21,24. 'Chap.  ii. 

11. "Matt.  xxiv.  31 ;  Rev.  xi.  15. 

prophet  says  that  the  vines  themselves  of  the  beloved 

vineyard  shall  be  blasted,  withered,  and  broken,  and  the 
women  shall  come  and  gather  them  up,  and  carry  away 
the  whole  of  them  to  make  their  fires  for  domestic  uses. 
See  Hanner^s  Observations,  vol.  i.,  p.  254,  &c. 

Verse  12.  The  channel  of  the  river']  The  river  Sa4- 
bation,  beyond  which  the  Israelites  were  carried  cap- 
tive.— Kimchi. 

Verse  13.  The  great  trumpet  shall  be  Uov-n]  Does 
not  this  refer  to  the  time  spoken  of  by  our  Lord,  Matt. 
xxiv.  Z\  :  He  shall  send  forth  his  angels — the  preach- 
ers of  his  Gospel,  with  a  great  sound  of  a  trumpet — 
the  earnest  invitation  to  be  saved  by  Jesus  Christ ;  and 
shall  gather  his  elect — the  Jews,  his  ancient  chosen 
people, /rom  the  four  winds — from  all  parts  of  the  ha- 
bitable globe  in  which  they  have  been  dispersed. 

In  this  prophet  there  are  several  predictions  relative 
to  the  conversion  of  Egypt  to  the  true  faith,  wliich 
have  not  vet  been  fidfiUed,  and  which  tnust  be  fulfilled, 
for  the  truth  of  God  cannot  fail.  Should  Egypt  ever 
succeed  in  casting  off  the  Ottoman  yoke,  and  fully 
establish  its  independence,  it  is  most  likely  that  the 
Gospel  of  Christ  would  have  a  speedy  entrance  into  it ; 
and,  according  to  these  prophecies,  a  wide  and  perma- 
nent diffusion.  At  present  the  Mohammedan  power 
is  a  genuine  antichrist.  This  also  the  Lord  will  re- 
move in  due  time. 


CHAPTER  XXVin. 

This  chapter  begins  with  a  denunciation  of  the  approaching  ruin  of  th"  Israelites  by  Slialmanescr,  whose 
power  ij  compared  to  a  tempest  or  food,  and  his  keenness  to  the  avidity  with  which  one  plucks  and  swal- 
lows the  grape  that  is  soonest  ripe,  1-4.  //  then  turns  tu  the  two  tribes  of  Judah  and  Benjamin,  who  were 
to  continue  a  kingdom  after  the  final  captivity  of  their  brethren  ;  and  gives  first  a  favourable  prognosti- 
cation of  their  affairs  under  Hezekiah,  5,  6  ;  but  soon  changes  to  reproofs  and  threatenings  for  their  intan- 
perancc  and  their  profaneness,  7,  8.  They  are  introduced  as  not  only  scornfully  rejecting,  but  also 
mocking  and  ridiculing,  the  instructions  of  the  prophet,  9,  10.  To  this  God  immediately  retorts  in  terms 
alluding  to  their  own  mocking,  but  differently  applied,  11-13.  The  prophet  then  addresses  these  scoffers, 
14  ;  who  considered  themselves  as  perfectly  secure  from  even/  evil,  15  ;  and  assures  them  that  there  was 
no  method  under  heaven  but  one,  by  icliich  they  could  be  saved,  16  ;  that  every  other  vain  resource  should 
fail  in  the  day  of  visitation.  17,  18.      He  then  farther  adds,  that  the  judements  of  God  were  particularly 

123" 


Woes  denounced 


ISAIAH. 


against  Epliraim. 


levelled  against  them ;  and  that  all  the  means  to  which  they  trusted  for  warding  them  off  should  be  to  no 
purpose,  19,  20  ;  as  the  Almighty,  who,  on  account  of  his  patience  and  long-suffering,  is  amiably  de- 
scribed as  unacquainted  with  punishing,  had  nevertheless  determined  to  punish  them,  21,  22.  The  pro- 
phet then  concludes  with  a  beautiful  parable  in  explanation  and  defence  of  God's  dealing  with  his  people, 
83-29. 


A.  II.  cir.  32,9.  ^TfO  to  "the  crown  of  pride,  to 

B.  C.  cir.  725.         VV        ,         ,         I         1         r  -o    1       • 

oiymp.  xin.  4.  the  drunkards  oi  Lpliraim, 

"^Romu™  whose  ''glorious  beauty  is  a  fad- 
R.  Roman.,  29.  j^g  flower,  which  are  on  the  head 
of  the  fat  valleys  of  them  that  are  "  overcome 
with  wine  ! 

2  Behold,  the  Lord  hath  a  mighty  and  strong 
one,  "^  which  as  a  tempest  of  hail  and  a  de- 
stroying storm,  as  a  flood  of  mighty  waters 
overflowing,  shall  cast  down  to  the  earth  with 
the  hand. 

i  Chap.    XXX.  30 ; 


»Ver.    3.- 


-b  Ver.  4. c  Heb.    broken.- 

Ezek.  xiii  1 1. 


NOTES  ON  CHAP.  XXV'III. 

Verse  1.  Wo  to  the  crown  of  pride]  By  the  crown 
of  pride,  &c.,  Samaria  is  primarily  understood.  "  Se- 
baste,  the  ancient  Samaria,  is  situated  on  a  long  mount 
of  an  oval  figure,  having  first  a  fruitful  valley,  and 
then  a  ring  of  hills  running  round  about  it  ;"  Maun- 
drell,  p.  58.  "  E  regione  horum  ruderum  mons  est 
peramosnus,  planitie  admodum  frugifera  circumseptus, 
super  quem  olim  Samaria  urbs  condita  fuit ;"  Fureri 
Itinerarium,  p.  93.  The  city,  beautifully  situated  on 
the  top  of  a  round  hill,  and  surrounded  immediately 
with  a  rich  valley  and  a  circle  of  other  hills  beyond  it, 
suggested  the  idea  of  a  chaplet  or  wTcath  of  flowers 
worn  upon  their  heads  on  occasions  of  festivity,  ex- 
pressed by  the  proud  crown  and  the  fading  flower  of 
the  drunkards.  That  this  custom  of  wearing  chaplets 
in  their  banquets  prevailed  among  the  Jews,  as  well 
as  among  the  Greeks  and  Romans,  appears  from  the 
following  passage  of  the  book  of  Wisdom  : — 

"  Let  us  fill  ourselves  with  costly  wine  and  oint- 
ments. 
And  let  no  flower  of  the  spring  pass  by  us  : 
Let  us  crown  ourselves  with  rose-buds  before  they 
are  withered."  Wisd.  ii.  7,  8. 

Verse  2.  Behold  the  Lord  hath  a  mighty  and  strong 
one — "  Behold  the  mighty  one,  the  exceedingly  strong 
one"]  'JlSs  >  VON  ammits  ladonai,  fortis  Domino,  i.  e., 
fortissimus,  a  Hebraism.  For  'Jix'?  ladonai,  to  the 
Lord,  thirty-eight  MSS  of  Dr.  KennicotTs  and  many 
of  De  Rossi's,  with  some  of  my  outi,  and  two  editions, 
read  niD  S  laihovah,  to  Jehovah. 

Averse  3.  The  crown  of  pride,  the  drunhards  of 
Ephraim — "  The  proud  crowns  of  the  drunkards  of 
Ephraim"]  I  read  miDj'  ataroth,  croicns,  plural,  to 
agree  with  the  verb  njDOin  teramasnah,  "  shall  be 
trodden  down." 

Verse  4.  The  hasty  fruit  before  the  summer — "  The 
early  fruit  before  the  summer"]  "  No  sooner  doth  the 
boccore,  (the  early  fig,)  draw  near  to  perfection  in  the 
middle  or  latter  end  of  .Tune,  than  the  kermez  or  sum- 
mer fig  begins  to  be  loimed,  though  it  rarely  ripens 
before  August  ;  about  which  time  the  same  tree  fre- 
194 


3  "  The  crown    of    pride,  the  ^J^a""-  ?.^1^- 

r  '  B.  C.  cir.  (25. 

drunkards   of  Epliraim,  shall  be  oiymp.  xill.  4. 

,  ,         r         ,       r  cir.  annum 

trodden  '  under  leet :  Romuii, 

4  And   nhe   glorious    beauty,  «•  R"'"-"- 29- 


which  is  on  the  head  of  the  fat  valley,  shall  be 
a  fading  flower,  and  as  the  hasty  fruit  before  the 
summer ;  which  when  he  that  looketh  upon  it 
seeth,  while  it  is  yet  in  his  hand  he  ''eatethitup. 
5  In  that  day  shall  the  Lord  of  hosts  be  for 
a  crown  of  glory,  and  for  a  diadem  of  beauty, 
unto  the  residue  of  his  people, 


«Ver.    1.- 


-fHeb.    witfi  feet. 1 

loweth. 


Ver.    1.- 


1  Heb.     swat- 


quently  throws  out  a  thu'd  crop,  or  the  winter  fig,  as 
we  may  call  it.     This  is  usually  of  a  much  longer 
shape  and  darker  complexion  than  the  kermez,  hanging 
and  ripening  upon  the  tree  even  after  the  leaves  are 
shed ;  and,  provided  the  winter  proves  mild  and  tem- 
perate, is  gathered  as  a  delicious  morsel  in  the  spring  ;" 
Shaw,  Travels,  p.  370,  fol.     The  image  was  very  ob- 
vious to  the  inhabitants  of  Judea  and  the  neighbouring 
countries,  and  is  frequently  applied  by  the  prophets  to 
express  a  desirable  object ;  by  none  more  elegantly 
than  by  Hosea,  chap.  ix.  10  : — 
"  Like  grapes  in  the  wilderness  I  found  Israel ; 
Like  the  first  ripe  fig  in  her  prime,  I  saw  your 
fathers." 

Which  when  he  that  looketh  upon  it  seeth — "  Which 
whoso  seeth,  he  plucketh  it  immediately"]  For  DNT 
yireh,  which  with  riNin  haroeh  makes  a  miserable 
tautology,  read,  by  a  transposition  of  a  letter,  DIN'  yo- 
reh  ;  a  happy  conjecture  of  Houbigant.  The  image 
expresses  in  the  strongest  manner  the  great  ease  with 
which  the  Assyrians  shall  take  the  city  and  the  whole 
kingdom,  and  the  avidity  with  wliich  they  shall  seize 
the  rich  prey  without  resistance. 

Averse  5.  In  that  day'\  Thus  far  the  prophecy  re- 
lates to  the  Israelites,  and  manifestly  denounces  their 
approaching  destruction  by  Shalmaneser.  Here  it 
turns  to  the  two  tribes  of  Judah  and  Benjamin,  the 
remnant  of  God's  people  who  were  to  continue  a  king- 
dom after  the  final  captivity  of  the  Israelites.  It  be- 
gins with  a  favourable  prognostication  of  their  affairs 
under  Hezekiah  ;  but  soon  changes  to  reproofs  and 
threatenings  for  their  intemperance,  disobedience,  and 
profaneness. 

Jonathan's  Targum  on  this  verse  is  worthy  of  no- 
tice :  "  In  that  time  Messiah,  the  Lord  of  hosts, 
mx^S  "T  Nrriyo  meshicha  dayai  tsebaolh,  shall  be  a 
crown  of  joy  and  a  diadem  of  praise  to  the  residue  of 
his  people."  Kimchi  says  the  rabbins  in  general  are 
of  this  opinion.  Here  then  the  rabbins,  and  their  most 
celebrated  Targum,  give  the  incommunicable  name, 
mxDV  nirr  Yehovah  tsebaoth,  the  Lord  of  hosts,  to  our 
ever  blessed  Redeemer,  Jesus  Christ. 


The  abominable 


CHAP.  XXVIII. 


slate  of  the  people. 


A.  M.  cir.  3279.      g   ^,jj  f^^  ^  spirit  of  judfiment 

B.  C.  cir.   725.  ■,     .        .     , 

Oiymp.  XIII.  4.   to  him  that  sittelli  in  judgment, 
"^RomiulT       and  for    strength    to    them  that 

R.   Roman.,  29.    ^^^^  ^J^^   fjj^jjjg  f^  j|,g  g^^^ 

7  But  tliey  also  '  have  erred  through  wine, 
and  tlu'ough  strong  drink  are  out  of  the  way ; 
I"  the  priest  and  tiie  prophet  liave  erred  tlirough 
strong  drink,  they  are  swallowed  up  of  wine, 
they  are  out  of  the  way  through  strong  drink  ; 
ihey  err  in  vision,  tliey  stumble  in  judgment. 

8  For  all  tables  are  full  of  vomit  and  filthi- 


•  Prov. 


,  Hos.  iv.  U. k  Chap.lvi.  10,  12. '  Jer.  vi.  10. 

•D  Heb.  the  hearing. 


Verse  6.  TAe  battle  to  the  gate — "  The  war  to  the 
gate  of  the  enemi/.'''']  That  is,  who  pursue  the  fleeing 
enemy  oven  to  the  very  gates  of  their  own  city.  "  But 
we  were  upon  them  even  unto  the  entering  of"  the  gate," 
2  Sam.  xi.  'J3  ;  that  is,  we  drove  the  enemy  hack  to 
their  own  gates.  See  also  1  Sam.  xvii.  52.  The 
Targum  says,  The  Messiah  shall  give  the  victory  to 
those  who  go  out  to  battle,  that  he  may  bring  them 
back  to  their  own  houses  in  peace. 

Verse  9.  Whom  shall  he  teach  knowledge  ? — "  Whom, 
say  they,  would  he  teach  knowledge  V]  The  scoffers 
mentioned  below,  ver.  14,  are  here  introduced  as  ut- 
tering their  sententious  speeches  ;  they  treat  God's 
method  of  dealing  with  them,  and  warning  them  by  his 
prophets,  with  contempt  and  derision.  What,  say 
they,  doth  he  treat  us  as  mere  infants  just  weaned  ] 
doth  he  teach  us  like  little  children,  perpetually  incul- 
cating the  same  elementaiy  lessons,  the  mere  rudi- 
ments of  knowledge ;  piecept  after  precept,  line  after 
line,  here  and  there,  by  little  and  little  !  imitating  at 
the  same  time,  and  ridiculing,  in  ver.  10,  the  concise 
prophetical  manner.  God,  by  his  prophet,  retorts 
upon  them  with  great  severity  their  own  contemptuous 
mockery,  turning  it  to  a  sense  quite  dilTerent  from 
what  they  intended.  Yes,  saith  he,  it  shall  be  in  fact 
as  you  say ;  ye  shall  be  taught  by  a  strange  tongue 
and  a  stammering  lip  ;  in  a  strange  country  ;  ye  shall 
be  carried  into  captivity  by  a  people  whose  language 
shall  be  unintelligible  to  you,  and  which  ye  shall  be 
forced  to  learn  like  children.  And  my  dealing  with 
you  shall  be  accordinsr  to  your  own  words :  it  shall  be 
command  upon  command  for  your  punishment  ;  it  shall 
be  line  upon  line,  stretched  over  you  to  mark  your 
destruction,  (compare  2  Kings  .vxi.  13  ;)  it  shall  come 
upon  you  at  different  times,  and  by  different  degrees, 
till  the  judgments,  with  which  from  time  to  time  I  have 
threatened  you,  shall  have  their  full  accomplishment. 

Jerome  seems  to  have  rightly  understood  the  gene- 
ral design  of  this  passage  as  expressing  the  manner  in 
which  the  scoffers,  by  their  sententious  speeches, 
turned  into  ridicule  the  warnings  of  God  by  his  pro- 
phets, though  he  has  not  so  well  explained  the  mean- 
ing of  the  repetition  of  their  speech  in  ver.  13.  His 
words  are  on  ver.  9 — "  Solebant  hoc  ex  persona  pro- 
phetarum  ludentcs  dicere  :"  and  on  ver.  14 — "Quod 
supra  diximus,  cum  irrisione  solitos  principes  Judseo- 
rum  prophetis  dicere,  manda,  remanda,  et  csetera  his 


ness,  so  that  there  is  no  place  A;  ^'  "■'•  ?2,?' 

'  *  B.  C   cir.  725. 

clean.  Olymp.  XIII.  4 

9  '  Wliom  shall  lie  teach  know-        Romuii, 
ledge  ?  and  wliom  shall  he  make  «■  R""-""  •  29- 
to  understand  ■"  doctrine  ?  them  that  are  weaned 
from  the  milk,  and  drawn  from  the  breasts. 

10  For  precept  '^must  be  upon  precept,  pre- 
cept upon  precept ;  line  upon  line,  line  upon 
line  ;  here  a  little,  atid  there  a  little  : 

11  For  with  "stammering  ^lips  and  anotlier 
tongue  •!  will  he  speak  to  this  people. 


"Or,  hath  been. - 


1  Heb.  stammrrings  of  lips.  • 
1 0r,  lie  hath  spoken. 


-Pi  Cor. :tiv.21. 


similia,  per  quse  ostenditur,  nequaquam  eos  prophetarum 
credidisse  sermonibus,  scd  prophetiam  habuisse  des- 
pectui,  prsesens  ostendit  capituluni,  per  quod  appellan- 
tur  viri  illusores."    Hicron.  in  loc. 

And  so  Jarchi  interprets  the  word  wbwi  mishclim 
in  the  next  verse  :  "  Qui  dicunt  verba  irrisionis  para- 
bolice."  And  the  Chaldee  paraphrases  ver.  1 1  to  the 
same  purpose,  understanding  it  as  spoken,  not  of  God, 
but  of  the  people  deriding  his  prophets  :  "  Quoniam 
in  mutatione  loquelse  et  in  lingua  subsannationis  irri- 
debant  contra  prophetas,  qui  prophetabant  populo 
huic." — L. 

Verse  10.  For  precept  must  be  upon  precept}  The 
original  is  remarkably  abrupt  and  sententious.  The 
hemistichs  are  these  : — 

latsav  tsav  lalsav  tsav  ki 

ip^      ip      IpS 

lakav  kav  lakav 


kav 

D\it     TJ''       OW      IT' 
sham   zeeir  sham   zeeir 
For, — Command  to  command,   command  to  com- 
mand. 
Line  to  line,  line  to  line. 
A  little  there,  a  little  there. 

Kimchi  says  lir  tsav,  precept,  is  used  here  for  niXD 
mitsvah,  command,  and  is  used  in  no  other  place  for  it 
but  here.      Vi  tsav  signifies  a  little  precept,  such  as  is 
suited  to  the  capacity  of  a  child ;  see  ver.  9.      Ip  kav 
signifies  the  line  that  a  mason  stretches  out  to  build  a 
laj'er  of  stones  by.    After  one  layer  or  course  is  placed, 
he  raises  the  line  and  builds  another ;  thus  the  build- 
ing is  by  degrees  regularly  completed.      This  is  the 
method  of  teaching  children,  giving  them  such  infor- 
mation as  their   narrow  capacities  can  receive ;  and 
thus  the  prophet  dealt  with  the  Israelites.    See  Kimchi 
in  loc,  and  see  a  fine  parallel  passage.  Heb.  v.  12—14, 
by  which  this  may  be  well  illustrated. 
My  old  MS.  Bible  translates  oddly  : — 
fat  iScnbe  cftet  g'eitbc.  ^fentic  cftcr  senile ; 
2tblit)£  cftct  abribc,  abiibc  cftet  abnbe  : 
Hitpl  tljer,  Intin  tl)tt. 
Coverdale  is  also  singular  : — 

Commande  that  may  be  commanded ; 
Byd  that  mave  be  bvdden  : 
i25 


A.  M.  cir.   3279. 

B.  C.  cir.  725. 

Olymp.  XIII.  4. 

cir.  annum 

Ronitili, 
R.  Romnn.,  29. 


A  gracious  promise  ISAIAH. 

12  To  whom  he  said,  This  is 
the  rest  wherewith  ye  may  cause 
the  weary  to  rest ;  and  this  is  the 

refreshing  :     yet      they      would 

not  hear. 

1 3  But  the  word  of  the  Lord  was  unto  them, 
precept  upon  precept,  precept  upon  precept ; 
line  upon  line,  line  upon  line  ;  here  a  little, 
and  there  a  little  ;  that  they  might  go,  and  fall 
backward,  and  be  broken,  and  snared,  and  taken. 

14  Wherefore  hear  the  word  of  the  Lord, 
ye  scornful  men,  that  rule  tliis  people  which 
is  in  Jerusalem. 

15  Because  ye  have  said,  We  have  made  a 
covenant  with  death,  and  with  hell  are  we  at 
agreement ;  when  the  overflowing  scourge 
shall  pass  through,  it  shall  not  come  unto  us : 
■■  for  we  have  made  lies  our  refuge,  and  under 
falsehood  have  we  hid  ourselves  : 

16  Therefore    thus    saith    the    Lord    God, 


of  the  Messiah. 

Behold,  I  lay  in  Zion  for  a  foun-  *b'^'=^[^  ^279 
dation  ^  a  stone,  a  tried  stone,  a  Olymp.  xiii  4r 

,  cir.  annum 

precious    corner    stone,    a    sure        RomuU, 

R.   Roman.,  29. 


believeth 


r  Amos  ii.  4. ^ Gen.  xlix.  42  ;  Psa.  cxviii. 22  ;  Matt.  xxi.  42 ;  Acts 

iv.  11  ;Rom.  ix.33;  x.  U  ;  Efih.  ii.  20;  1  Pet.  ii.  6,7,8. 


Forbyd  that  maye  be  forbydden  ; 
Kepe  backe  that  maye  be  kepte  backe  : 
Here  a  litle,  there  a  litle. 

Verse  12.  This  is  the  rest — "  This  is  the  true  rest"] 
The  sense  of  this  verse  is  :  God  had  warned  them  by 
his  prophets  that  their  safety  and  security,  their  deli- 
verance from  their  present  calamities  and  from  the  ap- 
prehensions of  still  greater  approaching,  depended  wholly 
on  their  trust  in  God,  their  faith  and  obedience  ;  but 
they  rejected  this  gracious  warning  with  contempt  and 
mockery. 

Terse  15.  A  covenant  with  death]  To  be  in  covenant 
with,  is  a  kind  of  proverbial  expression  to  denote  per- 
fect security  from  evil  and  mischief  of  any  sort : — 

"  For  thou  shall  be  in  league  with  the  stones  of  the 
field  ; 
And  the  beasts  of  the  field  shall  be  at  peace  with 
thee."  Job  v.  23. 

"  And    I  will  make  a  covenant  for  them  with  the 
beasts  of  the  field. 
And  with  the  fowls  of  heaven,  and  with  the  creep- 
ing things  of  the  ground."  Hos.  ii.  18. 

That  is,  none  of  these  shall  hurt  them.  But  Lucan, 
speaking  of  the  PsyUi,  whose  peculiar  property  it  was 
to  be  unhurt  by  the  bite  of  serpents,  with  which  their 
country  abounded,  comes  still  nearer  to  the  expression 
of  Isaiah  in  this  place  : — 

Gens  unica  terras 
Incolit  a  saevo  serpentum  innoxia  morsu 

Marmarida;  Psylli. 

Pax  illis  cum  morte  data  est. 

Pharsal.  ix.  891. 
"  Of  all  who  scorching  Afrie's  sun  endure. 
None  like  the  swarthy  Psyllians  are  secure  : 
'  12fi 


foundation  :     he     that 

shall  not  make  haste. 

17  Judgment  also  will  I  lay  to  the  line,  and 
righteousness  to  the  plummet :  and  the  hail 
shall  sweep  away  '  the  refuge  of  lies,  and  the 
waters  shall  overflow  the  hiding  place. 

18  And  your  covenant  with  death  shall  be 
disannulled,  and  your  agreement  with  hell 
shall  not  stand  ;  when  the  overflowing  scourge 
shall  pass  through,  then  ye  shall  be  "  trodden 
down  by  it. 

1 9  From  the  time  tliat  it  goeth  forth  it  shall 
take  you :  for  morning  by  morning  shall  it 
pass  over,  by  day  and  by  night :  and  it  shall 
be  a  vexation  only  ^  to  understand  the  report. 

20  For  the  bed  is  shorter  than  that  a  man 
can  stretch  himself  on  it :  and  the  covering 


*Ver.  15. "Heb.  a  treading  down  to  it. ^Or,  when  he  shall 

matce  you  to  understand  doctrine. 


With  healing  gifts  and  privileges  graced. 
Well  in  the  land  of  serpents  were  they  placed  : 
Truce  \vith  the  dreadful  tyrant  death  they  have. 
And  border  safely  on  his  realm  the  grave." 

ROWE. 

We  have  made  a  covenant  with  death,  and  with  hell 
are  we  at  agreement']  niH  IJ'Syi'  asinu  chozeh,  we  have 
made  a  vision,  we  have  had  an  interview,  struck  a  bar- 
gain, and  settled  all  preliminaries.  So  they  had  made 
a  covenant  with  hell  by  diabolic  sacrifice,  n""l2  IJjTlJ 
carathnu  berith,  "  AVe  have  cut  the  covenant  sacrifice  ;" 
they  divided  it  for  the  contracting  parties  to  pass  be- 
tween the  separated  victim  ;  for  the  victim  was  split  ex- 
actly down  the  middle,  so  that  even  the  njiinal  marrow 
was  exactly  divided  through  its  whole  length ;  and  be- 
ing set  opposite  to  each  other,  the  contracting  parties 
entered,  one  at  the  head  part,  the  other  at  the  feet ; 
and,  meeting  in  the  centre,  took  the  covenant  oath. 
Thus,  it  is  intimated,  these  bad  people  made  an  acTce- 
ment  with  Sixty  sheol,  with  demons,  with  whom  they 
had  an  interview  ;  i.  e.,  meeting  them  in  the  covenant 
sacrifice  !  To  such  a  pitch  had  the  Israelitish  idolatry 
reached  at  that  time  ! 

Verse  16.  Behold,  I  lay  in  Zion]  See  the  notes  on 
the  parallel  places  in  the  margin.  Kimchi  understands 
this  of  Hezekiah ;  but  it  most  undoubtedly  belongs  to 
Jesus  Christ  alone  ;  and  his  application  of  it  to  himself 
even  the  Jews  could  not  contest.  See  the  margin  as 
above. 

Averse  18.  Your  covenant  with  death  shall  be  dis- 
annulled— "Your  covenant  with  death  shall  be  broken"] 
For  "liJD  caphar,  which  seems  not  to  belong  to  this  place, 
the  Chaldee  reads  lan  taphar,  which  is  approved  by 
Honbigant  and  Seeker.  See  Jer.  xxxiii.  21,  where 
the  very  same  phrase  is  used.   See  Prelim.  Dissert,  p.  1. 

Averse  90.     For  the  bed  is  shorter]       A  mashal  or 


The  husbandman 


CHAP.  XXVIII. 


instructed  by  the  Lord. 


A.  M.  cir.  3279.  n-irrower  than   that  he  can  wrap 

B.  C.  cir.  725.  * 

Olymp.  XIK.  1.    hiiiisclf  in  it. 

cir.  annunx  «  ,     t-i         it  i     n      • 

Roi.uiU,  21    ror  llie  Lord  sliall  rise  up 

^  "°"""'-  ^°-  as  in  Mount  "  Perazim,  he  sliall 
be  wroth  as  in  the  valley  of  ^  Gibeon,  that  he 
may  do  his  work,  ^  his  strange  work ;  and 
bring  to  pass  his  act,  his  strange  act. 

22  Now  therefore  be  ye  not  mockers,  lest 
your  bands  be  made  strong  :  for  I  have  heard 
from  the  Lord  God  of  hosts  '^  a  consumption, 
even  determined  upon  the  whole  earth. 

23  Give  ye  ear,  and  licar  my  voice ;  hearken, 
and  hear  my  speech. 

24  Doth  tiie  ploughman  plough  all  day  to  sow  ? 
doth  he  open  and  l)rcak  the  clods  of  his 
grouinl  ? 

25  When  he  hath  made  plain  the  face  there- 
of, doth  lie  not  cast  abroad  the  filches,   and 


"2Sam.  V.20;  1  Chron.  xiv.  11. « Josh.  x.  10, 12;  2  Sam.  v. 

25  ;    1  Chron.  xiv.  16. y  Lam.  iii.  33. »  Chap.  x.  22,  23  ; 

Dan.  ix.  27. "Or,  the  wheat  in  the  principal  place,  and  barley 


proverbial  saying,  the  meaning  of  which  is,  that  they 
will  find  all  means  of  defence  and  protection  insuffi- 
cient to  secure  them,  and  cover  them  from  the  evils 
coming  upon  them.  1D"3  massc/c,  chap.  xxii.  8,  the  co- 
vering, is  used  for  the  outworks  of  defence,  the  barrier 
of  the  country ;  and  here,  in  the  allegorical  sense,  it 
means  much  the  same  thing.  Their  beds  were  only 
mattresses  laid  on  the  floor  ;  and  the  coverlet  a  sheet, 
or  in  the  winter  a  carpet,  laid  over  it,  in  which  the 
person  wrapped  himself.  For  DJ^riH^J  hchilhcannes,  it 
ought  probably  to  be  DJUnno  mehithcannes.  Houbi- 
gant,  Sedicr. 

Verse  31.  As  in  Moii/it  Pcra^ini]  IDD  kehar ;  but 
in3  bahar,  i.N  the  mount,  is  the  reading  of  two  of  Ken- 
nicotCs,  one  of  De  Ros.ii\s,  and  one  of  my  own  M.SS. 

Verse  •22.  The  Lord  God]  nin"  "jnx  Adonai  Yeho- 
vah.  Adonai  is  omitted  by  four  of  KennicolCs  MSS., 
and  in  the  ScptuaginI,  Si/riac,  and  Arabic. 

Verse  23.  Gire  ye  car,  and  hear  my  voice — "  Listen 
ye,  and  hear  my  voice"]  The  foregoing  discourse, 
consisting  of  severe  reproofs,  and  threatenings  of  dread- 
ful judgments  impending  on  the  Jews  for  their  vices, 
and  their  profane  contempt  of  God's  warnings  by  his 
messengers,  the  prophet  concludes  with  an  explanation 
and  defence  of  God's  method  of  dealing  with  his  people 
in  an  elegant  parable  or  allegory ;  in  which  he  em- 
ploys a  variety  of  images,  all  taken  from  the  science 
of  agriculture.  As  the  husbandman  usesvarious  methods 
in  preparing  his  land,  and  adapting  it  to  the  several 
kinds  of  seeds  to  be  sown,  with  a  due  observation  of 
times  and  seasons ;  and  when  he  hath  gathered  in  his 
hani-est,  employs  methods  as  various  in  separating  the 
corn  from  the  straw  and  the  chatf  by  different  instru- 
ments, according  to  the  nature  of  the  different  sorts  of 
grain  ;  so  God,  with  unerring  wisdom,  and  with  strict 
justice,  instructs,  admonishes,  and  corrects  his  people  ; 
chastises  and  punishes  them  in  various  ways,  as  the  exi- 
gence of  the  case  requires  ;  now  more  moderately,  now 


scatter  the   cummin,  and  cast  in  *■ '^'  "'■  ^^• 

'  B.  C.  cir.  725. 

"  the  principal  wheat  and  the  ap-  oiymp.  xiil.  4. 

,     ,       ,  111  cir.  annum 

pointed    barley  and  the   ''  rye  in        Romuii, 
their  "  place  ?  "•  ""'"''"-  ^°' 

26  '^  For  "  his  God  dotli  instruct  hLm  to  dis- 
cretion, and  doth  teach  him. 

27  For  tiie  fitches  are  not  threshed  with  a 
threshing  instrument,  neither  is  a  cart  wheel 
turned  about  upon  tlic  cummin;  but  the  fitches 
are  beaten  out  with  a  staff,  and  the  cummin 
with  a  rod. 

28  Bread  co7-n  is  bruised ;  because  he  will 
not  ever  be  threshing  it,  nor  break  it  ivith  the 
wheel  of  his  cart,  nor  bruise  it  with  his  horse- 
men. 

29  This  also  cometh  forth  from  the  Lord 
of  hosts,  ^  lohich  is  wonderful  in  counsel,  and 
excellent  in  working. 


in  the  appointed  place. ''Or,  spelt. cJJeb.  border? ^Or, 

And  hebindeth  it  in  such  sort  as  his  God  doth  teach  him. c  Ecclus. 

vii.  15. fPsa.  xcii.  5:  Jer.  xxxii.  19. 


more  severely  ;  always  tempering  justice  with  mercy  ; 
in  order  to  reclaim  the  wicked,  to  improve  the  good, 
and,  finally,  to  separate  the  one  from  the  other. 

Verse  26.  For  his  God  doth  instruct  him]  All  na- 
tions have  agreed  in  attributing  agriculture,  the  most 
useful  and  the  most  necessary  of  all  sciences,  to  the 
invention  and  to  the  suggestions  of  their  deities. 
"  The  Most  High  hath  ordained  husbandry,"  saith  the 
son  of  Sirach,  Ecclus.  vii.  15. 

Namque  Ceres  fertur  fruges,  Liberque  liquoris 
Vitigeni  laticem  mortalibus  instituisse. 

Ll'cketil's,  v.  14. 

"  Ceres  has  taught  mortals  how  to  produce  fruits  ; 
and  Bacchus  has  taught  them  how  to  cultivate  the  vine." 

'O  5'  ii*iof  av^jwH-oitfi 
As^ioi.  drijxanei,  Xaouff  5'  S's'i  Epyov  eySifSi 
Mi(xvr](j'!<£jv  ,SioToio'   XsyS)  6'  otI  (SuXog  afiS-r] 
BouO'i  re  xai  fxaxeXjiiir  XsjSi  5'  o-rs  i5;Jiai  clipoi 
Kai  (DVTu  yvfuttai,  xai  ffirjf/xara  cavra  l3a.Xeif6ui. 
Aratl's,  Phienom.  v. 

"  He,  Jupiter,  to  the  human  race 
Indulgent,  prompts  to  necessary  toil 
Man  provident  of  life  ;  with  kindly  signs 
The  seasons  marks,  when  best  to  turn  the  glebe 
With  spade  and  plough,  to  nurse  the  tender  plant. 
And  cast  o'er  fostering  earth  the  seeds  abroad."' 

A'erses  27,  28.  Four  methods  of  threshing  are  here 
mentioned,  by  different  instruments  :  \\\ejlnil,  the  drag, 
the  loain,  and  the  treading  of  the  cattle.  The  staff  or 
JIail  was  used  for  the  infirmiora  semtna,  says  Jerome, 
the  grain  that  was  too  tender  to  be  treated  in  the  other 
methods.  The  drag  consisted  of  a  sort  of  strong  planks, 
made  rough  at  the  bottom,  with  hard  stones  or  iron  ; 
it  was  drawn  by  horses  or  oxen  over  the  corn  sheaves 
spread  on  the  floor,  the  driver  sitting  upon  it.  Kemp- 
127 


Dreadful  aUile  of  Jerusalem,  ISAIAH. 

fer  has  given  a  print  representing  the  manner  of  using 
this  instrument,  Amcen.  Exot.  p.  682.  fig.  3.  The 
wain  was  much  like  the  former  ;  but  had  ivheels  with 
iron  teelh,  or  edges  like  a  saw  :  Ferrata  carpenta  rotis 
per  medium  in  serrarum  modum  se  volventibus.  Hie- 
ron.  in  loc.  From  tliis  it  would  seem  that  the  axle 
was  armed  with  u-on  teeth  or  serrated  wheels  through- 
out. See  a  description  and  print  of  such  a  machine 
used  at  present  in  Egypt  for  the  same  purpose  in  Nie- 
buhr's  Voyage  en  Arable,  Tab.  xvii.  p.  123  ;  it  moves 
upon  three  rollers  armed  ^vith  iron  teeth  or  wheels  to 
cut  the  straw.  In  Syria  they  make  use  of  the  drag, 
constructed  in  the  very  same  manner  as  above  describ- 
ed ;  Nicbuhr,  Description  de  I'Arabie,  p.  140.  This 
not  only  forced  out  the  grain,  but  cut  the  straw  in  pieces 


and  destruction  of  her  enemies. 


for  fodder  for  the  cattle ;  for  in  the  eastern  countries 
they  have  no  hay.  See  Harmer's  Observ.  I.  p.  425. 
The  last  method  is  well  known  from  the  law  of  Moses, 
which  "  forbids  the  ox  to  be  muzzled,  when  he  tread- 
eth  out  the  corn ;"  Deut.  xxv.  4. 

Verse  28.  The  bread-corn]  I  read  DnSl  velahem,  on 
the  authority  of  the  Vulgate  and  Symmachus ;  the  for- 
mer expresses  the  conjunction  1  vau,  omitted  in  the  text, 
by  autem ;  the  latter  by  6s. 

Bruise  it  with  his  horsemen — "  Bruise  it  with  the 
hoofs  of  his  cattle."]  For  rty^^  parashaiv,  horsemen  or 
teeth,  read  VD13  perasaiv,  hoofs.  So  the  Syriac,  Sym- 
machus, Theodotion,  and  the  Vulgate.  The  first  is  read 
with  \a  shin,  the  latter  with  0  samech,  the  pronunciation 
is  nearly  the  same. 


CHAPTER  XXIX. 

Distress  oj  Artel,  or  Jerusalem,  on  Sennacherib's  invasion,  with  manifest  allusion,  however,  to  the  stilt  greatei 
distress  xohich  it  suffered  from  the  Romans,  1-4.  Disappointment  and  fall  of  Sennacherib  described  in 
terms,  like  the  event,  the  most  awful  and  terrible,  5-8.  Stupidity  and  hypocrisy  of  the  Jews,  9-16. 
Rejection  of  the  Jews,  and  calling  of  the  Gentiles,  17.  The  chapter  concludes  by  a  recurrence  to  the  fa- 
vourite topics  of  the  prophet,  viz.,  the  great  extension  of  the  Messiah's  kingdom  in  the  latter  days,  and  the 
future  restoration  of  Israel,  18-34. 

2  Yet  I  will  distress  Ariel,  and 
there  shall  be  heaviness  and  sor- 


A.  M.  cir.  3292, 
B.  C.  cir.  712. 

Olymp.  XVII.  1, 
cir.  ;innum 

NuniEE  Pompilii. 
R.   Roman.,  4. 


TyO  ^  to ''  Ariel,  to  Ariel,  "  the 
city  "^  ivhere  David  dwelt ! 
add  ye  year  to  year ;  let  them 
"  kill  sacrifices. 

a  Or,  O  Ariel,  that  is,  the  lion  of  God. i>Ezek.  xliii.  15,  16. 

The  subject  of  this  and  the  four  following  chapters 
is  the  invasion  of  Sennacherib  ;  the  great  distress  of  the 
Jews  while  it  continued  ;  tlieir  sudden  and  unexpected 
deliverance  by  God's  immediate  interposition  in  their 
favour  ;  the  subsequent  prosperous  state  of  the  kingdom 
under  Hezekiah ;  interspersed  with  severe  reproofs, 
and  threats  of  punishment,  for  their  hypocrisy,  stupidity, 
infidelity,  their  want  of  trust  in  God,  and  their  vain 
reliance  on  the  assistance  of  Egj'pt ;  and  with  promises 
of  better  times,  both  immediately  to  succeed,  and  to  be 
expected  in  the  future  age.  The  whole  making,  not 
one  continued  discourse,  but  rather  a  collection  of  dif- 
ferent discourses  upon  the  same  subject  ;  which  is  treat- 
ed with  great  elegance  and  variety.  Though  the  matter 
is  various,  and  the  transitions  sudden,  yet  the  prophet 
seldom  goes  far  from  his  subject.  It  is  properly 
enough  divided  by  the  chapters  in  the  common  trans- 
lation.— L. 

NOTES  ON  CHAP.  XXIX. 
Verse  1.  ArieT\  That  Jerusalem  is  here  called  by 
this  name  is  very  certain  :  but  the  reason  of  this  name, 
and  the  meaning  of  it  as  applied  to  Jerusalem,  is  very 
obscure  and  doubtful.  Some,  with  the  Chaldee,  sup- 
pose it  to  be  taken  from  the  hearth  of  the  great  altar 
of  burnt-offerings,  which  Ezekiel  plainly  calls  by  the 
same  name  ;  and  that  Jerusalem  is  here  considered  as 
the  seat  of  the  fire  of  God,  Sx  "IIX  ur  el  which  should 
issue  from  thence  to  consume  his  enemies  :  compare 
chap.  xxxi.  9.  Some,  according  to  the  common  de- 
rivation of  the  word,  bx  "IX  an  el,  the  lion  of  God,  or 
198 


row :  and  it  shall  be  unto  me  as 
Ariel. 


A.  M.  cir.  3292. 

B.  C.  cir.  712. 
Olymp.  XVII.  1. 

cir.  annum 
Numte  Pompilii, 

R.  Roman.,    -1. 


c  Or,  of  the  city.- 


^  2  Sam.  V.  9. e  Heb.  cut  off  the  heads. 


the  strong  lion,  suppose  it  to  signify  the  strength  of  the 
place,  by  which  it  was  enabled  to  resist  and  overcome 
all  its  enemies.  T1VE5  6s  (patfi  tiiv  ■iroXiv  outus  st^ris&an- 
(irsi,  &ia  ©sou,  Xsov-toj  iixrjv  stf'Ka^a'TTS  <rouj  avraipov-as. 
Procop.  in  loc.  There  are  other  explanations  of  this 
name  given  :  but  none  that  seems  to  be  perfectly  satis- 
factory.— Lowth. 

From  Ezekiel  xliii.  15,  we  learn  that  Ari-el  was  the 
name  of  the  altar  of  burnt-ofTerings,  put  here  for  the 
city  itself  in  which  that  altar  was.  In  the  second  verse 
it  is  said,  I  wdl  distress  Ari-el,  and  it  shall  be  unto  me 
as  Ari-el.  The  first  Ari-el  here  seems  to  mean  Jeru- 
salem, which  should  be  distressed  by  the  Assyrians  : 
the  second  Ari-el  seems  to  mean  the  altar  of  burnt- 
offerings.  But  why  is  it  said,  "  Ari-el  shall  be  unto 
me  as  Ari-el  V  As  the  altar  of  burnt-oflerings  was 
surrounded  daily  by  the  victims  which  were  offered ; 
so  the  walls  of  Jerusalem  shall  be  surrounded  by  the 
dead  bodies  of  those  who  had  rebelled  against  the  Lord, 
and  who  should  be  victims  to  his  justice.  The  trans- 
lation of  Bishop  Lowth  appears  to  embrace  both  mean- 
ings :  "  I  wiU  bring  distress  upon  Ari-el ;  and  it  shall 
be  to  me  as  the  hearth  of  the  great  altar." 

Add  ye  year  to  year]  Ironically.  Go  on  year  after 
year,  keep  your  solemn  feasts :  yet  know,  that  God 
will  punish  you  for  your  hypocritical  worship,  consist- 
ing of  mere  form  destitute  of  true  piety.  Probably  de- 
livered at  the  time  of  some  great  feast,  when  they  were 
thus  employed. 

Verse  2.    There  shall  be  heaviness  and  sorrow^ 


Dreadful  state  of  Jerusalem, 


CHAP.  XXIX.  and  destruction  of  her  enemies. 


A.  M.  cir.  3292.      3  ^^j  J  y^^\\  camp  against  thee 
Oiymp  xvii.  1.   round  about,  and  will  lay  siege 

cir.  annum  ....  ,    . 

Nuniae  Pompiiii,  agauisl  thcc  With  a  mount,  and  J 
^  "°""'"'  •*■    will  raise  forts  against  thee. 

4  And  thou  slialt  be  brought  down,  and 
slialt  speak  out  of  the  ground,  and  thy  speech 
shall  be  low  out  of  the  dust,  and  thy  voice 
shall  be,  as  of  one  that  hath  a  familiar  spirit, 
•^out  of  tlie  ground,  and  thy  speech  shall 
«  whisper  out  of  the  dust. 

5  Moreover  the  multitude  of  thy  ''  strangers 
shall  be  like  small  dust,  and  the  multitude  of 


fChap.  viii.   19. sHeb.  wep   or    chirp. 6  Chap.   xxv.   5. 

•Job  xxi.  18;  chap.  xvii.  13. 

"  Tlicre  shall  be  continual  mourning  and  sorrow"] 
Instead  of  your  present  joy  and  festivity. 

And  it  shall  be  unto  me  as  Artel — "  And  it  shall  be 
unto  rae  as  the  hearth  of  the  great  altar."]  That  is, 
it  shall  be  the  seat  of  the  fire  of  God ;  which  shall 
issue  from  thence  to  consume  his  enemies.  See  note 
on  ver.  1.  Or,  perhaps,  all  on  flame  ;  as  it  was  when 
taken  by  the  Chaldeans  ;  or  covered  with  carcasses  and 
blood,  as  when  taken  by  the  Romans  :  an  intimation  of 
which  more  distant  events,  though  not  immediate  sub- 
jects of  the  prophecj',  may  perhaps  be  given  in  this  ob- 
scure passage. 

Verse  3.  And  I  will  camp  against  thee  round  about 
— "  And  I  will  encamp  against  thee  Uke  David"] 
For  1113  caddur,  some  kind  of  military  engine,  nnD 
kedavid,  like  David,  is  the  reading  of  the  Septuagint, 
two  MSS.  of  Kemiicott's,  if  not  two  more  :  but  though 
Bishop  Lowth  adopts  this  reading,  I  think  it  harsh  and 
unnecessary. 

Forts — "  Towers"]  For  mSO  metsuroth,reid  nnSO 
melsudoth :  so  the  Septuagint  and  five  MSS.  of  Dr. 
KennicotCs,  one  of  them  ancient,  and  four  of  De 
Rossi's. 

Verse  4.  And  thy  speech  shall  be  low  out  of  the  dust 
— "  And  from  out  of  the  dust  thou  shalt  utter  a  feeble 
speech"]  That  the  souls  of  the  dead  uttered  a  feeble 
stridulous  sound,  very  different  from  the  natural  human 
voice,  was  a  popular  notion  among  the  heathens  as 
well  as  among  the  Jews.  This  appears  from  several 
passages  of  their  poets  ;  Homer,  Virgil,  Horace.  The 
pretenders  to  the  art  of  necromanc}',  who  were  chiefly 
women,  had  an  art  of  speaking  with  a  feigned  voice, 
so  as  to  deceive  those  who  applied  to  them,  by  making 
them  believe  that  it  was  the  voice  of  the  ghost.  They 
had  a  way  of  uttering  sounds,  as  if  they  were  formed, 
not  by  the  organs  of  speech,  but  deep  in  the  chest,  or 
in  the  belly ;  and  were  thence  called  6yyaffTpi(Au3oi, 
ventriloqui :  they  could  make  the  voice  seem  to  come 
from  beneath  the  ground,  from  a  distant  part,  in  another 
direction,  and  not  from  themselves;  the  better  to  impose 
upon  those  who  consulted  them.  E|s«riT)]5£f  to  ysvos 
Touro  Tov  afxySpov  jjj^ov  s«T»i5suovTai,  Iva  5ia  r>)v  aga- 
(pEiav  Trig  (p-Mris  rov  <rov  4,£u5ouf  aToSiSfuixuif/  sXsvyov. 
Psellus  De  Daemonibus,  apud  Bocharl,  i.  p.  731. 
"  These  people  studiously  acquire,  and  affect  on  pur- 
pose, this  sort  of  obscure  sound ;  that  by  the  uncer- 

VoL.  IV.  (      9     ) 


the    terrible    ones    shall   he    '  as  AM.  cir.  3292. 

B.  C.  cir.  712. 

chaii   that  passeth   away  :    yea,   oiymp.  xvii.  1. 
it    shall    be    ''at  an  instant  sud-  Numse PomlTiiii, 

denly.  R.  Roman.,   4.' 

6  '  Thou  shalt  be  visited  of  the  Lord  of 
hosts  with  thunder,  and  with  earthquake,  and 
great  noise,  with  storm  and  tempest,  and  the 
flame  of  devouring  fire. 

7  ""  And  the  multitude  of  all  the  nations  that 
fight  against  Ariel,  even  all  that  fight  against 
her  and  her  munition,  and  that  distress  her, 
shall  be  "  as  a  dream  of  a  night  vision. 


k  Chap.  XXX.  13.- 


-*  Chap,  xxviii.  2  ;  xxx.  30.- 
36. n  Job  XX.  8. 


"  Chap,  xxxrii. 


tainty  of  the  voice  they  may  the  better  escape  being 
detected  iti  the  cheat."  From  these  arts  of  the  ne- 
cromancers the  popular  notion  seems  to  have  arisen, 
that  the  ghost's  voice  was  a  weak,  stridulous,  almost 
inarticulate  sort  of  sound,  very  different  from  the 
speech  of  the  living. 

Verse  5.  The  multitude  of  thy  strangers — "  The 
multitude  of  the  proud"]  For  yit  zarayich,  thy 
strangers,  read  D'll  zedim,  the  proud,  according  to  the 
Septuagint ;  parallel  to  and  synonymous  with  D'S'iy 
aritsim,  the  terrible,  in  the  next  line  :  the  1  resh  was 
at  first  ~[  dalelh  in  a  MS.  See  note  on  chap.  xxv.  3. 
The  fifth,  sixth,  and  seventh  verses  contain  an  ad- 
mirable description  of  the  destruction  of  Sennacherib's 
army,  witli  a  beautiful  variety  of  the  most  expressive 
and  sublime  images  :  perhaps  more  adapted  to  show  the 
greatness,  the  suddenness,  and  horror  of  the  event, 
than  the  means  and  manner  by  which  it  was  effected. 
Compare  chap.  xxx.  30-33. 

Averse  7.  ,45  a  drcani]  This  is  the  beginning  of 
the  comparison,  which  is  pursued  and  applied  in  the 
next  verse.  Sennacherib  and  his  mighty  army  are  not 
compared  to  a  dream  because  of  their  sudden  disap- 
pearance ;  but  the  disappointment  of  their  eager  hopes 
is  compared  to  what  happens  to  a  hungry  and  tliirsty 
man,  when  he  awakes  from  a  dream  in  which  fancy  had 
presented  to  him  meat  and  drink  in  abundance,  and  finds 
it  nothing  but  a  vain  illusion.  The  comparison  is  ele- 
gant and  beautiful  in  the  highest  degree,  well  wrought 
up,  and  perfectly  suited  to  the  end  proposed.  The  im- 
age is  extremely  natural,  but  not  obvious :  it  appeals 
to  our  inward  feelings,  not  to  our  outward  senses  ;  and 
is  applied  to  an  event  in  its  concomitant  circumstances 
exactly  similar,  but  in  its  nature  totally  different.  See 
De  S.  Pais.  Hebr.  Praelect.  xii.  For  beauty  and  in- 
genuity it  may  fairly  come  in  competition  with  one  of 
the  most  elegant  of  Virgil,  greatly  improved  from  Ho- 
mer, Iliad  xxii.  199,  where  he  has  applied  to  a  differ- 
ent purpose,  but  not  so  happily,  the  same  image  of  the 
ineffectual  working  of  imagination  in  a  dream  : — 
Ac  veluti  in  somnis,  oculos  ubi  languida  pressit 
Nocte  quies,  necquicquam  avidos  extendere  cursus 
Velle  videmur,  et  in  mediis  conatibus  aegri 
Succidimus ;  non  lingua  valet,  non  corpore  not«B 
Sufficiunt  vires,  nee  vox,  nee  verba  sequuntur. 

JEn.  xii.  908. 
129 


Stupidity  and  hypocrisy 


ISAIAH. 


of  the  Jews 


-*o'^  ""•  ^?E^-      8  "  It  shall  even  be  as  when  a 

B.  C.  cir.  713. 

Oiymp.  XVII.  1.  hungry   man   dreameth,  and,  be- 
NumEe  Pompilii.  hold,  he  eateth  ;  but  he  awaketh, 

R.  Roman.,  4.      ^^^    j^jg     g^^^j    jg     gjjjpfy  .      ^r    aS 

when  a  thirsty  man  dreameth,  and,  behold,  he 
■irinketh  ;  but  he  awaketh,  and,  behold,  he  is 
aint,  and  his  soul  hath  appetite  :  so  shall  the 
multitude  of  all  the  nations  be,  that  fight 
against  Mount  Zion. 

9  Stay  yourselves,  and  wonder  ;  p  cry  ye  out, 
nd  cry  :   '  they  are  drunken,  '  but  not  with 

wine  ;   they  stagger,  but  not  with  strong  drink. 

10  For  ^  the  Lord  hath  poured  out  upon 
you  the  spirit  of  deep  sleep,  and  hath  '  closed 
your  eyes :  the  prophets  and  your  "  rulers, 
■'the  seers  hath  he  covered. 

1 1  And  the  vision  of  all  is  become  unto 
you  as  the  words  of  a  "  book  ''  that  is  sealed, 
which  men  deliver  to  one  that  is  learned,  say- 
ing. Read  this,  I  pray  thee  :  y  and  he  saith,  I 
cannot ;  for  it  is  sealed. 

12  And  the  book  is  delivered  to  him  that  is 
not    learned,     saying.     Read     this,     I     pray 


°  Psa.  Ixxiii.  20. 1'  Or,  take  your  pleasure  and  riot. ^  See 

chap,  xxviii.  7,  8. 'Chap.  li.  21. 'Rom.  xi.  8. '  Psa. 

Ixix.  23  ;  chap.  vi.  10. "  Heb.  heads;  see  chap.  iii.  2;    Jer. 

xxvi.  8. '  1   Samuel  ix.   9. "  Or,  lelter. "  Chapter 

viii.  16. 

"  And  as,  when  slumber  seals  the  closing  sight. 
The  sick  wild  fancy  labours  in  the  night ; 
Some  dreadful  visionary  foe  we  shun 
With  airy  strides,  but  strive  in  vain  to  run ; 
In  vain  our  baffled  limbs  their  powers  essay ; 
We  faint,  we  struggle,  sink,  and  fall  away  ; 
Drain'd  of  our  strength,  we  neither  fight  nor  fly, 
And  on  the  tongue  the  struggling  accents  die." 

Pitt. 
Lucretius  expresses  the    very    same    image    with 
Isaiah  : — 

Ut  bibere  in  somnis  sitiens  quum  quaerit,  et  humor 
Non  datur,  ardorem  in  membris  qui  stinguere   possit  ; 
Sed  laticum  simulacra  petit,  frustraque  laborat, 
In  medioque  sitit  torrenti  flumine  potans.       iv.  1091. 
As  a  thirsty  man  desires  to  drink  in  his  sleep, 
And  has  no  fluid  to  allay  the  heat  within, 
But  vainly  labours  to  catch  the  image  of  rivers, 
And  is  parched  up  while  fancying  that  he  is  drinkincr 
at  a  full  stream. 
Bishop  Stock's  translation  of  the  prophet's  text  is 
both  elegant  and  just : — 

"  As  when  a  hungry  man   dreameth  ;  and,   lo !  he  is 
eating : 
And  he  awaketh ;  and  his  appetite  is  unsatisfied. 
And  as  a  thirsty   man   dreameth ;    and,   lo  !   he  is 

drinking : 
And  he  awaketh  ;  and,  lo  !  he  is  faint, 
And  his  appetite  craveth." 
130 


thee;    and    he   saith,   I    am   not  *i'^"r-^??- 

'  B.  C.  cir.  712. 

learned.  oiymp.  xvii.  i 

13  Wherefore  the  Lord  said,  NumajPom^iii. 
^  Forasmuch  as  this  people  draw  "■  ^°""'"' ^:. 
near  me  with  their  mouth,  and  with  their  lips 
do  honour  me,  but  have  removed  their  heart 
far  from  me,  and  their  fear  toward  me  is  taught 
by  "  the  precept  of  men  : 

14  "^  Therefore,  behold,  "  1  will  proceed  to 
do  a  marvellous  work  among  this  people,  even 
a  marvellous  work  and  a  wonder :  ^  for  the 
wisdom  of  their  wise  7}ien  shall  perish,  and  the 
understanding  of  their  prudent  men  shall  be  hid 

15^  Wo  unto  them  that  seek  deep  to  hide 
their  counsel  from  the  Lord,  and  their  works 
are  in  the  dark,  and  '  they  say,  =  Who  seeth 
us  ?   and  who  knoweth  us  ? 

16  Surely  your  turning  of  things  upside 
down  shall  be  esteemed  as  the  potter's  clay  : 
for  shall  the  *"  work  say  of  him  that  made  it, 
He  made  me  not  ?  or  shall  the  thing  framed 
say  of  him  that  framed  it.  He  had  no  under 
standing  ? 

T  Dan.  xii.  4,  9  ;  Rev.  v.  1-5,  9  ;  vi.  1. '  Ezek.  xxxiii.  31  , 

Matt.  XV.  8,  9  ;    Mark  vii.  6,  7. "Col.  ii.  22. 'Hab.  i.  5. 

'Heb.  I  u-m  add. li  Jer.    xlix.   7;  Obad.   8;    1    Cor.   i.    19. 

'Ch.  XXX.  1. fPsa.  xciv.  7. — -sEcclus.  xxiii.  18. ""Ch. 

xlv.  9  ;  Rom.  ix.  20. 

Lucretius  almost  copies  the  original. 

All  that  fight  against  her  and  her  munition — "  And 
all  their  armies  and  their  towers"]  For  nmy^l  n'3X 
tsobeyha  umetsodathah,  I  read,  with  the  Chaldee,  DK3X 
Dmi'31  tsebaam  vmetsodatham. 

Verse  9.  Stay  yourselves,  and  wonder'\  inDnonn 
hithmahmehu ,  go  on  what-what-ichatting,  in  a  state 
of  mental  indetermination,  till  the  overflowing 
scourge  take  you  away.  .See  the  note  on  Psa 
cxix.  60. 

They  are  drunhen,  but  not  with  u'ine']  See  note  on 
chap.  li.  21. 

Verse  11.  /  cannot ;  for  it  is  sealed — "  I  cannot 
read  it ;  for  it  is  sealed  up."]  An  ancient  MS.  and 
the  Septttaginl  have  preserved  a  word  here,  lost  out 
of  the  text  ;  TWyrh  likroth,  (for  niNlpS,)  avayvavai, 
read  it. 

Verse  13.  The  Lord — "Jehovah"]  For 'Jix  4(fo- 
nai,  sixty-three  MSS.  of  Kennicott's,  and  many  of  De 
Rossi's,  and  four  editions,  read  nin'  Yehovah,  and  five 
MSS.  add  nin\ 

Kimchi  makes  some  just  observations  on  this  verse. 
The  vision,  meaning  the  Divine  revelation  of  all  the 
prophets,  is  a  book  or  letter  that  is  sealed — is  not 
easily  understood.  This  is  delivered  to  one  that  is 
learned — instructed  in  the  law.  Read  this  ;  and  he 
saith,  I  cannot,  for  it  is  sealed ;  a  full  proof  that  he 
does  not  wish  to  know  the  contents,  else  he  would 
apply  to  the  prophet  to  get  it  explained.  See  Kimchi 
on  the  place. 


Gracious  promises 


CHAP.  XXX. 


of  restoration. 


A  JT  cir.3292.      17   jg   jt  not   vct  a  verv  little 

B.  C.  cir.  1 13.  .'  -' 

Oiymp.  XVII.  1.  while,  and  '  Lebanon  shall  be 
Numie  Pompiiii,  tumcd  into  a  fruitful  field,  and 
_R.  Romany  the  fruitful  field  shall  be  esteem- 
ed as  a  forest  ? 

18  And  ''in  that  day  shall  the  deaf  hear 
the  words  of  the  book,  and  the  eyes  of  the 
blind  shall  see  out  of  obscurity,  and  out  of 
darkness. 

19  'The  meek  also  ""shall  increase  their 
joy  in  the  Lord,  and  "  the  poor  among  men 
shall  rejoice  in  the  Holy  One  of  Israel. 

20  For  the  terrible  one  is  brought  to  nought, 
and  "  the  scorner  is  consumed,  and  all  that 
I"  watch  for  iniquity  are  cut  off : 

21  That  make  a  man  an  offender  for  a  word, 

'Chap,    xxxii.    15. 'Chap.    xxxv.    .S. 'Chap.    Ixi.    1. 

"Heb.  shall  add. °  James  li.  5. o  Chap,  xxviii.  14,  22. 

pMic.  ii.  1. qAmosT.  10, 12. 

And  their  fear  toward  me  is  taught  by  the  precept 
of  men — "  And  vain  is  their  fear  of  me,  teaching  the 
commandments  of  men"]  I  read,  for  'nni  vattehi, 
iriill  vethohu,  with  the  Septuagint,  Matt.  xv.  9  ;  Mark 
viii.  7 ;  and  for  m^Sli  melummedah,  D'1373  melum- 
medim,  with  the  Chaldee. 

Verse  17.  And  Lebanon  shall  be  turned  into  a  fruit- 
ful field — "  Ere  Lebanon  become  like  Carmel "']  A 
mashal,  or  proverbial  saying,  expressing  any  great  re- 
volution of  things  ;  and,  when  respecting  two  subjects, 
an  entire  reciprocal  change  :  explained  here  by  some 
interpreters,  1  think  with  great  probability,  as  having 
its  principal  view  beyond  the  revolutions  then  near  at 
hand,  to  the  rejection  of  the  Jews,  and  the  calling  of 
the  Gentiles.  The  first  were  the  vineyard  of  God, 
Sn  DIO  kerem  El,  (if  the  prophet,  who  loves  an  allu- 
sion to  words  of  like  sounds,  may  be  supposed  to  have 
intended  one  here,)  cultivated  and  watered  by  him  in 
vain,  to  be  given  up,  and  to  become  a  wilderness  :  com- 
pare chap.  v.  1—7.  The  last  had  been  hitherto  bar- 
ren ;  but  were,  by  the  grace  of  God,  to  be  rendered 
fruitful.  See  Matt.  xxi.  43  ;  Rom.  xi.  30,  31.  Car- 
mel stands  here  opposed  to  Lebanon,  and  therefore  is 
to  be  taken  as  a  proper  name. 

Verse  21.  Him  that  reproveth  in  the  gate — "Him 
that  pleaded  in  the  gate  "]  "  They  are  heard  by  the 
treasurer,  master  of  the  horse,  and  other  principal  offi- 
cers of  the  regency  of  Algiers,  who  sit  constantly  in 
the  gate  of  the  palace  for  that  purpose  :"  that  is,  the 


3292. 
712. 


and  1  lav  a  snare  for  him  lliat  re-  *:  ^i-  ""■■ 

,   •'  .         ,  ,  B.  C.  cir.    .... 

provcih    in    tlie    gate,    and    turn  oiymp.  xvii.  i 
aside  the  just    'for   a  thing  of  Num'ioiCJInUi 

nought.  R.  Roman..  4. 

22  Therefore  thus  saith    the   Lord,    •  who 
redeemed  Abraham,  concerning  the  house  of 
Jacob,  Jacob  shall  not  now  be  ashamed,  nei 
ther  shall  his  face  now  wax  pale. 

23  But  when  he  seeth  his  children,  '  the 
work  of  mine  hands,  in  the  midst  of  him, 
they  shall  sanctify  my  name,  and  sanctify  the 

I  Holy  One   of  Jacob,  and  shall  fear  the  God 

of  Israel. 

I    24  They  "  also  that  erred  in   spirit    ^  shall 
;  come    to   understanding,  and  they  that  mur- 

miurcd  shall  learn  doctrine. 

'Prov.  xxviii.  21. •  Josh.  xxiv.  3. ' Chap.  xix.  25 ;  xlv. 

II;  Ix.  21  ;  Eph.  ii.  10. "Chap,  xxviii.  7. »Heb.  shall 

htow  understanding. 

distribution  of  justice. — Shaw''s  Travels,  p.  315,  fol. 
He  adds  in  the  note,  "  That  we  read  of  the  elders  m 
the  gate.  Deut.  xxii.  15;  xxv.  7;  and,  Isa.  xxix. 
21  ;  Amos  v.  10,  of  him  that  reproveth  and  rebuketh 
in  the  gate.  The  Ottoman  court  likewise  seems  to  have 
been  called  the  Porte,  from  the  distribution  of  justice 
and  the  despatch  of  public  business  that  is  carried  on 
in  the  gates  of  it." 

Verse  22.  Who  redeemed  Abraham]  As  God  re- 
deemed Abraham  from  among  idolaters  and  workers 
of  iniquity,  so  will  he  redeem  those  who  hear  the  words 
of  the  Book,  and  are  humbled  before  him,  ver.  18,  19. 

Concerning  the  house  of  Jacob — "  The  God  of  the 
house  of  Jacob"]  I  read  Ss  El  as  a  noun,  not  a  pre- 
position :  the  parallel  line  favours  this  sense  ;  and  there 
is  no  address  to  the  house  of  Jacob  to  justify  the  other. 

Neither  shall  his  face  noiv  icajc  pale — "  His  face 
shall  no  more  be  covered  with  confiision."]  "  mn' 
yechoro,  Chald.  ut  6  fi.lTa./Sa.'Ksi,  Theod.  ivr^airridiTai, 
Syr.  nijnj  necaphro,  videtur  legendum  TSri'  yeche- 
pheru :  hie  enim  solum  legitur  verbum,  tin  chavar,  nee 
in  Unguis  affinibus  habet  pudoris  significationem.'" — 
Secker.  "  Here  alone  is  the  verb  ^l^  chavar  read ; 
nor  has  it  in  the  cognate  languages  the  signification  of 
shame." 

Verse  23.  But  when  he  seeth  his  children,  the  work 
of  mine  hands — "  For  when  his  children  shall  see  the 
work  of  my  hands  "]  For  iniNtS  birotho  I  read  niK"\3 
biroth,  with  the  Septuagint  and  Syriac, 


CHAPTER  XXX. 

The  Jems  reproved  for  their  reliance  on  Egypt,  1-7.  Threatened  for  their  obstinate  adherence  to  this  alli- 
ance, 8—17.  Images  the  most  elegant  and  lofty,  by  which  the  intense  gloriousness  of  Messiah's  reign  at 
the  period  when  all  Israel  shall  be  added  to  the  Church  is  beautifully  set  forth,  18-26.  Dreadful  fall  of 
Sennacherib's  army,  an  event  most  manifestly  typical  of  the  terrible  and  sudden  overthrow  of  Antichrist; 
as,  unless  this  typical  reference  be  admitted,  no  possible  connexion  can  be  imagined  between  the  stupendous 
events  which  took  place  in  Hezekiah's  reign,  and  the  very  remote  and  inconceivably  more  glorious  displays 
of  Divine  vengeance  and  mercy  in  the  days  of  the  Messiah,  27-33. 

131 


The  people  threatened  for 


TIT'O    to    tlie    rebellious    chil- 
dren, saith  the  Lord,  '^  that 


A.  M.  cir.  3291, 

B.  C.  cir.  713. 

Olymp.  XVI.  4, 

Numffip'o'S^Uii,  take  counsel,  but  not  of  me ;  and 
R.  Roman.,  3.    jjj^^  cover  with  a  covering,   but 
not  of  my  spirit,    *>  that  they  may  add  sin  to 
sin  : 

2  '  That  wralk  to  go  down  into  Egypt,  and 
•1  have  not  asked  at  my  mouth  ;  to  strengthen 
themselves  in  the  strength  of  Pharaoh,  and 
to  trust  in  the  shadow  of  Egypt ! 

3  "  Therefore  shall  the  strength  of  Pharaoh 
be  your  shame,  and  the  trust  in  the  shadow 
of  Egypt  your  confusion. 

4  For  his  princes  were  at  ^  Zoan,  and  his 
ambassadors  came  to  Hanes. 

5  e  They  were  all  ashamed  of  a  people  that 
could  not  profit  them,  nor  be  a  help  nor  profit, 
but  a  shame,  and  also  a  reproach. 

6  '^  The  burden  of  the  beasts  of  the  south : 
into  the  land  of  trouble  and  anguish,  from 
whence  co?ne  the  young  and  old  lion,  '  the 
viper  and  fiery  flying  serpent,  they  will  carry 
their  riches  upon  the  shoulders  of  young  asses. 


ISAIAH. 

and    the 


their  reliance  on  Egypt. 
the 


»  Chap. 

xxix. 

15. 

-b  Deut. 

xxix. 

19.— 

Chap. 

xxxi 

1. 

dNum.  xxvii.  21 

,  Josh. 

ix.  14; 

1  Kings 

xxn. 

7 

Jpr.  xxi 

.2; 

xl;i. 

2,  20. 

Chap 

XX.  5 

Jer.  xxxvii.  5 

,   '■"" 

-fChap. 

XIX. 

11. 

Ejer.ii.36 

h 

Ch.  l™.  9 ;  Hos 

.  viii.  9; 

xii.  1 

—■Deut 

Vlll 

15. 

NOTES  ON  CHAP.  XXX. 

Verse  1.  And  that  cover  with  a  covering — "Wlio 
ratify  covenants"]  Heb.  "  ^VTlO  pour  out  a  libation." 
Sacrifice  and  libation  were  ceremonies  constantly  used, 
in  ancient  times  by  most  nations  in  the  ratifying  of 
covenants  :  a  libation  therefore  is  used  for  a  covenant, 
as  in  Greek  the  word  (f'jrovSri,  for  the  same  reason, 
stands  for  both.  This  seems  to  be  the  most  easy  ex- 
plication of  the  Hebrew  phrase,  and  it  has  the  authority 
of  the  Scptiiagint,  itmfi'ia.Ti  (Sxiv^tixag. 

Verse  4.  Hanes]  Six  MSS.  of  Kennicott's,  and 
perhaps  six  others,  with  four  of  De  Rossi's,  read  DJn 
chinnam,  in  vain,  for  Djn  Hanes  ;  and  so  also  the  Sep- 
tuagint,  who  read  likewise  yyy  yageu,  laboured,  for 
Ijr'j'  yaggiu,  arrived  at. 

VerseS.  Were — ashamed]  EightMSS.  (oneancient) 
of  Kennicott''s,  and  ten  of  De  Rossi's,  read  !2?'3n  hohish, 
without  N  aleph.     So  the  Chaldee  and  Vulgate. 

But  a  shame — "  But  proved  even  a  shame"]  Four 
MSS.  (three ancient)  after  '2  ki,  add  DX  im,unless,whic\i 
seems  wanted  to  complete  the  phrase  in  its  usual  form. 

Verse  6.  The  burden]  awo  massa  seems  here  to  be 
taken  in  its  proper  sense ;  the  load,  not  the  oracle. 
The  same  subject  is  continued  ;  and  there  seems  to  be 
no  place  here  for  a  new  title  to  a  distinct  prophecy. 

Does  not  burden  of  the  beasts  of  the  South  in  this 
place  relate  to  the  presents  sent  by  Hoshea  king  of 
Israel  to  the  South — to  Egjrpt,  which  lay  south  of  Ju- 
dea,  to  engage  the  Egyptians  to  succour  him  against 
the  king  of  Assyria  ? 

Into  the  land  of  trouble  and  anguish — "  Through  a 
139 


ir    treasures    upon    tiie  ^g'^'^J.';.  713'' 
bunches  of   camels,  to  a  people  oiymp.  xvi.  4. 

/-      j7  '^'f-  annum 

that  shall  not  profit  them.  Numfe  PompUii, 

7   "For    the    Egyptians    shall    R- R"'"^"-.  3- 


help  in  vain,  and  to  no  purpose  :  therefore 
have  I  cried  '  concerning  this,  ™  Their  strength 
is  to  sit  still. 

8  Now  go,  "  write  it  before  them  in  a  table, 
and  note  it  in  a  book,  that  it  may  be  for  "the 
time  to  come  for  ever  and  ever  : 

9  That  Pthis  is  a  rebellious  people,  lying 
children,  children  that  will  not  hear  the  law  of 
the  Lord  : 

10  1  Which  say  to  the  seers.  See  not ;  and  to 
the  prophets.  Prophesy  not  unto  us  right  things, 
■■  speak  unto  us  smooth  things,  prophesy  deceits  • 

11  Get  you  out  of  the  way,  turn  aside  out 
of  the  path,  cause  the  Holy  One  of  Israel  to 
cease  from  before  us. 

12  Wherefore  thus  saith  the  Holy  One  of 
Israel,  Because  ye  despise  this  word,  and 
trust  in  ^  oppression  and  perverseness,  and 
stay  thereon : 


tjer.  xxxvii.  7. lOr,  (o  her. "Ver.  15;  chap.  vii.  4. 

■>Hab.  ii.  2. "Heb.  the  latter  day. p  Deut.  xxxii.  20  ;  chap. 

i.  4;  ver.  1. TJer.  xi.  21;  Amos  ii.  12;  vii.  13;    Mic.  ii.  6. 

•"  1  Kings  xxii.  13;  Mic.  ii.  11. ^Or,  fra^id. 


land  of  distress  and  difficulty"]  The  same  deserts 
are  here  spoken  of  which  the  Israelites  passed  through 
when  they  came  out  of  Egypt,  which  Moses  describee, 
Deut.  viii.  15,  as  "that  great  and  terrible  wilderness 
wherein  were  fiery  serpents,  and  scorpions,  and  drought ; 
where  there  was  no  water."  And  which  was  designed 
to  be  a  kind  of  barrier  between  them  and  Egypt,  of 
which  the  Lord  had  said,  "  Ye  shall  henceforth  return 
no  more  that  way,"  Deut.  xvii.  16. 

Shall  not  profit  them]  A  MS.  adds  in  the  margin 
the  word  \~h  lamo,  them,  which  seems  to  have  been 
lost  out  of  the  text :  it  is  authorized  by  the  Septuagint 
and  Vulgate. 

Verse  7.  Their  strength  is  to  sit  still — "  Rahab  the 
Inactive."]  The  two  last  words,  n^ty  DD  hem  shabeth, 
joined  into  one,  make  the  participle  pihel  n^ty^n  ham- 
meshabheth.  I  find  the  learned  Professor  Doederlein, 
in  his  version  of  Isaiah,  and  note  on  this  place,  has 
given  the  same  conjecture  ;  which  he  speaks  of  as 
having  been  formerly  published  by  him.  A  concur 
rence  of  different  persons  in  the  same  conjecture  adds 
to  it  a  greater  degree  of  probability. 

Verse  8 .  For  ever  and  ever — "  For  a  testimony  for 
ever"]  ij'S  leed.  So  the  Syriac,  Chaldee,  Vulgate., 
and  Septuagint,  in  MSS.  Pachom.  and  i.  D.  11.  sis  fxaf- 
rupiov,  which  two  words  have  been  lost  out  of  the  other 
copies  of  the  Septuagint. 

Verse  12.  In  oppression — "In  obliquity"]  typj'^ 
beakesh,  transposing  the  two  last  letters  of  psyjU  be- 
oshek,  in  oppression,  which  seems  not  to  belong  to  this 
place  :   a  very  probable  conjecture  of  Houbigant. 


Promises  of  restoration 


CHAP.  XXX. 


and  favour 


A.  M.  cir.  3291.      j  3   Therefore  this  iniquity  shall 

B.  C.  cir.  713.  T       -' 

Olymp.  XVI.  3.  be  to  you  '  as  a  breach  ready  to 
Nu^ma^TpompiUi,  fall,  swelling  out  in  a  high  wall, 
R.  Roman.,  3.    yyjjQge    breaking    "cometh    sud- 
denly at  an  instant. 

14  And  '  he  shall  break  it  as  the  breaking 
of  ''the  potters'  vessel  that  is  broken  in  pie- 
ces ;  he  shall  not  spare :  so  that  there  shall 
not  be  found  in  the  bursting  of  it  a  shred  to 
take  fire  from  the  hearth,  or  to  take  water 
withal  out  of  the  pit. 

15  For  thus  saith  the  Lord  God,  the  Holy 
One  of  Israel ;  "  In  returning  and  rest  siiall 
ye  be  saved ;  in  quietness  and  in  confidence 
shall  be  your  strength;  ^and  ye  would  not. 

16  But  ye  said.  No;  for  we  will  flee  upon 
horses ;  therefore  shall  ye  flee :  and,  We  will 
ride  upon  the  swift ;  therefore  shall  they  that 
pursue  you  be  swift. 

17  ^One  thousand  shall  flee  at  the  rebuke 
of  one ;   at  the  rebuke  of  five  shall  ye  flee : 

>Psa.  Ltii.  3. "Chap.  X3dx.  5. »  Psa.  ii.  9  ;  Jer.  xi.T.  11. 

"Heb.  Ihr  bottle  of  potters. »  Ver.  7;  chap.  vii.  4. y  Matt. 

xxiii.  37. *Rev.  xxvi.  8;  Deut.  xxviii.  25;  xxxii.  30;   Josh. 

zxiii.  10. 

Verse  13.  Swelling  out  in  a  high  wall — "  A  swelling 
in  a  high  wall "]  It  lias  been  observed  before,  that  the 
buildings  of  Asia  generally  consist  of  little  better  than 
what  we  call  mud  walls.  "  All  the  houses  at  Ispahan," 
says  Thevenot,  Vol.  II.,  p.  159,  "are  built  of  bricks 
made  of  clay  and  straw,  and  dried  in  the  sun  ;  and 
covered  with  a  plaster  made  of  a  fine  white  stone.  In 
other  place;  in  Persia  the  houses  are  built  with  nothing 
else  but  such  bricks,  made  with  tempered  clay  and 
chopped  straw,  well  mingled  together,  and  dried  in  the 
sun,  and  then  used  :  but  the  least  rain  dissolves  them." 
Sir  John  Chardin's  MS.  remark  on  this  place  of  Isaiah 
is  very  apposite  :  Murs  en  Asie  etant  fails  de  terre  se 
fendent  ainsi  par  milieu  et  de  haut  en  bas.  "  The 
walls  in  Asia  being  made  of  earth  often  cleave  from 
top  to  bottom."  This  shows  clearly  how  obvious  and 
expressive  the  image  is.  The  psalmist  has  in  the 
same  manner  made  use  of  it,  to  express  sudden  and 
utter  destruction  : — 

"  Ye  shall  be  slain  all  of  you  ; 
Ye  shall  be  like  an  inclining  wall,  like  a  shattered 
fence."  Psa.  Ixii.  4. 

Verse  14.  He  shall  not  spare — "And  spareth  it 
not"]  Five  MSS.  add  the  conjunction  1  vau  to  the 
negative ;  nSi  veto. 

A''erse  17.  At  the  rebuke  of  five  shall  ye  flee — "At 
the  rebuke  of  five,  ten  thousand  of  you  shall  flee"] 
In  the  second  line  of  this  verse  a  word  is  manifestly 
omitted,  which  should  answer  to  one  thousand  in  the 
first :  the  Septuagint  supply  iroXXoi,  c:}-!  rahbim.  But 
the  true  word  is  n321  rebabah,  as  I  am  persuaded  any 
one  will  be  convinced,  who  will  compare  the  following 
passages  with  this  place  ; — 


'  a  beacon  upon  \,  **•  cir.  3291. 

i^  B.  C.  cir.  713. 


cir.  annum 

Numae  Pompilii, 

R.  Roman,,  3. 


till  ye  be  left  as 

the  top  of  a  mountain,  and  as  an  oTymp.  xvi.  4. 

ensign  on  a  hill. 

18  And  therefore  will  the  Lord 
wait,  that  he  may  be  gracious  unto  you,  and 
therefore  will  he  be  exalted,  that  he  may  have 
mercy  upon  you :  for  the  Lord  is  a  God  of 
judgment :  ''  blessed  are  all  they  that  wait 
for  him. 

19  For  the  people  "^  shall  dwell  in  Zion  at 
Jerusalem  :  thou  shalt  weep  no  more  :  he  will 
be  very  gracious  unto  thee  at  the  voice  of  thy 
cry ;  when  he  shall  hear  it,  he  will  answer 
thee. 

20  And  though  the  Lord  give  you  ''  the  bread 
of  adversity,  and  the  water  of  "  aflliiction,  yet 
shall  not  thy  'teachers  be  removed  into  a 
corner  any  more,  but  thine  eyes  shall  see  thy 
teachers  : 

21  And  thine  ears  shall  hear  a  word  behind 
thee,  saying.  This  is  the  way,  walk  ye  in  it. 


a  Or,  a  tree  bereft  of  branches  or  boughs  ;    or,  a  mast. ^^  Psa. 

ii.  12;  xxxiv.  8;   Prov.  xvi.  20;  Jer.  xvii.  7. cChap.  Ixv.  9. 

dl  Kings  xxii.  27;  Psa.  cxxvii.  2. eOr,  oppression. fPsa 

Ixxiv.  9  ;  Amos  viii.  11. 

"  How  should  one  chase  a  thousand ; 
And  two  put  ten  thousand  (n32l)  to  flight  1" 
Deut.  xxxii.  30. 

"  And  five  of  you  shall  chase  a  hundred ; 
And  a  hundred  of  you  shall  chase  (71331)  ten 
thousand."  Lev.  xxvi.  8. 

Verse  18.  And  therefore  will  he  be  exalted — "  Even 
for  this  shall  he  expect  in  silence  "]  For  DIT  yarum, 
he  shall  be  exalted,  which  belongs  not  to  this  place, 
Houbigant  reads  DIT  yadum,  he  shall  he  silent :  and  so 
it  seems  to  be  in  a  MS.  Another  MS.  instead  of  it 
reads  31B'"  yashub,  he  shall  return.  The  mistakes  oc- 
casioned by  the  similitude  of  the  letters  T  dalelh  and 
1  resh  are  very  frequent,  as  the  reader  may  have  al- 
ready observed. 

Verse  19.  For  the  people  shall  dwell  in  Zion — 
"Allien  a  holy  people  shall  dwell  in  Sion"]  Aaoj 
a.yi%,  Septuagint ;  tS'np  DJ"  am  kadosh.  The  word  \!rnn 
kadosh,  last  out  of  the  text,  but  happily  supplied  by 
the  Septuagint,  clears  up  the  sense,  otherwise  extremely 
obscure.  When  the  rest  of  the  cities  of  the  land  were 
taken  by  the  king  of  Assyria,  Zion  was  preserved,  and 
all  that  were  in  it. 

Thou  shalt  weep  no  more — "Thou  shalt  implore  him 
with  weeping"]  The  negative  particle  nS  lo  is  not  ac- 
knowledged by  the  Septuagint.  It  may  perhaps  have 
been  wTitten  by  mistake  for  iS  lo,  to  him,  of  which 
there  are  many  examples. 

Verse  20.  Though  the  Lord — "Though  Jehovah"] 
For  "Jnx  Adonai,  sixteen  MSS.  and  three  editions 
have  nin''  Yehovah  ;  many  of  De  Rossi's  have  the 
same  reading ;  all  my  own  have  mri'  yehovah. 

Verse  21.  When  ye  turn  to  the  right  hand,  and 
133 


Promises  of  restoration 


ISAIAH. 


and  favour 


A.  M.  cir.  3291.  -when  ye  «  turn  to  the  right  hand, 
Oiymp.  XVI.  4.  and  when  ye  turn  to  the  left. 
Nu^a'pomjiilii,  22  ^  Ye  shall  defile  also  the 
R.  Roman.,  3.  covering  of  'thy  graven  images 
of  silver,  and  the  ornament  of  thy  molten 
images  of  gold  :  thou  shalt  ''  cast  them  away 
as  a  menstruous  cloth;  'thou  shalt  say  unto  it. 
Get  thee  hence. 

23  "  Then  shall  he  give  the  rain  of  thy  seed, 
that  thou  shalt  sow  the  ground  withal ;  and 
bread  of  the  increase  of  the  earth,  and  it  shall 
be  fat  and  plenteous  :  in  that  day  shall  thy 
cattle  feed  in  large  pastures. 

24  The  oxen  likewise  and  the  young  asses 
that  ear  the  ground  shall  eat  "  clean  °  provender, 
which  hath  been  winnowed  with  the  shovel 
and  witli  the  fan. 

25  And  there  sliall  be  p  upon  every  high 
mountain,   and  upon  every  "^  high  liill,  rivers 

gjosh.  i.   7. ^2  Chron.   xxxi.  1;  chap.  ii.  20;  xs.\i.   7. 

>Heb.  the  graven  images  of  thy  silver. k  Heb.  scatter. 'Hos. 

xiv.  8. "Matt.  vi.   33;    1   Tim.    iv.    8. "Or,  savoury. 

o  Heb.  leavened. 

when  ye  turn  to  the  left — "Turn  not  aside,  to  the  right 
or  to  the  left."]  The  Syriac,  Chaldee,  and  Vulgate, 
translate  as  if,  instead  of  '31 — ''3  ki — vechi,  they  read 
kSi — s'?  lo — velo. 

Verse  22.  Ye  shall  defile — "  Ye  shall  treat  as  de- 
filed"] The  very  prohibition  of  Moses,  Deut.  vii.  25, 
only  thrown  out  of  the  prose  into  the  poetical  form  : 
"  The  graven  images  of  their  gods  ye  shall  burn  with 
fire  :  thou  shalt  not  desire  the  silver  or  the  gold  that 
is  on  them ;  nor  take  it  unto  thee,  lest  thou  be  snared 
therein;  for  it  is  an  abomination  to  Jehov.\h  thy  God." 

Verse  25.  When  the  towers  fall — "  WTien  the 
mighty  fall."]  D'^IJO  migdalim,  (XSyaXou?,  Sym.  ; 
fisyaXuvofAEuoD?,  Aquila ;  I'Jl^l  rahrebin,  Chald.  ;  all 
signifying  mighty  ones. 

Verse  26.  Shall  be  sevenfold]  The  text  adds  IlivO 
D'D'n  nj'3ty  keor  shibath  haiyamayun,  "  as  the  light 
of  seven  days,"  a  manifest  gloss,  taken  in  from  the 
margin  ;  it  is  not  in  most  of  the  copies  of  the  Septua- 
gint.  It  interrupts  the  rhythmical  construction,  and 
obscures  the  sense  by  a  false,  or  at  least  an  unneces- 
sary, interpretation. 

By  moon,  sun,  light,  are  to  be  understood  the  abun- 
dance of  spiritual  and  temporal  felicity,  with  which 
God  should  bless  them  in  the  days  of  the  Messiah, 
which  should  be  sevenfold,  i.  e.,  vastly  exceed  all  that 
they  had  ever  before  possessed. 

Verse  27.  And  the  burden  thereof  is  heavy — "  And 
the  flame  raged  violently"]  DNty^  massaah  ;  this  word 
seems  to  be  rightly  rendered  in  our  translation,  the 
flame,  Judg.  xx.  38,  40,  &c.;  a  sign  oi  fire.  Jar.  vi. 
1  ;  called  properly  nSiCD  masseeth,  an  elevation,  from 
its  tending  upwards. 

Verse  28.  To  sift  the  nations  with  a  sieve  of  vanity 
— "  To  toss  the  nations  with  the  van  of  perdition"] 
The  word  nBJDl  lahanaphah  is  in  its  form  very  irregu- 
134 


and   streams    of   waters   in    the  ■^i'^'^'r-  J??' 

D.  \j.  cir.  71J. 

day  of  the  great  slaughter,  when  oiymp.  xvt.  4. 

,  c  „  ^^'^-  annum 

the  towers  lall.  Numse  Pompilii, 

26  Moreover  '  the  light  of  the  ^  ^°°"'°'  ^- 
moon  shall  be  as  the  light  of  the  sun,  and  the 
light  of  the  sun  shall  be  sevenfold,  as  the 
light  of  seven  days,  in  the  day  that  the  Lord 
bindeth  up  the  breach  of  his  people,  and 
healelh  the  stroke  of  their  wound. 

27  Behold,  the  name  of  the  Lord  cometh 
from  far,  burning  with  his  anger,  '  and  the 
burden  thereof  is  '  heavy  :  his  lips  are  full  of 
indignation,  and  his  tongue  as  a  devouring 
fire  : 

28  And  "  his  breath,  as  an  overflowing  stream, 
"  shall  reach  to  the  midst  of  the  neck,  to  sift 
the  nations  with  the  sieve  of  vanity :  and  there 
shall  6e  "'  a  bridle  in  the  jaws  of  the  people, 
causing  them  to  err. 


I 


pChap. 

ii.  14, 

15; 

xliv 

.3. 

qHeb.   lifted 

up. '  Chap. 

Ix. 

19,  20. — 

-iOr, 

and 

the 

grievousness 

of  fiatne 

. 'Heb.  heavi- 

ness. 

Chap 

XI. 

4; 

2 

Thess. 

ii.   8.— 

—'Chap.   viii. 

a 

''Chap,  xxxvii. 

>9. 

lar.  Kimchi  says  it  is  for  'j'^n'?  lehaniph.  Houbi- 
gant  supposes  it  to  be  a  mistake,  and  shows  the  cause 
of  it ;  the  joining  it  to  the  n  he,  which  should  begin 
the  following  word.  The  true  reading  is  D^UD  t^'jnS 
lehaniph  haggoyim,  "  to  sift  the  nations." 

The  Vulgate  seems  to  be  the  only  one  of  the  ancient 
interpreters  who  has  explained  rightly  the  sense  ;  but 
he  has  dropped  the  image  :  ad  perdendas  gentes  in 
nihilum,  "  to  reduce  the  nations  to  nothing."  KimchVs 
explanation  is  to  the  following  effect  :  "  n3J  naphah 
is  a  van  with  which  they  winnow  corn ;  and  its  use  is 
to  cleanse  the  corn  from  the  chaff  and  straw  :  but  the 
van  with  which  God  will  winnow  the  nations  will  be 
the  van  of  emptiness  or  perdition  ;  for  nothing  useful 
shall  remain  behind,  but  all  shall  come  to  nothing,  and 
perish.  In  like  manner,  a  bridle  is  designed  to  guide 
the  horse  in  the  right  way ;  but  the  bridle  which  God 
will  put  in  the  jaws  of  the  people  shall  not  direct  them 
aright,  but  shall  make  them  err,  and  lead  them  into 
destruction."  This  latter  image  the  prophet  has  ap- 
plied to  the  same  subject  afterwards,  ch.  xxxvii.  29  : — 

"  I  will  put  my  bridle  in  thy  jaws, 
And  turn  thee  back  by  the  way  in  which  thou  camest." 

And  as  for  the  former  it  is  to  be  observed,  that  the  van 
of  the  ancients  was  a  large  instrument,  somewhat  like 
a  shovel,  with  a  long  handle,  with  which  they  tossed 
the  corn  mixed  with  the  chaff  and  chopped  straw  into 
the  air,  that  the  wind  might  separate  them.  See  Ham- 
mond on  Matt.  iii.  12. 

There  shall  be  a  bridle  in  the  jaivs^  A  metaphor 
taken  from  a  headstrong,  unruly  horse  :  the  bridle 
checks,  restrains,  and  directs  him.  What  the  true  God 
does  in  restraining  sinners,  has  been  also  attributed  to 
the  false  gods  of  the  heathen.  Thus  JEschylus,  Prom. 
Vinct.  691  : — 


Destruction  of  the 


CHAP.  XXXI. 


Assj/rians  foretold. 


A.  M.  cir.  3291. 

B.  C.  cir.  713. 
Oljrmp.  XVI.  4. 

cir.  annum 
NumsB  Pompilii, 

R.  Roman.,  3. 


29  Ye  shall  have  a  song,  as 
in  the  night  '  when  a  iioly  solem- 
nity is  kept ;  and  gladness  of 
heart,  as  when  one  goeih  with 
a  pipe  to  come  into  the  ^  mountain  of  the 
Lord,  to  the  ^  mighty  One  of  Israel. 

30  '  And  the  Lord  shall  cause  •>  his  glorious 
voice  to  be  heard,  and  shall  show  the  lighting 
down  of  his  arm,  with  the  indignation  of  his 
anger,  and  ivith  the  flame  of  a  devoiuring  fire, 
with  scattering,  and  tempest,  "  and  hailstones. 

31  For  ''  through  the  voice  of  the  Lord  shall 

«  Psa.  xlii.  4. J  Chap.  ii.  3. «  Heb.  Rock ;  Deut.  xjnii.  4. 

•  Chap.  xxix.  6. *>Hcb.  the ^lory  of  his  voice. ^  (Jhap.  xxviii. 

2 ;  xxxii.  19. ■>  Chap,  xxxvii.  36. '  Chap.  x.  5,  24. 


aXX'  eiCrivayxa^s  nv 
.iioff  j^aXjvos  *pof  pmv  irpao'o'siv  raSe. 

"But  the  bridle  of  Jupiter  violently  constrained  him  to 
do  these  things." 

Verse  30.  The  Lord  shall  cause  his  glorious  voice 
to  be  heard]  Kitnchi  understands  this  of  the  great  de- 
struction of  the  Assyrian  host  by  the  angel  of  the  Lord. 
Instead  of  VX  '\'C'i2  bezaaph  ats,  "  with  swift  anger," 
five  of  Dr.  JCennicott's  MSS.  and  one  of  my  own,  read 

?S<  Di'i3  bezaam  aph,  "  with  detestation  indignant." 
or  yx  als,  "  swift,"  which  is  the  common  reading, 
fort)'-two  of  Keimicotl's,  forty-three  of  De  Rossi's,  and 
two  of  my  own,  have  t]N  ap/i,  "HTath  or  fury."  The 
former  reading,  y>S  ats,  is  not  found  in  any  Bible  pre- 
viously to  that  of  Van  der  Hooght,  in  1705  ;  and  there 
it  seems  to  be  a  t^-pographical  mistake. 

Verse  3 1 .  Which  smote  with  a  rod — "  He  that  was 
ready  to  smite  with  his  staft""]  "  Post  lltyN  ashskur, 
forte  excidit  irx  asher.'" — Secker.  After  TIB'S 
ashshur,  probably  IK'X  ashcr,  "  which,"  has  been 
omitted. 

Verse  32.  The  grounded  staff — "  The  rod  of  his 
correction"]  For  mD13  musadah,  the  grounded  staff, 
of  which  no  one  yet  has  been  able  to  make  any  tolera- 
ble sense,  Le  Clerc  conjectured  ni013  musarah,  of 
correction;  (see  Prov.  xxii.  15  ;)  and  so  it  is  in  two 
MSS.,  (one  of  them  ancient,)  and  seems  to  be  so  in 
the  Bodleian  MS.     The  Syriac  has  mai'ltyi  deshue- 


the  Assyrian   be    beaten    down,   *g*[;  ^'J  7^3'' 
"  which  smote  with  a  rod.  oiymp.  xvi.  4. 

.       ,    ,  .  ,  I  cir.  annum 

32  And  'Ml  every  place  wiiere  Numas Pompilii, 
the    grounded    staff    shall  pass,     ^-  '^°"'" '  ^- 
which  the  Lord  shall  ^  lay  upon  him,  it  shall 
be  with  tabreis  and  harps  :   and  in  battles  of 
''  shaking  will  he  fight  '  with  it. 

33  ^  For  Tophet  is  ordained  '  of  old ;  yea, 
for  ihc  king  it  is  prepared  ;  he  hath  made  it 
deep  and  large ;  the  pile  thereof  is  fire  and 
much  wood :  the  breath  of  the  Lord,  like  a 
stream  of  brimstone,  doth  kindle  it. 

("Heb.  every  passing  of  the  rod  founded. gHeb.  cause  to  reft 

upon   him. — ^— liChap.    xi.    15;    xix.   16. 'Or,   against  them. 

^Jer.  vii.  31  ;  xix.  6,  &.c. ^Heh.  from  yesterday. 


bedah,  virgo  domans,  vel  subjectionis, — "  the  taming 
rod,  or  rod  of  subjection." 

With  tahrets  and  harps]  With  every  demonstration 
of  joy  and  thanksgiving  for  the  destruction  of  the  ene- 
my in  so  wonderful  a  manner :  with  hymns  of  praise, 
accompanied  with  musical  instruments.     See  ver.  29. 

With  it — "  Against  them."]  For  n3  bah,  against 
her,  tift)'-two  MSS.  and  five  editions  read  D3  bam, 
against  them. 

Verse  33.  For  Tophet  is  ordained]  Tophet  is  a 
valley  very  near  to  Jerusalem,  to  the  south-east,  called 
also  the  valley  of  Hinnom  or  Gehenna ;  where  the 
Canaanites,  and  afterwards  the  Israelites,  sacrificed 
their  children,  by  making  them  pass  through  the  fire, 
that  is,  by  burning  them  in  the  fire,  to  Molech,  as  some 
suppose.  It  is  therefore  used  for  a  place  of  punish- 
ment b)'  fire ;  and  by  our  blessed  Saviour  in  the  Gos- 
pel for  hell-fire,  as  the  Jews  themselves  had  applied 
it.  See  Chald.  on  Isa.  xxxiii.  14,  where  obv  npia 
mohedey  olam  is  rendered  "  the  Gehenna  of  everlasting 
fire."  Here  the  place  where  the  Assyrian  army  was 
destroyed  is  called  Tophet  by  a  metonymy ;  for  the 
Assyrian  army  was  destroyed  probably  at  a  greater 
distance  from  Jerusalem,  and  quite  on  the  opposite  side 
of  it :  for  Nob  is  mentioned  as  the  last  station,  from 
which  the  king  of  Assyria  should  threaten  Jerusalem, 
chap.  X.  32,  w  here  the  prophet  seems  to  have  given  a  very 
exact  chorographical  description  of  his  march  in  order  to 
attack  the  city  ;  which  however  he  never  reached. — L. 


CHAPTER  XXXI. 


nth  their  neglect  of  the  power  and 


notwithstanding,  promised,  expressed  by  two 


The  Jews  again  reproved  for  their  confidence  in  Egypt,  finely  contrasted 
protection   of  God,  1-3.      Deliverance  and  protection   are 

similes;  the  first  remarkably  lofty  and  poetical,  the  latter  singularly  beautiful  and  tender,  4,  5.  Exhort- 
ation to  repentance,  joined  with  the  prediction  of  a  more  reformed  period,  6,  7.  This  chapter  concludes, 
like  the  preceding,  with  a  prophecy  of  the  fall  of  Sennacherib,  8,  9. 

135 


The  Israelites  reproved 


Oiymp.  XVI.  4.  Egypt  for  help  ;  and  ''  stay 

cir.  annum  ,  i    .        .    ■         i       •    ^ 

Numffi  Pompiiii,  on  horses,  and  trust  m  chariots, 
R.  Roman.,  3.  bgcause  they  are  many  ;  and  in 
horsemen,  because  they  are  very  strong ;  but 
they  look  not  unto  the  Holy  One  of  Israel, 
'  neither  seek  the  Lord  ! 

2  Yet  he  also  is  wise,  and  will  bring  evil, 
and  "^  will  not  "  call  back  his  words  :  but  will 
arise  against  the  house  of  the  evil-doers,  and 
against  the  help  of  them  that  work  iniquity. 

3  Now  the  Egyptians  are  ^  men,  and  not 
God ;  and  their  horses  flesh,  and  not  spirit. 
When  the  Lord  shall  stretch  out  his  hand. 


ISAIAH.  for  trusting  in  Egypt. 

both  he  that  helpeth  shall  fall,  \^^  <^  3291. 
and  he  that  is  holpen  shall  fall  Oiymp.  xvi.  4. 
down,    and    they    all    shall    fail  NumJe  Pompiiii, 

together.  R.Roman.,  3. 


a  Chap.  XXX.  2;  xxxvi.  6;   Ezek.  xvii.   15. bPsa.  xx.  7; 

chap,  xxxvi.  9. c  Dan.  ix.  13 ;  Hos.  vii.  7. <*  Num.  xxiii.  19. 

•  Heb.  remove. 


NOTES  ON  CHAP.  XXXI. 

Verse  1.  Wo  to  them  that  go  down  lo  Egypt^  This 
is  a  reproof  to  the  Israelites  for  forming  an  alliance 
with  the  Egyptians,  and  not  trusting  in  the  Lord. 

And  stay  on  horses — "  WTio  trust  in  horses"]  For 
Sv  veal,  and  upon,  first  twenty  MSS.  of  KennicotVs 
thirty  of  De  Rossi's,  one  of  my  own,  and  the  Septua- 
gint,  Arabic,  and  Vulgate,  read  ^y  al,  upon,  without 
the  conjunction,  which  disturbs  the  sense. 

Verse  2.  His  words — "  His  word"]  n3T  debaro, 
singular,  without  "  yod,  two  MSS.  of  Dr.  KennicotVs, 
the  Septuagint,  and  Targ.  Hieros.  rjll  derachaiv, 
his  ivays,  is  found  in  one  MS. 

Verse  3.  He  that  helpeth  (the  Egyptians)  shall  fall, 
and  he  that  is  holpen  (the  Israelites)  shall  fall  down — 
together. 

Verse  4.  Li/te  as  the  lion]  This  comparison  is  ex- 
actly in  the  spirit  and  manner,  and  very  nearly  ap- 
proaching to  the  expression,  of  Homer. 

B»l  p'  i/xsv,  iiiTS  Xsuv  o^sgirpospog,  otfr'  S'Xi6lvrts 
Atljov  £ij  xpSiuv,  xsXsrat  55  s  ^u(aoj  ayrjvup, 
M))Xuv  ireipritfovTa,  xai  i;  ■jruxivov  5o,aov  s\6eiv 
Eiirsp  ya^  x'  fiJ^?!"''  *cip'  huto^i  (Suropas  a.\iSpag 
2uv  xurfi  xai  dovftaii  (puXaaiavTas  *Sfi  (jiriXa, 
Ou  pa  t'  airjijijTog  fjiSfiovs  rfTa^fj-oio  oisa6ai. 
AXX'  0J-'  a^  rj  7]^ira|6  (j.STaXjj.£vof,  rjE  xat  auTOff 
E/SXjjr"  £V  *fwroio'i  &oi)j  airo  X^'I^S  kxovt;. 

Hiad  xii.  299. 
As  the  bold  lion,  mountain-bred,  now  long 
Famished,  with  courage  and  with  hunger  stung. 
Attempts  the  thronged  fold  :   him  nought  appals, 
Though  dogs  and  armed  shepherds  stand  in  guard 
Collected  ;  he  nathless  undaunted  springs 
O'er  the  high  fence,  and  rends  the  trembling  prey  ; 
Or,  rushing  onward,  in  his  breast  receives 
The  well-aimed  spear. 

Of  metaphors,  allegories,  and  comparisons  of  the 
Hebrew  poets,  in  which  the  Divine  nature  and  attri- 
butes are  represented  under  images  taken  from  brutes 
and  other  low  objects ;  of  their  effect,  their  sublimity, 
and  the  causes  of  it ;  see  De  Sac.  Po'is.  Heb.,  Praelect. 
svi.  sub.  fin. 

136 


4  For  thus  hath  the  Lord  spoken  unto  me, 
s  Like  as  the  lion,  and  the  young  lion  roaring 
on  his  prey,  when  a  multitude  of  shepherds 
is  called  forth  against  him,  he  will  not  be 
afraid  of  their  voice,  nor  abase  himself  for  the 
'■  noise  of  them  :  '  so  shall  the  Lord  of  hosts 
come  down  to  fight  for  Mount  Zion,  and  for 
the  hill  thereof. 

5  ''  As  birds  flying,  so  will  the  Lord  of  hosts 
defend  Jerusalem ;    defending  '  also   he   -mW 


fPsa.    cxlvi.    3,5. sHos.  xi.    10;    Amos   iii.   8. 'Or, 

multitude. J  Chap.  xlii.  13. kDeut.  xxxii.  11 ;  Psa.  xci.  4. 

1  Psa.  xxxvii.  40. 


Verse  5.  Passing  over — "  Leaping  forward"]  The 
generality  of  interpreters  observe  in  this  place  an  allu- 
sion to  the  deliverance  which  God  vouchsafed  to  his 
people  when  he  destroyed  the  first-born  of  the  Egyp- 
tians, and  exempted  those  of  the  Israelites  sojourning 
among  them  by  a  peculiar  interposition.  The  same 
word  is  made  use  of  here  which  is  used  upon  that 
occasion,  and  which  gave  the  name  to  the  feast  which 
was  instituted  in  commemoration  of  that  deliverance, 
nD3  pesach.  But  the  difficulty  is  to  reconcile  the  com- 
monly received  meaning  of  that  word  with  the  circum- 
stances of  the  similitude  here  used  to  illustrate  the 
deliverance  represented  as  parallel  to  the  deliverance 
in  Egypt. 

"As  the  mother  birds  hovering  over  their  young, 
So  shall  Jehovah  God  of  hosts  protect  Jerusalem  ; 
Protecting  and  delivering,  passing  over,  and  rescu- 
ing her." 
This  difficulty  is,  I  think,  well  solved  by  Vitringa, 
whose  remark  is  the  more  worthy  of  observation,  as  it 
leads  to  the  true  meaning  of  an  important  word,  which 
hitherto  seems  greatly  to  have  been  misunderstood , 
though  Vitringa  himself,  as  it  appears  to  me,  has  not 
exactly  enough  defined  the  precise  meaning  of  it.  He 
says,  "  riDD  pasach  signifies  to  cover,  to  protect  by 
covering ;  ffxsrradt^  iJfJ""??  Septuagint.  Jehovah  ob- 
teget  ostium ;  '  The  Lord  will  cover  or  protect  the 
door :'  "  whereas  it  means  that  particular  action  or 
motion  by  which  God  at  that  time  placed  himself  in 
such  a  situation  as  to  protect  the  house  of  the  Israel- 
ite against  the  destroying  angel ;  to  spring  forward,  to 
throw  one's  self  in  the  way,  in  order  to  cover  and  pro- 
tect. Cocceius  comes  nearer  to  the  true  meaning 
than  Vitringa,  by  rendering  it  gradum  facere,  to  march, 
to  step  forward  ;  Lexicon  in  voc.  The  common  mean- 
ing of  the  word  HOD  pasach  upon  other  occasions  is  to 
halt,  to  be  lame,  to  leap,  as  in  a  rude  manner  of  danc- 
ing, (as  the  prophets  of  Baal  did,  1  Kings  xviii.  26,) 
all  which  agrees  very  well  together ;  for  the  motion 
of  a  lame  person  is  a  perpetual  springing  forward,  by 
throwing  himself  from  the  weaker  upon  the  stronger 
leg.     The  common  notion  of  God's  passage  over  the 


The  Lord  will 


CHAP.  XXXII. 


protect  Zion. 


^  r'  "■''  7^'    •^^1'^^''  '' '   ^^'^  passing  over  he  | 
Oi3rnip.  XVI.  4.  will  preserve  it. 

cir.  annum  ^    m  »        i  ■  r 

NumifPompiUi,      6  Tum    ye    unto    ht7n  from' 
R.  Roman.,  3.     yf]^Q^  t),e  children  of  Israel  have 

"  deeply  revolted. 

7  For  in  that  day  every  man  shall  "  cast  away 
his  idols  of  silver,  and  "  his  idols  of  gold, 
which  your  own  hands  have  made  unto  you 
for  Pa  sin. 

8  Then  shall  the  Assyrian  "» fall  with  the 


»  Hos.  ix.  9. »  Chap.  ii.  20 :  xxx.  22. »  Heb.  the  idols  of 

hU  gold. p  1  Kings  xii.  30. 1  See  2  Kings  xix.  35, 36 ;  chap. 

xxxrii.  36. f  Or,  for  fear  of  the  gioord. 

houses  of  the  Israelites  is,  that  in  going  through  the 
land  of  Egj-pt  to  smite  the  first-born,  seeing  the  blood 
on  the  door  of  the  houses  of  the  Israelites,  he  passed 
over,  or  skipped,  those  houses,  and  forbore  to  smite 
them.  But  that  this  is  not  the  true  notion  of  the 
thing,  will  be  plain  from  considering  the  words  of  the 
sacred  historian,  where  he  describes  very  explicitly 
the  action  ;  "  For  J  ehotah  will  pass  tlirough  to  smite 
the  Egyptians ;  and  when  he  seeth  the  blood  on  the 
lintels  and  on  the  two  side  posts,  Jehovah  will  spring 
forward  over  (or  before)  the  door,  nnsn  %'  Din'  nD31 
upasach  Yehovah  al  happethach,  and  will  not  suffer  the 
destroyer  to  come  into  your  houses  to  smite  you,^^  Exod. 
xii.  23.  Here  arc  manifestly  two  distinct  agents, 
with  which  the  notion  of  passing  over  is  not  consist- 
ent, for  that  supposes  but  one  agent.  The  two  agents 
are  the  destroying  angel  passing  through  to  smite 
every  house,  and  Jehovah  the  Protector  keeping  pace 
with  him ;  and  who,  seeing  the  door  of  the  Israelite 
marked  with  the  blood,  the  token  prescribed,  leaps  for- 
ward, throws  himself  tcilh  a  sudden  motion  in  the  way, 
opposes  the  destroying  angel,  and  covers  and  protects 
that  house  against  the  destroying  angel,  nor  suffers 
him  to  smite  it.  In  tliis  way  of  considering  the  action, 
the  beautiful  similitude  of  the  bird  protecting  her 
young  answers  exactly  to  the  application  by  the  allu- 
sion to  the  deliverance  in  Egypt.  As  the  mother  bird 
spreads  her  wings  to  cover  her  young,  throws  herself 
before  them,  and  opposes  the  rapacious  bird  that  as- 
saults them,  so  shall  Jehovah  protect,  as  with  a  shield, 
Jerusalem  from  the  enemy,  protecting  and  delivering, 
springing  forward  and  rescuing  her  ;  iJTSp/Saivwv,  as 
the  three  other  Greek  interpreters,  Aquila,  Si/mma- 
chus,  and  Theodotion,  render  it.  The  Septuagint, 
irspiironirfSTai-  instead  of  which  MS.  Pachom.  has  iti- 
lij^nttercu,  circumeundo  proteget,  "  in  going  about  he 
shall  protect,"  which  I  think  is  the  true  reading. — 
Homer,  II.  viii.  329,  expresses  the  very  same  image 
by  this  word  : — 


sword,  not   of  a    mighty   man;  A;'^';'''r-  2??'' 

'  °     •'  '      B.  C.  cir.  713. 

and  the  sword,  not  of  a  mean  Oiymp.  xvi.  4. 
man,  shall  devour  him:  but  he  NumsB PompUii, 
shall  flee  '  from  the  sword,  and  ^  ^°'°"'-  ^- 
his  young  men  shall  be  '  discomfited.' 

9  And  "  he  '^  shall  pass  over  to  "  his 
strong  hold  for  fear,  and  his  princes  shall 
be  afraid  of  the  ensign,  saith  the  Lord, 
whose  fire  is  in  Zion,  and  his  furnace  in 
Jerusalem. 

•  Or,  tributary. » Heb._/br  melting  or  tribute. "  Chap,  xxxvii. 

37  ;  Deut.  xxii.  25,  in  the  margin. *Heb.  Aw  rock  shall  pats 

away  for  fear. wQr,  his  strength. 

Aiaj  i5'  oux  aji.e\r,(fs  xaiJiyvri<roM  •jrsiovTog, 
AXXa  ^luv  vspilSr],  xcLi  o!  rfaxof  afi^sxaXuvJ/E  : 

" But  Ajax  his  broad  shield  displayed. 

And  screened  his  brother  with  a  mighty  shade." 
"O5  Xputfriv  a(X(pi/3£/3r]xas.  II.  i.  37. 

Which  the  scholiast  explains  by  *£^i/3e/3)]xas,  Cirf^fia- 
X''Si  i-  e.,  "  Thou  who  strictly  guardest  Chrj-ses." — L. 
On  this  verse  Kimchi  says,  "  The  angel  of  the  Lord 
which  destroyed  the  Assyrians  is  compared  to  a  Hon, 
ver.  4,  for  his  strength ;  and  here  (ver.  5)  to  flying 
birds,  for  his  swiftness. 

Verse  6.  Have  deeply  revolted — "  Have  so  deeply 
engaged  in  revolt."]  AJI  the  ancient  Versions  read 
lp";Dj,''"'  taamiku,  in  the  second  person,  instead  of  lp"3;'n 
heemiku,  they  have  deeply  revolted,  &c. 

Verse  7.  Which  your  own  hands  have  made  unto 
you  for  a  sin — "  The  sin,  which  their  own  hands  have 
made."]  The  construction  of  the  word  NDH  chet,  sin, 
in  this  place  is  not  easy.  The  Septuagint  have  omit- 
ted it :  MS.S.  Pachom.  and  1.  D.  11.  and  Cod.  Marchal. 
in  margine,  supply  the  omission  by  the  word  a(/.opTiav. 
sin,  or  a(Aa^r>;(xa,  said  to  be  from  Aquila's  Version, 
which  I  have  followed.  The  learned  Professor  Schroe- 
der,  Institut.  Ling.  Heb.  p.  298,  makes  it  to  be  in 
regimine  with  DD''T  yedeychem,  as  an  epithet,  your 
sinfd  hands.  The  Septuagint  render  the  pronoun  in 
the  third  person,  ai  J(Jip£s  o.mtuv,  their  hands ;  and  an 
ancient  MS.  has,  agreeable  to  that  rendering,  DhS 
lahem,  to  them,  for  DjS  lachem,  to  you ;  which  word 
they  have  likewise  omitted,  as  not  necessary  to  com- 
plete the  sense. 

Verse  8.  Then  shall  the  Assyrian  fall,  (5fc.'\  Because 
he  was  to  be  discomfited  by  the  angel  of  the  Lord, 
destroying  in  his  camp,  in  one  night,  upwards  of  one 
hundred  and  eighty  thousand  men  ;  and  Sennacherib 

'  himself  fell  by  the  hands  of  the  princes,  his  own  sons. 

,  Not  mighty  men,  for  they  were  not  soldiers;  not  mean 

I  men,  for  they  were  princes. 


CHAPTER  XXXII. 

Prophecy  of  great  prosperity  under  Hezeltiah;  but,  in  its  highest  sense,  applicable  to  Christ,  1-8.  Descrip- 
tion of  impending  calamities,  9-14.  Rejection  of  the  Jews,  and  calling  of  the  Gentiles,  15.  The  future 
prosperity  of  the  Church.  16-20 

137 


The  righteous  king 


ISAIAH. 


and  his  prosperous  retgn. 


*b'c  cir  713^'  JgEHOLD,  a  "king  shall  reign 
oiymp.  XVI.  4.  in  righteousness,  and  princes 

cir.  annum  in        i       ■       •     i 

Numae  Pompiiii,  shall  nilc  ui  judgment. 

R.  Roman.,  3.  ^    j^^^^     ^     ^^^    gj^j^JJ    ^^     gg    ^ 

hiding-place  from  the  wind,  and  *  a  covert 
from  the  tempest ;  as  rivers  of  water  in  a  dry 
place,  as  the  shadow  of  a  "  great  rock  in  a 
weary  land. 

3  And  ^  the  eyes  of  them  that  see  shall  not  be 
dim,  and  the  ears  of  them  that  hear  shall  hearken. 

4  The  heart  also  of  the  °  rash  shall  under- 
stand knowledge,  and  the  tongue  of  the  stam- 
merers shall  be  ready  to  speak  ^  plainly. 


•Psa.  xlv.  1,  &c. ;  Jer.  xxiii.  5 ;  Hos.  iii.  5 ;  Zech.  ix.  9. 1" Chap. 

iv.  6;  XXV.  4. cHeb.  heavy. 


NOTES  ON  CHAP.  XXXII. 

Verse  1.  Behold,  a  king  shall  reign  in  righteous- 
ness] If  King  Hezekiah  were  a  type  of  Christ,  then 
this  prophecy  may  refer  to  his  time ;  but  otherwise  it 
seems  to  have  Hezekiah  primarily  in  view.  It  is 
evident,  however,  that  in  the  fullest  sense  these  words 
cannot  be  applied  to  any  man ;  God  alone  can  do  all 
that  is  promised  here. 

And  princes]  D'liyi  ve-sarim,  without  7  lamed,  to ; 
so  the  ancient  Versions.  An  ancient  MS.  has  V\m 
vesaraiv,  and  his  princes. 

Verse  2.  As  the  shadow  of  a  great  rock]  The 
shadow  of  a  great  projecting  rock  is  the  most  refresh- 
ing that  is  possible  in  a  hot  country,  not  only  as  most 
perfectly  excluding  the  rays  of  the  sun,  but  also  as 
having  in  itself  a  natural  coolness,  which  it  reflects 
and  communicates  to  every  thing  about  it. 

Speluncaeque  tegant,  et  saxea  procubet  umbra. 

YiRG.  Georg.  iii.  145. 

"  Let  the  cool  cave  and  shady  rock  protect  them." 

EoTEi  x£^aXi]v  xai  yomara.  Sfipioj  a^£i, 
Auakeog  Ss  tS  j^ptJS  airo  xaujjiaToj"   aXXa  tot'  r,Sri 
Ell]  irjTpan]  T£  gxi-q,  xai  Bi^Xivos  oivoj. 

Hesiod.  ii.  206. 

"When  Sirius  rages,  and  thine  aching  head. 
Parched  skin,  and  feeble  knees  refreshment  need ; 
Then  to  the  rock's  projected  shade  retire. 
With  Biblin  wine  recruit  thy  wasted  powers.'' 

Verse  3.  And  the  eyes  of  them  that  see  shall  not  he 
dim — "  And  him  the  eyes  of  those  that  see  shall  re- 
gard"] For  n'?!  velo,  and  not,  Le  Clerc  reads  ibl 
velo,  and  to  him,  of  which  mistake  the  Masoretes  ac- 
knowledge there  sxe  fifteen  instances;  and  many  more 
are  reckoned  by  others.  The  removal  of  the  negative 
restores  to  the  verb  its  true  and  usual  sense. 

Verse  5.  The  vile  person  shall  no  more  be  called 
liberal]  The  different  epithets  here  employed  require 
minute  explanation. 

The  vile  person — h^i  nabal,  the  pampered,  fattened, 
brainless  fellow,  who  eats  to  live,  and  lives  to  eat ; 
who  will  scarcely  part  with  any  thing,  and  that  which 
he  does  give  he  gives  with  an  evil  eye  and  a  grudging 
heart. 

138 


5  The  vile  person  shall  be  no  ^g^'^^r-  3291- 
more  called  liberal,  nor  the  churl  oiymp.  xvi.  4. 

.  ,  ,      -  .p  ,  cir.  amium 

said  to  be  bountiiul.  NumiE  Pompiiu, 

6  For  the  vile  person  will  ^"^°'""'^- 
speak  villany,  and  his  heart  will  work  iniquity, 
to  practise  hypocrisy,  and  to  utter  error  against 
the  Lord,  to  make  empty  the  soul  of  the 
hungry,  and  he  will  cause  the  drink  of  the 
thirsty  to  fail. 

7  The  instruments  also  of  the  churl  are  evil : 
he  deviseth  wicked  devices  to  destroy  the  poor 
with  lying  words,  even  e  when  the  needy 
speaketh  right. 

dChap.  xxix.  18;  xxxv.  5,  6. <^Heb.  hasty. rOr,  elegantly. 

gOr,  when  he  speaketh  against  thepoor  in  judgmejit. 


Liberal — 3'nJ  nadib ;  the  generous,  open-hearted, 
princely  man,  who  wTites  on  all  his  possessions.  Fen- 
myself  and  mankind,  and  lives  only  to  get  and  to  do 
good. 

The  churl — "S'3  kUai,  the  avaricious  man ;  he  who 
starves  himself  amidst  his  plenty,  and  will  not  take  the 
necessaries  of  life  for  fear  of  lessening  his  stock. 

Thus  he  differs  from  '7:1^  nabal,  who  feeds  himself 
to  the  fuU,  and  regards  no  one  else ;  like  the  rich  man 
in  the  Gospel.  The  avaricious  man  is  called  'So 
kitai,  from  O  ki,for,  and  ■''?  li,  myself;  or  contracted 
from  Sd  col,  all,  and  ■''7  li,  to  myself:  all  is  mine  ;  all 
I  have  is  my  own ;  and  all  I  can  get  is  for  myself: 
and  yet  this  man  enjoys  nothing  ;  he  withholds 

From  back  and  belly  too  their  proper  fare : — 
O  cursed  lust  of  gold,  when  for  thy  sake 
The  wretch  throws  up  his  interest  in  both  worlds. 
First  starved  in  this,  then  damned  in  that  to  come ! 

Bountiful — I'W  shoa,  he  who  is  abundantly  rich ; 
who  rejoices  in  his  plenty,  and  deals  out  to  the  dis- 
tressed with  a  liberal  hand. 

Verse  C.  The  vile  person  tcill  speak  villany — "  The 
fool  will  stUl  utter  folly"]  A  sort  of  proverbial  saying, 
which  Euripides  (Bacchee,  369)  has  e.xpressed  in  the 
very  same  manner  and  words  :  Mupa  yctf  jj-upo;  Xe- 
ysr  "  The  fool  speaks  folly."  Of  this  kind  of  sim- 
ple and  unadorned  proverb  or  parable,  see  De  S.  Poes 
Hebr.  Prselect.  xxiv. 

Against  the  Lord — "  Against  Jehovah"]  For  Sn 
El,  two  MSS.  read  S>'  al,  more  properly ;  but  both  are 
of  nearly  the  same  meaning. 

Verse  7.  The  instruments  also  of  the  churl  are 
evil — "  As  for  the  niggard,  his  instruments  are  evil"] 
His  machinations,  his  designs.  The  paronomasia, 
which  the  prophet  frequently  deals  in,  suggested  this 
expression  v'lD  'Sdi  vechelai  kelaiv.  The  first  word 
is  expressed  with  some  variety  in  the  MSS.  Seven 
MSS.  read  'Vdi  vekili,  one  '7DI  vechol,  another  'bljl 
vecoli. 

To  destroy  the  poor  with  lying  words — "  To  defeat 
the  assertions  of  the  poor  in  judgment"]  A  word 
seems  to  have  been  lost  here,  and  two  others  to  have 
suffered  a  small  alteration,  which  has  made  the  sen- 
tence  very  obscure.      The   Septuagint   have  happily 


Prosperity  of  the  Church 


CHAP.  XXXII. 


in  the  latter  days. 


A.  M.  cir.  3291. 

B.C.  cir.  713. 
Olymp.  XVI.  1. 

cir.  annum 
Nutnae  Pompilii. 

R.  Roman.,  3. 


8  But  the  liberal  deviseth  liberal 
things  ;  and  by  liberal  things  shall 
he  "^  stand. 

9  Rise  up,  ye  women  '  that 
;    hear  my   voice,    ye    careless 

give  ear  unto  my  speech. 

shall    ye    be 


are    at    ease 
daughters 

10  ^  Many   days    and    years 
troubled,  ye  careless  women :   for  the  vintage 
shall  fail,  the  gathering  shall  not  come. 

1 1  Tremble,  ye  women  that  are  at  ease  ;  be 
troubled,  ye  careless  ones ;  strip  you,  and 
make  you  bare,  and  gird  sackcloth  upon  your 
loins. 

1 2  They  shall  lament  for  the  teats,  for  '  the 
pleasant  fields,  for  the  fruitful  vine. 

13  ""Upon  the  land  of  my  people  shall  come 
up  thorns  and  briers  ;  "  yea,  upon  all  the 
houses  of  joy  in  °  the  joyous  city  : 

k  Or,  be  tslablUhed. i  Amos  vi.  1 . k  Heb.  Days  abme  a 

year. 1  Heb.  the  fields  of  desire. "Chap.  x.x.xiv.   13;  Hos. 

II.  6. 

retained  the  rendering  of  the  lost  word,  and  restored 
the  senlence  in  all  its  parts  :  Kai  SiaixiSaiai  Xoyov; 
TiXTEivuv  tv  xpiisr  03W02  p'ax  "\21  liJnSl  ulehapher 
dibrey  ebyon  bemishpat,  "  And  disperse  the  words  of 
the  poor  in  judgment."  They  frequently  render  the 
verb  TSn  hapharhy  Siaifxs<ia.(ia.i.  A  MS.  reads  ">2^'7l 
uledabber,  which  gives  authority  for  the  preposition  7 
lamed.,  to,  necessary  to  the  sense ;  and  the  Scptua- 
gint,  Syriac,  and  Chaldee  read  t33B''33  bemishpat,  IN 
judgment. 

Verse  8.  Liberal  things — "  Generous  purposes"] 
"  Of  the  four  sorts  of  persons  mentioned  ver.  5,  three 
are  described,  ver.  6,  7,  and  8,  but  not  the  fourth." — 
Secker.  Perhaps  for  Nim  vehu,  and  he,  we  ought  to 
read  i'Wl  veshoa,  the  bountiful. 

A'erse  9.  Rise  up,  ye  women — "  ye  provinces."  Ye 
careless  daughters — "ye  cities." — Targum. 

From  this  verse  to  the  end  of  the  fourteenth,  the 
desolation  of  Judea  by  the  Chaldeans  appears  to  be 
foretold. 

Verse  11.  Gird  sackcloth]  piJ  sak,  sackcloth,  a 
word  necessary  to  the  sense,  is  here  lost,  but  pre- 
served by  the  Sepluagint,  MSS.  Alex,  and  Pachom., 
and  I.  D.  n.,  and  edit.  Aid.  and  Comp.,  and  the  Arabic 
and  Syriac. 

Tremble — be  troubled — strip  you]  T\02I3  peshotah, 
n;ji  rcgazah,  &c.  These  are  infinitives,  with  a 
paragogic  n  Ac,  according  to  Schultens,  Institut.  Ling. 
Hebr.  p.  453,  and  are  to  be  taken  in  an  imperative 
«ense. 

Verse  12.  They  shall  lament — for  the  pleasant 
fields — "  Mourn  ye  for  the  pleasant  field"]  The 
Sepluagint,  Syriac,  and  Vulgate  read  nSD  siphdu, 
mourn  ye,  imperative ;  twelve  MSS.,  (five  ancient,) 
two  editions,  the  Sepluagint,  Aquila,  Symmachus, 
Theodotion,  Syriac,  and  Vulgate,  all  read  ma;  sadeh, 
a  field;  not  ■^B'  shedey,  breasts. 

Verse  13.  Shall  come  up  thorns  and  briers — "  The 


14  p  Because  the  palaces  shall  '^j  ""l- "='■■•  ^^■ 

r  B.  C.  cir.   713. 

be  forsaken;  the  multitude  of  the  oiymp.  xvi.  4. 
city  shall  be  left ;  the  i  forts  and  Numm "pom^iiii, 
towers  shall  be  for  dens  for  ever,  "■  "°"""  ■  ^- 
a  joy  of  wild  asses,  a  pasture  of  flocks  ; 

15  Until  'the  spirit  be  poured  upon  us  from 
on  high,  and  '  the  wilderness  be  a  fruitful 
field,  and  the  fruitful  field  be  counted  for  a 
forest. 

16  Then  judgment  sliall  dwell  in  the  wilder- 
ness, and  righteousness  remain  in  the  fruitful 
field. 

17  '  Ajid  the  work  of  righteousness  shall  be 
peace ;  and  the  effect  of  righteousness  quiet- 
ness and  assurance  for  ever. 

18  And  my  people  shall  dwell  in  a  peace- 
able habitation,  and  in  sure  dwellings,  and  in 
quiet  resting  places ; 


Or,  burning  upon,  &.C. °  Chap.  xxii.  22. p  Chap,  xxvii.  10. 

■  '  "  30;    Joel  ii    "~ 


*lOr,    clifts  and    watch-lowers. ""Psa.    civ. 

»  Chap.  xxix.  17;  xxxv.  2. 1  James  iii.  18. 


28 


thorn  and  the  brier  shall  come  up"]  AH  the  ancient 
Aversions  read  -\"3'il7\  veshamir,  with  the  conjunction. 
And  an  ancient  MS.  has  ID  T\1];r\  taaleh  bo,  "  shall 
come  up  in  it,"  which  seems  to  be  right ;  or  rather  n3 
bah :  and  there  is  a  rasure  in  the  place  of  13  bo  in 
another  ancient  M.S. 

Yea,  upon  all  the  houses  of  joy]  For  O  ki,  the  an- 
cient Versions,  e.vcept  the  Vulgate,  seem  to  have  read 
1  ve.  '0  ki  may  perhaps  be  a  mistake  for  13  bo,  or  n3 
bah,  in  it,  above  mentioned.  It  is  not  necessary  in 
this  place. 

The  description  of  impending  distress  which  begins 
at  ver.  13  belongs  to  other  times  than  that  of  Senna- 
cherib's inva-sion,  from  which  they  were  so  soon  de- 
livered. It  must  at  least  e.vtend  to  the  ruin  of  the 
country  and  city  by  the  Chaldeans.  .\nd  the  promise 
of  blessings  which  follows  was  not  fulfilled  under  the 
Mosaic  dispensation  ;  they  belong  to  the  ki.ngdom  of 
Messiah.  Compare  ver.  15  with  chap.  xxix.  17,  and 
see  the  note  there. 

Verse  14.  The  palaces  shall  be  forsaken]  The 
house  of  the  sanctuary  (the  temple)  shall  be  de- 
stroyed. —  Targum . 

The  forts — "  Ophel"]  It  was  a  part  of  Mount 
Zion,  rising  higher  than  the  rest,  at  the  eastern  ex- 
tremity, near  to  the  temple,  a  little  to  the  south  of  it; 
called  by  Micah,  chap.  iv.  8,  "  Ophel  of  the  daughter 
of  Zion."  It  was  naturally  strong  by  its  situation ; 
and  had  a  ii'all  of  its  own,  by  which  it  was  separated 
from  the  rest  of  Zion. 

Verse  15.  And  the  fruitful  field]  S"D"\3ni  lehaccar- 
mel.  So  fifteen  MS.S.,  si.T  ancient,  and  two  editions; 
which  seems  to  make  the  noun  an  appellative. 

Verse  17.  The  icork  of  righteousness]  Righteous- 
ness works  and  produces  peace. 

The  effect  of  rightcousnci.^]  r\T3>'  abodath,  the  cul- 
ture. Righteousness,  cultivated  by  peace,  produces 
tranquillity  of  mind  and  permanent  security.  Reader, 
139 


Prophecy  concerning 


ISAIAH. 


Sennacherib. 


A.   M.  cir.  3291. 

B.  C.   cir.  713. 
Olymp.  XVI.  4. 

cir.  annum 
NumiE  Pompilii, 

R.  Roman.,  3. 


1 9  "  When  it  shall  hail, 
ing  down  "^  on  the  forest ; 
the    city    shall    be    low 
low  place. 


com- 
"and 


1  Chap.  XXX.  30. '  Zech.  xi.  2. 


hast  thou  the  principle  ?  If  so,  dost  thou  cultivate  it  ?  If 
thou  dost,  thou  hast  peace  of  conscience,  joy  in  the  Holy 
Ghost,  and  a  sure  and  certain  hope  of  everlasting  life. 

Verse  19.  The  city  shall  be  low  in  a  low  place. — 
"  The  city  shall  be  laid  level  with  the  plain."]  For 
nSiltyDl  ubashephelah,  the  Syriac  reads  n'^iJK'OI  iike- 
shephelah.  The  city — probably  Nineveh  or  Babylon: 
but  this  verse  is  very  obscure.  Saltus ;  Assyrio- 
rum  regnum  :  civitas  ;  magniiica  Assyriorum  castra. 
Ephrem  Syr.  in  loc.  For  •^^\^2^  ubarad,  a  MS.  has 
Tl'1  vaiyered ;  and  so  conjectured  Abp.  Seder,  refer- 
ring to  Zech.  xi.  2. 

Verse  20.  That  sow  beside  all  waters — "Who  sow 
your  seed  in  every  well-watered  place"]  Sir  John 
Chardin's  note  on  this  place  is  : — "  This  exactly  an- 
swers the  manner  of  planting  rice ;  for  they  sow  it 
upon  the  water,  and  before  sowing,  while  the  earth  is 
covered  v^ith  water,  they  cause  the  ground  to  be  trod- 
den by  oxen,  horses,  and  asses,  who  go  mid-leg  deep ; 
and  this  is  the  way  of  preparing  the  ground  for  sowing. 
As  they  sow  the  rice  on  the  water,  they  transplant  it 
in   the  water."      Harmer's   Observ.   vol.   i.   p.   280. 


20  Blessed  are  ye  that  sow  be-  ■*;  ^-  cir.  3291. 

rj  B.  C.  cir.  713. 

side  all   waters,  that  send  forth  Olymp.  xvi.  4. 

thither  the  feet  of  ^  the  ox  and  Numae  Pompilii, 

the  ass.  R.^m^.,z. 


f  Or,  and  the  city  shall  be  utterly  abased. x  Chap.  xxx.  24. 


"  Rice  is  the  food  of  two-thirds  of  mankind."  Dr.  Ar- 
buthnot.  "  It  is  cvdtivated  in  most  of  the  eastern 
countries."  Miller.  "  It  is  good  for  all,  and  at  all 
times."  Sir  /.  Chardin,  ib.  "  Le  ris,  qui  est  leur 
principal  aliment  et  leur  froment  (i.  e.,  des  Siamois,) 
n'est  jamais  assez  arrose ;  il  croit  au  milieu  de  I'eau, 
et  les  carapagnes  ou  on  le  cultive  ressemblent  plutot 
a  de  marets  que  non  pas  a  des  terres  qu'on  labours 
avec  la  charue.  Le  ris  a  bien  cette  force,  que  quoy 
qu'il  y  ait  six  ou  sept  pieds  d'eau  sur  lui,  il  pousse 
toujours  sa  tige  au  dessus ;  et  le  tuyau  qui  le  porte 
s'eleve  et  croit  k  proportion  de  la  hauteur  de  I'eau  qui 
noye  son  champ.  Voyage  de  I'Eveque  de  Beryte,  p. 
144.  Paris,  1666. — L.  "  iJice,  which  is  the  principal 
grain  and  aliment  of  the  Siamese,  can  never  be  too 
much  watered.  It  grows  in  the  water,  and  the  fields 
where  it  is  sown  resemble  marshes  rather  than  fields 
cultivated  by  ploughing.  Rice  has  that  property  that 
although  it  be  covered  with  water  six  or  seven  feet 
deep,  yet  it  raises  its  stalk  above  it ;  and  this  grows 
long  in  proportion  to  the  depth  of  the  water  by  which 
the  field  is  inundated." 


CHAPTER  XXXm. 

This  chapter  contains  the  sequel  of  the  prophecy  respecting  Sennacherib.  The  prophet  addresses  himself  to 
the  Assyrian  monarch,  1—4.  The  mercy  and  power  of  God  acknoicledged  by  the  Jews,  5,  6.  Distress 
and  despair  of  the  Jews  at  the  approach  of  Sennacherib,  7—9.  Gracious  promise  of  deliverance,  10—13. 
Dreadful  apprehensions  of  the  wicked,  and  security  of  the  righteous,  14-17.  The  security  of  the  Jews 
under  the  reign  of  Hexekiah,  and  the  wretched  condition  of  Sennacherib  and  his  army,  18-24. 

A.  M.  cir.  3291 

B.  C.  cir.  713. 

Olymp.  XVI.  4 

cir.  annum 


T^TO  to  thee  ^that  .spoilest,  and  ,  ''when  thou  shalt  cease  to  spoil,   ■^-'^  '^"-  ^^^'■ 


thou  xvast  not  spoiled  ;  and  i  thou     shalt     be     spoiled  ; 

shalt   make    an 
treacherously,      they 


and    Olymp.  XVI.  4. 

Numae  Pompilii,  dealest  treacherously,    and   they  j  when  thou   shalt  make    an    end  Numae  Pompilii, 
?:Z!^!!!i!l  dealt  not  treacherously  with  thee !  i  to     deal      tT-Appl,prn„sKr       thmr    R- Roman.,  3. 


"Chap.  xxi.  2;  Hab.  ii.  8. 


i'  Rev.  xiii.  10. 


The  plan  of  the  prophecy  continued  in  this  chapter,    invaded  countries,  yet  he  should  fall,  and  become  an 
and  which  is  manifestly  distinct  from  the  foregoing,  is    easy  prey  to  those  whom  he  had  intended  to  subdue, 
peculiarly  elegant.     To  set  it  in  a  proper  light,  it  will  j       In  verses  5  and  6,  a  chorus  of  Jews  is  introduced, 
be  necessary  to  mark  the  transitions  from  one  part  of  !  acknowledging    the  mercy  and   power  of  God,   who 
it  to  another.  i  had  undertaken  to  protect  them  ;  extolling  it  with  di- 

In  ver.  1,  the  prophet  addresses  himself  to  Senna-  rect  opposition  to  the  boasted  power  of  their  enemies, 
cherib,  briefly,  but  strongly  and  elegantly,  expressing  and  celebrating  the  wisdom  and  piety  of  their  king 
the  injustice  of  his  ambitious  designs,  and  the  sudden  Hezekiah,  who  had  placed  his  confidence  in  the  favour 
disappointments  of  them.  of  God. 

In  ver.  2,  the  Jews  are  introduced  offering  up  their  j  Then  foDows,  in  verses  7,  8,  and  9,  a  description 
earnest  supplications  to  God  in  their  present  distress-  j  of  the  distress  and  despair  of  the  Jews,  upon  the  king 
ful  condition ;  with  expressions  of  their  trust  and  con-  of  Assyria's  marching  against  Jerusalem,  and  sending 
fidence  in  his  protection.  ,  his  summons  to  them  to  surrender,  after  the  treaty  he 

In  verses  3  and  4  the  prophet  in  the  name  of  God,    had   made  with   Hezekiah   on   the   conditions  of  his 
or  rather  God  himself,  is  introduced  addressing  him-    paying,  as  he  actually  did  pay  to  him,  three  hundred 
self  to  Sennacherib,  and  threatening  him  that,  notwith-    talents  of  silver  and  thirty  talents  of  gold.    2  Kings 
standing  the  terror  which  he  had  occasioned  in  the  \  xviii.  14-16. 
140 


77ie  Lord  will  be  exalted 


CHAP.  XXXIII. 


against  his  enemies. 


A.M^  cir.  3291.  gjjgH    ^Qg\    treacherouslv     witli 

B.  C.  cir.  713.  ■' 

Oiymp.  XVI.  4.  thee. 

cir.  annum  ^   r\  t  l  » 

Num»  PompiUi,     2  O  Lord,  be  gracious  unto  us  ; 
R.  Roman.,  3.    c  ^yg  ],ave  Waited   for   thee  :    be 
thou  their  arm   every  morning,  our   salvation 
also  in  the   time  of  trouble. 

3  At  the  noise  of  the  tumult  the  people  fled ; 
at  the  lifting  up  of  thyself  the  nations  wrere 
scattered. 

4  And  your  spoil  shall  be  gathered  like  the 
gathering  of  the  caterpillcu: :  as  the  running  to 
and  fro  of  locusts  shall  he  run  upon  lliem. 

5  ^  The  Lord  is  exalted  ;  for  he  dwclleth  on 


•Chap.  XXT.  9. iiPsa.  xcvii.  9. eHeb.  salvations. fOr, 

messengers. 

In  ver.  10,  God  himself  is  again  introduced,  de- 
claring that  he  will  interpose  in  this  critical  situation 
of  affairs,  and  disappoint  the  vain  designs  of  the  ene- 
mies of  his  people,  by  discomfiting  and  utterly  con- 
suming them. 

Then  follows,  ver.  1 1-S2,  still  in  the  person  of 
God,  which  however  falls  at  last  into  that  of  the  pro- 
phet, a  description  of  the  dreadful  apprehensions  of 
the  wicked  in  those  times  of  distress  and  imminent 
danger ;  finely  contrasted  with  the  confidence  and  se- 
curity of  the  righteous,  and  their  trust  in  the  promises 
of  God  that  he  will  be  their  never-fading  strength  and 
protector. 

The  whole  concludes,  in  the  person  of  the  prophet, 
with  a  description  of  the  security  of  the  Jews  under 
the  protection  of  God,  and  of  the  wretched  state  of 
Sennacherib  and  his  army,  wholly  discomfited,  and 
exposed  to  be  plundered  even  by  the  weakest  of  the 
enemy. 

Much  of  the  beauty  of  this  passage  depends  on  the 
explanation  above  given  of  ver.  3  and  4,  as  addressed 
by  the  prophet,  or  by  God  himself,  to  Sennacherib ; 
not  as  it  is  usually  taken,  as  addressed  by  the  Jews  to 
God,  ver.  3,  and  then  ver.  4,  as  addressed  to  the 
Assyrians.  To  set  this  in  a  clear  light,  it  may  be  of 
use  to  compare  it  with  a  passage  of  the  Prophet  Joel ; 
where,  speaking  of  the  destruction  caused  by  the  lo- 
custs, he  sets  in  the  same  strong  light  of  opposition 
as  Isaiah  does  here,  the  power  of  the  enemy,  and  the 
power  of  Jehovah,  who  would  destroy  that  enemy. 
Thus  Isaiah  tr  Sennacherib  : — 

"  ^^  hen  thou  didst  raise  thyself  up,  the  nations  were 
dispersed" —  Ver.  3. 

"  But  now  will  I  arise,  saith  Jehovah  ; 
Now  will  I  be  exalted."  Ver.  10. 

And  thus  Joel,  chap.  ii.  20,  21  : — 

"  His  stink  shall  come  up,  and  his  ill  savour  shall 
ascend ; 
Though  he  hath  done  great  things. 
Fear  not,  0  land ;  be  glad  and  rejoice ; 
For  Jehovah  will  do  great  things." — L. 

NOTES  ON  CHAP.  XXXIH. 
Verse  1.   And  dealest  treacherously — "Thou  plun- 
derer"]   See  note  on  chap.  xxi.  2. 


high:   he  hath  filled   Zion    with  *^ ";"='!■•  2??^- 

.     ,  ,     ■    1  V.C.  cir.  713. 

judgment  and  righteousness.  oiymp.  xvi.  4, 

6  And  wisdom  and  knowledge   Numas  Pompiiii, 
shall  be  the  stability  of  thy  times,    ^  "°""^"-  ^- 
and  strength  of  «  salvation  :     the  fear  of  the 
Lord  is  his  treasure. 

7  Behold,  their  '^  valiant  ones  shall  cry  with- 
out :  « the  ambassadors  of  peace  shall  weep 
bitterly. 

8  ''  The  highways  lie  waste,  the  wayfaring 
man  ceaseth  :  '  he  hath  broken  the  covenant, 
he  hath  despised  the  cities,  he  regardeth  no 
man. 


e2  Kings  xriii.  18,  37.- 


i"  Judg.  V.  6." 
16,  17. 


J2  Kings  xviii.  14, 15, 


When  thou  shall  make  an  end  to  deal  treacherously 
— "  ^^'hen  thou  art  weary  of  plundering"]  "  inSjD 
cannelothecha,  alibi  non  extat  in  s.  s.  nisi  f.  Job  xv. 
29 — simplicius  est  legere  "^nSoj  kechallothecha.  Vid. 
Capell.;  nee  repugnat  Vitringa.  Vid.  Dan.  ix.  24. 
nSj  calah  Q'nn  hatim." — Seeker. 

Verse  2.  Be  thou  their  arm  every  morning — "  Be 
thou  our  strength  every  morning"]  For  ajnt  zeroam, 
their  arm,  the  Syriac,  Chaldee,  and  Vulgate  read  ijjni 
zeroemi,  our  arm,  in  the  first  person  of  the  pronoun, 
not  the  third  :  the  edition  of  Felix  Pratensis  has  lJT\;?nt 
zeroothcynu  in  the  margin. 

The  prophet  is  here  praying  against  the  enemies  of 
God's  people  ;  and  yet  this  part  of  the  prayer  seems 
to  be  in  their  behalf:  but  from  the  above  authorities 
it  appears  that  our  arm  is  the  true  reading,  though  I 
do  not  find  it  confirmed  by  any  of  KennicotCs,  De 
Rossi's,  or  my  own  MSS.  My  old  MS.  Bible  has, — 
l&e  tljou  ourc  arm  in  crln. 

Verse  3.  At  the  noise  of  the  tumult — "  From  thy 
terrible  voice."]  For  |lDn  hamon,  "  multitude,"  the 
Septuagint  and  Syriac  read  TaN  arnica,  "  terrible," 
whom  I  follow. 

Verse  6.  His  treasure — "  Thy  treasure."]  'O  Sij- 
rfaupos  gov,  Sym.  He  had  in  his  copy  I^XN  otsarcha, 
"  thy  treasure,"  not  nVX  otsaro,  "  his  treasure." 

Verse  7.  Their  valiant  ones  shall  cri/  without — 
"  The  mighty  men  raise  a  grievous  cry"]  Three  MS.S. 
read  0''7'<"l><  erelirn,  that  is,  lions  of  God,  or  strong 
lions.  So  they  called  valiant  men  heroes ;  which  ap- 
pellation the  Arabians  and  Persians  still  use.  See 
Bochart.  Hieroz.  Part  I.  lib.  iii.  cap.  1.  "Mahomet, 
ayant  reconnu  Hamzeh  son  oncle  pour  homme  de 
courage  et  de  valeur,  lui  donne  le  litre  ou  sumom 
d'Assad  Allah,  qui  signifie  le  lion  de  Dieu."  D'Her- 
helot,  p.  427.  And  for  nvn  chatsah,  the  Syriac  and 
Chaldee  read  niyp  kashah,  whom  I  follow.  The 
Chaldee,  Syriac,  Aqnila,  Symmachus,  and  Theodotion 
read  tZ3nS  ^X^X  ereh  lahem,  or  DNT  yireh,  with  what 
meaning  is  not  clear. 

The  word  dS.'^iN  crellam,  which  we  translate  valiant 
ones,  is  very  difficult ;  no  man  knows  what  it  means. 
Kimchi  supposes  that  it  is  the  name  of  the  angel  that 
smote  the  AssjTian  camp  !  The  Vulgate,  and  my  Old 
MS.,  translate  it  seers;  and  most  of  the  Versions  un- 
141 


Promise  of  deliverance 


ISAIAH. 


from  the  Assyrian  army. 


A.  M.  cir.  3291.     9  k  -phe    earth    mourneth    and 

B.  C.  cir.  713. 

oiymp.  XVI.  4.  laiiguisheth :  Lebanon  is  ashamed 
NumffiPompiiii,  and  'he\vftdown:  Sharon  is  like 
R.  Roman.,  3.    ^   wilderness  ;    and  Bashan   and 
Carmel  shake  off  their  fruits. 

10  "  Now  will  I  rise,  saith  the  Lord  ;  now 
will  I  be  exalted ;  now  will  I  lift  up  myself. 

11  "Ye  shall  conceive  chaif,  ye  shall  bring 
forth  stubble  :  your  breath,  as  fire,  shall  de- 
vour you. 

12  And  the  people  shall  be  as  the  burnings 
of  lime  :  °  as  thorns  cut  up  shall  they  be 
burned  in  the  fire. 

13  Hear,  p  ye  that  are  far  off,  what  I  have 
done  ;  and,  ye  that  are  near,  acknowledge  my 
might. 

14  The  sinners  in  Zion  are  afraid;  fearful- 
ness  hath  surprised  the  hypocrites.  Who 
among  us  shall  dwell  with  the  devouring  fire  ? 
who  among  us  shall  dwell  with  everlasting 
burnings  ? 

15  He  that  '^  walketh  ''righteously,  and  speak- 
eth  '  uprightly  ;  he  that  despiseth  the  gain  of 
'  oppressions,    that   shaketh    his   hands    from 

It  Chap.   xxiv.    4. 'Or,   viithered  away. ™  Psa.    xii.    5. 

■Psa.  vii.  14;  chap.  lix.  4. oQhap.  ix.  18. p  Chap.  xlix. 

1. qPsa.     XV,     2;     xxiv.    4. ""Heb.    in    righteousnesses, 

»  Heb.  uprightnesses. ^  Or,  deceits. — — "  Heb.  bloods. ^  Psa. 

cxix.  37. 

derstand  it  in  this  way.  None  of  the  MSS.  give  us 
any  help,  but  as  we  see  above  in  Loivth. 

Verse  9.  Bashan  and  Carmel  shake  off  their  fruits 
— "  Bashan  and  Carmel  are  stripped  of  their  beauty."] 
^oLtB^ci  sirai,  tnade  manifest.  Sept.  They  read  mi'31 
veneerah. 

Verse  1 1 .  Yoiir  breath — "  And  my  spirit"]  "  For 
DZinn  rvchechem,  your  spirit,  read  1^:3  Tin  ruchi  ke- 
mo."  Seeker.  'VNTiich  reading  is  confirmed  by  the 
Chaldee,  where  ■'lO'O  meymri,  "  my  word,"  answers  to 
Tin  ruchi,  "my  spirit." 

Verse  14.  The  sinners  in  Zion  are  afraid]  Zion 
has  been  generally  considered  as  a  type  of  the  Church 
of  God.  Now  all  the  members  of  God's  Church  should 
be  holy,  and  given  to  good  works ;  sinners  in  Zion, 
therefore,  are  portentous  beings  !  but,  alas !  where  are 
they  not  1  The  Targum  on  this  verse  is  worthy  of 
notice  :  "  The  sinners  in  Zion  are  broken  Aovm  ;  fear 
hath  seized  the  ungodly,  who  are  suffering  for  their 
ways.  They  say.  Who  among  us  shall  dwell  in  Zion, 
where  the  splendour  of  the  Divine  Majesty  is  like  a 
consuming  fire  ?  Who  of  us  shall  dwell  in  Jerusalem, 
where  the  ungodly  are  judged  and  delivered  into  hell 
for  an  eternal  burning?"  ilEbcrbutpngC  btennimgiiS. 
Old  MS.  Bible. 

Verse  15.  That  stoppeth  his  ears  from  hearing  of 
blood — "  \\'lio  stoppeth  his  ears  to  the  proposal  of  blood- 
shed"]    A  MS.  reads  D'm3  bedamim,  "in  blood." 

Verse  18.  Where  is  the  scribe  1]  The  person  ap- 
143 


holding  of  bribes,  that   stoppeth  ^g^.  cm  3291. 
his  ears  from  hearing  of  "blood,   oiymp.  xvi.  4. 


cir.  annum 


and  ^  shutteth  his  eyes  irom  seeing  Numae  Pompilii, 

evil  ;  K.Uom^T..,3. 


1 6  He  shall  dwell  on  ■"  high :  his  place 
of  defence  shall  he  the  munitions  of  rocks  : 
bread  shall  be  given  him ;  his  waters  shall 
he  sure. 

17  Thine  eyes  shall  see  the  king  in  his 
beauty ;  they  shall  behold  "^  the  land  that  is 
very  far  off. 

18  Thine  heart  shall  meditate  terror. 
y  Where  is  the  scribe  ?  where  is  the  ^  receiver  ? 
where  is  he  that  counted  the  towers  ? 

19  "Thou  shalt  not  see  a  fierce  people,  ''a 
people  of  deeper  speech  than  thou  canst  per- 
ceive ;  of  a  <=  stammering  tongue,  that  thou 
canst  not  understand. 

20  '^  Look  upon  Zion,  the  city  of  our  solem- 
nities :  thine  eyes  .shall  see  "  Jerusalem  a  quiet 
habitation,  a  tabernacle  that  shall  not  be  taken 
down  ;  ^  not  one  of  ^  the  stakes  thereof  shall 
ever  be  removed,  neither  shall  any  of  the 
cords  thereof  be  broken. 

""  Heb.  heights  or  high  places. x  Heb.  the  tand  of  far  distances. 

y  1  Cor.  i.  20. ^Heb,  weigher. «2  Kings  xix.  32. 1>  Deut. 

xxviii.  49,  50 ;  Jer.  v.    15. c  Or,   ridiculous. d  Psa.  xlviii. 

12. e  Psa.    xlvi.    5  ;    cxxv.    1,    2. f  Chap,    xxxvii.    33. 

eChap.  liv.  2. 

pointed  by  the  king  of  Assyria  to  estimate  their  num- 
ber and  property  in  reference  to  their  being  heavily 
taxed. 

Where  is  the  receiver  ?]  Or  he  who  was  to  have 
collected  this  tribute. 

Where  is  he  that  counted  the  towers  ?]  That  is,  the 
commander  of  the  enemy's  forces,  who  surveyed  the 
fortifications  of  the  city,  and  took  an  account  of  the 
height,  strength,  and  situation  of  the  walls  and  towers, 
that  he  might  know  where  to  make  the  assault  with  the 
greatest  advantage  ;  as  Capaneus  before  Thebes  is  re- 
presented in  a  passage  of  the  Phoenissa;  of  Euripides, 
which  Grotius  has  applied  as  an  illustration  of  this 
place  : — 

Exsivos  lifra  itfodjSagsig  <fexfj.ai^cTai 
Ilupyuv,  avu  ts  xai  xaru  rir^r)  fji£T|uv.  Ver.  187. 
"  To  these  seven  turrets  each  approach  he  marks ; 
The  walls  from  their  proud  summit  to  their  base 
Measuring  with  eager  eye." 

He  that  counted  the  towers — "  Those  who  were  or- 
dered to  review  the  fortified  places  in  Judea,  that  they 
might  be  manned  and  provisioned  for  the  king  of  As- 
syria. So  sure  was  he  of  gaining  Jerusalem  and  sub- 
duing the  whole  of  Judea,  that  he  had  already  formed 
all  these  arrangements." — Dodd's  notes. 

Verse  90.  Look  upon  Zion — "  Thou  shalt  see  Zion"] 
For  nin  chazeh,  "  see,"  read  riinn  techezeh,  "  thou 
shalt  see,"  with  the  Chaldee. — Houbigant.    At  the  end 


Remarkable  preservation 


CHAP.  XXXIV. 


of  the  Lord^s  people 


AM. cir.  3291.      21    Bill    there    the    clorious 

B.  C.  cir.   713.  ° 

Oiymp.  XVI.  4.   LoRD  will  be  unto    us    a   place 

cir.   annum        v     r    i  i       •  j 

Numic  Pompiiii,  01  broad  rivers  and  streams ; 
"■  "°"""  ■  ^-  wherein  shall  go  no  galley  with 
oars,  neither  shall  gallant  ship  pass  thereby. 

22  For  the  Lord  is  our  judge,  the  Lord  is 
our  '  lawgiver,  ^  '  the  Lord  is  our  king ;  he 
will  save  us. 

fc  Heb.  broad  of  spaces  or   hands. '  James   iv.  12. ^  Heb. 

statute  Tjiaker, 

of  this  verse  we  find  in  the  Masoretic  Bibles  this  note, 
laon  'Sn  chatsi  hassepher,  "  the  middle  of  the  book  ;" 
that  is,  the  middle  of  the  book  of  Isaiah. 

Aerse  2 1 .  The  glorious  Lord — "  The  glorious  name 
of  Jehovah"]  I  take  DC  s/icm  for  a  noun,  with  the 
Sepluaginf  and  Si/riac.   Sec  Psa.  xx.  1 ;  Prov.  xviii.  10. 

Verse  23.  Thy  tacklings  are  loosed]  Here  the  As- 
syrians are  represented  under  the  figure  of  a  ship 
WTrecked  by  a  violent  storm ;  and  the  people  on  the 
beach,  young,  old,  feeble,  and  diseased,  gathering  the 
spod  without  any  to  hinder  them.  Kimchi,  who  un- 
derstands the  whole  of  this  chapter  of  Hezekiah  and 
the  king  of  Assyria,  says,  "  There  are  others  of 
our  rabbins  who  apply  it  all  to  the  days  of  the 
Messiah." 

Their  mast — "Thy  mast"]  For  DJIjI  tornam, 
"  their  mast,"  the  Syriac  reads  yj"V1  torneycha,  "  thy 
mast ;"  the  Septuagint  and  Vulgate,  pin  tornecha,  o 
Itfros  tfou  exXjvEv,  "  thy  mast  is  fallen  aside." — Septua- 
ffint.  They  seem  to  have  read  nOJ  natah  or  nj3  pa- 
nah,  pvi  tornecha,  or  rather,  ]D  nS  lo  cun,  "  is  not 
firm,"  the  negative  having  been  omitted  in  the  present 
text  by  mistake.  However,  I  have  followed  their 
sense,  which  seems  very  probable,  as  the  present  read- 
ing is  to  me  extremely  obscure. 

A'erse  24.  And  the  inhabitant  shall  not  say]  This 
erse  is  somewhat  obscure.  The  meaning  of  it  seems 
to  be,  that  the  army  of  Sennacherib  shall  by  the  stroke 
of  God  be  reduced  to  so  shattered  and  so  weak  a  con- 
dition, that  the  Jews  shall  fall  upon  the  remains  of 
them,  and  plunder  them  without  resistance ;  that  the 
most  infirm  and  disabled  of  the  people  of  Jerusalem 
shall  come  in  for  their  share  of  the  spoil ;  the  lame 
shall  seize  the  prey ;  even  the  sick  and  the  diseased 
shall  throw  aside  their  infirmities,  and  recover  strength 
enough  to  hasten  to  the  general  plunder.      See  above. 

The  last  line  of  the  verse  is  parallel  to  the  first,  and 
expresses  the  same  sense  in  other  words.  Sickness 
being  considered  as  a  visitation  from  God,  and  a  pun- 
ishment of  sin ;  the  forgiveness  of  sin  is  equivalent  to 
the  removal  of  a  disease.      Thus  the  psalmist : — • 


23  ■»  Thy  tacklings  are  loosed  ;   a.  M;  cir.  3291. 

1  ,  ,  ,,  ,       '      B.  C.  cir.  713. 

they   could  not  well   strengthen   Oiymp.  xvi.  4. 
their  mast,  they  could  not  spread   Numte  Pompiiii, 
the  sail :   then  is  the  prey  of  a    ^  """"■n.,3. 
great  spoil  divided ;   the  lame  take  the  prey. 

24  And  the  inhabitant  .shall  not  say,  I  am 
sick  :  "  the  people  that  dwell  therein  shall  be 
forgiven  their  iniquity. 


'Psa.   Ixxxix.    18.- 


» Or,  they   have  forsaken  thy   tacklinga 
"Jer.  1.20. 


"  Who  forgiveth  all  thy  sin  ; 
And  healeth  all  thine  infirmities."  Psa.  ciii.  3. 
Where  the  latter  line  only  varies  the  expression  of  the 
former.  And  our  blessed  Saviour  reasons  with  the 
Jews  on  the  same  principle  :  "  Whether  is  it  easier  to 
say  to  the  sick  of  the  palsy.  Thy  sins  are  forgiven 
thee  ;  or  to  say.  Arise,  and  take  up  thy  bed,  and  walk  V 
Mark  ii.  9.  See  also  Matt.  viii.  17  ;  Isa.  liii.  4.  Qui 
locus  Isaia;,  1  Pet.  ii.  24,  refertur  ad  remissionem  pec- 
catorum  ;  hie  vero  ad  sanationem  morborum,  quia  ejus- 
dem  potentia;  et  bonitatis  est  utrumque  praestare  ;  et, 
quia  peccatis  remissis,  ct  morbi,  qui  fructus  sunt  pec- 
catorum,  pelluntur.  "  Which  passage  of  Isaiah  has 
reference,  in  1  Pet.  ii.  24,  to  the  remission  of  sins, 
and  here  to  the  healing  of  diseases,  because  both  are 
effects  of  the  same  power  and  goodness ;  and  because 
with  the  remission  of  sins  was  associated  the  removal 
of  disorders,  the  fruits  of  sin." — Wetstein  on  Matt, 
viii.  17. 

That  this  prophecy  was  exactly  fulfilled,  1  think  we 
may  gather  from  the  history  of  this  great  event  given 
by  the  prophet  himself.  It  is  plain  that  Hezekiah,  by 
his  treaty  vvitli  Sennacherib,  by  which  he  agreed  to  pay 
him  three  hundred  talents  of  silver  and  thirty  talents 
of  gold,  had  stripped  himself  of  his  whole  treasure. 
He  not  only  gave  him  all  the  silver  and  gold  that  was 
in  his  own  treasury  and  in  that  of  the  temple,  but  was 
even  forced  to  cut  ofl"  the  gold  from  the  doors  of  the 
temple  and  from  th(!  pillars,  with  which  he  had  himself 
overlaid  lliem,  to  satisfy  the  demands  of  the  king  of 
AssjTia  :  but  after  the  destruction  of  the  Assyrian  army, 
we  find  that  he  "  had  exceeding  much  riches,  and  that 
he  made  himself  treasuries  for  silver,  and  for  gold,  and 
for  precious  stones,"  &c.  2  Chron.  xxxii.  27.  He 
was  so  rich,  that  out  of  pride  and  vanity  he  displayed 
his  wealth  to  the  ambassadors  from  Babylon.  This 
cannot  be  otherwise  accounted  for,  than  by  the  prodi- 
gious spod  that  was  taken  on  the  destruction  of  the 
Assyrian  army. — L.  And  thus,  in  the  providence  of 
God,  he  had  the  wealth  which  was  exacted  from  him 
restored. 


CHAPTER  XXXIV. 

The  prophet  earnestly  exhorts  all  nations  to  attend  lo  the  communication  whir.h  he  has  received  from  Jehovah, 
as  the  matter  is  of  the  highest  importance,  and  of  universal  concern,  1.  The  wrath  of  God  is  denounced 
against  all  the  nations  that  had  provoked  to  anger  the  Defender  of  the  cause  of  Zion,  2,  3.  Great  crowd 
of  images,  by  which  the  final  overthroto  and  utter  extermination  of  every  thing  that  ppposes  the  spread  of 
true  religion  in  the  earth  are  forcibly  and  majestically  set  forth ;  images  so  very  bold  and  expressive  as  to 

143 


77je  terrible  judgments 


ISAIAH. 


of  the  Lord. 


render  it  impossible,  without  doing  great  violence  to  symbolical  language,  to  restrain  their  import  to  the 
calamities  which  befell  the  Edomites  in  the  reign  of  Nebuchadnezzar,  or  in  that  of  any  other  potentate,  or 
even  to  the  calamities  which  the  enemies  of  the  Church  have  yet  suffered  since  the  delivery  of  the  prophecy. 
Edom  must  therefore  be  a  type  of  Antichrist,  the  last  grand  adversary  of  the  people  of  God ;  and  conse- 
quently this  most  awful  prophecy,  in  its  ultimate  signification,  remains  to  be  accomplished,  4—15.  The 
Churches  of  God,  at  the  period  of  the  consummation,  commanded  to  consult  the  book  of  Jehovah,  and  note 
the  exact  fulfilment  of  these  terrible  predictions  in  their  minutest  details.  Not  one  jot  or  tittle  relative  even 
to  the  circumstances  shadowed  forth  by  the  impure  animals  shall  be  found  to  fail ;  for  what  the  mouth  of 
the  Lord  has  declared  necessary  to  satisfy  the  Divine  justice,  Ms  Spirit  will  accomplish,  16,  17. 


A.  M.  cir.  3291. 

B.  C.  cir.   713. 
Olymp.  XVI.  4. 

cir.  annum 
Numas  Pompiliij 

R.  Roman.,  3. 


C^OME   "near,   ye  nations,  to 
hear ;  and  hearken,  ye  people : 
^  let    the    earth   hear,    and    "^  all 
that     is    therein ;      the     world, 
and  all  things  that  come  forth  of  it. 

2   For  the  indignation  of  the  Lord  is  upon 
all  nations,  and  his  fury  upon  aU  their  armies : 


A.  M.  cir.    3291. 

B.  C.  cir.  713. 

Olymp.  XVI.  4. 

cir.  annum 
Num£e  Pompilii, 
R.  Roman.,   3. 


«Psa  xlix.  1.- 


^Deut.  zxzii.  1. 


This  and  the  following  chapter  make  one  distinct 
prophecy  ;  an  entire,  regular,  and  beautiful  poem,  con- 
sisting of  two  parts :  the  first  containing  a  denuncia- 
tion of  Divine  vengeance  against  the  enemies  of  the 
people  or  Church  of  God ;  the  second  describing  the 
flourishing  state  of  the  Church  of  God  consequent  upon 
the  execution  of  those  judgments.  The  event  foretold 
is  represented  as  of  the  highest  importance,  and  of  uni- 
versal concern  :  all  nations  are  called  upon  to  attend 
to  the  declaration  of  it ;  and  the  \vrath  of  God  is  de- 
nounced against  all  the  nations,  that  is,  aU  those  that 
had  provoked  to  anger  the  Defender  of  the  cause  of 
Zion.  Among  those,  Edom  is  particularly  specified. 
The  principal  provocation  of  Edom  was  their  insulting 
the  Jews  in  their  distress,  and  joining  against  them 
with  their  enemies,  the  Chaldeans ;  see  Amos  i.  1 1  ; 
Ezek.  XXV.  12;  xxxv.  15;  Psa.  cxxxvii.  7.  Ac- 
cordingly the  Edomites  were,  together  with  the  rest 
of  the  neighbouring  nations,  ravaged  and  laid  waste  by 
Nebuchadnezzar;  see  Jer.  xxv.  15—26;  Mai.  i.  3,  4, 
and  see  Marsham,  Can.  Chron.  Sasc.  xviii.,  who  calls 
this  the  age  of  the  destruction  of  cities.  The  general 
devastation  spread  through  all  these  countries  by  Ne- 
bui.hadnezzar  may  be  the  event  which  the  prophet  has 
primarily  in  view  in  the  thirty-fourth  chapter  :  but  this 
event,  as  far  as  we  have  any  account  of  it  in  history, 
seems  by  no  means  to  come  up  to  the  terms  of  the  pro- 
phecy, or  to  justify  so  highly  WTOught  and  terrible  a 
description ;  and  it  is  not  easy  to  discover  what  con- 
nexion the  extremely  flourishing  state  of  the  Church 
or  people  of  God,  described  in  the  next  chapter,  could 
have  with  those  events,  and  how  the  former  could  be 
the  consequence  of  the  latter,  as  it  is  there  represented 
to  be.  By  a  figure,  very  common  in  the  prophetical 
writings,  any  city  or  people,  remarkably  distinguished 
as  enemies  of  the  people  and  kingdom  of  God,  is  put 
for  those  enemies  in  general.  This  seems  here  to  be 
the  case  with  Edom  and  Botsra.  It  seems,  therefore, 
reasonable  to  suppose,  with  many  learned  expositors, 
that  this  prophecy  has  a  farther  view  to  events  stiU 
future ;  to  some  great  revolutions  to  be  effected  in 
later  tunes,  antecedent  to  that  more  perfect  state  of 
the  kingdom  of  God  upon  earth,  and  serving  to  in- 
144 


he  hath  utterly  destroyed  them, 
he  hath  delivered  them  to  the 
slaughter. 

3  Their  slain  also  shall  be  cast 
out,  and  "^  their  stink  shall  come  up  out  of 
their  carcasses,  and  the  mountains  shall  be 
melted  with  their  blood. 

'Heb.  the  fulness  thereof. li  Joel  ii.  20. 

troduce  it,  which  the  Holy  Scriptures  warrant  us  to 
expect. 

That  the  thirty-fifth  chapter  has  a  view  beyond  any 
thing  that  could  be  the  immediate  consequence  of  those 
events,  is  plain  from  every  part,  especially  from  the 
middle  of  it,  ver.  5,  6  ;  where  the  miraculous  works 
wrought  by  our  blessed  Saviour  are  so  clearly  speci- 
fied, that  we  cannot  avoid  making  the  application  :  and 
our  Saviour  himself  has  moreover  plainly  referred  to 
this  very  passage,  as  speaking  of  him  and  his  works, 
Matt.  xi.  4,  5.  He  bids  the  disciples  of  John  to  go 
and  report  to  their  master  the  things  which  they  heard 
and  saw ;  that  the  blind  received  their  sight,  the  lame 
walked,  and  the  deaf  heard ;  and  leaves  it  to  him  to 
draw  the  conclusion  in  answer  to  his  inquiry,  whether 
he  who  performed  the  very  works  which  the  prophets 
foretold  should  be  performed  by  the  Messiah,  was  not 
indeed  the  Messiah  himself  And  where  are  these 
works  so  distinctly  marked  by  any  of  the  prophets  as 
in  this  place  ^  and  how  could  they  be  marked  more  dis- 
tinctly 1  To  these  the  strictly  literal  interpretation  of 
the  prophet's  words  directs  us.  According  to  the  al- 
legorical interpretation,  they  may  have  a  farther  view  : 
this  part  of  the  prophecy  may  run  parallel  with  the  for- 
mer, and  relate  to  the  future  advent  of  Christ ;  to  the 
conversion  of  the  Jews,  and  their  restitution  to  their 
land  ;  to  the  extension  and  purification  of  the  Christian 
faith ;  events  predicted  in  the  Holy  Scriptures  as  pre- 
paratory to  it.  Kinichi  says,  "  This  chapter  points  out 
the  future  destruction  of  Rome,  which  is  here  called 
Bosra ;  for  Bosra  was  a  great  city  of  the  Edomites. 
Now  the  major  part  of  the  Romans  are  Edomites,  who 
profess  the  law  of  Jesus.  The  Emperor  Caesar  (qy. 
Constantine)  was  an  Edomite,  and  so  were  aU  the  em- 
perors after  him.  The  destruction  of  the  Turkish  em- 
pire is  also  comprehended  in  this  prophecy ." — L.  As 
to  the  last,  1  say.  Amen  ! 

NOTES  ON  CHAP.  XXXIV. 

A''erse  1 .  Hearken — "  Attend  unto  me "]  A  MS. 
adds  in  this  line  the  word  ■'?«  ali,  unto  me,  after  D'nST 
leummim  ;  which  seems  to  be  genuine. 

Verse  4.  And  all  the  host  of  heaven]     See  note  on 


Terrible  desolations 


CHAP.  XXXIV. 


and  judgments  foretold 


A.  M-  cir.  3291.  4  And  '  all  the  host  of  heaven 
Oiymp.  XVI.  4.  shall  bc  dissolved,  and  the  hca- 
Nuraifi'pompliii,  vcHS  shall  be  ^  roUed  together  as 
R.  Roman.'.  3.  ^  ^^.^.^^i :  f  and  all  their  host  shall 
fall  down  as  the  leaf  falleth  oft"  from  the  vine, 
and  as  a  ''  falling ^o-  from  the  fig-tree. 

5  '  For  my  sword  shall  be  bathed  in  heaven  : 
behold,  ''  it  shall  come  down  upon  Idumea,  and 
upon  the  people  of  my  curse,  to  judgment. 

6  The  sword  of  the  Lord  is  filled  with 
blood,  it  is  made  fat  with  fatness,  and  with 
the  blood  of  lambs  and  goats,  with  the  fat  of 
the  kidneys  of  rams  :  for  '  the  Lord  hath  a 
sacrifice  in  Bozrah,  and  a  great  slaughter  in  the 
land  of  Idumea. 

7  And  the  "'  unicorns  shall  come  down 
with  them,  and  the  bullocks  with  the  bulls  ; 
and  their  land  shall  be   "  soaked  with  blood, 

«  Psa.  cii.  36  i  Ezek.  xxxii.  7,  8  ;  Joel  ii.  31 ;  iii.  15  ;  Malt.  xxiv. 

19;  2  Pet.  iii.  10. fRev.  vi.  1-1. eChap.  xiv.  12. 'Rev. 

vi.   13. 'Jcr.   xlvi.    10. 'Jer.   xlix.   7,   &c. ;   Mai.   i.   4. 

'Chap.  Ixiii.  1 ;  Jer.  xlix.  13;  Zeph.  i.  7. 


chap.   xxiv.    21,   and   Dc   Sacra  Poesi  Hebraorum, 
Preel.  L\. 

Verse  5.  For  my  sword  shall  be  bathed  in  heaven — 
"  For  my  sword  is  made  bare  in  the  heavens'']  There 
seems  to  be  some  impropriety  in  this,  according  to  the 
present  reading ;  "  Jly  sword  is  made  drunken,  or  is 
bathed  in  the  heavens  ;"  which  forestalls,  and  expresses 
not  in  its  proper  place,  what  belongs  to  the  next  verse  : 
for  the  sword  of  Jehovah  was  not  to  be  bathed  or 
glutted  with  blood  in  the  heavens,  but  in  Botsra  and 
the  land  of  Edom.  In  the  heavens  it  was  only  pre- 
pared for  slaughter.  To  remedy  this.  Archbishop 
Sec/cer  proposes  to  read,  for  D'Ol^i  hashshamaytm,  DOnD 
hedamim;  referring  to  Jer.  xlvi.  10.  But  even  this 
ia  premature,  and  not  in  its  proper  place.  The  Chal- 
dee,  for  nnn  ritvelhah,  has  •'7Jjin  tithgalli,  shall  be 
revealed  or  disclosed :  perhaps  he  read  Di^lTl  teraeh  or 
nnxij  nirathah.  Whatever  reading,  different  I  pre- 
sume from  the  present,  he  might  find  in  his  copy,  I 
follow  the  seuse  which  he  has  given  of  it. 

Verse  6.  The  Lord  hath  a  sacrifice — "  For  Jehovah 
celebrateth  a  sacrifice  "]  Ezekiel,  chap,  xxxix.  16,  17, 
has  manifestly  imitated  this  place  of  Isaiah.  He  hath 
set  forth  the  great  leaders  and  princes  of  the  adverse 
powers  under  the  same  emblems  of  goats,  bulls,  rams, 
fatlings,  &c.,  and  has  added  to  the  boldness  of  the 
imagery,  by  introducing  God  as  summoning  all  the  fowls 
of  the  air,  and  all  the  beasts  of  the  field  ;  and  bidding 
Ihem  to  the  fea.st  whicli  he  has  prepared  for  them  by 
the  slaughter  of  the  enemies  of  his  people  : — 
"  And  thou,  son  of  man, 

Thus  saith  the  Lord  Jehovah, 

Say  to  the  bird  of  every  wing. 

And  to  every  beast  of  the  field : 

Assemble  yourselves,  and  come  ; 

Gather  together  from  every  side. 

To  the  sacrifice  which  I  make  for  you. 
Vol.  IV.  (     10     ) 


and    their  dust    made   fat    with  A;  "^^^  "''■  ?>  o' • 

B.  C.   cir.  713. 
fatness.  Olymp.  XVI.  4. 

8  For  it  is  the  day  of  the  Lord's  Nuidk  PompTiii, 
» vengeance,  and  the  year  of  re-  ^  R<"°a°-  ■>■ 
compenses  for  the  controversy  of  Zion. 

9  PAnd  the  streams  thereof  shall  be  turned 
into  pitch,  and  the  dust  thereof  into  brimstone, 
and  tlic  land  thereof  shall  become  burning 
pitch. 

10  It  shall  not  be  quenched  night  nor  day; 
1  the  smoke  tJiereof  shall  go  up  for  ever:  'from 
generation  to  generation  it  shall  lie  waste ;  none 
shall  pass  through  it  for  ever  and  ever. 

1 1  '  But  the  •  cormorant  and  the  bittern  shall 
possess  it ;  the  owl  also  and  tlie  raven  sliail 
dwell  in  it :  and  "  he  shall  stretch  out  upon 
it  the  line  of  confusion,  and  the  stones  of 
emptiness. 

■"  Or,  rhinoceros. "  Or,  drunken. o  Chap.  Ixiii.  4. P  See 

Deut.  xxix.  23. 1  Rev.  xiv.  1 1 ;  xviii.  18 ;  xix.  3. '  Mai.  i.  4. 

sChap.  xiv.  23;   Zeph.   ii.  14;   Rev.  xviii.  2. tOr,  pelican. 

"2  Kings  xxi.  13;  Lam.  ii.  8. 

A  great  slaughter  on  the  mountains  of  Israel. 

And  ye  shall  eat  flesh  and  drink  blood  : 

The  flesh  of  the  mighty  shall  ye  eat, 

And  the  blood  of  the  lofty  of  the  earth  shall  ye 

drink ; 
Of  rams,  of  lambs,  and  of  goats. 
Of  bullocks,  all  of  them  the  fat  ones  of  Bashan  ; 
And  ye  shall  eat  fat,  till  ye  are  cloyed, 
And  drink  blood,  till  ye  are  drunken ; 
Of  my  slaughter,  which  I  have  slain  for  you." 

The  sublime  author  of  the  Revelation,  chap.  xix.  17, 
18,  has  taken  this  image  from  Ezekiel,  rather  than 
from  Isaiah. 

Verse  7.  The  unicorn.':  shall  come  doicn']  D't^NT 
recmim,  translated  teild  goats  by  Bishop  Loicth.  The 
DN1  reem  Bochart  thinks  to  be  a  species  of  wild  goat 
in  the  deserts  of  Arabia.  It  seems  generally  to  mean 
the  rhinoceros. 

With  blood — "  With  their  blood"]  DmD  middamam ; 
so  two  ancient  MSS.  of  Kennicotl's.  the  Syriae,  and 
Chaldre. 

Verse  8.  The  year  of  recompenses  for  the  contro- 
versy of  Zion — "  The  year  of  recompense  to  the  de- 
fender of  the  cause  of  Zion"]  As  from  jn  dun,  \"\ 
din,  a  judge ;  so  from  31"i  rub,  3"i  rib,  an  advocate,  or 
defender  ;  Judici  Sionis  ;    Syriac. 

^'erse  1 1 .  The  cormorant]  riNp  knath,  the  pelican, 
from  the  root  N"p  hi,  to  vomit,  because  it  is  said  she 
swallows  shell-fish,  and  when  the  heat  of  her  stomach 
has  killed  the  fish,  she  vomits  the  shells,  takes  out  the 
dead  fish,  and  eats  them. 

The  httem]  n-3p  kippod,  the  hedge-hog,  or  porcupine. 

The  otel]  nVi?:"  yanshoph,  the  bittern,  from  fits':  na- 
shaph,  to  blow,  because  of  the  blowing  noise  it  makes, 
almost  like  the  lowing  of  an  o.r.  My  old  MS.  Bible 
renders  the  words  thus  : — ^iK  fault  in  fate  like  an 
ajtjBfe.  attb  the  wttljoiin,  onb  the  ^nwte  (snipe.) 
145 


Terrible  desolations 


ISAIAH. 


and  judgments  foretold. 


^^^'-'y-l^V-      12  They  shall   call  the   nobles 

B.  C.  cir.  713.  J 

Oiymp.  XVI.  4.  thereof  to  the  kingdom,  but  none 
Numa;  Pompiiii,  shall  be  there,  and  all  her  princes 
R.  Roman.,  3.     ^^^^i  be  nothing. 

13  And  "'  thorns  shall  come  up  in  her  palaces, 
nettles  and  brambles  in  the  fortresses  thereof : 
and  "it  shall  be  a  habitation  of  dragons,  and 
a  court  for  ^  owls.  ^ 

14  '^  The  wild  beasts  of  the  desert  shall  also 
meet  with  "  the  wild  beasts  of  the  island,  and 
the  satyr  shall  cry  to  his  fellow ;  the  *>  screech 
owl  also  shall  rest  there,  and  find  for  herself 
a  place  of  rest. 

'Chap,  jccxii.  13;    Hos.  ix.  6. "Chap.  xiii.  21,  &c. «Or, 

ostriches. 

The  line  of  confusion,  and  the  stones  of  emptiness 
— "  The  plummet  of  emptiness  over  her  scorched 
plains."]  The  word  ri'in  choreyha,  joined  to  the  12th 
verse,  embarrasses  it,  and  makes  it  inexplicable.  At 
least  I  do  not  know  that  any  one  has  yet  made  out  the 
construction,  or  given  any  tolerable  explication  of  it. 
I  join  it  to  the  11th  verse,  and  supply  a  letter  or  two, 
which  seem  to  have  been  lost.  Fifteen  MSS.,  five 
ancient,  and  two  editions,  read  n'lin  choreyha  ;  the 
first  printed  edition  of  1486,  I  think  nearer  to  the  truth, 
ri'in  nin  char  choreyha.  I  read  n'lin^  becharereyha, 
or  rt'lin  h]!  al  chorereyha ;  see  Jer.  xvii.  6.  A  MS. 
has  mn  chodiah,  and  the  Syriac  reads  nnn  chadiiah, 
gaudium,  joining  it  to  the  two  preceding  words  ;  which 
he  likewise  reads  differently,  but  without  improving 
the  sense.  However,  his  authority  is  clear  for  divid- 
ing the  verses  as  they  are  here  divided.  I  read  □ty 
shem,  as  a  noun.  They  shall  boast,  INIp'  yikreu ; 
see  Prov.  xx.  6. 

Verse  13.  And  thorns  shall  come  up  in  her  palaces] 
riTlliOIX^  l'7jn  vealu  bearmenolheyha ;  so  read  all  the 
ancient  versions. 

A  court  for  owls.]  nij''  yaanah,  the  ostrich,  from  T[yp 
anah,  to  cry,  because  of  the  noise  it  makes.  "  They 
roar,"  says  Dr.  Shaw,  "  sometimes  like  a  lion — some- 
times like  a  bull.  I  have  often  heard  them  groan  as 
if  in  the  utmost  distress." 

Verse  14.  The  wild  beasts  of  the  desert]  a"S  tsi- 
yim,  the  mountain  cats. — Bochart. 

Wild  beasts  of  the  island]  Q"N  aiyim,  the  jackals. 

The  satyr]  yy\l>  seir,  the  hairy  one,  probably  the 
he-ffoat. 


15  There  shall  the  great  owl  ^^^''^^;  ^^^j^g^- 
make  her  nest,  and  lay,  and  hatch,    oiymp.  xvi.  4. 

,  ,  ,  ,  1      ,  cir.  annum 

and  gather  under  her  shadow :  NumEePompUii, 
there  shall  the  vultures  also  be  "'  ^°"'^°-  ^- 
gathered,  every  one  with  her  mate. 

16  Seek  ye  out  of  "  the  book  of  the  Lord 
and  read  ;  no  one  of  these  shall  fail,  none  shall 
want  her  mate,  for  my  mouth  it  hath  com- 
manded, and  his  spirit  it  hath  gathered  them. 

17  And  he  hath  cast  the  lot  for  them,  and 
his  hand  hath  divided  it  unto  them  by  hne  : 
they  shall  possess  it  for  ever,  from  generation 
to  generation  shall  they  dwell  therein. 

yHeb.  daughters   of  the  owl. ^Heh.  Ziim. aHeb.  Jjim. 

^  Or,  night  monster. c  Mai.  iii.  16. 

The  screech  oiol]  JTT'?  lilith,  the  night-bird,  the 
night-raven,  nyctycorax,  from  S^'?  layil,  or  nV?  lailah, 
the  night. 

Verse  15.  The  great  oivl]  \\-iT>  kippoz,ihe  OLy-ovnag, 
or  darter,  a  serpent  so  called  because  of  its  suddenly 
leaping  up  or  darting  on  its  prey.  Probably  the  mon- 
goz  or  ichneumon  may  be  intended. 

The  vultures]  j"in  daiyoth,  the  black  vultures. 
My  old  MS.  Bible  renders  these  names  curiously : 
Hint)  agcpn  cumcn  «icl)ul  t)ebuli;S:  the  be^ste.  p.irtji  of 
an  a^^t,  and  pattn  of  a  man:  nnt>  t\)t  Inoblno^Sc,  tljc 
totljct  iScljal  tricn  to  tijc  totljer.  cs.\)txt  ;Scljal  bpn 
lamwa.  tijat  ijS,  tljri.S^c,  or  a  be;Stc  Ijabimgc  the  bob? 
liic  a  luoman,  anb  Ijot^S  feet,  ^Eljet  liabbe  Siclji^,  tlje 
ptcl)oun,  ant)  nutiSljibc  out  litiit  fljitti;S.    ^Ijcte  ben 

gabrcb  fti:ti«(,  the  top  to  tlje  top.     What  language  ! 

Every  one  ivith  her  mate.]  A  MS.  adds  bs  el  after 
HE'S  ishshah,  which  seems  necessary  to  the  con- 
struction ;  and  so  the  Syriac  and  Vulgate.  An- 
other MS.  adds  in  the  same  place  HK  eth,  which  is 
equivalent. 

Verse  16.  My  mouth — "For  the  mouth  of  Jeho- 
vah"] For  Nin  hu,  five  MSS.,  (three  ancient,)  read 
nin'  Yehovah,  and  another  is  so  corrected  ;  so  likewise 
the  Septuagint.  Two  editions  have  Oli"  tsivam ; 
and  so  the  Septuagint,  Vulgate,  and  Arabic,  with  the 
edition  of  1486,  and  a  MS.  has  C^V^p  kebatsam,  with 
the  masculine  pronoun  instead  of  the  feminine  :  and  so 
in  the  next  verses  it  is  anS  lahem,  instead  of  ]Th 
lahen,  in  fourteen  MSS.,  six  of  them  ancient. — L. 
To  see  the  importance  of  these  various  readings,  the 
Hebrew  Bible  must  be  consulted. 


CHAPTER  XXXV. 


Flourishing  state  of  the  Church  of  God  consequent  to  the  awful  judgments  predicted  in  the  preceding  chapter. 
The  images  employed  in  the  description  are  so  very  consolatory  and  sublime  as  to  oblige  us  to  extend  their 
fulfilment  to  that  period  of  the  Gospel  dispensation  when  Messiah  shall  take  unto  himself  his  great  power 
and  reign.  The  fifth  and  sixth  verses  were  literally  accomplished  by  our  Saviour  and  his  apostles  ;  but 
that  the  miracles  lorought  in  the  first  century  were  not  the  only  import  of  the  language  used  by  the  pro- 
phet, is  sufficiently  plain  from  the  context.  They,  therefore,  have  a  farther  application  ;  and  are  contem- 
porary with,  or  rather  a  consequence  of,  the  judgments  of  God  upon  the  enemies  of  the  Church  in  the  latter 
days ;  and  so  relate  to  the  greater  influence  and  extension  of  the  Christian  faith,  the  conversion  of  the 
146  (     10*     ) 


i 


Prophetic  view  of  tha 


CHAP.    XXXV. 


Gospel  dispensation 


Jews,  their  restoration  to  their  own  land,  and  the  second  advent  of  Christ.  Much  of  the  imagery  of  this 
chapter  seems  to  have  been  borrowed  from  the  exodus  from  Egypt:  hit  it  is  greatly  enlivened  by  the  life, 
sentiments,  and  passions  ascribed  to  inanimate  objects;  all  nature  being  represented  as  rejoicing  with  the 
people  of  God  in  consequence  of  their  deliverance  ;  and  administering  in  such  an  unusual  manner  to  their 
relief  and  comfort,  as  to  induce  some  commentators  to  extend  the  meaning  of  the  prophecy  to  the  blessedness 
of  the  saints  in  heaven,  1-10. 


A.  M.  cir.  3291. 

B.  C.  cir.  TI3. 
Olymp  XVI.  4. 

cir.  annvim 
NumBB  Ponipilii, 

R.  Roman.,  3. 


T^HE  "  wilderness  and  the  so- 
litary place  shall  be  glad  for 
them ;  and  the  desert  shall  rejoice, 
and  blossom  as  the  rose. 

2  ''  It  shall  blossom  abundantly,  and  rejoice 
even  with  joy  and  singing :  the  glory  of  Le- 
banon shall  be  given  unto  it,  the  excellency 
of  Carmel  and  Sharon,  they  shall  see  the  glory 
of  the  Lord,  and  the  excellency  of  our  God. 

3  "  Strengthen  yc  the  weak  hands,  and  con- 
firm the  feeble  knees. 

4  Say  to  them  that  are  of  a  "^  fearful  heart. 


•Chap.  Iv.  12. ^Chap.  xxxii.  15. '^Job  iv.  3,  4;  Heb. 

xii.  12. iiHeb.     hasty. 'Chap.   xxii.    18;    xxxii.   3,   4; 

ilii.  7  ;  Malt.  ix.  27,  &c  ;  xi.  5  ;  xii.  22  ;  xx.  30,  &c  ;  xxi.  14 ; 
John  ix.  6,  7. 

The  various  miracles  our  Lord  ^\TOught  are  the  best 
comment  on  this  chapter,  whicli  predicts  those  won- 
drous works  and  the  glorious  state  of  the  Christian 
Church.    See  the  parallel  te.\ts  in  the  margin. 

On  this  chapter  Bishop  Lowth  has  offered  some  im- 
portant emendations.  I  shall  introduce  his  translation, 
as  the  best  yet  given  of  this  singular  prophecy  : — 

1.  The  desert  and  the  waste  shall  be  glad ; 

And  the  wilderness  shall  rejoice,  and  flourish  : 
2  Like  the  rose  shall  it  beautifully  flourish  ; 

And  the  well-watered  plain  of  Jordan  shall  also 
rejoice  : 

The  glory  of  Lebanon  shall  be  given  unto  it, 

The  beauty  of  Carmel  and  of  Sharon  ; 

These  shall  behold  the  glorj'  of  Jehovah, 

The  majesty  of  our  God. 

3.  Strengthen  ye  the  feeble  hands, 
And  confirm  ye  the  tottering  knees. 

4.  Say  ye  to  the  faint-hearted.  Be  ye  strong ; 
Fear  ye  not ;  behold  your  God  ! 
Vengeance  will  come  ;  the  retribution  of  God  : 
He  himself  will  come,  and  will  deliver  you. 

5.  Then  shall  be  unclosed  the  eyes  of  the  blind  ; 
And  the  ears  of  the  deaf  shall  be  opened  : 

6.  Then  shall  the  lame  bound  like  the  hart, 
And  the  tongue  of  the  dumb  shall  sing  : 

For  in  the  wilderness  shall  burst  forth  waters. 
And  torrents  in  the  desert : 

7.  And  the  glowing  sand  shall  become  a  pool, 
.Vnd  the  thirsty  soil  bubbling  springs  : 

And  in  the  haunt  of  dragons  shall  spring  forth 
The  grass  with  the  reed  and  the  bulrush. 

8.  And  a  highway  shall  be  there ; 

And  it  shall  be  called  The  way  of  holiness : 

No  imclean  person  shall  pass  through  it  : 

But  he  himself  shall  be  with  them,  walking  in 

the  way, 
And  the  foolish  shall  not  err  therein  : 


A.  M.  cir.  3291 
B.  C.  cir.  713. 

Olvmp.  XVI.  4. 
cir.  annum 

Num8e  Pompilii, 
R.  Roman.,  3. 


Be  Strong,  fear  not :  behold, 
your  God  will  come  with  ven- 
geance, even  God  with  a  re- 
compense ;  he  will  come  and 
save  you. 

5  Then  the  "  eyes  of  the  blind  shall  be  opened, 
and  '  the  ears  of  the  deaf  shall  be  unstopped. 

6  Then  sliall  the  « lame  man  leap  as  a  hart, 
and  the  ''  tongue  of  the  dumb  sing  :  for  in  the 
wilderness  shall  '  waters  break  out,  and 
streams  in  the  desert. 

7  And  the  parched  ground  shall  become  a 


'Mat 

.xi.  5; 

Mark 

vii. 

.32, 

&c 

s  Matt. 

xi.   5; 

XV.    30; 

xxi.  14 

John  V 

8,9; 

Acts  iii.   2, 

&c ;    viii. 

7;    xiv 

8,   &c. 

iChap. 

xxxii.  4 

M,-itt. 

IX 

32, 

33; 

Xll. 

22;  XV 

30.— 

-i  Chap. 

xli.  18 ; 

xlill.  19 

John 

vu. 

38, 

39. 

9.  No  lion  shall  be  there ; 

Nor  shall  the  tyrant  of  the  beasts  come  up  thither : 
Neither  shall  he  be  found  there ; 
But  the  redeemed  shall  walk  in  it. 
10.  Yea,  the  ransomed  of  Jehov.^h  shall  return  ; 
They  sliall  come  to  Sion  with  triumph ; 
And  perpetual  gladness  shall  crown  their  heads. 
Joy  and  gladness  shall  they  obtain ; 
And  sorrow  and  sighing  shall  flee  away. 

NOTES  ON  CPLiP.  XXXV. 

Verse  1 .  Shall  be  glad}  QlB'ty  yesusum  ;  in  one 
MS.  the  a  mem  seems  to  have  been  added  ;  and  aity 
sum  is  upon  a  rasure  in  another.  None  of  the  ancient 
versions  acknowledge  it ;  it  seems  to  have  been  a 
mistake,  arising  from  the  next  word  beginning  with 
the  same  letter.  Seventeen  MSS.  have  CDlB^ity'  yesu- 
sum, both  vaus  e.xpressed  ;  and  five  MSS.  QtJ't!'''  ye- 
susum, without  the  vaus.  Probably  the  true  reading 
is,  "  The  wilderness  and  the  dry  place  shall  be  glad." 
Not /or  them. 

Verse  2.  Rejoice  even  ivith  joy  and  singing — "  The 
well-watered  plain  of  Jordan  shall  also  rejoice"]  For 
pi1  verancn,  the  Septuagint  read  pT  yarden,  ra 
spYifia.  Tou  lopOavou,  "  the  deserts  of  Jordan."  Four 
MSS.  read  nbj  gulath  ;  see  Josh.  xv.  19  :  "  Irrigua 
Jordani ;"  Houbigant.  r\TJ  gidoth,  Ripae  Jordani, 
"  the  banks  of  Jordan  ;"  Kennicott.  See  De  S.  Poesi 
Hebr.  Praelect.  x.\.  note. 

Unto  it]  For  nS  lah,  to  it,  nine  MSS.  of  Kennicott's 
and  four  of  De  Rossi's  read  -(l  lecha.  to  thee.   See  ibid. 

Verse  7.  The  parched  ground — "  The  glowing 
sand "]  3Tvy  sharab ;  this  word  is  Arabic,  hjX'"'  as 
well  as  Hebrew,  expressing  in  both  languages  the 
same  thing,  the  glowing  sandy  plain,  which  in  the  hot 
countries  at  a  distance  has  the  appearance  of  water. 
It  occurs  in  the  Koran,  chap.  xxiv.  :  "  But  as  to  the 
unbelievers,  their  works  are  like  a  vapour  in  a  plain, 
which  the  thirstv  traveller  thinketh  to  be  water,  until, 
147 


Prophetic  view  of  the  ISAIAH, 

B  c'  cir'  713^'  P°°^'    ^^^      ^^®      thirsty    land 
Oiymp.  XVI.  4.    springs  of  water  :  in  ■=  the  liabi- 

cir.  annum  .  ^  ,  ,  ,1 

Numa:  Pompiiii,  tation  01  dragons,  where  each  lay, 
R.  Roman.,  3.    ^j^^^  ^g  1  gpass  with  reeds  and 

rushes. 

8  And  a  highway  shall  be  there,  and  a  way, 
and  it  shall  be  called,  The  way  of  holiness ; 
"  the  unclean  shall  not  pass  over  it ;  "  but  it 
shall  be  for  those  :  the  way-faring  men,  though 
fools,  shall  not  err  therein. 


Gospel  dispensation 


l^Chap.  xxxiv.  13. 'Or,  a  court  for  reeds,  &c. »  Chap. 

Ui.  1;  Joel  iii.  17;  Rev.  xxi.  27. '^  Or,  for  he  shall  be  with 


when  he  cometh  thereto,  he  findeth  it  to  be  nothing." 
Mr.  Sale's  note  on  this  place  is,  "  The  Arabic  word 
se7-ab  signiHes  that  false  appearance  which  in  the  east- 
em  countries  is  often  seen  on  sandy  plains  about  noon, 
resembling  a  large  lake  of  water  in  motion,  and  is  oc- 
casioned by  the  reverberation  of  the  sun  beams  :  '  by 
the  quivering  undulating  motion  of  that  quick  succes- 
sion of  vapours  and  exhalations  which  are  extracted 
by  the  powerful  influence  of  the  sun.' — Shaw,  Trav. 
p.  378.  It  sometimes  tempts  thirsty  travellers  out  of 
their  way  ;  but  deceives  them  when  they  come  near, 
either  going  forward,  (for  it  always  appears  at  the 
same  distance,)  or  quite  vanishing."  Q.  Curtius  has 
mentioned  it :  "  Arenas  vapor  sstivi  soils  accendit ; 
camporumque  non  alia,  quam  vasti  et  profundi  aequoris 
species  est." — Lib.  vii.,  c.  5.  Dr.  Hyde  gives  us  the 
precise  meaning  and  derivation  of  the  word.  "  Dic- 
tum nomen  Barca  npIDH  hahberahah,  splendorem,  seu 
splendentem  regionem  notat ;  cum  ea  regie  radiis  so- 
laribus  tam  copiose  coUustretur,  ut  reflexum  ab  arenis 
lumen  adeo  intense  fulgens,  a  longinquo  spectantibus, 
ad  instar  corporis  Solaris,  aquarum  speciem  referat ;  et 
hinc  arenarum  splendor  et  radiatio,  (et  lingua  Persica 
petito  nomine,)  dicitur  '-yU-*'  serab,  i.  e.,  aquae  su- 
perficies seu  superficialis  aquarum  species."  Annot.  in 
Peritsol.,  cap.  ii. 

"  Shall  spring  forth"]  The  n  he  in  ni'3T  rebitseh 
seems  to  have  been  at  first  □  mejn  in  MS.  Bodl., 
whence  Dr.  Kennicott  concludes  it  should  be  □''i'31 
rebitsim.  But  instead  of  this  word  the  Syriac,  Vul- 
gate, and  Chaldee  read  some  word  signifying  to  grow, 
spring  up,  or  abound.  Perhaps  nXlD  paretsah,  or 
1i'"13  paretsu,  or  TVnn  I'li)  parats  hachatsir,  as  Hou- 
bigant  reads. — L. 

Verse  8.  And  a  highway]  The  word  '\T[^  vederech. 
is  by  mistake  added  to  the  first  member  of  the  sen- 
tence from  the  beginning  of  the  following  member. 
Sixteen  MSS.  of  Dr.  KennicotCs,  seven  ancient,  and 
two  of  De  Rossi's,  have  it  but  once ;  so  likewise  the 
Syriac,  Septuagint,  and  Arabic. 

Err  therein.]  A  MS.  of  Dr.  Kennicott''s  adds  13  bo, 
in  it,  which  seems  necessary  to  the  sense  ;  and  so  the 
Vulgate,  per  earn,  "  by  it."  One  of  De  Rossi's  has 
Oa'  sham,  there. 

But  it  shall  be  for  those — "  But  he  himself  shall  be 
with  them,  walking  in  the  way."]  That  is,  God  ;  see 
ver.  4.  "  Who  shall  dwell  among  them,  and  set  them 
an  example  that  they  should  follow  his  steps."  Our 
old  English  Aversion  translated  the  place  to  this  pur- 
148 


9  "No  lion  shall   be  there,  nor  \^a  •='''•  ?,^" 

'  B.  C.  cir.  713. 

any  ravenous  beast  shall  go  up  oiymp.  xvi.  4. 
thereon,   it     shall   not   be    found  Numaj  Pompiiii, 
there;    but   the   redeemed  shall     ^  ^°'°""- ^- 
walk  thei-e  : 

10  And  the  p  ransomed  of  the  Lord  shall 
return,  and  come  to  Zion  with  songs  and  ever- 
lasting joy  upon  their  heads  :  they  shall  ob- 
tain joy  and  gladness,  and  1  sorrow  and 
sighing  shall  flee  away. 

them. oLev.  xxvi.  6;  chap.  xi.  9;  Ezek.  xxxiv.  25. PChap. 

li.  11. qChap.  .x.xv.  8;  Ixv.  19;  Rev.  vii.  17;  xxi.  4. 

pose  ;  our  last  translators  were  misled  by  the  authority 
of  the  Jews,  who  have  absurdly  made  a  division  of  the 
verses  in  the  midst  of  the  sentence,  thereby  destroying 
the  construction  and  the  sense. 

Verse  9.  It  shall  not  be  found  there — "Neither 
shall  he  be  found  there"]  Three  MSS.  read  xSl  veto, 
adding  the  conjunction ;  and  so  likewise  the  Septua- 
gint and  Vulgate.  \ni  four  MSS.,  one  ancient,  read 
NSD'  yimmatsa,  the  verb,  as  it  certainly  ought  to  be, 
in  the  masculine  form. 

T7ie  redeemed  shall  wallc  there]  D'SlXJ  geulim. 
Those  whose  forfeited  inheritances  are  brought  back 
by  the  kinsman,  SsU  goel,  the  nearest  of  kin  to  the 
family.  This  has  been  considered  by  all  orthodox  di- 
vines as  referring  to  the  incarnation  of  our  Lord,  and 
his  sacrificial  oflering.  After  D'blNJ  geulim,  one  of 
De  Rossi's  MSS.  adds  d'7U'  IJ'  ad  olam,  for  ever. 
"  The  redeemed  shall  walk  there  for  ever." 

Verse  10.  The  ransomed]  ""lli!  peduyey,  from  mil 
padah,  "  to  redeem  by  paying  a  price."  Those  for 
whom  a  price  was  paid  down  to  redeem  them  from 
bondage  and  death. 

Sighing  shall  flee  away.]  nriJS  anachah.  Never 
was  a  sorrowful  accent  better  expressed  than  in  this 
strong  guttural  word,  an-ach-ah  ;  nearly  the  same  with 
the  Irish  in  their  funeral  wailings,  och-och-on.  The 
whole  nation  express  all  their  mournful  accents  by 
these  three  monosyllables. 

This  chapter  contains  the  following  parts  : — 

1.  We  have  here  blessed  promises  of  the  latter-day 
glory. 

2.  The  prophet  may  be  considered  as  addressing 
the  teachers  of  the  Gospel,  to  show  them  that  it  was 
their  business  to  encourage  and  direct  the  people  in 
their  expectation  of  redemption. 

3.  A  promise  of  the  manifestation  of  God  among 
men  is  given. 

4.  The  miracles  which  Clirist  should  work  are  ex- 
plicitly mentioned. 

5.  The  privileges  of  Christianity  are  specified  ;  there 
shall  be,  1.  Thorough  teaching;  3.  Holy  walking. 

6.  Perfect  safety. 

7.  Complete  happiness.     And — 

8.  Final  glory. 

The  chapter  shows  also  that  no  impurity  should  be 
tolerated  in  the  Church  of  God ;  for  as  that  is  the 
mystical  body  of  Christ,  it  should  be  like  himself,  with- 
out spot  or  ^Tinkle,  or  any  such  thing. 


Sennacherib  invades  Judea, 


CHAP.  XXXVI. 


and  besieges  Jerusalem 


CHAPTER  XXXVI. 

Sennacherib,  king  of  Assyria,  comes  against  Judah,  and  takes  all  the  fenced  cities,  1.  He  afterwards  sends 
a  great  host  against  Jerusalem ;  and  his  general  Rabshakeh  delivers  an  insulting  and  blasphemous  mes- 
sage to  Hezekiah,  2-20.      Hezekiak  and  his  people  are  greatly  afflicted  at  the  words  of  Rabshakeh,  21,  22. 


A.  M.  cir.  3291. 

B.  C.  cir.  713. 
Olynip.  XVI.  4. 

cir.  annum 
NuinffiPompilii, 

R.  Roman. t  3. 


A.  M.  cir.  32S4 
B.  C.  cir.  710. 

Oljmp.  XVII.  3 
cir.  annum 

Numse  Pompilii 
R.  Roman.,  C. 


"IVrOW  "  it  came  to  pass  in  the 
fourteenth  year  of  king  He- 
zekiah, that  Sennacherib  king  of 
Assyria  came  up  against  all  the 

defenced  cities  of  Judah,  and  took  them. 

2  And  llie  king  of  Assyria  sent 
Rabshakeh  from  Lachish  to  Jeru- 
salem unto  king  Hezekiah  with 
a  great  annj'.     And  he  stood  by 

the  conduit  of  the  upper  pool  in  the  highway 

of  the  fuller's  field. 

3  Then  came  forth  unto  him  Eliakim,  Hil- 
kiah's  son,  which  was  over  the  house,  and 
Shebna  the  '•  scribe,  and  Joah,  Asaph's  son, 
the  recorder. 

4  <=  And  Rabshakeh  said  unto  them,  Say  ye 
now  to  Hezekiah,  Thus  saith  the  great  king, 
the  king  of  Assyria,  What  confidence  is  this 
wherein  thou  trustest  ? 

5  I  say,  sayest  thou,  (but  they  are  but 
'' vain  words)  °  /  have  counsel  and  strength  for 
war :  now  on  whom  dost  thou  trust,  that  thou 
rebellest  against  me  ? 


•2  Kings  xviii.  13,   17;  2  Clu-on.  ixxii.   1. i>Or,  secretary. 

c2  Kings  xviii.  19,  &c. d  Heb.  a  word  of  lips. 

The  history  of  the  invasion  of  Sennacherib,  and  of 
the  miraculous  destruction  of  his  army,  which  makes 
the  subject  of  so  many  of  Isaiah's  prophecies,  is  very 
properly  inserted  here  as  affording  the  best  light  to 
many  parts  of  those  prophecies,  and  as  almost  neces- 
sary to  introduce  the  prophecy  in  the  thirty-seventh 
chapter,  being  the  answer  of  God  to  Hezekiah's  praver, 
which  could  not  be  properly  understood  without  it. 
We  find  the  same  narrative  in  the  Second  Book  of 
Kings,  chaps,  xviii.,  xix.,  xx.  ;  and  these  chapters  of 
Isaiah,  xxxvi.,  xxxvii.,  xxxviii.,  xxxix.,  for  much  the 
greater  part,  (the  account  of  the  sickness  of  Hezekiah 
oiUy  excepted.)  are  but  a  different  copy  of  that  narra- 
tion. The  difference  of  the  two  copies  is  little  more 
than  what  has  manifestly  arisen  from  the  mistakes  of 
transcribers ;  they  mutually  correct  each  other,  and 
most  of  the  mistakes  may  be  perfectly  rectified  by  a 
collation  of  the  two  copies  with  the  assistance  of  the 
ancient  versions.  Some  few  sentences,  or  members 
of  sentences,  are  omitted  in  this  copy  of  Isaiah,  which 
are  found  in  the  other  copy  in  the  Book  of  Kings. 
MTiether  these  omissions  were  made  by  design  or  mis- 
take may  be  doubted. — L. 


6  Lo,  thou  trustest  in  the  'staff  *b'^'=]-,  f^Q- 
of  this   broken  reed,  on  Egypt ;  Oiymp.  xvii.  3. 

.  .p  ,  ....  cir.  annum 

whereon  11  a  man  lean,  it  will  go  Num^  Pompilii, 
into  his  hand,  and  pierce  it :  so  is  ^  Rom""  ■  6- 
Pharaoh  king  of  Egypt  to  all  that  trust  in  him. 

7  But  if  thou  say  to  me.  We  trust  in  the 
Lord  our  God :  is  it  not  he,  whose  high  places 
and  whose  altars  Hezekiah  hath  taken  away, 
and  said  to  Judah  and  to  Jerusalem,  \c 
shall  worship  before  this  altar  ? 

8  Now  therefore  give  ^pledges,  I  pray  thee, 
to  my  master  the  king  of  Asspia,  and  I  will 
give  thee  two  thousand  horses,  if  thou  be  able 
on  thy  part  to  set  riders  upon  them. 

9  How  then  wilt  thou  tmrn  away  the  face  of 
one  captain  of  the  least  of  my  master's  ser- 
vants, and  put  thy  trust  on  Egypt  for  chariots 
and  for  horsemen  ? 

10  And  am  I  now  come  up  without  the  Lord 
against  this  land  to  destroy  it  ?  the  Lord 
said  unto  me.  Go  up  against  this  land,  and 
destroy  it. 

1 1  Then  said  Eliakim  and  Shebna  and  Joah 


NOTES  ON  CHAP   XXXVI. 
Verse   3.     Then    came  forth    unto    him] 


Before 


eOr,  but  counsel  and  strength  are  for  the  war. ^Ezek.  xiii. 

6,  7. s  Or,  hostages. 

these  words  the  other  copy,  2  Kings  xviii.  18,  adds, 
■jSon  Sx  IX'ip'l  vaiyikreu  el  hammelech,  "  And  they 
demanded  audience  of  the  king." 

Verse  5.  I  say — "Thou  hast  said"]  Fourteen 
MSS.  {three  ancient)  of  Kennicott''s  and  De  Rossi's 
have  it  in  the  second  person,  ni'DN  amarta  ;  and  so  the 
other  copy,  2  Kings  xviii.  20. 

But  they  are  but  rain  icords]  O'nSSt  13T  debar  se- 
phathayim,  a  word  of  the  lips.  Thou  dost  talk  about 
counsels,  but  thou  hast  none  ;  about  strength,  but  there 
is  none  mth  thee. 

Verse  6.  The  staff  of  this  broken  reed]  A  weak- 
ened, faithless  ally. 

On  Egypt]  The  Bodl.  MS.  adds  iSt  melech,  the  king 
of  Egypt ;  and  so  perhaps  the  Chaldee  might  read. 

It  will  go  into  his  hand,  and  pierce  it]  Will  take 
subsidy  after  subsidy,  and  do  nothing  for  it. 

Verse  7.  But  if  thou  say — "  But  if  ye  say"]  Tuo 
ancient  MSS.  have  n"3Nn  tomeru  in  the  plural  number  ; 
so  likewise  the  Septuagint,  Chaldee,  and  the  other  copy, 
2  Kings  xviii.  22. 

Ye  shall  icorship  before  this  altar — "  To  worship 
only  before  this  altar"]     See  2  Chron.  xxxii.  12. 

A'^erse  10.  Am  I  now  come  up  without  the  Lord] 
Probably  some  apostate  Israelitish  priest  might  have 
encouraged  the  king  of  Assyria  by  telling  him  that 
149' 


The  blasphemous  message 


ISAIAH. 


of  Rabshakeh 


"b  c'  dr  vfo*'  ""'°  Rabshakeh,   Speak,  I  pray 
oiymp.  XVII.  3.  thee,  unto  thy    servants   in    the 

cir.  annum         t-<      •         i  r  j 

NumfflPorapiUi,   Syrian  language;  tor  we  under- 
R.  Roman.,  6.     ^^^^^  ^^  .  ^^^  gpeak  not  to  us  in 

the  Jews'  language,  in  the  ears  of  the  people 
that  are  on  the  wall. 

12  But  Rabshakeh  said.  Hath  my  master 
sent  me  to  thy  master  and  to  thee  to  speak 
these  words  ?  hath  he  not  sent  me  to  the  men 
that  sit  upon  the  wall,  that  they  may  eat  their 
own  dung,  and  di-ink  tlielr  own  piss  with  you  ? 

13  Then  Rabshakeh  stood,  and  cried  with 
a  loud  voice  in  the  Jews'  language,  and  said. 
Hear  ye  the  words  of  the  great  king,  the  king 
of  Assyria. 

14  Thus  saith  the  king,  Let  not  Hezekiah 
deceive  you :  for  he  shall  not  be  able  to  de- 
liver you. 

15  Neither  let  Hezekiah  make  you  trust  in 
the  Lord,  saying,  The  Lord  will  surely  de- 
liver us  :  this  city  shall  not  be  delivered  into 
the  hand  of  the  king  of  Assyria. 

16  Hearken  not  to  Hezekiah:  for  thus  sailh 
the  king  of  Assyria,  ''  Make  '  an  agreement 
with  me  hy  a  present,  and  come  out  to  me  : 
■^  and  eat  ye  every  one  of  his  vine,  and  every 


^  Or,  Seek  my  favour  bi/ a  present. 


Jehovah  had  given  him  a  commission  against  Je- 
rusalem. 

Verse  12.  That  they  may  eat  their  oion  dung — 
'■  Destined  to  eat  their  ovm  dung"]  Sjx'?  leechol,  that 
they  may  eat,  as  our  translation  Uterally  renders  it.  But 
the  Syriac  reads  Sdn"D  meechol,  that  they  may  not  eat, 
perhaps  rightly,  and  afterward  jlinB?"!  mnishshethoth, 
or  nwiyi  ushethoth,  to  the  same  purpose.  Seventeen 
of  Dr.  Kennicott's  MSS.,  ten  o( De  Rossi's,  and  tioo  of 
my  own,  read  ':3"D  meymey,  the  water;  mine  have 
On'JB'  'n'D  meymey  sheneyhem,  and  write  in  the  mar- 
gin Dn'7J1  'a"D  meymey  regaleyhem,  the  water  of 
their  feet,  a  modest  way  of  expressing  urine. 

Verse  15.  This  city  shall  not  be  delivered]  nVi 
ve-ln,  And  this  city.  Ten  of  KennicotCs  MS.S.,  and 
nine  of  De  Rossi^s,  with  one  (ancient)  of  my  own,  add 
the  conjunction. 

Verse  16.  Make  an  agreement]  njl3  berachah, 
make  a  blessing  loith  me;  i.  e..  Give  me  a  ransom  for 
the  city,  and  I  will  not  destroy  it ;  give  me  the  yearly 
tribute  thou  hast  promised. 


one  of  his  fig-tree  ;    and    drink  ^.^\  «j_:  ^^m. 

ye  every  one  the  waters  of  his  oiymp.  xvii.  3. 

.  cir.  annum 

own  cistern  ;  Numae  Pompilii, 

Until  I  come  and  take  -^.'  ^-  ^°""'"-  *^- 


17  Until  1  come  ana  take  you 
away  to  a  land  like  your  own  land,  a  land  of 
com  and  wine,  a  land  of  bread  and  vineyards. 

18  Beware  lest  Hezekiah  persuade  you,  say- 
ing, The  Lord  will  deliver  us.  Hath  any  of 
the  gods  of  the  nations  delivered  his  land  out 
of  the  hand  of  the  king  of  Assyria  ? 

19  Where  are  the  gods  of  Hamath  and 
Arphad  ?  where  are  the  gods  of  Sepharvaim  ? 
and  have  they  delivered  Samaria  out  of  my 
hand  ? 

20  Who  are  they   among  all  the  gods  of 
these  lands,  that  have  delivered  their  land  out 
of  my  hand,  that  the  Lord  should  deliver  Je 
rusalem  out  of  my  hand  ? 

2 1  But  they  held  their  peace,  and  answered 
him  not  a  word  :  for  the  king's  commandment 
was,  saying,  Answer  him  not. 

22  Then  came  Eliakim,  the  son  of  Hilkiah, 
that  was  over  the  household,  and  Shebna  the 
scribe,  and  Joah,  the  son  of  Asaph,  the  re- 
corder, to  Hezekiah  with  their  clothes  rent, 
and  told  him  the  words  of  Rabshakeh. 


'  Heb.  Maliewiih  me  a  blessing.- 


kZech.  iii.  10. 


Verse  17.  And  vineyards]  The  other  copy,  2  Kings 
xviii.  32,  adds  here  :  "  A  land  of  oil-olive,  and  of 
honey ;  that  ye  may  live,  and  not  die  :  and  hearken 
not  unto  Hezekiah  when  he  seduceth  you." 

Verse  19.  Where  are  the  gods]  Many  MSS.  add 
the  conjunction  here  also  :  And,  or  But,  where  are  the 
gods,  &c. 

For  other  matters  relative  to  this  chapter,  see  the 
notes  on  2  Kings  xviii.  13,  &c. 

Of  Sepharvaim]  The  other  copy,  2  Kings  xviii.  34, 
adds,  of  "  Henah  and  Ivah." 

Have  they  delivered]  Oi  vechi.  The  copulative  is 
not  expressed  here  by  the  Septuagint,  Syriac,  Vulgate, 
and  three  MSS.  ;  nor  is  it  in  any  other  copy.  lb.  Hou- 
bigant  reads  on  hachi,  with  the  interrogative  particle  ; 
a  probable  conjecture,  which  the  ancient  Versions  above 
quoted  seem  to  favour. 

Verse  21.  But  they  held  their  peace — "But 
the  people  held  their  peace"]  The  word  D)7n 
haam,  the  people,  is  supplied  from  the  other  copy,  and 
is  authorized  by  a  MS.  which  inserts  it  after  inK  otho. 


CHAPTER  XXXVH. 

Hezekiah  is  greatly  distressed,  and  sends  to  Isaiah  the  prophet  to  pray  for  him,  1-4.      Isaiah  returns  a  com- 
fortable answer,   and  predicts  the  destruction  of  the  king  of  Assyria  and  his  army,  5-7.      Sennacherib, 
hearing  that  his  kingdom  was  invaded  by  the  Ethiopians,  sends  a  terrible  letter  to  Hezekiah,  to  induce  him 
150 


Isaiah's  comfortable  answer 


CHAP.  XXXVII. 


to  King  Hezekiah. 


to  surrender,  9-13.  Hezekiah  goes  to  the  temple,  spreads  the  letter  be/ore  the  Lord,  and  makes  a  most 
affecting  prayer,  14-20.  Isaiah  is  sent  to  him  to  assure  him  that  his  prayer  is  heard;  that  Jerusalem 
shall  be  delivered;  and  that  the  Assyrians  shall  be  destroyed,  21-35.  That  very  night  a  messenger  of 
God  slays  one  hundred  and  eighty-five  thousand  Assyrians,  36.  Sennacherib  returns  to  Nineveh,  and  is 
slain  by  his  own  sons,  37,  38. 


A.  M.  cir.  3294. 

B.  C.  cir.  710. 
Olymp.XVIl.3. 

cir.  annum 
Numie  Pompilii, 

R.  Roman.,  6. 


A  ND  *  it  came  to  pass,  when 
king  Hezekiah  heard  it,  that 
he  rent  his  clothes,  and  covered 
liimself  with  sackcloth,  and  went 
into  the  house  of  the  Lord. 

2  And  he  sent  Eliakim,  who  was  over  the 
household,  and  Shebna  the  scribe,  and  the 
elders  of  the  priests  covered  with  sackcloth, 
unto  Isaiah  the  prophet  the  son  of  Amoz. 

3  And  they  said  unto  him,  Thus  saith  Heze- 
kiai),  This  day  is  a  day  of  trouble,  and  of 
rebuke,  and  of  ''  blasphemj^ :  for  the  children 
are  come  to  the  birth,  and  there  is  not  strength 
to  bring  forth. 

4  It  may  be  the  Lord  thy  God  will  hear 
the  words  of  Rabshakeh,  whom  the  king  of 
Assyria  his  master  hath  sent  to  reproach  the 
•iving  God,  and  will  reprove  the  words  which 
the  Lord  thy  God  hath  heard  :  wherefore  lift 
\\p  thy  prayer  for  the  remnant  that  is  <^  left. 

5  So  the  servants  of  king  Hezekiah  came 
to  Isaiah. 

6  And  Isaiah  said  unto  them,  Thus  shall  ye 
say  unto  your  master,  Thus  saith  the  Lord, 
Re  not  afraid  of    the  words    that  thou  hast 

•2  Kings  xix.  I,  &c. b  Or,  provocation. 

NOTES  ON  C1L\P.  XXXVII. 

Verse  6.  Thus  shall  ye  say]  :n"3Xn  DJ  ko  lomerun, 
"  thus  shall  ye  {explicitly,  earnestly,  and  positively) 
Bzy."  The  paragogic  [  nun  deepens  and  increases  the 
sense. 

Verse  7.  /  will  send  a  Host — "  I  will  infuse  a  spirit 
into  him"']  "  nn  U  jnu  nothen  bo  ruach  never  signifies 
any  thing  but  putting  a  spirit  into  a  person  :  this  was 
irvsujia  Ssikiac,  the  spirit  of  deceit.^'' — Seeker.  "  I  will 
send  a  blast"— J  do  not  think  that  Archbishop  Seeker 
has  hit  the  true  meaning  of  these  words.  I  believe 
ni"*  ruach  means  here  a  pestilential  icind,  such  as  the 
Arabs  call  simoom,  that  instantly  suffocates  both  man 
and  beast ;  and  is  what  is  termed  "  the  angel  of  the 
Lord,"  God's  messenger  of  death  to  the  Assyrians, 
ver.  36. 

Verse  8.  Rabshakeh  returned]  From  chap,  xxxvi. 
2,  we  learn  that  the  king  of  Assyria  had  sent  Rab- 
shakeh from  Lachish  to  Jerusalem ;  now  it  is  likely 
that  Rabshakeh  had  besieged  that  place,  and  that  the 
king  of  .\ssyria  had  taken  his  station  before  this  city,  and 
despatched  Rabshakeh  against  Jerusalem.  But,  as  in  the 
verse  above  it  is  said,  "  he  had  departed  from  Lachish," 
probably  he  had  been  obliged  to  raise  the  siege,  and  sat 
down  before  Libnah,  which  promised  an  easier  conquest. 


A.  M.  cir.  3294 
B.  C.  cir.  710. 

Olymp.  XVII.  3. 
cir.  annum 

Numae  Pompilii, 
R.  Roman.,  6. 


heard,  wherewith  the  servants  of 
the  king  of  Assyria  have  blas- 
phemed me. 

7  Behold,  I  will  ^  send  a  blast 
upon  him,  and  he  shall  hear  a  rumour,  and 
return  to  his  own  land ;  and  I  will  cause  him 
to  fall  by  the  sword  in  his  own  land. 

8  So  Rabshakeh  returned,  and  found  the 
king  of  Assyria  warring  against  Libnah :  for 
he  had  heard  that  he  was  departed  from  La- 
chish. 

9  And  he  heard  say  conceming  Tirhakah 
king  of  Ethiopia,  He  is  come  forth  to  make 
war  with  thee.  And  when  he  heard  it,  he 
sent  messengers  to  Hezekiah,  saying, 

10  Thus  shall  ye  speak  to  Hezekiah  king 
of  Judah,  saying.  Let  not  thy  God,  in  whom 
thou  trustest,  deceive  thee,  saying,  Jerusalem 
shall  not  be  given  into  the  hand  of  the  king 
of  Assyria. 

1 1  Behold,  thou  hast  heard  what  the  kings 
of  Assyria  have  done  to  all  lands  by  destroy- 
ing them  utterly ;  and  shalt  thou  be  deliv- 
ered ? 

12  Have  the  gods  of  the  nations  dehvered 

c  Heb.  found. <*  Or,  put  a  spirit  into  him. 

Verse  9.  He  heard  say  concerning  Tirhakah  king 
of  Ethiopia]  When  he  heard  that  Tirhakah  king  of 
Ethiopia  had  come  out  against  him,  then  he  sent  that 
blasphemous  manifesto  which  is  contained  in  ver. 
10—13,  to  terrify  Hezeldah  into  submission.  How 
much  was  this  like,  in  words  and  spirit,  to  the  mani- 
festo sent  to  the  Parisians  by  the  late  Duke  of 
Brunswick,  from  the  plains  of  Champaigne,  in  1792, 
which  was  the  forerunner  of  the  mighty  torrents  of 
human  blood  which  was  shed  in  the  French  revolu- 
tion !  And  what  a  blast  of  God  fell  upon  him  and  his 
army — nearly  like  that  which  fell  on  tlie  array  of  Sen- 
nacherib ! 

He  sent  messengers—"  He  sent  messengers  again"] 
The  word  i'"Diy'l  vaiyishma,  "  and  he  heard,"  which 
occurs  the  second  time  in  this  verse,  is  repeated  by 
mistake  from  the  beginning  of  the  verse.  It  is  omit- 
ted in  an  ancient  MS.  It  is  a  mere  tautology,  and 
embarrasses  the  sense.  The  true  reading  instead  of 
it  is,  3B'')  veyeshcb,  "  and  he  returned,"  which  the  Sep- 
tuagint  read  in  this  place,  a*5a'T^54/f,  and  which  is  pre- 
served in  the  other  copy,  2  Kings  x\x.  9  :  "He  return- 
ed and  sent,"  that  is,  according  to  the  Hebrew  idiom, 
"  he  sent  again." 

Verse  12.  As  Gozan,  and  Haran]  pn  Charan  :  but 
151 


Hezekiah's  affecting 


ISAIAH. 


prayer  to  the  Lord. 


-*,i^    ••  r^l     them    which    my  fathers    have 

B.  C.  cir.  710.  1  r>.  i   tt 

Oiymp.xvil.  3.  destroyed,  as  (jrozan,  and  Haran, 

NumtB  Pompiiii,  and  Rezeph,  and  the  children  of 

R.  Roman.,  6.    ji^g,^  ^^^^^i  were  in  Telassar  ? 

13  Where  is  the  king  of  "  Hamath,  and  the 
king  of  Arphad,  and  the  king  of  the  city  of 
Sepharvaim,  Hena,  and  Ivah  ? 

14  And  Hezekiah  received  the  letter  from 
the  hand  of  the  messengers,  and  read  it :  and 
Hezekiah  went  up  mito  the  house  of  the  Lord, 
and  spread  it  before  the  Lord. 

15  And  Hezekiah  prayed  unto  the  Lord, 
saying, 

16  0  Lord  of  hosts,  God  of  Israel,  that 
dwellest  between  the  cherubims,  thou  art  the 
God,  eve?i  thou  alone,  of  all  the  kingdoms  of 
the  earth :   thou  hast  made  heaven  and  earth. 

1 7  '  Incline  thine  ear,  0  Lord,  and  •  hear  : 
open  thine  eyes,  O  Lord,  and  see  :  and  hear 
all  the  words  of  Sennacherib,  which  hath  sent 
to  reproach  the  living  God. 

18  Of  a  truth.  Lord,  the  kings  of  Assyria 
have  laid  waste  all  the  ^  nations,  and  their 
countries. 


«  Jer.  xlix.  23.- 


^Dan.  ix.  18.- 


sHeb.  lands. 


pn  Haran  is  the  reading  of  four  of  Kennicott's  MSS. 
and  one  of  De  RossPs. 

Verse  14.  And  read  it — -"  And  read  them"]  asip"! 
vayikraem.  So  MS.  Bodl.  in  this  place  ;  and  so  the  oth- 
er copy ;  instead  of  inxip'1  vaiyikraehu,  "  and  read  it." 

A)id  spread  it — "  And  spread  them"]  intJ'13'l  vai- 
yiphresehu.  ID  hu  is  upon  a  rasure  in  a  MS.,  which 
probably  was  at  first  □  mem.  The  same  mistake  as 
in  the  foregoing  note. 

Verse  15.  Unto  the  Lord — "  Before  Jehovah"] 
That  is,  in  the  sanctuary.  For  ^N  el,  the  Syriac,  Chal- 
dee,  and  the  other  copy,  S  Kings  xi.^;.  15,  read  ■ja'? 
liphney,  "  before  the  face." 

Verse  18.  The  nations]  TVi'^V.Ti  haratsoth,  "  \h<i 
lands  ;"  instead  of  this  word,  which  destroys  the  sense, 
ten  of  Kennicott's  anAfive  of  De  Rossi's  MSS.  (one 
ancient)  have  here  Q''U  goyim,  "  nations ;"  which  is 
undoubtedly  the  true  reading,  being  preserved  also  in 
the  other  copy  ;  2  Kings  xix.  17.  Another  MS.  sug- 
gests another  method  of  rectifying  the  sense  in  this 
place,  by  reading  Qj'70  malcam,  "  their  king,"  instead 
of  OS1N  artsam,  "  their  land ;"  but  it  ought  to  be 
QpT'j'^fi  malcheyhem,  "  all  the  countries  and  their 
kings." 

Verse  20.  Sace  us — "  Save  us,  we  beseech  thee"] 
The  supplicating  particle,  XJ  na,  is  supplied  here 
from  eighteen  MSS.,  three  ancient,  of  Dr.  Kennicotl, 
and  ten  of  De  Rossi,  and  from  the  other  copy  ;  2 
Kings  xix.  19. 

That  thou  art  the  Lord,  even  thou  only — "  That 
thou  Jehovah  art  the  only  God."]  The  word  □TiHn" 
Elohtm,  "  God,"  is  lost  here  in  the  Hebrew  text,  but 
153 


19  And  have  ''cast  their  sods  A  M.  cir.  3294. 

°  B.  C.  cir.  710. 

into  the  fire  :    for  they  loere  no  Oiymp.  xvii.3 
gods,    but    the    work   of  men's  Num'aBpTmJSiiii, 
hands,   wood  and  stone  :    there-    «■  Roman.,  6. 
fore  they  have  destroyed  them. 

20  Now  therefore,  0  Lord  our  God,  save 
us  from  his  hand,  that  all  the  kingdoms  of  the 
earth  may  know  that  thou  art  the  Lord,  even 
thou  only. 

21  Then  Isaiah  the  son  of  Amoz  sent  unto 
Hezekiah,  saying.  Thus  saith  the  Lord  God 
of  Israel,  Whereas  thou  hast  prayed  to  me 
against  Sennacherib  king  of  Assyria : 

22  This  is  the  word  which  the  Lord  hath 
spoken  concerning  him ;  The  virgin,  the 
daughter  of  Zion,  hath  despised  thee,  and 
laughed  thee  to  scorn ;  the  daughter  of  Jeru- 
salem hath  shaken  her  head  at  thee. 

23  Whom  hast  thou  reproached  and  blas- 
phemed ;  and  against  whom  hast  thou  exalted 
thy  voice,  and  lifted  up  thine  eyes  on  high  ? 
even  against  the  Holy  One  of  Israel. 

24  '  By  thy  servants  hast  thou  reproached 
the  Lord,  and  hast  said.   By  the  multitude  of 


\ 


I'  Heb.  given. '  Heb.  By  the  hand  of  thy  servants. 


preserved  in  the  other  copy  ;  2  Kings  xix.  19.  The 
Syriac  and  Septuagint  seem  here  to  have  had  in  their 
copies  □TlSs  Elohim,  instead  of  niD'  Yehovah. 

Verse  21.  Then  Isaiah — sent  unto  Hezekiah]  The 
Syriac  and  Septuagint  understand  and  render  the  verb 
passively,  was  sent. 

Whereas  thou  hast  prayed  to  me  against  Senna- 
cherib— "  Thy  prayer  unto  me  concerning  Sennacherib 
— /  hare  heard''^]  'r\i'"ty  shamati ;  this  word,  neces- 
sary to  the  sense,  is  lost  in  this  place  out  of  the  Hebrew 
text.  One  MS.  o{ Dr.  Kenntcott^s  and  one  oi De  Ros- 
si's have  it  written  above  the  line  in  a  later  hand.  The 
Septuagint  and  Syriac  found  it  in  their  copies ;  and  it 
is  preserved  in  the  other  copy ;   2  Kings  xix.  20. 

Verse  23.  Against  the  Holy  One  of  Israel.]  For 
'7N  el,  to,  the  other  copy  has  hp  al,  against,  rather  more 
properly. 

Verse  24.  By  thy  servants — "  By  thy  messengers"] 
The  text  has  ■]'"'2J'  abdeycha,  thy  servants ;  but  the 
true  reading  seems  to  be  yDN'70  /nalachcycha,  thy  mes- 
sengers, as  in  the  other  copy,  2  Kings  xix.  23  ;  and  as 
the  Septuagint  and  Syriac  found  it  in  their  copies  in 
this  place. 

Reproached  the  Lord]  'JTN  Adonai :  but  one  of  my 
MSS.  has  'JIS  niiT'  Yehovah  Adonai,  Jehovah  the  Lord. 
This  reading  is  not  found,  I  think,  in  any  other  MS., 
but  several  have  niD''  Yehovah  for  'JlN  Adonai. 

I  will  enter  into  the  height  of  his  border — "  I  will 
penetrate  into  his  extreme  retreats"]  The  text  has 
□  no  marom,  the  height  which  seems  to  have  been 
taken  by  mistake  from  the  line  but  one  above.  Two 
MSS.  have  here  jl^D  malon,  the  lodge  or  retreat ;  which 


God^s  Ihreaienings 


CHAP.  XXXVII. 


usuinst  Sennacherib. 


A.  M.  cir.  3291.  my  chariots  am  T  come    up   to 

B.  C.  cir.  710.       ,■',.,         ^     ,  .    ^ 

Oiytnp.  XVII.  3.  the  liciglit  of  tlie   mountains,   to 

Numw'ponipiiii,  thc    sides    of  Lebanon;    and    I 
R.  Roman.,  6.    ^.jjj    ^^f  Jq^^  k  ^jj^   xbW.  Cedars 

thereof,  and  the  choice  fir  trees  tliercof :  and 
I  will  enter  into  the  height  of  his  border,  and 
'the  forest  of  his  Carmel. 

25  I  have  digged,  and  drunk  water ;  and 
with  the  sole  of  my  feet  have  I  dried  up  all 
the  rivers  of  the  ""  besieged  places. 

26  "  Hast  thou  not  heard  long  ago,  how  I 
have  done  it ;  and  of  ancient  times,  that  I 
have  fonned  it  ?  now  have  I  brought  it  to 
pass,  that  thou  shouldest  be  to  lay  waste  de- 
fenced  cities  into  ruinous  heaps. 

27  Therefore  their  inhabitants  were  "  of 
small  power,  they  were  dismayed  and  con- 
founded :  thev  were  as  the  grass  of  the  field, 
and  as  the  green  herb,  as  the  grass  on  the 
housetops,  and  as  corn  blasted  before  it  be 
grown  up. 

28  But  I  know  thy  p  abode,  and  thy  going 
out,  and  thy  coming  in,  and  thy  rage  against 
me. 


^  Heb.  the  tallness  of  the  cedars  thereof j  and  the  choice  of  the 

fir-trees    thereof. 'Or,     the    forest     and    his    fruitful    field. 

»0r,  fenced  and    closed. ^Or,    Hast    thou   riot    heard   how 

/  have  made  it  long  ago,  and  formed  it  of  ancient  times  ?   shmdd 
I  now  bring  it  to  be  laid  wvuitc,  and  defenced  elites   to  be  ruinous 


is  the  word  in  the  other  copy,  2  Kings  six.  23,  and  I 
think  is  the  true  reading. 

The  forest  of  his  Carmel.]  The  forest  and  liis  fruit- 
ful field ;  that  is,  I  will  possess  myself  of  the  whole 
country. 

\'erse  25.  Water — "  Strange  waters"]  The  word 
C3'i;  zarim,  stratige,  lost  out  of  the  Hebrew  text  in 
this  place,  is  supplied  from  the  other  copy.  A  MS. 
supplies  thc  word  □"^l  rabbim,  many,  instead  of  it. 

With  the  sole  of  mi/  feel]     With  ray  infantry. 

All  the  rivers  of  the  besieged  places — "  .\11  the  ca- 
nals of  fenced  places."]  The  principal  cities  of  Egii'pt, 
the  scene  of  his  late  exploits,  were  chiefly  defended 
by  deep  moats,  canals,  or  large  lakes,  made  by  labour 
and  art,  with  which  they  were  surrounded.  .See  Har- 
mer''s  Observ.  ii.  p.  304.  Claudian  introduces  Alaric 
boasting  of  his  conquests  in  the  same  extravagant 
manner  ; — 

"  Subsidere  nostris 
Sub  pedibus  monies ;  arescere  vidimus  amnes. — 
Fregi  Alpes,  galeisque  Padum  victricibus  hausi." 
De  Bello  Getic.  526. 
"  ITie  mountains  have  passed  away  under  our  feet ; 
we  have  seen  the  rivers  dried  up.      I  have  broken 
the  Alps,  and  laden  out  the  Po  with  our  victorious 
helmets." 

Verse  26  Lay  waste  defenced  cities  into  ruinous 
heaps — "  Lay  waste  warlike    nations,    strong  fenced 


29   Because    thy  rage    against  ^-  *V  "'■  320i- 

-  °  o  B.  C.  cir.  713. 

me,  and  thy  luinult,  is  come  up  oiymp.  xvi.  4 


cir.  annum 


into  mine  ears,  therefore  1  will  I  Numa;  Pompiiii, 
put  my  hook  in  thy  nose,  and  my    "  ""'"''"'  ^- 
bridle  ill  lliy  lips,  and  I  will  turn  thee  back  by 
the  way  by  which  thou  camest. 

30  And  this  shall  be  a  sign  unto  thee,  Yu 
shall  eat  this  year  such  as  groweth  of  itself: 
and  the  second  year  that  which  springeth  of 
thc  same  :  and  in  the  third  year  sow  ye,  and 
reap,  and  plant  vineyards,  and  eat  the  fruit 
thereof. 

31  And  'the  remnant  that  is  escaped  of  the 
house  of  Judah  shall  again  lake  root  down- 
wanl,  and  bear  fruit  upward  : 

32  For  out  of  Jerusalem  shall  go  forth  a 
remnant,  and  '  they  that  escape  out  of  Mount 
Zion  :  the  '  zeal  of  the  Lord  of  hosts  shall 
do  this. 

33  Therefore  thus  saith  the  Lord  concern 
ing  the  king  of  AssjTia,   He  shall  not  come 
into  this  city,   nor  shoot  an  arrow  there,  nor 
come  before  it  with  "  shields,  nor  cast  a  bank 
against  it. 

heaps ^   a.s  2  Kings  xix.  25. oHeb.  short  of  hand. pOr, 

silling. q  Chap.     XXX.     28  ;     Ezek.    xxxviii.    4. '  Heb. 

the   escaping   of  the  liouse  of  Judah   that  remaineth. *  Heb. 

the  escaping. '  2  Kings  xix.   31  ;     chap.   ix.   7. "  Heb. 

shield. 


cities."]  Q"^i  D'hi  gallimnitstsim.  It  is  not  easy  to 
give  a  satisfactory  account  of  these  two  words,  which 
have  greatly  embarrassed  all  the  interpreters,  ancient 
and  modern.  For  Q'''7J  galiun  I  read  D'lJ  goyim,  as 
the  Septuagint  do  in  this  place,  sdvrj.  The  word  D'i'J 
netsim  the  Vulgate  renders  in  this  place  compugnan- 
tium ;  in  the  parallel  place,  2  Kings  xix.  25,  pugnan- 
titim  ;  and  the  Septuagint  (j.a.yiii.ut,  fighting,  warlike. 
This  rendering  is  as  well  authorized  as  any  other  that 
I  know'  of;  and,  with  the  reading  of  the  Septuagint, 
perfectly  clears  up  the  construction.  See  the  margin 
on  aU  the  preceding  verses. 

Verse  27.  Corn  blasted^  noiB'  shedemah,  parched: 
it  does  not  appear  that  there  is  any  good  authority  for 
tliis  word.  The  true  reading  seems  to  be  niJliy  she- 
dephah,  blasted,  as  it  is  in  six  JISS.  (two  ancient) 
here,  and  in  thc  other  copy. 

Verse  29.  Will  I  put  my  hook  in  thy  nose]  Et 
fraenura  meum  :  Jonathan  vocem  jnro  mclheg,  inter- 
pretatus  est  □'d;  ~emam,  i.  c,  anmilum,  sive  uncum, 
eumquc  ferreum,  quem  infigunt  naribus  camelae  :  eoque 
trahitur,  quoniam  Ula  feris  motibus  agitur :  ct  hoc  est, 
quod  discimus  in  Talmude ;  et  camcla  cum  annulo 
narium  :  scilicet,  egreditur  die  sabbathi.  "  And  my 
bridle:  Jonathan  interprets  the  word  met/teg  by  zemam, 
a  ring,  or  that  iron  hook  which  they  put  in  the  nos- 
trils of  a  camel  to  lead  her  about,  check  her  in  her 
restiveness,  &c.  And  this  is  what  we  mean  in  the 
Talmud,  when  we  say.  And  the  camel  with  the  ring 
153 


HezekiaWs  sickness 


ISAIAH. 


and  prayer. 


'\;'^;  ""■  2??^-      34   Bv  the  way  that  he  came, 

B.  C.  cir.  713.  -'  1     n   1 

oiymp.  XVI.  4.  by  the  same  shall  he  return,  and 
Numfe  Pompilii,   shall   not    come    into    this    city, 

R.  Roman.,  3.      g^^jj]^  ^^le  LoRD. 

35  For  I  will  ^  defend  this  city  to  save  it 
for  mine  own  sake,  and  for  my  servant  David's 
sake. 

36  Then  the  "  angel  of  the  Lord  went 
forth,  and  smote  in  the  camp  of  the  Assyrians 
a  hundred  and  fourscore  and  five  thousand : 
and  when  they  arose   early  in  the  morning. 


'2  Kings  XX.  6 ;  chap,  xxxviii.  6. 


of  her  nostrils  shall  go  out  on  the  Sabbath  day." — 
Jarchi  in  2  Kings  xix.  28.  Ponam  circuluni  in  naribus 
tuis.  "  I  will  put  a  ring  in  thy  nostrils." — Jerome. 
Just  as  at  this  day  they  put  a  ring  into  the  nose 
of  the  bear,  the  buffalo,  and  other  w-ild  beasts,  to 
lead  them,  and  to  govern  them  when  they  are 
unruly.  Bulls  aie  often  ringed  thus  in  several  parts 
of  England.  The  Hindoos  compare  a  person  who  is 
the  slave  of  his  wife  to  a  cow  led  by  the  ring  in 
her  nose. 

Verse  36.  Then  the  angel]  Before  "the  angel," 
the  other  copy,  2  Kings  xix.  35,  adds,  "  it  came  to 
pass  the  same  night,  that" 

The  Prophet  Hosea,  chap.  i.  7,  has  given  a  plain 


behold, 
corpses. 


they    were     all 


ApaA    A.  M.  cir.  3391. 

^^^^      B.C.  cir.  713. 

Olymp.  XVI.  4 

37  So  Sennacherib  king  of  As-  Numje Vom^iii, 
Syria  departed,  and  went  and  re-     R-  Koman.,  3. 
turned,  and  dwelt  at  Nineveh. 

38  And  it  came  to  pass,  as  he  was  wor- 
shipping in  the  house  of  Nisroch  his  god,  that 
Adrammelech  and  Sharezer  his  sons  smote 
him  with  the  sword ;  and  they  escaped  into 
the  land  of  ^  Armenia :  and  Esar-haddon  his 
son  reigned  in  his  stead. 


"2  Kings  xix.  35.- 


=  Heb.  Ararat. 


prediction  of  this  miraculous  deliverance  of  the  king- 
dom of  Judah : — 

"  And  to  the  house  of  Judah  I  will  be  tenderly  mer- 
ciful : 
And  I  will  save  them  by  Jehovah  their  God. 
And  I  will  not  save  them  by  the  bow  ; 
Nor  by  sword,  nor  by  battle  ; 
By  horses,  nor  by  horsemen." — L. 
Verse  38.   His  sons  smote  him]     What   an  awful 
punishment  of  his  blasphemy !     'VMio  can  harden  his 
neck  against  God,  and  be  successful  ?      God  does  not 
lightly  pass  by  blasphemy  against  himself,  his  govern- 
ment, his  word,  his  Son,  or  his  people.      Let  the  pro- 
fligate take  care ! 


CHAPTER  XXXVHI. 

Account  of  Hezekiah's  dangerous  sickness  and  miraculous  recovery,  1—9.      Tender  and  beautiful  song  of 
thanksgiving,  in   which  this  pious  king  breathed  out  the  sentiments  of  a  grateful  heart,  when  his  life  was, 
as  it  were,  restored.      This  ode  may  be  adapted  to  other  cases  ;  and  loill  always  afford  profit  and  pleasure  ' 
to  those  who  are  not  void  of  feeling  and  piety,  10-22. 


A.  M.  cir.  3291. 

B.  C.  cir.  713. 
Olymp.  XVI.  4. 

cir.  annum 
Numas  Pompilii, 

R.  Roman.,   3. 


TN   ^  those  days  was  Hezekiah 
sick  unto  death.      And  Isaiah 
tlie    prophet    the    son    of    Amoz 
came    unto  him,   and   said   unto 
him,    Thus    saith    the    Lord,    '^  Set  •=    thine 

»2  Kings  XX.  1,  &c. ;  2  Chron.xx.xii.  24. ''2  Sam.  xvii.  23; 

NOTES  ON  CHAP.  XXXA^H. 

A'erse  1 .  In  those  days]  The  reader  is  requested  to 
consult  the  notes  on  2  Kings  xx.  in  reference  to  the 
principal  parts  of  this  chapter. 

Verse  2.  Then  Hezekiah  turned  his  face  toward  the 
wall]  The  furniture  of  an  eastern  divan  or  chamber, 
either  for  the  reception  of  company  or  for  private  use, 
consists  chiefly  of  carpets  spread  on  the  floor  in  the 
middle ;  and  of  sofas,  or  couches  ranged  on  one  or 
more  sides  of  the  room,  on  a  part  raised  somewhat 
above  the  floor.  On  these  they  repose  themselves  in 
the  day,  and  sleep  at  night.  It  is  to  be  observed 
that  the  comer  of  the  room  is  the  place  of  honour. 
Dr.  Pococke,  when  he  was  introduced  to  the  Sheikh  of 
Furshout,  found  him  sitting  in  the  corner  of  his  room. 
154 


order :     for  thou  shall 


ouse  in  order :     tor  thou  shait  ^^  'I-  "^-  5^?'- 

n.  C  cir.  71d. 

die,  and  not  live.  Oiymp.  XVi.  4. 

2   Then   Hezekiah  turned  his  Nums  Pompilii, 

face  toward  the  wall,  and  prayed  "'  ^°'"^°-  ^- 
unto  the  Lord, 

1  Mac.  ix.  55. — —^  Heb.  Give  charge  concerning  thy  house. 

He  describes  another  Arab  Sheikh  "  as  sitting  in  the 
corner  of  a  large  green  tent,  pitched  in  the  middle  of 
an  encampment  of  Arabs  ;  and  the  Bey  of  Girge  as 
placed  on  a  sofa  in  a  corner  to  the  right  as  one  en- 
tered the  room." — Harmers  Observ.  ii.  p.  60.  Lady 
Mary  iMontague,  giving  an  account  of  a  visit  which 
she  made  to  the  Kahya's  lady  at  Adrianople,  says, 
"  .She  ordered  cushions  to  be  given  me  ;  and  took  care 
to  place  me  in  the  corner,  which  is  the  place  of 
honour." — Letter  xxxiii.  The  reason  of  this  seems 
to  be,  that  the  person  so  placed  is  distinguished,  and 
in  a  manner  separated,  from  the  rest  of  the  company, 
and  as  it  were  guarded  by  the  wall  on  each  side.  We 
are  to  suppose  Hezekiah's  couch  placed  in  the  same 
situation ;  in  which,  turning  on  either  side,  he  must 


Fifteen  years  added  to 


CHAP.  XXXVIII. 


the  life  of  Hezekiah- 


A.M.  cir.  3291. 

B.  C.  cir.  713. 
Olymp.  XVI.  -1. 

cir.  annum 
Numa;  Pompilii, 

R.  Roman.,  3. 


3  And  said,  ''  Remember  now, 
0  Lord,  I  beseech  thee,  how  I 
have  walked  before  thee  in  truth 

and   with    a    perfect    heart,  and 

have   done  that  which  is  good    in  thy  sight. 
And  Hezekiah  wept  °  sore. 

4  Tlien  came  the  word  of  the  Lord  to 
Isaiah,  saying, 

5  Go,  and  say  to  Hezekiah,  Thus  saith  the 
Lord,  the  God  of  David  thy  father,  I  liave 
heard  thy  prayer,  I  have  seen  thy  tears  :  be- 
hold I  will  add  unto  thy  days  fifteen  years. 

6  And  I  will  deliver  thee  and  this  city  out 
of  the  hand  of  the  king  of  Assyria  :  and  '  I 
will  defend  this  city. 

7  And  this  shall  be  ^  a  sign  unto  thee  from 
the  Lord,  that  the  Lord  will  do  this  thing 
that  he  hath  spoken  ; 


^Neh.  xiii.  14.- 
35.— 


-cHeb.  uith  great  ueeping. ''Ch.'ip.  xx.wii. 

5  2  Kings  XX.  8,  &c. ;  chap.  vii.  11. 


turn  his  face  to  the  wall ;  by  which  he  would  with- 
draw himself  from  those  who  were  attending  upon  him 
in  his  apartment,  in  order  to  address  his  private  prayer 
to  God. 

Ver.  3.  And  he  said,  1  beseech  thee,  0  Jehovah, 
remember  now  how  I  have  endeavoured  to  walk  before 
thee  in  truth,  and  with  a  perfect  heart ;  and  have  done 
that  which  is  good  in  thine  eyes.  And  Hezekiah 
wept,  and  lamented  grievously. — L. 

Ver.  4.  Now  [before  Isaiah  was  gone  out  into  the 
middle  court]  the  word  of  Jehovah  came  unto  him, 
saying.  Go  [back,]  and  say  unto  Hezekiah,  thus  saith 
Jehovah  the  God  of  David  thy  father,  I  have  heard 
thy  supplication  ;  I  have  seen  thy  tears.  Behold  [I 
will  heal  thee ;  and  on  the  third  day  thou  shall  go  up 
into  the  house  of  Jehovah. 

Ver.  5.  And]  I  will  add  unto  thy  days  fifteen  years. 
And  I  will  deliver  thee,  and  this  city,  from  the  hand 
of  the  king  of  Assyria ;  and  I  will  protect  this  city. 
And  [Hezekiah  said,  By  what  sign  shall  I  know  that 

1  shall  go  up  into  the  house  of  Jehovah  ' 

Ver.  7.  And  Isaiah  said,]  This  shall  be  the  sign 
unto  thee  from  Jehovah,  that  Jehovah  will  bring  to 
effect  this  word  which  he  hatli  spoken. 

The  words  in  tlie  translation  included  within  crotch- 
ets are  supplied  from  the  parallel  place,  2  Kings  xx. 
4,  5,  to  make  the  narration  more  perfect.  I  have 
also  taken  the  liberty,  with  Houbignnl,  of  bringing 
forward  the  two  last  verses  of  this  chapter,  and  insert- 
ing them  in  their  proper  places  of  the  narration  with 
the  same  mark.  Kimchis  note  on  these  two  verses 
is  as  follows  ;  "  This  and  the  following  verse  belong 
not  to  the  writing  of  Hezekiah  ;  and  I  see  no  reason 
why  they  are  written  here  after  the  writing ;  for  their 
right  place  is  above,  after  And  I  will  protect  this  city, 
ver.  6.      And  so  they  stand  in  the  book  of  Kings," 

2  Kings  X-X.  7,  8.  The  narration  of  this  chapter  seems 
to  be  in  some  parts  an  abridgment  of  that  of  2  Kintrs 
XX.     The  abridger,  having  finished  his  extract  here 


8  Behold,  I  will  bring  again  the  *b'*^'=^^;  ^^■ 
shadow  of  the  degrees,  which  is  oiymp.  xvi.4. 
gone  down  in  the  "  sun  dial  oi  Numa;  Pompiiii, 
Ahaz,  ten  degrees  backward.  So  "■  """'""-  ^- 
the  sun  returned  ten  degrees,  by  which  degrees 
it  w-as  gone  down. 

9  The  \vTiting  of  Hezekiah  king  of  Judali, 
when  he  had  been  sick,  and  was  recovered  of 
his  sickness  : 

10  I  said  in  the  cutting  off  of  my  days,  I 
shall  go  to  the  gates  of  the  grave  :  I  am  de- 
prived of  the  residue  of  my  years. 

Ill  said,  I  shall  not  see  the  Lord,  even 
the  Lord,  '  in  the  land  of  the  living :  I  shall 
behold  man  no  more  with  the  inhabitants  of 
the  workl. 

1 2  "^  Mine  age  is  departed,  and  is  removed 
from  me  as  a  shepherd's  tent :   I  have  cut  off 

*»  Hcb.  degrees  by  or  with  the  sun. '  Psa.  xxvii.  13 ;  cxvi.  9. 

k  Job  vii.  e. 

with  the  eleventh  verse,  seems  to  have  observed,  that 
the  seventh  and  eighth  verses  of  2  Kings  xx.  were 
wanted  to  complete  the  narration :  he  therefore  added 
them  at  the  end  of  the  chapter,  after  he  had  inserted 
the  song  of  Hezekiah,  probably  with  marks  for  their 
insertion  in  their  proper  places ;  which  marks  were 
afterwards  neglected  by  transcribers.  Or  a  transcriber 
might  omit  them  by  mistake,  and  add  them  at  the  end 
of  the  chapter  with  such  marks.  Many  transpositions 
are,  with  great  probability,  to  be  accounted  for  in  the 
same  way. 

Verse  6.  I  will  defend  thi.t  cily.]  The  other  copy, 
2  Kings  XX.  6,  adds :  "  for  mine  own  sake,  and  for  the 
sake  of  David  my  servant;"  and  the  sentence  seems 
somewhat  abrupt  without  it. 

A'erse  8.  Which  is  gone  down — '•  By  which  the  sun 
is  gone  down"]  For  ^:3ii/2  bashshemcsh,  the  Seplua- 
gint,  Syriac,  and  ChaUce  read  lyoBfn  hashshemesh. — 
Houbigant.  In  the  history  of  this  miracle  in  the  book 
of  Kings,  (2  Kings  xx.  9-11,)  there  is  no  mention  at 
all  made  of  the  sun,  but  only  of  the  going  baclovard 
of  the  shadow  :  which  might  be  effected  by  a  super- 
natural retraction.  The  first  o  jjXios,  the  sun,  in  this 
verse  is  omitted  in  the  Sepluagint,  MS.  Pachom. 

Verse  9.  The  writing  of  Hezekiah]  Here  the  book 
of  Kings  deserts  us,  the  song  of  Hezekiah  not  being 
inserted  in  it.  Another  copy  of  this  very  obscure  pas- 
sage (obscure  not  only  from  the  concise  poetical  style, 
but  because  it  is  probably  very  incorrect)  would  have 
been  of  great  service.  The  MSS.  and  ancient  Ver- 
sions, especially  the  latter,  will  help  us  to  get  through 
some  of  the  many  difficulties  wliich  wc  meet  with  in  it 
Verse  11.  The  Lord — ''Jehovah""]  n'  Yah,  T\' 
Yah,  seems  to  be  run'  Yehovah,  in  MS.  Bodl.,  and  it 
was  so  at  first  wTittcn  in  another.  .So  the  Syriac. 
.See  Houbigant.  I  believe  n'.n'  Yehorah  was  the  ori- 
ginal reading.      See  the  note  on  chap.  xii.  2. 

Verse    12.   Mine  age — is  removed  from  me  as  a 
shepherd's  tcnf\   "J'T  roi   is  put  for  n;'l  roch,  say  the 
155 


HezekiaKs  sons 


ISAIAH. 


of  thanksgiving 


is  'c'  c'ir'  713*'  ^'^®  *  weaver  my  life  :    he  will 
Oiymp. XVI.4.    cut  me    oflf  'with   pining   sick- 

cir.  annum  r  i  •    i 

Muma;  Pompiiii,  ness  :    Irom    day   even  to  night 
R.  Roman.,  3.    .^^.qj  ^^^^  mdke  an  end  of  me. 

13  I  reckoned  till  morning,  that,  as  a  lion, 
so  will  he  break  aU  my  bones  :  from  day  even 
to  night  wilt  thou  make  an  end  of  me. 

14  Like  a  crane  or  a  swallow,  so  did  I 
chatter :  "  I  did  mourn  as  a  dove  :  mine  eyes 
fail  with  looking  upward  :  0  Lord,  I  am 
oppressed;    "undertake  for  me. 

15  What  shall  I  say?  he  hath  both  spoken 
unto  me,  and  himself  hath  done  it:  I  shall 
go  softly  all  my  years  "  in  the  bitterness  of  my 
soul. 


'  Or,   from    the    tlirum.- 

me. ojob  vii.   11;   x.    J 

bitterness. 


-"  Chap.    lix.     11.- 


"Or, 


— P  Or,    on.  my  peace  came  great 


rabbins ;  (Sal.  ben  Melee  on  the  place  ;)  but  much 
more  probably  is  written  imperfectl)'  for  D'J'T  roim, 
shepherds.     See  note  on  chap.  v.  1. 

1  shall  be  removed  from  this  state  to  another,  as  a 
shepherd  removes  his  tent  from  one  place  to  another 
for  the  sake  of  his  flock.  Is  not  this  a  strong  intima- 
tion of  his  belief  in  a  future  state  ! 

I  have  cut  off  like  a  tveaver  my  life — "  My  life  is 
cut  off  as  by  the  weaver"]  'map  kippadti.  This  verb 
is  rendered  passively,  and  in  the  third  person,  by  the 
Syriac,  Chaldee,  and  Vulgate. 

Verse  13.  The  last  line  of  the  foregoing  verse  DVD 
■ja'Styn  nVS  ny  miyom  ad  layelak  tashUmeni,  "  In 
the  course  of  the  day  thou  wilt  finish  my  web  ;"  or,  as 
the  common  version  has  it,  "  From  day  even  to  night 
wilt  thou  make  an  end  of  me,"  is  not  repeated  at  the 
end  of  this  verse  in  the  Syriac  version  ;  and  a  MS. 
omits  it.  It  seems  to  have  been  inserted  a  second 
time  in  the  Hebrew  text  by  mistake. 

/  reckoned  till  morning,  i^c. — "  I  roared  until  the 
morning  like  the  lion"]  For  'jTlty  shirvitht,  the  Chal- 
dee has  jTOnJ  nihameith :  he  read  "jlJXty  shaagti,  the 
proper  term  for  the  roaring  of  a  lion  ;  often  applied  to 
the  deep  gioaning  of  men  in  sickness.  See  Psa.  xxii., 
xxxii.  3,  xxxviii.  0  ;  Job  iii.  24.  The  Masoretes  di- 
vide the  sentence,  as  I  have  done  ;  taking  ■^XD  caari, 
like  a  lion,  into  the  first  member ;  and  so  likewise  the 
Septuagint. 

Verse  14.  Like — a  swallow — "Like  the  swallow"] 
D'OS  kesis  ;  so  read  two  MSS.,  Theodot.,  and  Hieron. 
Mine  eyes  fail]  For  1^1  dallu  the  Septuagint  read 
^'l2  calu,  sgsXi'Trov.  Compare  Psa.  Ixix.  4,  cxix.  82, 
123;  Lam.  ii.  11,  iv.  17,  in  the  Hebrew  and  in  the 
Septuagint. 

0  LORD — "  O  Lord"]  For  niH'  Yehovah,  thirty 
MSS.  and  eight  editions  read  'JIN  Adonai. 

Undertake  for  me — "  Contend  for  me"]  npU?).'  ashe- 
kah,  with  'O  shin,  Jarchi :  this  sense  of  the  word  is 
established  by  Gen.  xxvi.  20  :  "  He  caUed  the  name 
of  the  well  p'^j;  esek,  because  they  strove  with  him  :" 
1p!y>t"in  hithasscku,  equivalent  to  ID'T  yaribu,  at  the 
beeinniug  of  the  verse. 

156 


things 


A.  M.  cir.  3291 

B.  C.  cir.  713. 

Olymp.  XVI.  4. 

cir.  annum 

NumEB  Pompiiii, 
R.    Roman.,  3. 


great  bitter- 


16  0   Lord,    by  these 
men  live,  and  in  all  these  things 
is  the  life  of  my  spirit ;  so  wilt 
thou     recover    me,    and     make 
me  to  live. 

17  Behold  "for  peace  I  had 
ness :  but  i  thou  hast  in  love  to  my  soul  deli- 
vered it  from  the  pit  of  corruption  :  for  thou 
hast  cast  all  my  sins  behind  thy  back. 

18  For  'the  grave  cannot  praise  thee,  death 
can  not  celebrate  thee :  they  that  go  down 
into  the  pit  cannot  hope  for  thy  truth. 

19  The  living,  the  living,  he  shall  praise 
thee,  as  I  do  this  day :  '  the  father  to  the 
children  shall  make  known  thy  truth. 


1  Heb.  thou  hast  loved  my  soul  from  the  pit. r  Psa.  vi.  5  ;  xxx 

9  ;  btxxviii.  11 ;  cxv.  17 ;  Eccles.  ix.  10. » Deut.  iv.  9  ;  vi.  7  , 

Psa.  Ixxviii.  3,  4. 


Verse  15.  I  shall  go  softly  all  my  years  tn  the  bit- 
terness of  my  soul — "  Through  the  rest  of  my  years 
will  1  reflect  on  this  bitterness  of  my  soul"]  rms 
eddaddeh  ;  recogitabo,  Vulg.,  reputabo,  Hieron.  in  loc. 

Verse  16.  By  these  things  men  live — "For  this 
cause  shall  it  be  declared"]  IlEpi  auTr)j  yap  avriyysXj) 
tfoi,  xai  sgiysijaj  (aou  ti]v  ■j'vorjv,  Sept.  They  read  in 
their  copies  'nn  "nni  l'?  nn'  n''7i'  not  very  different 
from  the  present  text,  from  which  all  the  ancient  Ver- 
sions vary.  They  entirely  omit  two  words,  [713  So'?! 
idecol  bahen  ;  as  to  which  there  is  some  variation  in 
the  MSS.  One  MS.  has  S:!:!l  ubechol,  and  in  all; 
two  others  So!  vechol,  and  all,  and  ten  MSS.  have 
DHD  bahem,  in  them,  in  the  masculine  gender. 

Taking  this  as  in  the  common  Version,  we  may  ob- 
serve, it  is  not  an  unfrequent  case,  that  afflictions,  and 
especially  such  as  tend  to  a  speedy  death,  become  the 
means,  not  only  of  saving  the  soul,  but  also  of  length- 
ening the  life. 

Make  me  to  lire — "  Hast  prolonged  my  life."]  A 
MSS.  and  the  Babylonish  Talmud  read  'JTini  vela- 
chai/eni,  and  so  the  ancient  Versions.  It  must  neces- 
sarily be  in  the  second  person. 

Verse  17.  For  peace  I  had  great  bitterness — "  My 
anguish  is  changed  into  ease"]  T3  '7  ID  mar  li  mar, 
"  mutata  mihi  est  amaritudo."  Paronomasia  ;  a  figure 
which  the  prophet  frequently  admits.  I  do  not  always 
note  it,  because  it  cannot  ever  be  preserved  in  the 
translation,  and  the  sense  seldom  depends  upon  it.  But 
here  it  perfectly  clears  up  the  great  obscurity  of  tbo- 
passage.      See  Lowth  on  the  place. 

Thou  hast  rescued]  DDBTl  chashachta,  with  3  caph, 
instead  of  p  koph  ;  so  the  Septuagint  and  Vulgate ; 
Houbigant.     See  Chappeloiv  on  Job  xxxiii.  18. 

From  perdition]  '12  pniyo  mishshachath  belt,  ha. 
[).r\  acroXijrai,  Sept.  tit  fion  periret,  "  that  it  may  not 
perish."  Vidg.  Perhaps  inverting  the  order  of  the 
words.      See  Houbigant. 

Thou  hast  in  lore  to  my  soul]    nptSTI  chashakta, 
"  thou  hast  lovingly  embraced"  or  kissed   "  my  soul 
out  of  the  pit  of  corruption." 
I       Verse  19.    Thy  truth]     ^rON  Sn  el  amittecha.     A 


Merodach-bala  Jan's 


CHAP.  XXXIX. 


message  to  Hezekiah. 


20  Tlie   Lord   was  ready   lo 


A   M    cir.  3291 
B.  C.  cir.  713. 

Oiymp,  XVI.  i.    save  me  :    therefore  we  will  sing 

Num»  PompiUi,  my  soiigs   to  the  stiinged  instrii- 

R.  Roman.,  3.    ^g^jg  ^\\  {[ig  Jays  of  our  lifc  in 

the  house  of  the  Lord. 
21   For  'Isaiah  had  said,  Let  them  take  a 


lump   of  figs,   and   lay  it  for  a  *;  **;  "'.'■■  ^?^'- 

plaster   upon    the    boil,    and  he  Oiymp.  xvi.  4. 

,     ,,  cir.  annum 

shall  recover.  NumK  Pompiiii, 

22  "Hezekiah   also  had   said,  "■  ^""'"- ^- 
What  is  the   sign  that  I  shall  go  up  to  the 
house  of  the  Lord? 


•2  Kings  XX.  7. 


MS.  omits  Ss  el;  and  instead  of  '7K  el,  an  ancient 
MS.  and  one  edition  read  riN  eth.  The  same  mistake 
as  in  Psa.  ii.  7. 

Verse  21.  Let  them  take  a  lump  of  figs,  6fC.]  God, 
in  effecting  this  miraculous  cure,  was  pleased  to  order 
the  use  of  means  not  improper  for  that  end.  "  Folia, 
et,  quee  non  maturuere,  fici,  strumis  illinuntur  omni- 
busqae  quae  emoUienda  sunt  discutiendave." — Plin. 
Nat.  Hist,  -vxiii.  7.  "  Ad  discutienda  ea,  qua;  in  cor- 
poris   parte    aliqua   coierunt,   maxime   possunt — ficus 


"2  Kings  XX.  8. 


arida,"  &c. — Celsvs,  v.  11.  See  the  note  on  2  Kings 
3lX.  7.  Philemon  Holland  translates  the  passage  as  a 
medical  man  : — "  The  milke  or  white  juice  that  the 
figpe  tree  yieldcth  is  of  the  same  nature  that  vinegre  : 
and  therefore  it  will  cruddlc  milke  as  well  as  rennet, 
or  rendles.  The  right  season  of  gathering  this  mUkie 
substance  is  before  that  the  figs  be  ripe  upon  the  tree  ; 
and  then  it  must  be  dried  in  the  shadow  :  thus  pre- 
pared, it  is  good  to  break  imposttimes,  and  keeps  ulcer 
open." 


CHAPTER  XXXIX. 

The  Babylonish  monarch  sends  letters  of  congratulation  and  a  present  to  Hezekiah,  on  account  of  his  recovery 
from  his  late  dangerous  illness,  1.  The  king  of  Judah  shows  the  messengers  of  Merodach-baladan  all  the 
treasures  of  his  house  and  kingdom,  2.  The  prophet  takes  occasion  from  this  ostentatious  display  of  the 
king  to  predict  the  captivity  of  the  royal  family,  and  of  the  people,  by  the  Babylonians,  3-8. 

*b'c'c'i>  7P^'   A"^  "^^^^  ^''"^  Merodach-bala- 
Oiymp.  XVII.  1.  dan,  the  son  of  Baladan,  king 

cir.  annum  r    -n    i     i  i  i 

NumsE  Pompiiii,  01   Babylon,    sent   letters    and   a 
R.  Roman-.  4.    pj-gsent'to  Hezekiah  :  for  he  had 


heard  that  he  had  been  sick,  and  was  recovered. 

2  *  And  Hezekiah  was  glad  of  them,  and 
showed  them  the  house  of  his  '^  precious  things, 
the  silver,  and  tlie  gold,  and  the  spices,  and 
the  precious  ointment,  and  all  the  house  of 
his  ''  annoiu,  °  and  all  that  was  found  in  his 
treasures  :  there  was  nothing  in  his  house,  nor 
in  all  his  dominion,  that  Hezekiah  showed 
them  not. 

3  Then  came  Isaiah  tiie  prophet  unto  king 
Hezekiah,  and  said  unto  him.  What  said  these 
men  1  and  from  whence  came  they  unto  thee  ? 


•2  Kings XX.  12,  &c. ''2  Chron.  ixxii.31.- 


=  Or, 


spicery. 


NOTES  ON  CHAP.  XXXIX. 

Hitherto  the  copy  of  this  history  in  the  second  book 
of  Kings  has  been  much  the  most  correct ;  in  this 
chapter  that  in  Isaiah  has  the  advantage.  In  the  two 
first  verses  two  mistakes  in  the  other  copy  are  to  be 
corrected  from  this :  for  in'ptn  hizkiyahu,  read  pin'l 
vayechezek,  and  teas  recovered;  and  for  j'Otyi  vaiyish- 
ma,  he  heard,  read  TTJiyi  vaiyismach,  he  rejoiced. 

Verse  1.  At  that  time  Merodach-baladan]  This 
name  is  variously  wTitten  in  the  MSS.  Berodach, 
Medorach,  Medarech,  and  Medurach. 

"  And  ambassadors '"1     The  Sepluagint  add  here  xcu 


And  Hezekiah  said,  They  are  ^-  *l;  '^":  '^^^■ 
come  from  a  far  country  unto  me,  Oiymp.  xvii.  i. 

r  -r»    1      1  cir.   annum 

even  troin  Babylon.  Nums  Pompiiii, 

4  Then  said' he.    What    have    ^  """"'"■  ^- 
they    seen   in  thine  house  ?      And    Hezekiah 
answered.  All  that  is  in  mine  house  have  they 
seen  :  there  is  nothing    among    my  treasures 
that  I  have  not  showed  them. 

5  Then  said  Isaiah  to  Hezekiah,  Hear  the 
word  of  the  Lord  of  hosts  : 

6  Behold,  the  days  come,  '  that  all  that  is 
in  thine  house,  and  that  which  thy  fathers 
have  laid  up  in  store  until  this  dav,  sliall  be 
carried  to  Babylon :  nothing  shall  be  left,  saith 
the  Lord. 

7  And  of  thy  sons  that  shall  issue  from  thee, 

d  Or,  jewels. «  Heb.  vessels  or  instruments. rjer.  xx.  5. 

irf  Stf/^Eic ;  thatis,  D'Dn'7'DI  nmalachim,  and  ambassadors ; 
which  word  seems  to  be  necessary  to  the  sense,  though 
omitted  in  the  Hebrew  text  both  here  and  in  the  other 
copy,  2  Kings  xx.  12.  For  the  subsequent  narration 
refers  to  them  all  along,  "  these  men,  whence  came 
they  1"  &c.  ;  plainly  supposing  them  to  have  been  per- 
sonally mentioned  before.      See  Hmilngant. 

Verse  6.  To  Babylon]  nSa3  An^'f/a/i,  so  two  MSS., 
(one  ancient ;)  rightly,  without  doubt,  as  the  other  copy 
(2  Kings  XX.  17)  has  it.  This  prediction  was  fulfilled 
about  one  hundred  and  fifty  years  after  it  was  spoken  :  see 
Dan.  i.  9,  3-7.  ^^^lat  a  proof  of  Divine  omniscience  ! 
157 


Promises  of  restoration 


ISAIAH. 


and  comfort  to  Israel. 


which    thou    shall    beget,    shall 


A.  M.  cir.  3292. 
B.  C.cir.  712. 

oiymp.  XVII.  1.  they  take  away  ;  and  s  they  shall 
Numi  Pompiiii,  be  eunuchs  in  the  palace  of  the 
^-  ^°"'""-  *■    king  of  Babylon. 
8   Then  said  Hezekiah  to    Isaiah,    ^  Good 


gFulfiUed,  Dan.  i.  2,  3,  7. 


Verse  8.  Theti  said  Hezekiah]  The  nature  of  He- 
zekiah's  crime,  and  his  humiliation  on  the  message  of 
God  to  him  by  the  prophet,  is  more  expressly  declared 
by  the  author  of  the  book  of  the  Chronicles  :  "  But 
Hezekiah  rendered  not  again  according  to  the  benefit 
done  unto  him ;  for  his  lieart  was  lifted  up ;  therefore 
there  was  -wrath  upon  him,  and  upon  Judah  and  Jeru- 
salem. Notwithstanding,  Hezekiah  humbled  himself 
for  the  pride  of  his  heart,  both  he  and  the  inhabitants 
of  Jerusalem,  so  that  the  wrath  of  the  Lord  came  not 
upon  them  in  the  days  of  Hezekiah.  And  Hezekiah 
prospered  in  all  his  works.  Howbeit,  in  the  business 
of  the  ambassadors  of  the  princes  of  Babylon,  who  sent 
unto  him  to  inquire  of  the  wonder  that  was  done  in  the 


is    the     word     of     the 
which  thou    hast    spoken.     He 
said  moreover,    For  there  shall 
be    peace     and     truth     in     my 
days. 


Lord  ^^U''"?,^^ 

B.  C.  cir.  712. 
Olymp.  XVII.  1. 

cir.  annum 
NumcB  Pompiiii, 

R.  Roman.,  4. 


kl  Sam.iii.  18. 


land,  God  left  him,  to  try  him,  that  he  might  know  alJ 
that  was  in  his  heart."  2  Chron.  xxxii.  25,  26,  30,  31. 
There  shall  be  peace  and  tnilh  in  my  days.]  I 
rather  think  these  words  should  be  understood  as  an 
humble  inquiry  of  the  king,  addressed  to  the  prophet. 
"  Shall  there  be  prosperity,  DlSiy  shalom,  and  truth  in 
.MY  days  1 — Shall  /  escape  the  evil  which  thou  pre- 
dictest  V  Understood  otherwise,  they  manifest  a  piti- 
ful unconcern  both  for  his  own  family  and  for  the  na- 
tion. "  So  /  be  well,  I  care  not  how  it  may  go  with 
others."  This  is  the  view  I  have  taken  of  the  passage 
in  2  Kings  xxi.  19.  Let  the  reader  judge  whether 
this,  or  t\ie  former,  should  be  preferred.  See  the  con- 
cluding notes  on  2  Kings  xx. 


CHAPTER  XL. 

In  this  chapter  the  prophet  opens  the  subject  respecting  the  restoration  of  the  Church  with  great  force  and 
elegance  ;  declaring  God's  command  to  his  messengers  the  prophets  to  comfort  his  people  in  their  captivity, 
and  to  impart  to  them  the  glad  tidings  that  the  time  of  favour  and  deliverance  was  at  hand,  1,  2.  Imme- 
diately a  harbinger  is  introduced  giving  orders,  as  usual  in  the  ?narch  of  eastern  monarchs,  to  remove  every 
obstacle,  and  to  prepare  the  way  for  their  return  to  their  own  land,  3-5.  The  same  words,  however,  the 
New  Testament  Scriptures  authorize  us  to  refer  to  the  opening  of  the  Gospel  dispensation.  Accordingly, 
this  subject,  coming  once  in  view,  is  principally  attended  to  in  the  sequel.  Of  this  the  prophet  gives  us  suf- 
ficient notice  by  introducing  a  voice  commanding  another  proclamation,  which  calls  off  our  attention  from 
all  temporary,  fading  things  to  the  spiritual  and  eternal  things  of  the  Gospel,  6—11.  And  to  remove  every 
obstacle  in  the  way  of  the  prophecy  in  either  sense,  or  perhaps  to  give  a  farther  display  of  the  character  of 
the  Redeemer,  he  enlarges  on  the  power  and  wisdom  of  God,  as  the  Creator  and  Disposer  of  all  things.  It 
is  impossible  to  read  this  description  of  God,  the  most  sublime  that  ever  was  penned,  without  being  struck 
with  ineipressible  reverence  and  self-abasement.  The  contrast  between  the  great  Jehovah  and  every  thing 
reputed  great  in  this  world,  how  admirably  imagined,  how  exquisitely  finished !  What  atoms  and  inanities 
are  they  all  before  Hi.M  who  silteth  on  the  circle  of  the  immense  heavens,  and  views  the  potentates  of  the 
earth  in  the  light  of  grasshoppers, — those  poor  insects  that  wander  over  the  barren  heath  for  sustenance, 
spend  the  day  in  continual  chirpings,  and  take  up  their  humble  lodging  at  night  on  a  blade  of  grass  t 
12—26.  The  prophet  concludes  ivith  a  most  comfortable  application  of  the  ivhole,  by  showing  that  all  this 
infinite  power  and  unsearchable  wisdom  is  unweariedly  and  everlastingly  engaged  in  strengthening,  com- 
forting, and  saving  his  people,  27—31. 


A.  M.  cir.  3292. 

B.  C.  cir.   712. 
Olymp.  XVII.  1. 

cir.  annum 
Numie  Pompiiii, 

R.  Roman.,  4. 


P  OMFORT  ye,  comfort  ye  my 
people,  saith  your  God. 
2    Speak   ye    "  comfortably  to 
Jerusalem,  and  cry  unto  her,  that 

f>  Heh.  to  the  heart. ^  Or,  appointed  time. 


The  course  of  prophecies  which  follow,  from  hence 
to  the  end  of  the  book,  and  which  taken  together  con- 
stitute the  most  elegant  part  of  the  sacred  writings  of 
the  Old  Testament,  interspersed  also  with  many  pas- 
sages of  the  highest  sublimity,  was  probably  delivered 
in  the  latter  part  of  the  reign  of  Hezekiah.  The  pro- 
phet in  the  foregoing  chapter  had  delivered  a  very  ex- 
plicit declaration  of  the  impending  dissolution  of  the 
kingdom,  and  of  the  captivity  of  the  roval  house  of 
158 


her  ''  warfare  is  accomplished,  that  ^^  ^^  '^'f-  ??,?,^- 

'  '  B.  C.  cir.  712. 

her   iniquity  is  pardoned  :    ■=  for  Olymp.  xvii.  i. 

,       ,       ,  ■        1       r      1        T  1  *^ir.  annum 

she  hath  received  oi    the  Lords   Numse Pompiiii, 
hand  double  for  all  her  sins.  ^  ^°""'"-  *■ 


"  See  Job  xlii.  10;  chap.  Ixi.  7. 


David,  and  of  the  people,  under  the  Icings  of  Babylon. 
As  the  subject  of  his  subsequent  prophecies  was  to  be 
chiefly  of  the  consolatory  kind,  he  opens  them  with 
giving  a  promise  of  the  restoration  of  the  kingdom, 
and  the  return  of  the  people  from  that  captivity,  by  the 
merciful  interposition  of  God  in  their  favour.  But  the 
views  of  the  prophet  are  not  confined  to  this  event. 
As  the  restoration  of  the  royal  family,  and  of  the  tribe 
of  Judah,  which  would  other\vise  have  soon  become 


A  prophecy  of  CHAP.  XL. 

A.  M.  cir.  3292.     3  d  The  voicc  of  him  that  crieth 

B.C.  rir.  712.      .        ,  .,  ,  „ 

Oiymp.  XVII.  1.  in  the   wilderness,   "  rrepare  ye 
Numm"i"™S«Ui,  tlie  way  of   the    Lord,    '  make 
R.  Roman.,  4.     glTaiglit  in  the  desert  a  highway 
for  our  God. 

<l  Matt.  iii.  3  ;  Mark  1 


3;  Luke  iii.  4;   John  i.  33.- 
iii.  I. 


-» .Mai. 


undistinguished,  and  have  been  irrecoverably  lost,  was 
necessary,  in  the  design  and  order  of  Providence,  for 
the  fullilUng  of  God's  promises  of  establishing  a  more 
glorious  and  an  everlasting  kingdom,  under  the  Mes- 
siah to  be  born  of  the  tribe  of  Judah,  and  of  the  family 
of  David,  the  prophet  connects  these  two  events  to- 
gether, and  hardly  ever  treats  of  the  former  without 
throwing  in  some  intimations  of  the  latter ;  and  some- 
times is  so  fully  possessed  W'ith  the  glories  of  the  fu- 
ture and  more  remote  kingdom,  that  he  seems  to  leave 
the  more  immediate  subject  of  his  commission  almost 
out  of  the  question. 

Indeed  this  evangelical  sense  of  the  prophecy  is  so 
apparent,  and  stands  forth  in  so  strong  a  light,  that 
some  interpreters  cannot  see  that  it  has  any  other  ;  and 
will  not  allow  the  prophecy  to  have  any  relation  at  all 
to  the  return  from  the  captivity  of  Babylon.  It  may 
therefore  be  useful  to  examine  more  attentively  the 
train  of  the  prophet's  ideas,  and  to  consider  carefully 
the  images  under  which  he  displays  his  subject.  He 
hears  a  crier  giving  orders,  by  solemn  proclamation,  to 
prepare  the  way  of  the  Lord  in  the  wilderness ;  to  re- 
move all  obstructions  before  Jehovah  marching  through 
the  desert ;  through  the  wild,  uninhabited,  impassable 
country.  The  deliverance  of  God's  people  from  the 
Babylonish  captivity  is  considered  by  him  as  parallel 
to  the  former  deliverance  of  them  from  the  Egj-ptian 
bondage.  God  was  then  represented  as  their  king  lead- 
ing them  in  person  through  the  vast  deserts  which  lay 
in  their  way  to  the  promised  land  of  Canaan.  It  is 
not  merely  for  Jehovah  himself  that  in  both  cases  the 
way  was  to  be  prepared,  and  all  obstructions  to  be  re- 
moved ;  but  for  Jehovah  marching  in  person  at  the 
head  of  his  people.  Let  us  first  see  how  this  idea  is 
pursued  by  the  sacred  poets  who  treat  of  the  e.xodus, 
which  is  a  favourite  subject  with  them,  and  affords 
great  choice  of  examples  : — 

"  MTien  Israel  came  out  of  Egypt, 
The  house  of  Jacob  from  the  barbarous  people  ; 
Judah  was  his  sanctuary, 
Israel  his  dominion."  Psa.  cxiv.  1,  2. 

"  Jehovah  his  God  is  vnth  him ; 
And  the  shout  of  a  king  is  among  them : 

God  brought  them  out  of  Eg)rpt" 

Xum.  xxiii.  21,  22. 
"Make  a  highway  for  him  that  rideth  through  the 
deserts : 
O  God,  when  thou  wentest  forth  before  thy  people, 
When  thou  marchedst  through  the  wilderness. 
The  heavens  dropped" Psa.  Ixviii.  4,  7. 

Let  us  now  see  how  Isaiah  treats  the  subject  of  the 
return  of  the  people  from  Babylon.  They  were  to 
march  through  the  wilderness  with  Jehovah  at  their 
head,  who  was  to  lead  them,  to  smooth  the  way  before 


John  the  Baptist. 

4  Every  valley  shall  be  exalt-  *;  **;  "r- ??92. 

-'               ■'  B.  C.  cir.  712. 

ed,  and  every  mountain  and  hill  oiymp.  xvii.  i. 

shall  be  made   low  :    « and    the  Num'ic "pom^Jllii, 

crooked  shall  be  made  ''  straight,  ^  ""'"''"■  •*■ 
and  the  rough  places  '  plain  : 


ePsa.  Ixviii.  4;  chap,  xlix    11. eChap.   xlv.  2. ii  Or, 

straight  place. '  Or.  a  plain  place. 


them,  and  to  supply  them  with  water  in  the  thirsty  de- 
sert ;  with  perpetual  allusion  to  the  exodus  : — 

"  Come  ye  forth  from  Babylon,  flee  ye  from  the  land 
of  the  Chaldeans  with  the  voice  of  joy  : 

Publish  ye  this,  and  make  it  heard ;  utter  it  forth 
even  to  tlie  end  of  the  earth ; 

Say  ye,  Jehovah  hath  redeemed  his  servant  Jacob  : 

They  tliirsted  not  in  the  deserts,  through  which  he 
made  them  go  ; 

Waters  from  the  rock  he  caused  to  flow  for  them ; 

Yea,  he  clave  the  rock,  and  forth  gushed  the  waters." 
Chap,  xlviii.  20,  21 

"  Remember  not  the  former  things  ; 
And  the  tilings  of  ancient  times  regard  not :" 

(That  is,  the  deliverance  from  Egypt :) 

"  Behold,  I  make  a  new  thing  ; 
Even  now  shall  it  spring  forth  ;  mil  ye  not  regard  it  1 
Yea,  I  will  make  in  the  wilderness  a  way ; 
In  the  desert  streams  of  water." 

Chap,  xliii.  18,  19. 

"  But  he  that  trusteth  in  me  shall  inherit  the  land, 
And  shall  possess  my  holy  mountain. 
Then  will  I  say  :   Cast  up,  cast  up  the  causeway ; 

make  clear  the  way  ; 
Remove   everj'  obstruction   from   the   road  of  my 
people."  Chap.  Ivii.  13,  14. 

"  How  beautiful  appear  on  the  mountains 
The  feet  of  the  joyful  messenger,  of  him  that  an- 

nounceth  peace ; 
Of  the  joyful  messenger  of  good  tidings,  of  him  that 

announceth  salvation ; 
Of  him  that  saith  to  Sion,  Thy  God  reigneth ! 
All  thy  watchmen  lift  up  their  voice,  they  shout  to- 
gether ; 
For  face  to  face  shall  they  see,  when  Jehovah  re- 

turneth  to  Sion. 
Verily  not  in  haste  shall  ye  go  forth , 
And  not  by  flight  shall  ye  march  along : 
For  Jehovah  shall  march  in  your  front ; 
And  the  God  of  Israel  shall  bring  up  your  rear." 
Chap.  Iii.  7,  8,  12. 
Babylon  was  separated  from  Judea  by  an  immense 
tract  of  country  which  was  one  continued  desert ;  that 
large  part  of  Arabia  called  very  properly  Deserta.      It 
is  mentioned  in  history  as  a  remarkable  occurrence,  that 
Nebuchadnezzar,  having  received  the  news  of  the  death 
of  his  father,  in  order  to  make  the  utmost  expedition 
in  his  journey  to  Babylon  from  Egvpt  and  Phcenicia, 
set  out  with  a  few  attendants,  and  passed  through  this 
desert.      Berosus  apiid  Joseph.,  Antiq.  s.   11.      This 
was  the  nearest  way  homewards  for  the  Jews ;  and 
whether  they  actually  returned  by  this  way  or  not,  the 
first  thing  that  would  occur  on  the  proposal  or  thought 
169 


The  frailty  of 


ISAIAH. 


man  described 


K  M.  cir.  3292.  5    ^^^   thg  k  glory  ^f  ^^e  LoRD 

B.  C.  cir.  712,  o       J 

oiymp.  XVII.  1.  shall  be   revealed,  and  all  flesh 

Numi  Pompiiii,  sliall    866    it  together ;    for   the 

^-  ^°'°''"-  ''■  mouth  of  the  Lord  hath  spoken  lY. 

k  Chap.  xLiiv.  2 ;  IvUi.  8 ;   U.  1 ;   Exod.  xvi.  7  ;   Lev.   ix.  23 ; 
Num.  xiv.  10;  xxiv.  16;  1  Kings  viii.  11. 


6  The  voice  said,  Cry.   And  he  ^g  ""c  "dr  7if ' 

said,  What  shall  I  cry  ?  i  All  flesh  oiymp.  xv'u.  i. 

J       n    ..1                11-  cii'.  annum 

IS  grass,  and    all  the  goodhness  Niims  Pompiiii, 
tliereoftsas  the  flower  of  the  field. 


of  their  return  would  be  the  difficulty  of  this  almost 
impracticable  passage.  Accordingly  the  proclamation 
for  the  preparation  of  the  way  is  the  most  natural  idea, 
and  the  most  obvious  circumstance,  by  which  the  pro- 
phet could  have  opened  his  subject. 

These  things  considered,  I  haye  not  the  least  doubt 
that  the  return  of  the  Jews  from  the  captivity  of  Ba- 
bylon is  the  first,  though  not  the  principal,  thing  in  the 
prophet's  view.  The  redemption  from  Babylon  is  clearly 
foretold,  and  at  the  same  time  is  employed  as  an  image 
to  shadow  out  a  redemption  of  an  infinitely  higher  and 
more  important  nature.  I  should  not  have  thought  it 
necessary  to  employ  so  many  words  in  endeavouring 
to  establish  what  is  called  the  literal  sciue  of  this  pro- 
phecy, which  I  tliink  cannot  be  rightly  understood  with- 
out it,  had  I  not  observed  that  many  interpreters  of  the 
first  authority,  in  particular  the  very  learned  Vitringa, 
have  excluded  it  entirely. 

Yet  obvious  and  plain  as  I  think  this  literal  sense  is, 
we  have  nevertheless  the  irrefragable  authoritj'  of  John 
the  Baptist,  and  of  our  blessed  Saviour  himself,  as  re- 
corded by  all  the  Evangelists,  for  explaining  this  ex- 
ordium of  the  prophecy  of  the  opening  of  the  Gospel 
by  the  preaching  of  John,  and  of  the  introduction  of 
the  kingdom  of  Messiah ;  who  was  to  effect  a  much 
greater  deliverance  of  the  people  of  God,  Gentiles  as 
weU  as  Jews,  from  the  captivity  of  sin  and  the  do- 
minion of  death.  And  this  we  shall  find  to  be  the  case 
in  many  subsequent  parts  also  of  this  prophecy,  where 
passages  manifestly  relating  to  the  deliverance  of  the 
Jewish  nation,  effected  by  Cyrus,  are,  with  good  reason, 
and  upon  undoubted  authority,  to  be  understood  of  the 
redemption  wrought  for  mankind  by  Christ. 

If  the  literal  sense  of  this  prophecy,  as  above  ex- 
plained, cannot  be  questioned,  much  less  sirrely  can  the 
spiritual ;  which,  I  think,  is  allowed  on  all  hands,  even 
by  Grotius  himself.  If  both  are  to  be  admitted,  here 
is  a  plain  example  of  the  mystical  allegory,  or  double 
sense,  as  it  is  commonly  called,  of  prophecy ;  which 
the  sacred  ^Titers  of  the  New  Testament  clearly  sup- 
pose, and  according  to  which  they  frequently  frame 
their  interpretation  of  passages  from  the  Old  Testa- 
ment. Of  the  foundation  and  properties  of  this  sort 
of  allegory,  see  De  S.  Poes.  Hehr.  Praelect.  xi. 

NOTES  ON  CHAP.  XL. 

Verse  1.  Comfort  ye,  comfort  ye\  "  The  whole  of 
this  prophecy,"  says  Kimchi.  "  belongs  to  the  days  of 
the  Messiah." 

Verse  2.  Dovble  for  all  her  sin.i — "  Blessings  double 
to  the  punishment."]  It  does  not  seem  reconcilable 
to  our  notions  of  the  Divine  justice,  which  always  pun- 
ishes less  than  our  iniquities  deserve,  to  suppose  that 
God  had  punished  the  sins  of  the  Jews  in  double  pro- 
portion ;  and  it  is  more  agreeable  to  the  tenor  of  this 
consolatory  message  to  understand  it  as  a  promise  of 
160 


R.  Roman.,  4. 


'Job  xiv.  2;    Psa.  xc.   5;   cii.   11;   ciii. 
1  Pet.  i.  24. 


15  ;    James  i.    10  ; 


ample  recompense  for  the  effects  of  past  displeasure, 
on  the  reconciliation  of  God  to  his  returning  people. 
To  express  this  sense  of  the  passage,  which  the  words 
of  the  original  will  very  well  bear,  it  was  necessary  to 
add  a  word  or  two  in  the  version  to  supply  the  ellipti- 
cal expression  of  the  Hebrew.  Compare  chap.  Ixi. 
7  ;  Job  xlii.  10  ;  Zech.  ix.  12.  nxDn  chattaah  sig- 
nifies punishment  for  sin,  Lam.  iii.  39  ;  Zech.  xiv.  19. 
But  Kimchi  says,  "  Double  here  means  the  two  cap- 
tivities and  emigrations  suffered  by  the  Israelites.  The 
first,  the  Babylonish  captivity  ;  the  second,  that  which 
they  now  endure."     This  is  not  a  bad  conjecture. 

Averse  3.  The  voice  of  him  that  crieth  in  the  wilder- 
ness— "  A  voice  crieth,  In  the  wilderness"]  The  idea 
is  taken  from  the  practice  of  eastern  monarchs,  who, 
whenever  they  entered  upon  an  expedition  or  took  a 
journey,  especially  through  desert  and  unpractised  coun- 
tries, sent  harbingers  before  them  to  prepare  all  things 
for  their  passage,  and  pioneers  to  open  the  passes,  to 
level  the  ways,  and  to  remove  all  impediments.  The 
ofiicers  appointed  to  superintend  such  preparations  the 
Latins  call  stralores.  Ipse  (Johannes  Baptista)  se 
stralorem  vocat  Messise,  cujus  esset  alta  et  elata  voce 
homines  in  desertis  locis  habitantes  ad  itinera  et  vias 
Regi  mox  venture  sternendas  et  reficiendas  hortari. — 
Mosheim,  Instituta,  Majora,  p.  96.  "He  (John  the 
Baptist)  calls  himself  the  pioneer  of  the  Messiah,  whose 
business  it  was  with  a  loud  voice  to  caU  upon  the  peo- 
ple dwelling  in  the  deserts  to  level  and  prepare  the 
roads  by  which  the  King  was  about  to  march." 

Diodonis's  account  of  the  marches  of  Semiratnis  into 
Media  and  Persia  will  give  us  a  clear  notion  of  the 
preparation  of  the  way  for  a  royal  expedition  :  "  In  her 
march  to  Ecbatana  she  came  to  the  Zarcean  mountain, 
which,  extending  many  furlongs,  and  being  full  of  crag- 
gy precipices  and  deep  hollows,  could  not  be  passed 
without  taking  a  great  compass  about.  Being  there- 
fore desirous  of  leaving  an  everlasting  memorial  of 
herself,  as  well  as  of  shortening  the  way,  she  ordered 
the  precipices  to  be  digged  down,  and  the  hollows  to 
be  filled  up  ;  and  at  a  great  expense  she  made  a  shorter 
and  more  expeditious  road,  which  to  this  day  is  called 
from  her  the  road  of  Semiramis.  Afterward  she  went 
into  Persia,  and  all  the  other  countries  of  Asia  subject 
to  her  dominion ;  and  wherever  she  went,  she  ordered 
the  mountains  and  precipices  to  be  levelled,  raised 
causeways  in  the  plain  country,  and  at  a  great  expense 
made  the  ways  passable." — Diod.  Sic.  lib.  ii. 

The  v\Titer  of  the  apocryphal  book  called  Baruch 
expresses  the  same  subject  by  the  same  images,  either 
taking  them  from  this  place  of  Isaiah,  or  from  the  com- 
mon notions  of  his  countrymen  :  "  For  God  hath  ap- 
pointed that  every  high  hUl,  and  banks  of  long  con- 
tinuance, should  be  cast  down,  and  valleys  filled  up,  to 
make  even  the  ground,  that  Israel  may  go  safely  in  the 
glory  of  God."     Chap.  v.  7. 


'Dte  frailty  of  man,  and 


CHAP.  XL. 


certainty  of  God's  word. 


A.  M.  cir.  3292. 

B.  C.  cir.  712. 
Olymp.  XVII.  1. 

cir.  annum 
NumtB  Pompilii, 

R.  Roman.,  4. 


7  The  grass  withereth,  the 
flower  fadeth  :  because  the  "spi- 
rit of  the  Lord  bloweth  upon  it : 
surely  tlie  people  is  grass. 


»  Psa.  ciii.  16. 


The  Jewish  Church,  to  which  John  was  sent  to  an- 
nounce the  coming  of  Messiah,  was  at  that  time  in  a 
barren  and  desert  condition,  unfit,  witliout  reformation, 
for  the  reception  of  her  King.  It  was  in  this  desert 
countr)',  destitute  at  that  lime  of  all  religious  cultiva- 
tion, in  true  piety  and  good  works  unfruitful,  that  John 
was  sent  to  prepare  the  way  of  the  Lord  by  preaching 
repentance.  I  have  distinguished  the  parts  of  the  sen- 
tence according  to  the  punctuation  of  the  Masoretes, 
which  agrees  best  both  with  the  literal  and  the  spiritual 
sense  ;  which  the  construction  and  parallelism  of  the 
distich  in  the  Hebrew  plainly  favours,  and  of  which  the 
Greek  of  the  Septuagint  and  of  the  evangelists  is 
equally  susceptible. 

John  was  born  in  the  desert  of  Judea,  and  passed 
his  whole  life  in  it,  till  the  time  of  his  being  manifested 
to  Israel.  He  preached  in  the  same  desert :  it  was  a 
mountainous  country ;  however  not  entirely  and  pro- 
perly a  desert ;  for  though  less  cultivated  than  other 
parts  of  Judea,  yet  it  was  not  uninhabited.  Joshua 
(chap.  XV.  61,  62)  reckons  six  cities  in  it.  We  are 
so  prepossessed  with  the  idea  of  John's  living  and 
preaching  in  the  desert,  that  we  are  apt  to  consider 
this  particular  scene  of  his  preaching  as  a  very  import- 
ant and  essential  part  of  history  :  whereas  I  apprehend 
this  circumstance  to  be  no  otherwise  important,  than 
as  giving  us  a  strong  idea  of  the  rough  character  of 
the  man,  which  was  answerable  to  the  place  of  his 
education ;  and  as  affording  a  proper  emblem  of  the 
rude  state  of  the  Jewish  Church  at  that  time,  which 
was  the  true  wilderness  meant  by  the  prophet,  in  which 
John  was  to  prepare  the  way  for  the  coming  of  the 
Messiah. 

Averse  4.  Crooked]  The  word  ;p;'  altob  is  very 
generally  rendered  crooked :  but  this  sense  of  the  word 
seems  not  to  bo  supported  by  any  good  authority.  Lti- 
dolpAus,  Comment,  ad  Hist.  ^Ethiop.  p.  206,  says 
"  that  in  the  Ethiopic  language  it  signifies  clivtis,  locus 
editus ;"  and  so  the  Syriac  Version  renders  it  in  this 
place,  X'0">i'  arama :  Hebrew,  TT31J'  aramah,  tumulus, 
acervus.  Thus  the  parallelism  would  be  more  perfect : 
"  the  hilly  country  shall  be  made  level,  and  the  preci- 
pices a  smooth  plain." 

Verse  5.  "  The  salvation  of  our  God."]  These 
words  are  added  here  by  the  Septuagint :  to  (furrj^iov 
fou  ©Sou,  lynSs  ni'lE^'  r\N  ah  yesuath  Eloheymi,  as  it 
is  in  the  parallel  place,  chap.  Hi.  10.  The  sentence 
is  abrupt  without  it,  the  verb  wanting  its  object  ;  and 
I  think  it  is  genuine.  Our  English  translation  has 
supplied  the  word  it,  which  is  equivalent  to  this  addi- 
tion, from  the  Septuagint. 

This  omission  in  the  Hebrew  text  is  ancient,  being 
prior  to  the  Chaldee,  Syriac,  and  Vulgate  Versions  : 
but  the  words  stand  in  all  the  copies  of  the  Septua- 
gint, and  they  are  acknowledged  by  Luke,  chap.  iii. 
6.     The  whole  of  this  verse  is  wanting  in  one  of  my 

..  ■\roo 


8    The  grass    withereth,    the 
flower  fadeth :    but    the    "  word 
of    our    God    sliall    stand    for  Numio  PompiUi, 
ever. 


A.  M.  cir.  3292. 

B.  C.  cir.  712. 

Olymp.  XVII.  1. 


R.  Roman.,  4. 


»  John  xii.  34 ;  1  Pet.  i.  25. 


oldest  MSS. 
Vol.  IV 


(      H      i 


Verse  6.  The  voice  said.  Cry — "  A  voice  saith, 
Proclaim"]  To  understand  rightly  this  passage  is  a 
matter  of  importance  ;  for  it  seems  designed  to  give 
us  the  true  key  to  the  remaining  part  of  Isaiah's  pro- 
phecies, the  general  subject  of  which  is  the  restoration 
of  the  people  and  Church  of  God.  The  prophet  opens 
the  subject  with  great  clearness  and  elegance  :  he  de- 
clares at  once  God's  command  to  his  messengers,  (his 
prophets,  as  the  Chaldee  rightly  explains  it,)  to  com- 
fort his  people  in  captivity,  to  impart  to  them  the  joy- 
ful tidings,  that  their  punishment  has  now  satisfied  the 
Divine  justice,  and  the  time  of  reconciliation  and  fa- 
vour is  at  hand.  He  then  introduces  a  harbinger  giv- 
ing orders  to  prepare  the  way  for  God,  leading  his 
people  from  Babylon,  as  he  did  formerly  from  Egypt, 
through  the  wilderness  ;  to  remove  all  obstacles,  and 
to  clear  the  way  for  their  passage.  Thus  far  nothing 
more  appears  to  be  intended  than  a  return  from  the 
Babylonish  captivity ;  but  the  next  words  seem  to  in- 
timate something  much  greater  : — 

"  And  the  glory  of  Jehovah  shall  be  revealed  ; 
And  all  flesh  shall  see  together  the  salvation  of  our 
God." 

He  then  introduces  a  voice  commanding  him  to  make 
a  solemn  proclamation.  And  what  is  the  import  of  it  \ 
that  the  people — the  flesh,  is  of  a  vain  temporary  na- 
ture ;  that  all  its  glory  fadeth,  and  is  soon  gone  ;  but 
that  the  word  of  God  endureth  for  ever.  What  is 
this,  but  a  plain  opposition  of  the  flesh  to  the  spirit ; 
of  the  carnal  Israel  to  the  spiritual  ;  of  the  temporary 
Mosaic  economy  to  the  eternal  Christian  dispensation? 
You  may  be  ready  to  conclude,  (the  prophet  may  be 
disposed  to  say,)  by  this  introduction  to  my  discourse, 
that  my  commission  is  only  to  comfort  you  with  a  pro- 
mise of  the  restoration  of  3-our  religion  and  polity,  of 
Jerusalem,  of  the  temple,  and  its  services  and  worship 
in  all  its  ancient  .splendour.  These  are  earthly,  tem- 
porary, shadowy,  fading  things,  which  shall  soon  pass 
away,  and  be  destroyed  for  ever  ;  these  are  not  worthy 
to  engage  your  attention  in  comparison  of  the  greater 
blessings,  the  spiritual  redemption,  the  eternal  inherit- 
ance, covered  under  the  veil  of  the  former,  which  1 
have  it  in  charge  to  unfold  unto  you.  The  law  has 
only  a  shadow  of  good  things  ;  the  substance  is  the 
Gospel.  I  promise  you  a  restoration  of  the  former, 
which,  however,  is  only  for  a  time,  and  shall  be  done 
away,  according  to  God's  original  appointment  :  but 
under  that  image  I  give  you  a  view  of  the  latter,  which 
shall  never  be  done  away,  but  shall  endure  for  ever. 
This  I  take  to  be  agreeable  to  St.  Peter's  interpreta- 
tion of  this  passage  of  the  prophet,  quoted  by  him,  1 
Pet.  i.  24,  25  :  "  K\\  flesh  is  as  grass,  and  all  the  glory 
of  man  as  the  flower  of  grass.  The  grass  wither- 
eth, and  the  flower  thereof  falleth  away  ;  but  the  word 
of  the  Lord  endureth  for  ever.  And  this  is  the  word 
which  by  the  Gospel  is  preached  unto  you."  This  is 
161 


God's  care  of  and 


9   °  0  Zion,  that  bringest  good 


A.  M.  cir.  3292. 
B.  C.  cir.712.  .  ,       ,  .    , 

Oiymp.  XVII.  1.  tidings,  get  thee  up  into  the  high 
Numie  Pompiiii,  mountain  ;     p  O  Jerusalem,    that 

R.  Roman..  4.  bj-ingest  good  tidings,  Hft  up  thy 
voice  with  strength ;  hft  it  up,  be  not  afraid ; 
say  unto  the  cities  of  Judah,  Behold  your  God ! 

10  Behold,  the  Lord  God  will  come  ■!  with 
strong  hand,  and  ^  his  arm  shall  rule  for  him : 
behold,  '  his  reward  is  with  him,  and  '  his 
work  before  him. 


o  Or,  0  thou  that  lellestgood  tidings  to  Zion  ;  chap.  xli.  27  ;  lii.  7. 

P  Or,     O    thou   that    tellest    good   tidings    to    Jerusalem. q  Or, 

against  the  strong. 'Chap.  lix.  16. ^Chap.  Ixii.  11;  Rev. 

xxii.  12. 


ISAIAH.  affection  for  his  peopU. 

1 1   He  shall  °  feed  his  flock  like  *■  «•  c.r.  3292. 

B.  C.  cir.  712. 

a  shepherd :  he  shall  gather  the  Oiymp.  xvii.  1. 

,        .  .  ,      ,  .  ,  cir.  annum 

lambs  with  his  arm,  and  carry  Numte  PompiUi, 
them  in  his  bosom,  and  shall  ^-  ^°"'^"-  *■' 
gently  lead  those  ''  that  are  with  young. 

12"  Who  hath  measured  the  waters  in  the 
hollow  of  his  hand,  and  meted  out  heaven 
with  the  span,  and  comprehended  the  dust  of 
the  earth  in  '^  a  measure,  and  weighed  the 
moimtains  in  scales,  and  the  hills  in  a  balance  ? 

>  Or,  recompense  for  his  work  ;  chap.  xlix.  4. "  Chap.  xlix.  10  ; 

Ezek.  xxxiv.  23  ;  xxxvii.  24  ;  John  x.  11 ;  Heb.  xiii.  20 ;   1  Pet. 

ii.  25;  v.  4;   Rev.  vii.  17. ^Or,  that  give  suck. ^Prov. 

XXX.  4. ^  Heb.  o  tierce. 


the  same  word  of  the  Lord  of  which  Isaiah  speaks, 
which  hath  now  been  preached  unto  you  by  the  Gospel. 
The  law  and  the  Gospel  are  frequently  opposed  to  one 
another  by  St.  Paul,  under  the  images  of  flesh  and 
spirit :  "  Having  begun  in  the  spirit,  are  ye  now  made 
perfect  by  the  flesh  T'  Gal.  iii.  3. — L. 

All  the  goodliness  thereof — "  AH  its  glory"]  For 
non  chasdo  read  nn  chadu ;  the  Septuagint  and  Vxil- 
gate,  and  1  Pet.  i.  24. 

Verse  7.  The  grass  ivithereth]  The  whole  of  this 
verse  is  wanting  in  three  of  Kennicott's  and  five  of  De 
RossVs  MSS.,  and  in  a  very  correct  and  ancient  MS. 
of  my  own,  and  also  in  the  Septuagint  and  Arabic. 

Surely  the  people — "  VerUy  this  people"]  So  the 
Syriac,  who  perhaps  read  ntn  DiTI  haam  hazzeh. 

Because  the  spirit  of  the  Lord — "  When  the  wind 
of  Jehovah"]  rWTT  nil  ruach  Yehovah,  a  wind  of  Je- 
hovah, is  a  Hebraism,  meaning  no  more  than  a  strong 
wind.  It  is  well  known  that  a  hot  wind  in  the  east 
destroys  every  green  thing.  Compare  Psa.  ciii.  10. 
Two  MSS.  omit  the  word  rWTY  Yehovah,  Jehovah. 

Verse  9.  O  Zion,  that  bringest  good  tidings — "  O 
daughter,  that  bringest  glad  tidings  to  Zion"]  That 
the  true  construction  of  the  sentence  is  this,  which 
makes  Zion  the  receiver,  not  the  publisher,  of  the  glad 
tidings,  which  latter  has  been  the  most  prevailing  in- 
terpretation, will,  I  think,  very  clearly  appear,  if  we 
rightly  consider  the  image  itself,  and  the  custom  and 
common  practice  from  which  it  is  taken.  1  have  add- 
ed the  word  daughter  to  express  the  feminine  gender 
of  the  Hebrew  participle,  which  I  know  not  how  to 
do  otherwise  in  our  language  ;  and  this  is  absolutely 
necessary  in  order  to  ascertain  the  image.  For  the 
office  of  announcing  and  celebrating  such  glad  tidings 
as  are  here  spoken  of,  belong  peculiarly  to  the  women. 
On  occasion  of  any  great  public  success,  a  signal  vic- 
tory, or  any  other  joyful  event,  it  was  usual  for  the 
women  to  gather  together,  and  with  music,  dances, 
and  songs,  to  publish  and  celebrate  the  happy  news. 
Thus  after  the  passage  of  the  Red  Sea,  Miriam,  and 
all  the  women,  with  timbrels  in  their  hands,  formed  a 
chorus,  and  joined  the  men  in  their  triumphant  song, 
dancing,  and  throwing  in  alternately  the  refrain  or  bur- 
den of  the  song  : — 

"  Sing  ye  to  Jehovah,  for  he  is  greatly  exalted  ; 
The  horse  -jnd  his  rider  hath  he  cast  into  the  sea." 
Exod.  XV.  20,  21. 
162 


So  Jephthah's  daughter  collected  a  chorus  of  virgins, 
and  with  dances  and  songs  came  out  to  meet  her  fa- 
ther, and  to  celebrate  his  victory,  Judg.  xi.  34.  After 
David's  conquest  of  Goliath,  "  all  the  women  came  out 
of  the  cities  of  Israel  singing  and  dancing  to  meet 
Saul,  with  tabrets,  with  joy,  and  with  instruments  of 
music  ;"  and,  forming  themselves  into  two  choruses, 
they  sang  alternately  : — 

"  Saul  has  slain  his  thousands  : 
And  David  his  ten  thousands."    1  Sam.  xviii. 6,7. 

And  this  gives  us  the  true  sense  of  a  passage  in  the 
sixty-eighth  Psalm,  which  has  frequently  been  mis- 
understood : — 

"  Jehovah  gave  the  word,  (that  is,  the  joyful  news,) 
The  women,  who  published  the  glad  tidings,  were 

a  great  company  ; 
The  kings  of  mighty  armies  did  flee,  did  flee  : 
And  even  the  matron,  who  stayed  at  home,  shared 
the  spoil." 
The  word  signifying  the  publishers  of  glad  tidings  is 
the  same,  and  expressed  in  the  same  form  by  the  fe- 
minine participle,  as  in  this  place,  and  the  last  distich 
is  the  song  which  they  sang.     So  in  this  place,  Jeho- 
vah having  given  the  word  by  his  prophet,  the  joyful 
tidings  of  the  restoration  of  Zion,  and  of  God's  return- 
1  ing  to  Jerusalem,  (see  chap.  lii.  8,)  the  women  are 
I  exhorted   by  the  prophet  to  publish  the  joyful   news 
with  a  loud  voice  from  eminences,  wlience  they  might 
best  be  heard  all  over  the  country  ;  and  the  matter  and 
burden  of  their  song  was  to  be,  "  Behold  your  God !" 
See  on  Psalm  l.xviii.  1 1 . 

Verse  10.  His  reward  is  ivith  him,  and  his  work  be- 
fore him. — "  His  reward  is  with  him,  and  the  recom- 
pense of  his  work  before  him."]  That  is,  the  reward 
and  the  recompense  which  he  bestows,  and  which  he 
will  pay  to  his  faithful  servants ;  this  he  has  ready  at 
hand  with  him,  and  holds  it  out  before  him,  to  encou- 
rage those  who  trust  in  him  and  wait  for  him. 

Verse  11.  Shall  gently  lead  those  that  are  with 
young — "  The  nursing  ewes  shall  he  gently  lead."] 
A  beautiftil  image,  expressing,  with  the  utmost  pro- 
priety as  well  as  elegance,  the  tender  attention  of  the 
shepherd  to  his  flock.  That  the  greatest  care  in  driv- 
ing the  cattle  in  regard  to  the  dams  and  their  young 
was  necessary,  appears  clearly  from  Jacob's  apology 
i  to  his  brother  Esau,  Gen.  xxxiii.  13  :  "  The  flocks 
(      11*      ) 


Tlie  gross  folly  and 


CHAP.  XL. 


vanity  of  idolatry. 


A^M^cir.  3292.      13    y  Who    hath   directed    the 

B.  C.  cir.  712. 

Oiymp  xvii.  1.  Spirit  of  the  Lord,  or  being 
NuiniB Potnpilii,  'his  Counsellor  hatii  taught  him. 
R.  Roman.,  4.  j^  -^yjjj^  vihom  took  he  Coun- 
sel, and  who  "  instructed  him,  and  taught 
him  in  the  path  of  judgment,  and  taught 
him  knowledge,  and  showed  to  him  tlie  way 
of  ^  understanding  ? 

15  Behold,  the  nations  are  as  a  drop  of  a 
bucket,  and  arc  counted  as  the  small  dust  of 
the  balance  :  behold,  he  taketh  up  the  isles 
as  a  very  little  tiling. 

16  And  Lebanon  is  not  sufficient  to  burn,  nor 
the  beasts  thereof  sufficient  for  a  burnt-offering. 

17  All  nations  before  him  are  as  "  nothing; 
and  ''  they  are  counted  to  him  less  than  nothing, 
and  vanity. 

yJob  xxi.  22;  ijcxvi.  22,  23;  Wisd.  ii.  13;  Rom.  ju.  34;  1 

Cor.  ii.  16. «  Heb.   man  of  his  counsel. ■•'  Heb.  vuide  him 

vnd^stand. ^Heb. understandings ? •=  Dan.  iv.  34. dpsa. 

Ixji.  9. 


and  the  herds  giving  suck  to  their  young  are  with 
me  ;  and  if  they  should  be  overdriven,  all  the  flock  will 
die."  Which  is  set  in  a  still  stronger  light  by  the  fol- 
lowing remark  of  Sir  John  Chardin  :  "  Their  flocks," 
says  he,  speaking  of  those  who  now  live  in  the  east 
after  the  patriarchal  manner,  "  feed  down  the  places  of 
their  encampments  so  quick,  by  the  great  numbers  that 
they  have,  that  they  are  obliged  to  remove  them  too 
often,  which  is  very  destructive  to  their  flocks,  on  ac- 
count of  the  young  ones,  who  have  not  strength  enough 
to  follow."  Hamier's  Observ.  i.,  p.  1-26. 

Verse  16.  And  Lehanon  is  not  sufficient]  The  image 
is  beautiful  and  uncommon.  It  has  been  imitated  by  an 
apocryphal  writer,  who  however  comes  far  short  of 
the  original : — 

"  For  all  sacrifice  is  too  little  for  a  sweet  savour 
unto  thee  : 
And  all  the   fat  is  not  sufEcient  for  thy  burnt- 
offering."  Judith  xvi.  16. 

Does  not  the  prophet  mean  here  that  all  the  burnt- 
offerings  and  sacrifices  that  could  be  offered  were  in- 
sufficient to  atone  for  sin  ?  That  the  nations  were  as 
nothing  before  him,  not  merely  because  of  his  immen- 
sity, but  because  of  their  insuflSciency  to  make  any 
atonement  by  their  oblations  for  the  iniquities  which 
they  had  committed  ]  Therefore  the  Redeemer  was 
to  come  to  Zion,  &c. 

Verse  19.  And  casteth  silver  chains — "  And  forgeth 
for  it  chains  of  silver."]  For  5]-(li'  tsoreph,  the  parti- 
ciple, twenty-seven  MSS.,  five  ancient,  and  three  edi- 
tions, read  t]Ti  Isaraph,  pret.  third  person. 

Verse  20.  Chooseth  a  tree  that  will  not  rot]  For 
what  ?  To  make  a  god  out  of  it !  The  rich  we  find 
made  theirs  of  gold  and  silver ;  the  poor  man  was 
obliged  to  put  up  with  a  icooden  god!  From  the 
words  "  he  that  hath  no  oblation  chooseth  a  tree,"  we 
may  learn  that  the  gold  and  silver  necessary  to  make 
the  graven  image  was  first  dedicated,  and  then  fomved 


18   To    whom    llicn    will    ve  ^;'^';'■'^■  ^'^■ 

•'         B.  C.  cir.  712. 

"liken   Godf    or  what  likeness  oiymp.  xvii.  i. 

ni  .       0  cif.  annum 

ye  compare  unto  him  f  Numai  PompilU, 

19  'The  workman  meltcth  a  «■  Ro-""" ■  *■ 
graven  image,  and  the  goldsmith  spreadelh  i , 
over  with  gold,  and  casteth  silver  chains. 

20  He  that  ^  is  so  impoverished  that  he  hath 
no  oblation  chooseth  a  tree  that  will  not  rot , 
he  seekclh  mito  him  a  cunning  w'orkman 
''  to  prepare  a  graven  image  that  shall  not  be 
moved. 

2 1  '  Have  ye  not  known  ?  have  ye  not 
heard  ?  hath  it  not  been  told  you  from  the 
beginning  ?  have  ye  not  understood  from  the 
foundations  of  the  earth  ? 

22  ^  It  is  he  tliat  silteth  upon  the  circle  of 
the  earth,  and  the  inhabitants  thereof  are  as 

'Ver.  25;  chap.  xlvi.  5;  Acts  xvii.  29. fChap.  xli.  6,  7; 

xliv.    12,    &c. ;    Jer.   x.  3,  &c. «Heb.    is  poor  of  oblation. 

I' Chap.   xli.  7;  Jer.  x.  4. ^  Psa.  xix.  1  ;  Acts  xiv.  17;  Romj 

i.  19,  20. k  Or,  Him  that  sitlelh,  &c.  1 

into  a  god !  How  stupid  is  idolatry  !  Strange  that 
these  people  did  not  perceive  that  there  could  he  no 
help  in  these  molten  and  wooden  idols ! 

Verse  21.  Have  ye  not  kiiownl]  On  this  verse 
Kimchi  has  a  very  interesting  comment,  an  extract  of 
which  I  subjoin.  "  The  whole  world  may  be  consi- 
dered as  a  house  built  up  ;  heaven  its  roof ;  the  stars 
its  lamps ;  and  the  fruits  of  the  earth  its  table  spread. 
The  Master  of  the  house  is  God,  blessed  for  ever ; 
and  man  is  the  steward  into  whose  hand  all  the  busi- 
ness of  the  house  is  given.  If  he  always  consider  in 
his  heart  that  the  Master  of  the  house  is  continually 
over  him,  and  that  he  keeps  his  eye  upon  his  work , 
and  if  in  consequence  he  acts  wisely,  he  shall  find  fa- 
vour in  the  eyes  of  the  Master  of  the  house.  But  if 
he  find  wickedness  in  the  house,  then  will  he  remove 
him  im'p3  p  min  pckiJuthOy '  from  his  stewardship.' 
The  foolish  steward  does  not  think  of  this  ;  for  as  his 
eyes  do  not  see  the  Master  of  the  house,  he  saith  in 
his  heart,  '  I  will  eat  and  drink  what  I  find  in  this 
house,  and  will  take  my  pleasure  in  it ;  nor  shall  I  be 
careful  whether  there  be  a  master  over  this  house  or 
not.'  ^^^len  the  Lord  of  the  house  marks  this,  he 
comes  and  expels  him  from  the  house  speedily,  and 
with  great  anger;  therefore  it  is  said,  ver.  23,  He 
bringeth  the  princes  to  nothing."  It  seems  that  this 
parable  had  been  long  in  use  among  the  Jews,  as  our 
blessed  Lord  alludes  to  it  in  his  parable  of  the  unjust 
steward.  Or  did  the  rabbin,  finding  it  to  his  purpose, 
steal  the  parable  from  the  Gospel  1  In  both  places  it 
has  great  and  peculiar  beauties. 

Have  ye  not  understood  from  the  foundations  of  the 
earth — "  Have  ye  not  understood  it  from  the  founda- 
tions of  the  earth  ?"]  The  true  reading  seems  to  be 
nnoiOO  mimmosedoth,  to  answer  to  t^XlD  merosh  ia 
the  foregoing  line.  It  follows  a  word  ending  with  D 
mem,  and  out  of  three  mems  concurring,  it  was  an  easy 
mistake  to  drop  the  middle  one. 

Averse  22.  As  a  curtain — "  As  a  thin  veil"]  "  It  13 
163 


The  infinite  sufficiency 


ISAIAH. 


of  the  Lord. 


^  Id'  cir  7^2^'  grasshoppers  ;     that  *  stretcheth 
Oiymp.  xv'll.  1.   out  the  hcaveiis  as  a  curtain,  and 

cir.  anmun  ,     ,       , 

Numffi  Pompiiii,   spreadeth  them  out  as  a  tent  to 
^-  ^°°'^°-  ^-    dwell  in  : 

23  That  bringeth  the  "»  princes  to  nothing ; 
he  maketh  the  judges  of  the  earth  as  vanity. 

24  Yea,  they  shall  not  be  planted :  yea,  they 
shall  not  be  sown  :  yea,  their  stock  shall  not 
take  root  in  the  earth :  and  he  shall  also  blow 
upon  them,  and  they  shall  wither,  and  the 
whirlwind  shall  take  them  away  as  stubble. 

25  "  To  whom  then  will  ye  liken  me,  or  shall 
I  be  equal  ?  saith  the  Holy  One. 

26  Lift  up  your  eyes  on  high,  and  behold 
who  hath  created  these  things,  that  bringeth 
out  their  host  by  number :  °  he  calleth  them 
all/ by  names  by  the  greatness  of  his  might, 
for  that  he  is  strong  in  power  ;  not  one  faileth. 


'/ob  ix.  8 ;  Psa.  civ.  2  ;  chap.  xlii.  5 ;  xliv.  24 ;  li.  13  ;  Jer.  x.  12. 
^  Job  xii.  21 ;  Psa.  cvii.  40. 


usual  in  the  summer  season,  and  upon  all  occasions 
when  a  large  company  is  to  be  received,  to  have  the 
court  sheltered  from  heat  or  inclemency  of  the  wea- 
ther by  a  velum,  umbrella,  or  veU,  as  I  shall  call  it ; 
which  being  expanded  on  ropes  from  one  side  of  the 
parapet  wall  to  the  other,  may  be  folded  or  unfolded 
at  pleasure.  The  psalmist  seems  to  allude  to  some 
covering  of  this  kind  in  that  beautiful  expression  of 
spreading  out  the  heavens  like  a  curtain." — Shaio^s 
Travels,  p.  274. 

Verse  24.  And  he  shall  also  blow  ■upon  them — "  And 
if  he  but  blow  upon  them"]  The  Septuagint,  Syriac, 
Vulgate,  and  MS.  Bodl.,  with  another,  have  aj  gam, 
only,  without  the  conjunction  1  vau,  and. 

Verse  26.  Lift  up  your  eyes  on  high']  The  rabbins 
say.  He  who  is  capable  of  meditating  on  the  revolu- 
tions of  the  heavenly  bodies,  and  does  not  meditate 
on  them,  is  not  worthy  to  have  his  name  mentioned 
among  men. 

Verse  28.  There  is  no  searching  of  his  understand- 
ing— "  And  that  his  understanding  is  unsearchable."] 
Twenty-four  M.SS.,  two  editions,  the  Septuagint  and 
Vulgate,  read  J'Nl  veein,  with  the  conjunction  l  vau. 

Verse  31.  They  shall  mount  up  zpith  wings  as  eagles 
■ — "  They  shall  put  forth  fresh  feathers  like  the  moult- 
ing eagle"]  It  has  been  a  common  and  popular  opinion 
that  the  eagle  lives  and  retains  his  vigour  to  a  great 
age ;  and  that,  beyond  the  common  lot  of  other  birds, 
he  moults  in  his  old  age,  and  renews  his  feathers,  and 
with  them  his  youth.  "  Thou  shalt  renew  thy  youth 
like  the  eagle,"  says  the  psalmist,  ciii.  5  ;  on  which 


27  Why  sayest  thou,  0  Jacob,  ^^  ".  en-.  3292. 
and  speakest,  O  Israel,  My  way  oiymp.  xvii.  i 

1  .  1    /.  .IT  1  cir.  annum 

IS  hid  trom  the  Lord,  and  my  Numae  Pompim, 
judgment  is  passed  over  from  ^-  Roman.,  4. 
my  God? 

28  Hast  thou  not  known  ?  hast  thou  not 
heard,  that  the  everlasting  God,  the  Lord, 
the  creator  of  the  ends  of  the  earth,  fainteth 
not,  neither  is  weary  ?  p  there  is  no  searching 
of  his  understanding. 

29  He  giveth  power  to  the  faint ;  and  to  them 
that  have  no  might  he  increaseth  strength. 

30  Even  the  youths  shall  faint  and  be  weary, 
and  the  young  men  shall  utterly  fall ; 

31  But  they  that  wait  upon  the  Lord  '5  shall 
^  renew  their  strength ;  they  shall  mount  up 
with  wings  as  eagles  ;  they  shall  run,  and  not 
be  weaiy  ;  and  they  shall  walk,  and  not  faint. 


nVer.  18;  Deut.  iv.  15,  &c. oPsa.  cxlvii.  4. P  Psa.  cxlvii, 

5 ;  Rom.  xi.  33. q  Psa.  ciii.  5. ■"  Heb.  change. 


place  St.  Ambrose  notes,  Aquila  longam  aetatem  ducit, 
dum,  vetustis  plumis  fatiscentibus,  nova  pennarum  suc- 
cessione  juvenescit : — "  The  eagle  lives  to  a  very 
advanced  age  ;  and  in  moulting  his  youth  is  renewed 
with  his  new  feathers." 

Phile,  De  Animalibus,  treating  of  the  eagle,  and 
addressing  himself  to  the  emperor  Michael  Palseologus 
junior,  raises  his  compliment  upon  the  same  notion  : — 

TouTO'j  tfu,  /SatfiXsu,  rov  •roXuv  ^uois  /Siov, 
Asi  vsoupy£.;v,  xai  xpamvwv  ti)v  (pviiv. 

"  Long  may'st  thou  live,   O   king ;    still   like   the 
eagle 
Renew  thy  youth,  and  still  retain  thy  vigour." 

To  this  many  fabulous  and  absurd  circumstances 
are  added  by  several  ancient  writers  and  commentators 
on  Scripture;  see  Bochart,  Hieroz.  ii.  ii.  1.  Rabbi 
Saadias  says.  Every  tenth  year  the  eagle  flies  near  the 
sun  ;  and  when  not  able  any  longer  to  bear  the  burn- 
ing heat,  she  falls  down  into  the  sea,  and  soon  loses 
her  feathers,  and  thus  renews  her  vigour.  This  she 
does  every  tenth  year  till  the  hundredth,  when,  after 
she  has  ascended  near  the  sun,  and  fallen  into  the  sea, 
she  rises  no  more.  How  much  proof  do  such  stories 
require  !  Whether  the  notion  of  the  eagle's  renewing 
his  youth  is  in  any  degree  weU  founded  or  not,  I  need 
not  inquire  ;  it  is  enough  for  a  poet,  whether  profane 
or  sacred,  to  have  the  authority  of  popular  opinion  to 
support  an  image  introduced  for  illustration  or  orna- 
ment.— L. 


CHAPTER  XLL 

IR<  prophet,  having  intimated  the  deliverance  from  Babylon,  and  the  still  greater  redemption  couched  under 
it,  resumes  the  subject.     He  begins  tvith  the  Divine  vocation  of  Abraham,  the  root  of  the  Israelitish  fa- 
mily, and  his  successful  exploits  against  the  idolaters,  1—7.     He  then  recurs  to  the  Babylonish  captivity, 
164 


Gracious  pui-poses 


CHAP.  XLI. 


of  redemption 


and  encourages  the  seed  of  Abraham,  the  friend  of  God,  not  to  fear,  as  all  their  enemies  would  be  ulti- 
mately subdued  under  them,  8-16  ;  and  every  thing  furnished  necessary  to  refresh  and  comfort  them  m 
their  passage  homewards  through  the  desert,  17-20.  The  prophet  then  takes  occasion  to  celebrate  the  pre' 
science  of  God,  from  his  knowledge  of  events  so  very  distant,  as  instanced  in  the  prediction  concerning  the 
messengei  of  glad  tidings  which  should  be  given  to  Jerusalem  to  deliver  her  from  all  her  enemies;  and 
challenges  the  idols  of  the  heathen  to  produce  the  tike  proof  of  their  pretended  divinity,  2 1-27.  But  they 
are  all  vanity,  and  accursed  are  they  that  choose  them,  28,  29. 


\,^^"'  ^7?^   T^EEP  «  silence  before  me,  O 

B.  C.  cir.   /12.      _[\_  ' 

Olymp.  XVII.  1.  islands  ;  and  let  the  people 

NumiB Pompiiii,  Tcncw  their  strength:    let  them 

R.  Roman.,  4.      ^^^^  ^^^^  .   ^^^^^  |gj  j|^gj^  speak  : 

let  us  come  near  together  to  judgment. 

2  Who  raised  up  ''  the  righteous  rnati  <=  from 
the  east,  called  him  to  his  foot,  ^  gave  the  na- 
tions before    him,    and   made   hi/n  rule    over 


and    as    driven    stubble   to    his  ^  ^';  <='!■•  ^^■ 

B.  C.  cir.  712. 
bow.  Olymp.  XVII.  1 

3  He  pursued  them,  and  passed  Numa  PompUii, 
=  safely  ;   even  by  the  way  that     R-  Roman..  ♦. 
he  had  not  gone  with  his  feet. 

4  '  Who  hath  wrought  and  done  it,  calling 
the  generations  from  the  beginning  ?  I 
the    Lord,   the   «  first,  and    with  the   last ;  I 


kings  ?  he  gave  them  as  the  dust  to  his  sword,    am  he. 


■  Zech.  ii.    13. i»Heb.    righteousness. c  Cliap.    xlvi.    11. 

^  See  Gen.  xiv.  11,  &c. ;  ver.  25 ;  chap.  xlv.  1. 

NOTES  ON  CHAP.  XLI. 

Verse  1.  Keep  silence  before  me,  O  islands — "  Let 
the  distant  nations  repair  to  me  witli  new  force  of  mind"] 
Eyxaivi^saSi,  Septuagint.  For  W^^^  hacharishu,  be 
silent,  they  certainly  read  in  their  copy  liynnn  hacha- 
dishu,  be  renewed;  which  is  paraUel  and  synonymous 
with  nj  laSn'  yechalephu  coach,  "  recover  their 
strength  ;"  that  is,  their  strength  of  mind,  their  powers 
of  reason ;  that  they  may  overcome  those  prejudices 
by  wliich  they  have  been  so  long  held  enslaved  to  idolatry. 
A  MS.  has  ^^  har,  upon  a  rasure.  The  same  mistake 
seems  to  have  been  made  in  this  word,  Zeph.  iii.  17. 
For  in3nX3  tyirr  yacharisk  beahaiatho,  silebit  in  di- 
lectione  sua,  as  the  Vulgate  renders  it ;  which  seems 
not  consistent  with  what  immediately  follows,  exultahit 
super  te  in  laude ;  the  Septuagint  and  Syriac  read 
in3nN3  Bf'nn'  yachadish  beahabatho,  "  he  shall  be  re- 
newed in  his  love."  "Sx  elai,  to  me,  is  wanting  in  one 
of  De  Rossi's  MSS.  and  in  the  Syriac. 

Verse  2.  The  righteous  man]  The  Chaldee  and 
Vulgate  seem  to  liave  read  p"lV  Isaddik.  But  Jerome, 
though  his  translation  has  justum,  appears  to  have 
read  DTi"  tscdek ;  for  in  his  comment  he  expresses  it 
hyjustum,  sive  justitiam.  However,  I  think  all  inter- 
preters understand  it  of  a  person.  So  the  Septuagint 
in  MS.  Pachom.  exakeiiv  auTov,  "  he  hath  called  him;" 
but  the  other  copies  have  aurr;i/.  her.  They  are  di- 
vided in  ascertaining  this  person ;  some  explain  it  of 
Abraham,  others  of  Cyrus.  I  rather  think  that  the  for- 
mer is  meant ;  because  the  character  of  the  righteous 
man,  or  righteousness,  agrees  better  with  Abraham  than 
with  CjTus.  Besides,  immediately  after  the  description 
of  the  success  given  by  God  to  Abraham  and  his  poster- 
ity, (who,  I  presume,  are  to  be  taken  into  the  account,) 
the  idolaters  are  introduced  as  greatly  alarmed  at  this 
event.  Abraham  was  called  out  of  the  east ;  and  his 
posterity  were  introduced  into  the  land  of  Canaan,  in 
order  to  destroy  the  idolaters  of  that  country,  and  they 
were  established  there  on  purpose  to  stand  as  a  barrier 
against  the  idolatry  then  prevailing,  and  tlireatening  to 
overrun  the  whole  face  of  the  earth.  Cjtus,  though 
not  properly  an  idolater  or  worshipper  of  images,  yet  ; 


'Heb.  in  peace. fVer.  26;  chap.  xliv.  7;  xlvi.  10. eChap. 

xUii.  10;  xUv.  6;  xlviii.  12;  Rev.  i.  17;  xxii.  13. 

had  nothing  in  his  character  to  cause  such  an  alarm 
among  the  idolaters,  ver.  5—7.  Farther,  after  having 
just  touched  upon  that  circumstance,  the  prophet  with 
great  ease  returns  to  his  former  subject,  and  resumes 
Abraham  and  the  Israelites ;  and  assures  them  that  as 
God  had  called  them,  and  chosen  them  for  this  purpose, 
he  would  uphold  and  support  them  to  the  utmost,  and 
at  length  give  them  victory  over  all  the  heathen  nations, 
their  enemies ;  ver.  8-16.  iTimcA/ is  of  the  same  mind, 
and  gives  the  same  reasons. 

He  gave  them  as  the  dust  to  his  sword — "  Hath  made 
them  like  the  dust  before  his  sword"]  The  image  is 
strong  and  beautiful ;  it  is  often  made  use  of  by  the 
sacred  poets;  see  Psa.  i.  4;  x.xxv.  5;  Job  xxi.  18, 
and  by  Isaiah  himself  in  other  places,  chap.  xvii.  13  ; 
xxix.  5.  But  there  is  great  difficulty  in  making  out 
the  construction.  The  Septuagint  read  D3in  DjiK'p 
kashtam,  charbam,  their  sword,  their  bow,  understanding 
it  of  the  sword  and  bow  of  the  conquered  kings  :  but 
this  is  not  so  agreeable  to  the  analogy  of  the  image,  as 
employed  in  other  places.  The  Chaldee  paraphrast 
and  Kimchi  solve  the  difficulty  by  supposing  an  ellip- 
sis of  "jaS  liphney  before  those  words.  It  must  be 
owned  that  the  ellipsis  is  hard  and  unusual :  but  I  choose 
rather  to  submit  to  this,  than,  by  adhering  with  Vit- 
ringa  to  the  more  obvious  construction,  to  destroy  en- 
tirely both  the  image  and  the  sense.  But  the  Vulgate 
by  gladio  ejus,  to  his  sword,  and  arcui  ejus,  to  his 
bow,  seems  to  express  IDinS  lecharbo,  to  his  sword, 
and  ir\!ffpS  lekashto,  to  his  bow,  the  admission  of  which 
reading  may  perhaps  be  thought  preferable  to  KimcMs 
ellipsis. 

Verse  3.  And  passrd  safely — "  Hepasseth  in  safety"] 
The  preposition  seems  to  have  been  omitted  in  the  text 
by  mistake  ;  the  Septuagint  and  Vulgate  seem  to  have 
had  it  in  their  copies  ;  sv  si^vjvj),  in  pace,  DlSiy^  besha- 
lom,  "  prosperously."  It  is  so  in  one  of  De  Rossi^s 
MSS. 

Verse  4.     Who  hath  wrought  and  done  it — "  Who 

hath  performed  and  made  these  things"]     A  word  is 

here  lost  out  of  the  text.     It  is  supplied  by  an  ancient 

MS.,  nh»  elleh,  "  these  things  ;"  and  by  the  Septuagint, 

166 


God^s  merciful  purpose 


ISAIAH. 


to  defend  his  followers. 


A.  M.  cir.  3292.      5   The  isles  saw  it,  and  feared  ; 

B.  C.  cir.   712.  r     ■  J 

Oiymp.  XVII.  1.  the  ends  of  the  earth  were  afraid, 

cir.  annum  ,  i 

Numa;  Porapiiii,  drew  near,  and  came. 
R.  Roman.,  4.       g  h  -phey  helped  every  one  his 
neighbour  ;  and  every  one  said  to  his  brother, 
'  Be  of  good  courage. 

7  ''  So  the  carpenter  encouraged  the  '  gold- 
smith, and  he  that  smootheth  luith  the  hammer 
"him  that  smote  the  anvil,  "  saying.  It  is  ready 
for  the  soddering:  and  he  fastened  it  with  nails, 
"  that  it  should  not  be  moved. 

8  But  thou,  Israel,  art  my  servant,  Jacob 
whom  I  have  ^  chosen,  the  seed  of  Abraham 
my  1  friend. 

9  Thou  whom  I  have  taken  from  the  ends  of 
the  earth,  and  called  thee  from  the  chief  men 
thereof,  and  said  unto  thee,  Thou  art  my  ser- 
vant ;  I  have  chosen  thee,  and  not  cast  thee 
away. 

10  'Fear  thou  not ;  ^  for  I  am  with  thee  :  be 
not  dismayed ;  for  I  am  thy  God :  I  will 
strengthen  thee  ;  yea,  I  will  help  thee  ;  yea, 
I  will  uphold  thee  with  the  right  hand  of  my 
righteousness. 

1 1  Behold,  all  they  that  were  incensed  against 
thee  shall  be  '  ashamed  and  confounded  :  they 
shall  be  as  nothing ;  and  "  they  that  strive  with 
thee  shall  perish. 

1 2  Thou  slialt  seek  them,  and  shalt  not  find 
them,  even  "  them  that  contended  with  thee  : 

k  Chap.  xl.  19 ;  xliv.  12. i  Heb.  Be  strong. '  Chap.  xl.  19. 

I  Or, founder. "•  Or,  the  smiling. ■"  Or,  saying  of  the  sodder.  It 

is  good. 0  Chap.  xl.  20. p  Deul.  vii.  6  ;  "x.  15';  xiv.  2  ;  Psa. 

cxxxv.  4  ;  chap,  xliii.  1 ;  xliv.  1. <i  2  Chron.  xx.  7 ;  James,  ii. 

23. '  Ver.  13,  14  ;  chap,  xliii.  5. s  Deut.  xxxi.  6,  8. 


Taura  ;  and  by  the  Vulgate,  hac  ;  and  by  the  Chaldee, 
jSk  elin  ;  all  of  the  same  meaning. 

Verse  5.  Were  afraid — "  And  they  were  terrified'"] 
Three  MSS.  have  miTI  vaiyechendu,  adding  the  con- 
ju!:;tion  1  vau,  which  restores  the  second  member  of 
the  sentence  to  its  true  poetical  form. 

Verse  7.  That  it  should  not  be  moved — "  That  it 
shall  not  move."]  Five  MSS.,  (two  ancient,)  and  the 
ancient  Versions,  add  the  conjunction  1  vau,  "  and," 
reading  sSl  velo,  "  and  not,"  which  seems  to  be  right. 

Verse  9.  And  called  thee  from  the  chief  men  there- 
of— "  And  called  from  the  extremities  thereof"]  Vi'S 
D'S'SXTJ  atsil  meatsileyha,  signifies  the  arm,  axilla,  ala; 
and  is  used  like  ^;3  canaph,  "  the  wing,"  for  any 
thing  extended  from  the  extremity  of  another,  or  join- 
ed on  to  it.  It  is  here  parallel  with  and  synonymous 
to  niXp^  mikhatsoth,  "  from  the  ends,"  in  the  preceding 
member. 

Verse  10.  Be  not  dismayed — J'nU'n  7SI  veal  tishta, 
'  AND  be  not  dismayed."  The  1  vau  is  added  by  twenty- 
one  of  Dr.  Kennicotd  MSS.,  thirty  of  De  Rossi's,  and 
156 


™  they  that  war  against  thee  shall  ^^M,  ck.^  3292. 
be  as  nothing,  and  as  a  thing  of  oiymp.  xvii.  i 

,  cir.  annum 

nought.  Numae  Pompilii 

13  For  I  the   Lord   thy  God    ^  '^°°"°- *■ 
will  hold  thy  right   hand,    sajrLng    unto  thee, 
^Fear  not;  I  will  help  thee. 

14  Fear  not,  thou  worm  Jacob,  and  ye  ''men 
of  Israel ;  I  will  help  thee,  saith  the  Lord, 
and  thy  Redeemer,  the  Holy  One  of  Israel. 

15  Behold,  ^  1  will  make  thee  a  new  sharp 
threshing  instrument  having  *  teeth :  thou  shalt 
thresh  the  mountains,  and  beat  them  small, 
and  shalt  make  the  hills  as  chaff. 

16  Thou  shalt  ''fan  them,  and  the  wind  shall 
carry  them  away,  and  the  whirlwind  shall 
scatter  them :  and  thou  shalt  rejoice  in  the 
Lord,  and  °  shalt  glory  in  the  Holy  One  of 
Israel. 

17  When  the  poor  and  needy  seek  water,  and 
there  is  none,  and  their  tongue  faileth  for 
thirst,  I  the  Lord  will  hear  them,  I  the  God 
of  Israel  will  not  forsake  them. 

18  1  will  open  "^  rivers  in  high  places,  and 
fountains  in  the  midst  of  the  valleys  :  I  will 
make  the  "  wilderness  a  pool  of  water,  and  the 
dry  land  springs  of  water. 

19  1  will  plant  in  the  wilderness  the  cedar, 
the  shittah  tree,  and  the  myrtle,  and  the  oil 
tree  ;  I  will  set  in  the  desert  the  fir  tree,  and 
the  pine,  and  the  box  tree  together : 

'  Exod.  xxiii.  22  ;  chap.  xlv.  24 ;  Ix.  12 ;  Zech.  xii.  3. "  Heb. 

the  men  of  thy  strife. v  Heh.the  men  of  thy  contention. "■  Heb. 

the  men  ofthyivar. «  Ver.  10. y  Or,  few  men. ^Mic.  iv. 

13 ;  2  Cor.  x.  4,  5. »  Heb.  mouths. 1"  Jer.  ]i.  2. <:  Chap. 

xlv.  25. d  Chap.  xxxv.  6,  7  ;  xliii.  19 ;  xliv.  3. '  Psa.  cvii.  35. 

one  of  my  own,  and  three  editions.  It  makes  the  sense 
more  complete. 

Verse  14.  Fear  }iot,  thou  worm  Jacob]  In  the 
rabbinical  commentary  on  the  five  books  of  Moses, 
Yelamedenu,  it  is  asked,  Why  are  the  Israelites  called 
a  icorm  ?  To  signify,  that  as  the  worm  does  not 
smite,  that  is,  gnaiv  the  cedars,  but  with  its  mouth, 
which  is  very  tender,  yet  it  nevertheless  destroys  the 
hard  wood ;  so  all  the  strength  of  the  Israelites  is  in 
prayer,  by  which  they  smite  the  wicked  of  this  world, 
though  strong  like  the  cedars,  to  which  they  are  com- 
pared, Ezek.  xsxi.  3. 

Verse  15.  A  new  sharp  threshing  instrument  having 
teeth — "  A  threshing  wain ;  a  new  corn-drag  armed  with 
pointed  teeth"]      See  note  on  chap,  xxviii.  27,  28. 

Thou  shalt  thresh  the  mountains]  Mountains  and 
hills  are  here  used  metaphorically  for  the  kings  and 
princes  of  the  Gentiles. — Kimchi. 

Verse  19.  I  tc ill  plant  in  the  wilderness  the  cedar] 
The  two  preceding  verses  express  God's  mercy  to  them 
in  their  passage  through  the  dry  deserts,  in  supplying 


Blessings  of  the  godly. 


CHAP.  XLI. 


Vanity  of  idoLs. 


A.  JJ.  c.r.  3292.     £0  '  That  they  may  sec,  and 

B.C.  c.r.  712.  -J  J  , 

Olynip.  XVII.  1.   know,  and   consider,  and  undcr- 
Numffl'porapilii,   Stand    together,   that     tlic    liand 
"•  """"*"■  •*■     of  the  Lord  hath  done  this,  and 
the  Holy  One  of  Israel  hath  created  it. 

2 1  «  Produce  your  cause,  saith  the  Lord  ; 
bring  forth  your  strong  reasons,  saith  the  King 
of  Jacob. 

22  "^  Let  them  bring  them  forth,  and  show  us 
what  shall  happen  :  let  tliem  show  the  former 
things,  what  they  be,  that  we  may  '  consider 
them,  and  know  the  latter  end  of  them  ;  or 
declare  us  things  for  to  come. 

23  "■  Show  the  things  that  are  to  come  here- 
after, that  we  may  know  that  ye  are  gods  : 
yea,  '  do  good,  or  do  evil,  that  we  may  be  dis- 
mayed, and  behold  it  together. 

24  Behold,  ""  ye  are  "  of  nothing,  and  your 
work  °  of  naught :  an  abomination  is  he  that 
chooseth  you. 

'  Job  xii.  9. K  Heb.  Cause  to  come  near. *!  Chap.  xlv.  21. 

'  Heb.  «f  OHr  AMr;  upon  them. •*  Chap.  xlii.  9;    xliv.  7,  8; 

xh-.  3  ;  John  xiii.  19. '  Jer.  x.  5. "  Psa.  cxv.  8  ;  chap.  xliv. 

9 ;  1  Cor.  viii.  4. 


them  with  abundant  water,  when  distressed  with  thirst, 
in  allusion  to  the  exodus.  This  verse  expresses  the 
relief  afforded  to  them,  tainting  with  heat  in  their 
journey  through  that  hot  country,  destitute  of  shelter, 
by  causing  shady  trees,  and  those  of  the  tallest  and 
most  beautiful  kinds,  to  spring  up  for  their  defence. 
The  apocryphal  Baruch,  speaking  of  the  return  from 
Babylon,  expresses  God's  protection  of  his  people  by 
the  same  image  :  "  Even  the  woods  and  every  sweet- 
smelling  tree  shall  overshadow  Israel  by  the  command- 
ment of  God."     Chap.  v.  8. 

The  oil  tree]  This,  Kimchi  says,  is  not  to  be  under- 
stood of  the  olive  tree,  for  the  olive  is  distinguished, 
Neh.  viii.  15  ;  but  it  means  the  pine  or  fir,  from  which 
pitch  is  extracted. 

Aersc  20.  And  consider]  The  verb  n'^V"  yasiinu, 
without  3^  leb  added,  cannot  signify  to  apply  the  heart, 
or  lo  attend  to  a  thing,  as  Houbiganl  has  observed ; 
he  therefore  reads  \ryil'  yashshemu,  they  shall  loonder. 
The  conjecture  is  ingenious  ;  but  it  is  much  more  pro- 
bable that  the  word  dS  leb  is  lost  out  of  the  text ;  for 
all  the  ancient  versions  render  the  phrase  to  the  same 
sense,  as  if  it  were  fully  expressed,  2^  n"W  yasimu 
leb ;  and  the  Chaldee  renders  it  paraphrastically,  yet 
still  retaining  the  very  words  in  his  paraphrase,  pv.^'-l 
|in27  X'  'rhn'i  tishanun  dechalti  al  lebehon,  "  that 
they  may  put  my  fear  in  their  heart."  See  also  ver. 
22,  where  the  same  phrase  is  used. 

A'erse21.  Bring  forth  your  strong  re3.sma — "Pro- 
duce these  your  mighty  powers"]  "  Let  your  idols 
come  forward  which  you  consider  to  be  so  very 
strong."  Hieron.  in  loc.  I  prefer  this  to  all  other 
interpretations  of  this  place ;  and  to  Jerome's  own 
translation  of  it,  which  he  adds  immediately  after, 
Afferle,  si  quid  forte  habetis.     "  Bring  it  forward,  if 


25   I  have  raised  up  one  from  ^,-  *^  "'■  ^^M- 

'  B.  C.  cir.   712. 

the   nortli,   and   he   shall  come  :  oiymp.  xvii.  i. 

r  1  .    ■  r    t  «     1     n  ^^^-  annum 

Irom  the  rising  of  the  sun  f  shall  Numa;  PompiUi. 
he  call  upon  my  name  :   i  and  he 


R.  Roman.,  4. 


shall  come  upon  princes  as  upon  mortar,  and 
as  the  potter  treadeth  clay. 

26  'Who  hath  declared  from  the  beginning, 
that  we  may  know  ?  and  beforetime,  that  we 
may  say.  He  is  righteous  ?  yea,  there  is  none 
that  showeth,  yea,  the?-e  is  none  that  declareth, 
yea,  there  is  none  that  hearcth  your  words. 

27  '  The  first  '  shall  say  to  Zion,  Behold, 
behold  them  :  and  I  will  give  to  Jerusalem 
one  that  bringeth  good  tidings. 

28  "  For  I  beheld,  and  there  was  no  man  ;  even 
among  them,  and  thc7-e  was  no  counsellor,  that, 
when  I  asked  of  them,  could  "  answer  a  word. 

29  "  Behold,  they  are  all  vanity  ;  their  works 
are  nothing  :  their  molten  images  are  wind 
and  confusion. 


°  Or,   worse    than   nothing. °  Or,  worse  than  of  a   viper. 

P  Ezra   i.   2. 1  Verse  2. '  Chapter  xliii.   9.—^'  Verse 

4. '  Chapter  xl.  9.— — »  Chapter  ixix.    5. "  Heb.   return. 

"  Ver.  24. 


haply  ye  have  any  thing."  The  false  gods  are  called 
upon  to  come  forth  and  appear  in  person  ;  and  to  give 
evident  demonstration  of  their  foreknowledge  and  power 
by  foretelling  future  events,  and  exerting  their  power 
in  doing  good  or  evil. 

Verse  23.  That  ice  may  he  dismayed,  and  behold  it 
together — "  Then  shall  we  be  struck  at  once  with 
admiration  and  terror."]  The  word  NIJl  venere  is 
written  imperfectly  in  the  Hebrew  text ;  the  Masoretes 
supply  n  he  at  the  end  ;  and  so  it  is  read  in  twenty- 
two  MSS.  and  four  editions ;  that  is,  nsljl  venireh, 
and  we  shall  see.  But  the  true  reading  seems  to  be 
NI'Jl  venira,  and  we  shall  fear,  with  '  yod  supplied, 
from  XT  yara. 

A'erse  24.  Your  icork  of  naught — "  Your  operation 
is  less  than  naught"]  For  i'ilNO  meepha,  read  DDST 
meephes ;  so  the  Chaldee  and  Vulgate.  A  manifest 
error  of  the  text;  compare  chap.  xl.  17.  The  rabbins 
acknowledge  no  such  error,  but  say  that  the  former 
word  signifies  the  same  with  the  latter,  by  a  change 
of  the  two  letters  D  samech  and^'ajVi. — Sal  ben  Melee 
in  loc. 

Verse  25.  I  have  raised  up  one  from  the  north] 
"  That  is,"  says  Kimchi,  "  the  Messiah.  The  king  of 
Assyria  placed  the  ten  tribes  in  Chalach  and  Chabar 
by  the  river  Gozan,  and  in  the  cities  of  the  Medes,  2 
Kings  xvii.  6,  which  lands  lie  northerly  and  easterly." 

He  shall  come  upon  princes — "  He  shall  trample  on 
princes"]  For  N3'  yabo,  Le  Clerc  reads  D3'  yebes,  from 
the  Chaldee,  who  seems  to  read  both  w-ords.  "  Forte 
legend.  D3'1  vaiyebes  vel  0OT1  vaiyimws :  sequilur  D." 
"  This  should  perhaps  be  read  D3'l  vaiyebes,  or 
D:3T1  vaiyirmos  ;  a  D  samech  follows." — Seeker.  See 
Nah.  iii.  14. 

Verse  26.    Your  tvords]     oy!\'\OH  imrdtheychem  . 
167 


The  gracious  conduct 


ISAIAH. 


of  the  Messiah 


but,  instead  of  this,  one  of  my  most  ancient  MSS.  has 
D3'13T  dibreychem.  The  meaning  is  nearly  the  same  : 
but  in  this  reading  this  MS.  is  singular. 

Verse  27.  The  first  shall  say  to  Zion,  Behold,  be- 
hold them — "  I  first  to  Zion  gave  the  word,  Behold 
they  are  here"]  This  verse  is  somewhat  obscure  by 
the  transposition  of  the  parts  of  the  sentence,  and 
the  peculiar  manner  in  which  it  is  divided  into  two 
parallel  lines.  The  verb  at  the  end  of  the  sentence 
belongs  to  both  parts ;  and  the  phrase,  Behold,  they 
are  here  !  is  parallel  to  the  messenger  of  glad  tidings ; 
and  stands  lilie  it,  as  the  accusative  case  to  the  verb. 
The  following  paraphrase  will  explain  the  form  and 
the  sense  of  it.  "  I  first,  by  my  prophets,  give  notice 
of  these  events,  saying,  Behold,  they  are  at  hand ! 
and  I  give  to  Jerusalem  a  messenger  of  glad  tidings." 

Verse  28.  Amotig  them — "  Among  the  idols"]  For 
nSxOl  umeelleh,  I  read  D'Snoi  umeellim,  with  the  Sep- 
tuagint,  xoi  K'lro  ruv  Ei5wXuv,  "  and  from  or  among  the 
idols."     See  Exod.  xv.  1 1  ;  Isa.  Ivii.  5. 

R.  D.  Kimchi  has  many  good  observations  on  this 
chapter.  Bishop  Lowth  follows  him  in  applying  it  to 
Abraham,  and  not  to  Cjtus  ;  the  whole  being  spoken  in 
the  past  tense,  which  is  not  used,  or  rarely,  in  such  a 
case  for  the  future.  Almost  the  whole  of  the  rabbins 
understand  it  of  Abraham.  On  Kimchi's  plan,  the  fol- 
lowing is  a  paraphrase. 


The  righteous  man — Abram,  from  the  east — the 
land  of  his  nativity,  called  the  land  of  the  children  of 
the  east,  Gen.  xxix.  1. 

Brought  him  to  his  feet — Whithersoever  his  feet 
went,  he  preached  righteousness  and  truth ;  as  it 
is  written,   "  There  he   proclaimed  in  the   name   of 


Jehovah,"  Gen.  xxi.  31.  And  he  called  it  insip'l 
vaiyikraehu — that  is,  plS  tsedek,  righteousness,  to 
his  feet,  enabled  him  to  hold  it  forth  wherever  he 
went. 

He  called  the  nations — To  leave  their  idols,  and 
worship  him  who  made  the  universe.  He  taught  them 
the  way  of  righteousness,  truth,  and  faith.  Was  there 
ever  a  prodigy  like  to  thisT  A  man  who  had  been  an 
idolater,  rising  up  against  all  the  nations  of  the  earth, 
reproving  their  faith,  and  not  fearing  before  them  nor 
their  kings  !  Who  stirred  up  his  heart  to  do  this  ? 
Was  it  not  the  Lord  ^ 

Gave  the  nations  before  him — And  made  him  rule 
over  kings — Chedorlaomer,  and  the  kings  which  were 
with  him  :  whom  the  Lord  gave  as  dust  to  his  sword, 
and  stubble  to  his  bow. 

He  pursued  them — He  and  his  three  hundred  and 
eighteen  servants. 

He  passed  safely — OiSb'  shalom  for  Dl'7iy3  beshalom, 
in  safety ;  so  said,  because  he  lost  not  one  of  his  men 
in  this  expedition.     See  Kimchi. 


CHAPTER  XLH. 

The  prophet  sets  forth  the  meekness  of  Messiahs  character,  and  the  extent  and  blessings  of  his  kingdom, 
particularly  among  the  Gentiles,  1—9.  In  consequence  of  this  he  calls  on  the  whole  creation  to  join  him 
in  one  song  of  praise  to  God,  10-13.  After  which  he  seems  again  to  glance  at  the  deliverance  from  the 
captivity ;  although  the  words  may  full  as  well  apply  to  the  deliverance  vouchsafed  to  the  Church  ;  to  the 
overthrow  of  her  most  powerful  enemies ;  and  to  the  prevalency  of  true  religion  over  idolatry  and  error, 
13-17.  The  prophet  then  reproves  the  Jews  for  their  blindness  and  infidelity  in  rejecting  the  Messiah,  and 
gives  intimations  of  those  judgments  ivhich  their  guilt  would  draio  on  them,  18—25. 


A.  M.  cir.   3292. 

B.  C.  cir.  712. 
Olymp.  XVII.  1. 

cir.  annum 
Nums  Pompilii, 

R.  Roman.,  4. 


TJEHOLD  "  my  servant,  whom 
I    uphold ;     mine    elect,    in 
luhom  my  soul   ^  delighteth  ;   "  I 
have  put  my  spirit  upon  him :  he 
shall  bring  forth  judgment  to  the  Gentiles. 

•  Chap,  xliii.  10  ;  xlix.  3,  6  ;  Hi.  13  ;  liii.  11 ;  Matt.  xii.  18, 19,  20 ; 
PliU.  ii.  7. 

The  prophet,  having  opened  his  subject  with  the 
preparation  for  the  return  from  captivity  at  Babylon, 
and  intimated  that  a  much  greater  deliverance  was  co- 
vered under  the  veil  of  that  event,  proceeded  to  vin- 
dicate the  power  of  God,  as  Creator  and  disposer  of  all 
things  ;  and  his  infinite  knowledge,  from  his  prediction 
of  future  events,  and  in  particular  of  that  deliverance. 
He  went  still  farther,  and  pointed  out  the  instrument 
by  which  he  should  effect  the  redemption  of  his  people 
the  Jews  from  slavery ;  namely,  a  great  conqueror, 
whom  he  would  call  forth  from  the  north  and  the  east  to 
execute  his  orders.  In  this  chapter  he  proceeds  to  the 
greater  deliverance  ;  and  at  once  brings  forth  into  full 
view,  without  throwing  any  veil  of  allegory  over  the 
Bubjeet,  the  Messiah.  "  Behold  my  servant.  Messiah," 
168 


2  He    shall    not    cry,  nor    lift  ^^^^f^f^' 
up,  nor   cause    his  voice  to  be  Olymp.  xvii.  i. 

.  J    .       1  cir.  annum 

heard  in  the  street.  Numa;  Pompilii, 

3  A  bruised  reed  shaU  he  not    "'  "°""'" '  *■ 
break,  and   the    "^  smoking  flax   shall   he   not 


'>Matt.  iii.  17;  xvii.  5;  Eph.  i.  6. ^Chap.  xi.  2;  John  iii.  34. 

d  Or,  dimly  burning. 

says  the  Chaldee.  St.  Matthew  has  applied  it  directly 
to  Christ  ;  nor  can  it  with  any  justice  or  propriety  he 
applied  to  any  other  person  or  character  what- 
ever.— L. 

NOTES  ON  CHAP.  XLIL 
Verse  1.  Behold  my  servant,  whom  I  uphold] 
13  "Jons  ethmach  bo,  on  whom  I  lean.  Alludmg  to  the 
custom  of  kings  leaning  on  the  arm  of  their  most  be- 
loved and  faithful  servant.  All,  both  Jews  and  Chris- 
tians, agree,  that  the  seven  first  verses  of  this  chapter 
belong  to  Christ.  Now,  as  they  are  evidently  a  con- 
tinuation of  the  prophecy  in  the  preceding  chapter,  that 
prophecy  cannot  belong  to  Cyrus,  but  to  Christ. 

He  shall  bring  forth  judgment  to  the  Gentiles — ''  He 


Blessings  of  the  CHAP.  XLII. 

A^M.cir.  3292,  e  quench :    he   shall  bring   forth 

B.  C.  cir.  1 12.         T  ° 

Olymp  XVII.  1    judgment  unto  truth. 
NumffiPompUii,     4  He    shall    not    fail    nor    be 
R.  Roman.,  1.     f  discouraged,   till    he    have    set 
judgment  in  the  eartli :    «  and  the   isles  shall 
wait  for  his  law. 

5  Thus  saitli  God  the  Lord,  ''he  that  created 
the  heavens,  and  stretched  them  out ;  '  lie  that 
spread  forth  the  earth,  and  that  which  comelh 
out  of  it ;  ''  he  that  giveth  breath  unto  the 
people  upon  it,  and  spirit  to  them  that  walk 
tiierein : 

6  '  I  the  Lord  have  called  thee  in  righteous- 
ness, and  will  hold  thine  hand,  and  will  keep 
thee,  ■"  and  give  thee  for  a  covenant  of  the 
people,  for  "  a  light  of  the  Gentiles  ; 

7  "  To  open  the  blind  eyes,  to  p  bring  out 
the  prisoners  from  the  prison,  and  them  that 


Messiah's  kingdom. 
sit    in    1  darkness    out    of    the  *a  "i- "'•  ^■ 

B.  C.  cir.  712. 

prison  house.  oiynip.  xvii.  i 

8  I  am  the  Lord  :  thai  is  my  Numic  PompiUi, 
name  :   and  my  '  glory  will  I  not    '^  "°'"'^-'' 
give  to  another,  neither    my  praise  to  graven 
images. 

9  Behold,  the  former  things  are  come  to 
pass,  and  new  things  do  I  declare :  before 
they  spring  forth  I  tell  you  of  them. 

10  'Sing  unto  the  Lord  a  new  song,  and 
his  praise  from  the  end  of  the  earth,  '  ye  that 
go  down  to  the  sea,  and  "  all  that  is  therein ; 
the  isles,  and  the  inhabitants  thereof. 

11  Let  the  wilderness  and  the  cities  thereof 
lift  up  thei)-  voice,  the  villages  that  Kedcur 
doth  inhabit :  let  the  inhabitants  of  the  rock 
sing,  let  them  shout  from  the  top  of  the 
mountains. 


'  Heb.  yurac  A  ir 'Heb. broken. gGcn.  xlix.  10. iiChap.        <>  Chap,  jcxxv.  5. pChap.lxi.l;  Luke  iv.  18;  2  Tira.  ii.26; 

xliv.24;  Zech.  xii.   1. 'Psa.  cxx.tvi.  6. ii  .\cts  xvii.  25.  Heb.  ii.  14, 15. iChap.  ix.  2. 'Chap,  xlviii.  11. »  Psa. 

•Chap.  xUii.  1. "Chap.  xlix.  8. "Chap.  xlix.  6;  Luke  ii.  xxxiii.  3;  xl.  3  ;  xcviii.  1. 1  Psa.  cvii.  23. "Heb.  theful- 

32 ;  Acts  liii.  47.  ness  thereof. 


shall  publish  juiiginent  to  the  nations'"]  Four  MSS. 
two  ancient,  add  the  conjunction  aaiy"!!  veinishpat. 
See  Matt.  xii.  18. 

The  word  OSiyo  mishpat,  judgment,  like  npnX  tse- 
dakah,  righteousness,  is  taken  in  a  great  latitude  of 
signification.  It  means  rule,  form,  order,  model,  plan ; 
rule  of  right,  or  of  religion  ;  an  ordinance,  institution  ; 
judicial  process,  cause,  trial,  sentence,  condemnation, 
acquittal,  deliverance,  mercy,  &c.  It  certainly  means 
in  this  place  the  law  to  be  published  by  Messiah,  the 
institution  of  the  Gospel. 

Verse  4.  He  shall  not  fail  nor  be  discouraged — 
"  His  force  shall  not  be  abated  nor  broken"]  Rabbi 
Meir  ita  citat  locum  istum,  ut  post  yn'  yaruts,  addat 
ini3  cocho,  robur  ejus,  quod  hodie  non  eomparet  in 
te.xtu  Hebr«o,  sed  addendum  videtur,  ut  sensus  fiat 
plaiiior.  "  Rabbi  Meir  cites  lliis  passage  so  as  to  add 
after  yn"  yaruts  ino  cocho,  his  J'orce,  which  word  is 
not  found  in  the  present  Hebrew  text,  but  seems  ne- 
cessary to  be  added  to  make  the  sense  more  distinct." 
Capell.  Crit.  Sac.  p.  382.  For  which  reason  1  had 
added  it  in  the  translation,  before  1  observed  this  re- 
mark of  Capellus. — L. 

Verse  6.  A  covenant  of  the  people — "  A  covenant 
to  the  people"]  For  aj-  am,  two  MSS.  of  Dr.  Kcn- 
nicotCs,  and  of  my  own,  read  aSli'  olam,  the  cove- 
nant of  the  age  to  come,  or  the  everlasting  covenant ; 
which  seems  to  give  a  clearer  and  better  sense.  But 
I  think  the  word  r\"\3  berith,  here,  should  not  be  trans- 
lated covenant,  but  covenant  sacrifice,  which  meaning  it 
often  has ;  and  undoubtedly  in  this  place.  This  gives 
a  still  stronger  and  clearer  sense. 

Verse  7.  To  open  the  blind  eye.i]  In  this  verse  the 
prophet  seems  to  set  forth  the  spiritual  redemption, 
under  images  borrowed  from  the  temporal  deliverance. 

Out  of  the  prison  house — "  And  from  the  dungeon."] 
The  Septuagifit,  Syriac,  and  four  MSS..  one  ancient, 


add  the  conjunction  1  vau,  n'3Dl  umibbeilh,  and  from 
the  house. 

Verse  8.  I  am  the  Lord]  n'iT  'JX  ani  Yehovah. 
This  is  the  famous  tetragrammaton,  or  name  of  four 
letters,  which  we  write  Jehovah,  Yehovah,  Yehveh, 
Yeveh,  Jhuh,  Javah,  <fec.  The  letters  are  Y  II  U  H. 
The  Jews  never  pronounce  it,  and  the  true  pronuncia- 
tion is  utterly  unknown. 

That  is  tny  name]    A  name  peculiar  to  myself. 

Verse  10.  Ye  that  go  down  to  the  sea]  This  seems 
not  to  belong  to  this  place  ;  it  does  not  well  consist 
with  what  follows,  "  and  the  fidness  thereof."  They 
that  go  down  upon  the  sea  means  navigators,  sailors, 
traders,  such  as  do  business  in  great  waters ;  an  idea 
much  too  confined  for  the  prophet,  who  means  the 
sea  in  general,  as  it  is  used  by  the  Hebrews,  for  the 
distant  nations,  the  islands,  the  dwellers  on  the  sea- 
coasts  all  over  the  world.  I  suspect  that  some  trans- 
criber had  the  23d  verse  of  Psalm  cvii.  running  in  his 
head,  ,"\l"JN3  lDTI  'TIT  yorcdey  haiyam  booniyoth,  and 
wrote  in  this  place  □Tt  'TiT  yoredey  haiyam  instead 
j  of  □"D  □i'T'  yiram  haiyam,  or  J'"T  yari,  or  p'  yaran; 
i  "  let  the  sea  roar,  or  shout,  or  exult."  But  as  this  is 
so  diflerent  in  appearance  from  the  present  reading,  I 
do  not  take  the  liberty  of  introducing  it  into  the  trans- 
lation. Conjeceram  legendum  ITJ"  ycg'irfu,  ut  ver.  12; 
sed  non  favent  Versiones.  "  I  would  propose  to  read 
ITr  yegidu,  as  in  ver.  12  ;  but  this  is  not  supported 
by  the  Versions." — Seeker. 

Verse  1 1 .  Let  the  wilderness]  The  most  unculti- 
vated countries,  and  the  most  rude  and  uncivilized 
people,  shall  confess  and  celebrate  with  thanksgiving 
the  blessing  of  the  knowledge  of  God  graciously  im- 
parted to  them.  By  the  desert  is  meant  Arabia  De- 
serta ;  by  the  rocky  country,  Arabia  Petraea  ;  by  the  " 
mountains,  probably  those  celebrated  ones,  Paran,  Ho- 
reb,  Sinai,  in  the  same  country;  to  which  also  belonged 
169 


Gracious  promises 


ISAIAH. 


of  deliverance 


A.M.cir.  3292.      12  Let  them  sive  glory  unto 

B.  C.  cir,  712.  °  , 

03rmp.  XVII.  1.  the  LoED,  and  declare  his  praise 

cir.  annum  .        ,        ■   i       j 

NumEE  Pompiiii,  iH  the  islands. 
^-  ^°'°'^°'  ^-       13  The  Lord  shall  go  forth  as 
a  mighty  man,  he  shall  stir   up  jealousy  like 
a  man  of  war  :  he    shall    cry,  "■'  yea,  roar ;  he 
■"  shall  prevail  against  his  enemies. 

14  I  have  long  time  holden  my  peace;  I 
have  been  still,  and  refrained  myself:  7ww 
will  I  cry  like  a  travailing  woman ;  I  will  de- 
stroy and  '^  devour  at  once. 

'Chap.  xxxi.  4. ^  Or,  behave  himself  viightily. ^Heh. swal- 
low or  sup  up. 

Kedar,  a  clan  of  Arabians,  dwelling  for  tlie  most  part 
in  tents ;  but  there  were  others  of  them  who  inhabited 
or  frequented  cities  and  villages,  as  may  be  collected 
from  this  place  of  the  prophet.  Pietro  delta  Valle, 
speaking  of  the  people  of  Arabia  Deserta,  says : 
"  There  is  a  sort  of  Arabs  of  that  country  called 
Maedi,  who  with  their  herds,  of  buffaloes  for  the  most 
part,  sometimes  Live  in  the  deserts,  and  sometimes  in 
ciltes ;  from  whence  they  have  their  name,  which  sig- 
nifies wandering,  going  from  place  to  place.  They 
have  no  professed  houses ;  nor  are  they  properly  Be- 
daui,  or  Beduui,  that  is,  Deserticoli,  who  are  the  most 
noble  among  them,  and  never  abide  within  walls,  but 
always  go  wandering  through  the  open  country  with 
their  blaci  tents;  nor  are  they  properly  called  Hhadesi, 
as  they  call  those  who  dwell  in  cities,  and  lands  with 
fixed  houses.  These  by  the  latter  are  esteemed  igno- 
ble and  base  ;  but  both  are  considered  as  of  low  con- 
dition."    Viaggi,  Parte  III.  lett.  ii. 

The  villages  that  Kedar  doth  inhabit]  The  Arabs, 
according  to  the  Targitm. 

The  inhabitants  of  the  rock]  They  who  dwell  in 
fortified  places.  The  Vulgate  has  habitatores  Petrma, 
"  the  inhabitants  of  Arabia  Petra;a."  Those  who 
make  the  rock  Jesus  Christ,  the  inhabitants  of  the 
rock,  true  believers  in  him  ;  the  singing,  rejoicing  for 
the  salvation  they  have  received  ;  abuse  and  disgrace 
the  passage  and  the  pulpit.  I  have  heard  a  clergy- 
man, a  magistrate,  a  justice  of  the  quorum,  spend  an 
hour  in  showing  from  these  words,  1 .  That  they  meant 
Jesus  Christ,  and  none  other.  2.  That  he  might  be 
fully  compared  to  a  rock,  as  the  foundation  on  which 
his  Church  was  built,  and  on  which  all  true  believers 
rested  for  their  salvation.  3.  A  rock,  because  of  his 
strength  and  might  in  destroying  his  enemies,  and 
supporting  his  friends.  4.  A  refreshing  rock,  like  that 
in  the  icilderness ;  and  that  rock  was  Ch>-ist.  5.  A 
perspective  rock,  from  which  true  believers  could  dis- 
cover their  heavenly  inheritance  :  "  When  my  heart 
is  overwhelmed,  lead  me  to  the  rock  that  is  higher 
than  I,"  &c.  Now  all  this  is  true  in  itself;  but  false 
in  respect  to  the  words  on  which  it  was  professedly 
built,  for  they  have  no  such  meaning. 

Verse  14.  /  have  been  still — "  Shall  1  keep  silence 

for  ever"]     After  qSi>'0  meolam,  in  the  copy  which 

the   Sepluagint  had  before  them,  followed  the  word 

O^'i'Sn  haleolam,  ES'iwffjja'a  air'  aiuvos'    Mi)  xai  an 

170 


15  1  will  make  waste  mountains  ^  ™f-  ■=>?■■  3^3 

11    1     ■    1  B.  C.  cir.  712. 

and  hills,  and  dry  up  all  their  herbs ;  oiymp.  xvii.  i 

and  I  will  make  the  rivers  islands,  Numaj  Pompiiu 

and  I  will  dry  up  the  pools.  ^-  «°"^"  *• 


1 6  And  I  will  bring  the  blind  by  a  way  that 
they  knew  not ;  I  will  lead  them  in  paths  that 
they  have  not  known  :  I  will  make  darkness 
light  before  them,  and  crooked  things  ^  straight. 
These  things  will  I  do  unto  them,  and  not 
forsake  them. 

1 7  They  shall  be  ^  turned  back,  they  shall 

iHeb.  into  straightness. ^iPsa.  xcvii.  7  ;  chap.  i.  29  ;  xliv.  H  ; 

xlv.  16.  J 

diuvriiiojxar  according  to  MSS.  Pachom.  and  i.  D.  ii.  ■ 
and  Edit.  Complut.;  which  word,  □Sl^'Sn  haleolam, 
has  been  omitted  in  the  text  by  an  easy  mistake  of 
a  transcriber,  because  of  the  similitude  of  the  word 
preceding.  Shall  I  alivays  keep  silence  ?  like  that  of 
Juvenal :  Semper  ego  auditor  tantum  1  Shall  I  always 
be  a  hearer  only  1 

Verse  15.  7  will  make  the  rivers  islands — "1  will 
make  the  rivers  dry  deserts"]  Instead  of  □■"«  iyim, 
islands,  read  □■"](  tsiim ;  a  very  probable  conjecture 
of  Houbigant.  J 

Verse  16.  In  paths]   The  Septuagint,  Syriac,  Vxd-    \ 
gate,  and   nine   MSS.,   (two  ancient,)  read  ni3'n331 
ubenotiboth. 

Will  I  do  unto  them]  DH'tyi'  asitem.  This  word, 
so  written  as  it  is  in  the  te.vt,  means  "  thou  wilt  do," 
in  the  second  person.  The  Masoretes  have  indeed 
pointed  it  for  the  first  person ;  but  the  ''  yod  in  the 
last  syllable  is  absolutely  necessary  to  distinguish  the 
first  person ;  and  so  it  is  written  in  forty  MSS., 
QTI'tS'i'  asithim. 

Jarchi,  Kimchi,  Sal.  ben  Melee,  &c.,  agree  that 
the  past  time  is  here  put  for  the  future,  ^r\'^V  asitht 
for  ntyj'N;  and  indeed  the  context  necessarily  requires 
that  interpretation.  Farther  it  is  to  be  observed  that 
D'OVi'  asithim  is  put  for  DnS  Tl'iyj'  asithi  lahem,  "  I 
have  done  them,"  for  "  1  have  done  for  them ;"  as 
^iPi't^]}  asitheni  is  for  'S  'n'tyj'  asili  Ii,  "  1  have  made 
myself,"  for  "  I  have  made  for  myself,"  Ezek.  xxix.  2 ; 
and  in  the  celebrated  passage  of  Jephthah's  vow. 
Judges  xi.  31,  n'7li'  ID'n'Vni  veheelitihu  olah  for 
71*71;'  l''  'jT^n  heehthi  lo  olah,  "  I  will  offer  him  a 
burnt-ofl'ering,"  for  "  I  will  offer  unto  him  (that  is, 
unto  Jehovah)  a  burnt-offering ;"  by  an  ellipsis  of  the 
preposition  of  which  Buxtorf  gives  many  other  exam- 
ples, Thes.  Grammat.  lib.  ii.  17.  See  also  note  on 
chap.  Ixv.  5.  A  late  happy  application  of  this  gram- 
matical remark  to  that  much  disputed  passage  has 
perfectly  cleared  up  a  difficulty  which  for  two  thousand 
years  had  puzzled  all  the  translators  and  expositors, 
had  given  occasion  to  dissertations  without  number, 
and  caused  endless  disputes  among  the  learned  on  the 
question,  whether  Jephthah  sacrificed  his  daughter  or 
not ;  in  which  both  parties  have  been  equally  ignorant 
of  the  meaning  of  the  place,  of  the  state  of  the  fact, 
and  of  the  very  terms  of  the  vow ;  which  now  at  last 
has  been  cleared  up  beyond  all  doubt  by  my  learned 


Transgression  the  cause  CHAP.  XLII. 

A.  M.  cir.  3292.  ^g  grcatlv  ashamed,  that  trust  in 

B.  C.  cir.  712.  e  /  ' 

Olymp.  XVII.  1.  graven  images,  that  say  to    the 

cir.  annum  i.         ■  ir  i 

NumiE  Pompiiii,  moltcii  miagcs,  Ye  are  our  gods. 
^  "°°""'-  *■  18  Hear,  ye  deaf;  and  look,  ye 
bhnd,  that  ye  may  see. 

19  "Who  is  bhnd,  but  my  servant?  or 
deaf,  as  my  messenger  that  I  sent  ?  who  is 
bhnd  as  he  that  is  perfect,  and  bhnd  as  the 
Lord's  servant  ? 

20  Seeing  many  things,  ''but  thou  observest 
not ;  opening  the  ears,  but  he  heareth  not. 

2 1  The  Lord  is  well  pleased  for  his  right- 
eousness' sake ;  he  will  magnify  the  law,  and 
make  "=  it  honourable. 

22  But  this  is  a  people  robbed  and  spoiled ; 
^  theij  are  all  of  them  snared  in  holes,  and  they 

•  Chap,  xliii.  8  ;  Ezek.  xii.  2 ;  see  John  ix.  39, 41 . 1>  Rom.  ii.  21 . 

e  Or,  hira. <^  Or,  in  snaring  all  the  young  rneti  of  them. 

friend  Dr.  Randolph,  Margaret  Professor  of  Divinity 
in  the  University  of  Oxford,  in  his  Sermon  on  Jeph- 
thah's  Vow,  Oxford,  1766. — L. 

Verse  19.  As  my  messenger  that  /  sent — "As  he 
to  whom  I  have  sent  my  messengers"]  rhi^H  OnSoO 
kemalachey  eshlach,  ut  ad  quern  nuncios  meos  misi. 
The  Vulgale  and  Chaldee  are  ahnost  the  only  inter- 
preters who  render  it  rightly,  in  consistence  with  the 
rest  of  the  sentence,  and  in  perfect  agreement  with 
the  Hebrew  idiom ;  according  to  which  the  ellipsis  is 
to  be  thus  supplied :  nSi'N  'Jh'T2  '\'a.<h2  kelaasher 
malachey  eshlach ;  "  As  he  to  w  hom  I  have  sent  my 
messengers." 

.4s  he  that  is  perfect — "  As  he  who  is  perfectly  in- 
structed"]   See  note  on  chap.  xliv.  2. 

And  blind  as  the  Lord's  servant — "  And  deaf,  as 
the  servant  of  Jehovah"]  For  11^1  veivcer,  and  blind, 
we  must  read  tyini  vecheresh,  and  deaf:  xucpo;,  Sym- 
machus,  and  so  a  MS.  The  mistake  is  palpable,  and 
the  correction  self-evident,  and  admissible  though  there 
had  been  no  authority  for  it. 

Verse  30.  Seeing  many  things — "  Thou  hast  seen 
indeed"]  The  text  has  n'31  n",si  railh  rabith,  which 
the  Masoretes  in  the  marginal  Keri  have  corrected  to 
ni3T  niXl  reoth  rabboth ;  as  indeed  one  hundred  and 
seven  MSS.,  and  fife  editions,  now  have  it  in  the  text. 
This  was  probably  the  reading  of  most  of  the  MSS. 
of  their  time ;  which,  though  they  approved  of  it,  out 
of  some  superstition  they  would  not  admit  into  their 
standard  text.  But  these  wTetched  critics,  though 
they  perceived  there  was  some  fault,  yet  did  not  know 
where  the  fault  lay,  nor  consequently  how  to  amend  it ; 
and  yet  it  was  open  enough  to  a  judicious  eye  :  "  P13T 
rabboth,  sic  veteres ;  et  tamen  forte  legendum,  niKT 
reoth,  vide  oap.  vi.  9." — Seeker.  That  is,  ,-ilNT  n'Sl 
raith  reoth,  seeing,  thou  shall  see.  I  believe  no  one 
will  doubt  of  admitting  this  as  the  true  reading. 

But  he  heareth  not — "  Yet  thou  wilt  not  hear"] 


of  IsraeVs  misery 
are  hid  in  prison  houses  :    thev  ''^■^l,  '''"■  ^^■ 

"^  .        ■'       B.  C.  cir.  712. 

are  for  a  prey,  and  none  dehver-  Oij-mp.  xvii.  i. 
eth  ;  for  "  a  spoil,  and  none  saitli,  NvuniB  PompiUi, 
Restore.  RJWn^ 

23  Who  among  you  will  give  ear  to  this  ?  who 
will  hearken  and  hear  ''  for  the  time  to  come  ? 

24  Who  gave  Jacob  for  a  spoil,  and  Israel 
to  the  robbers  ?  did  not  the  Lord,  he  against 
whom  we  have  sinned  ?  for  they  would  not 
walk  in  his  ways,  neither  were  they  obedient 
unto  his  law. 

25  Therefore  he  hath  poured  upon  him  the 
fury  of  his  anger,  and  the  strength  of  battle  : 
s  and  it  hath  set  him  on  fire  round  about,  '^  yet 
he  knew  not ;  and  '  it  biu-ned  him,  yet  he  laid 
it  not  to  heart. 


«Heb.  a  treading. 'Heb.for  the  after  time? e2  Kings  ixv. 

9. I'Hos.  vii.  9. '  Jer.  iv.  4  ;  xxi.  12. 

For  J'DB'"  yish/na,  read  J'rDKTl  tishma,  in  the  second 
person ;  so  all  the  ancient  Versions  and  forty  MSS. 
of  KennicotVs,  (four  of  them  ancient,)  and  seventeen 
of  De  Rossi's,  and  perhaps  fve  more.  Ttvo  others 
have  lyDBTl  tishmeu,  second  person  plural. 

Verse  21.  He  will  magnify  the  law — "  He  hath 
exalted  his  own  praise"]  For  min  torah,  the  law,  the 
Septuagint  read  mw  todah,  praise. 

Verse  22.  They  are  all  of  them  snared  in  holes — 
"  All  their  chosen  youths  are  taken  in  the  toils"]  For 
nan  hapheach  read  main  huphachu,  in  the  plural  num- 
ber, hophal ;  as  lX3nn  hochbau,  which  answers  to  it 
in  the  following  member  of  the  sentence.  Le  Clerc, 
Houbigant.     nsn  huppach.  Seeker. 

Verse  24.  Wc  have  sinned — "They  have  sinned"] 
For  Ijsan  chatanu,  "  we  have  sinned,"  first  person ; 
the  Septuagint  and  Chaldee  read  ISDn  chateu,  "  they 
have  sinned,"  in  the  third  person. 

Verse  25.  The  fury  of  his  anger — "  The  heat  of 
his  wrath"]  For  n"3n  rhammah,  the  Bodl.  MS.  has 
non  chammath,  in  regiminc,  more  regularly. 

It  hath  set  him  on  fire  round  about]  So  thoroughly 
hardened  are  the  Jewish  people,  that  they  are  repre- 
sented as  being  in  a  house  on  fire,  and  even  scorched 
with  the  flames,  withovit  perceiving  their  danger,  or 
feeling  that  they  are  hurt !  What  a  picture  of  mental 
induration !  and  this  is  their  state  to  the  present  day. 
But  bv  whom  shall  Jacob  arise  ?  for  in  this  sense  he 
is  small  indeed.  Many  efforts  have  been  made  to 
Christianize  them,  but  without  effect ;  and  is  this  to  be 
wondered  at,  while  we  tell  them  how  great  they  are, 
how  learned,  how  wise,  how  much  we  owe  to  them, 
that  they  are  still  the  peculiar  people  of  God,  &c.,  &c.  ? 
If  all  tiiis  be  true,  what  can  they  gain  by  becoming 
Christians  !  Whereas  a  more  stupid,  proud,  hardened, 
ignorant  people  can  scarcely  be  found  in  the  civilized 
world,  and  thev  are  most  grossly  ignorant  of  their  own 
Scriptures. 

171 


God  will  preserve 


ISAIAH. 


Israel  in  tribulation. 


CHAPTER  XLIII. 

Prediction  of  that  blessed  period  when  God  should  gather  the  posterity  of  Abraham,  with  tender  care,  from 
their  several  dispersions  in  every  quarter  under  heaven,  and  bring  them  safely  to  their  own  land,  1—7. 
Struck  ivith  astonishment  at  so  clear  a  display  of  an  event  so  very  remote,  the  prophet  again  challenges  all 
the  blinded  nations  and  their  idols  to  produce  an  instance  of  such  foreknowledge,  8,  9  ;  and  intimates  that 
the  Jeivs  should  remain,  (as  at  this  day,)  a  singular  monument  to  ivitness  the  truth  of  the  prediction,  till  it 
should  at  length  be  fulfilled  by  the  irresistible  power  of  God,  10-13.  He  then  returns  to  the  nearer  deli- 
verance— that  from  the  captivity  of  Babylon,  14,  15  ;  with  which,  hotoever,  he  immediately  connects  another 
deliverance  described  by  allusions  to  that  from  Egypt,  but  represented  as  much  more  wonderful  than  that; 
a  character  which  will  not  at  all  apply  to  the  deliverance  from  Babylon,  and  must  therefore  be  understood 
of  the  restoration  from  the  mystical  Babylon,  16-18.  On  this  occasion  the  prophet,  ivith  peculiar  elegance, 
and  by  a  very  strong  poetic  figure,  represents  the  tender  care  of  God  in  comforting  and  refreshing  his 
people  on  their  way  through  the  desert,  to  be  so  great  as  to  make  even  the  wild  beasts  haunting  those 
parched  places  so  sensible  of  the  blessing  of  those  copious  streams  then  provided  by  him,  as  to  join  their 
hissing  and  howling  notes  with  one  consent  to  praise  God,  19-21.  This  leads  to  a  beautiful  contrast  of 
the  ingratitude  of  the  Jews,  and  a  vindication  of  God^s  dealings  with  regard  to  them,  22-28. 

A.  M.  cir.    3292. 

B.  C.  cir.  712. 
Olymp.  XVII.l. 

cir.  annum 
NumSB  Pompilii, 

R.  Roman.,  4. 


T?UT  now  thus  saitli  the  Lord 
"  that  created  thee,  O  Jacob, 
''and  he  that  formed  thee,  O  Is- 
rael,  Fear  not:  "^  for  I  have  re- 
deemed thee,  ^  I  have  called  thee  by  thy  name ; 
thou  art  mine. 

2  ^  When  thou  passest  tlu^ough  the  waters, 
'  I  will  be  with  thee  ;  and  through  the  rivers, 
they    shall    not    overflow    thee :    when    thou   from  the  west ; 


for  thy  ransom,    Ethiopia    and  ■'^b'^";^  712^' 
Seba  for  thee.  oiymp.  xvn.  1. 

.     c,.  ,  .  .  cir.  annum 

4  femce  thou   wast  precious    in    Numa:  Pompilii, 

my  sight,  thou  hast  been  honoura-     R-  Roman.  4. 
ble,  and  I  have  loved  thee  :    therefore  will  I 
give  men  for  thee,  and  people  for  thy  '  life. 

5  ^  Fear  not :   for  I  am  with  thee  :    I  will 
bring  thy  seed  from  the  east,  and  gather  thee 


B  walkest  through  the  fire,  thou  shalt  not  be 
burned  ;  neither  shall  the  flame  kindle  upon 
thee. 

3  For  I  a}n  the  Lord  thy  God,  the  Holy 
One  of  Israel,  thy  Saviour :    ^  I  gave  Egypt 

>  Ver.  7. 1>  Ver.  21 ;  chap.  xliv.  2,  21 ,  24. '  Chap.  xliv.  6. 

i  Chap.  xlii.  6 ;  sly.  4. '  Psa.  Ixvi.  12 ;  xci.  3,  &c. I'Deut. 

xxxi.  6,  8. 


6  I  will  say  to  the  north,  Give  up ;  and  to  the 
south.  Keep  not  back:  bring  my  sons  from 
far,  and  my  daughters  from  the  ends  of  the 
earth; 

7  Eve7i   every  one   that  is   '  called  by  my 


eDan.  iii.  25,  27. tprov.  xi. 

kChap.  .xli.   10,   14;  xliv.  2;   Jer 
iChap.  Ixiii.  19;  James  ii.  7. 


8;  xxi.   18. 'Or,  person. 

XXX.  10,   11 ;   xM.  27,   28. 


NOTES  ON  CHAP.  XLIII. 

Verse  1.  /  have  called  thee  by  thy  7iame]  "  TINIp 
IDtI'D  karathi  beshimcha.  So  all  the  Versions.  But 
it  seems  from  the  seventh  verse,  and  from  the  thing 
itself,  that  we  should  read  'Oty^  yn^ilp  karathicha 
bishmi,  '  I  have  called  thee  by  my  name ;'  for  this 
form  of  speech  often  occurs — the  other  never.  For 
chap.  xlv.  24,  concerning  Cyrus,  is  another  matter; 
but  when  God  calls  Jacob  Israel,  he  calls  him  by  the 
name  of  God.      See  Exod.  xxxi.  2." — Seeker. 

Verse  3.  /  gave  Egypt  for  thy  ransom']  This  is 
commonly  supposed  to  refer  to  the  time  of  Sennache-  j  king  of  Ethiopia,  had  come  out  to  war  against  the 
rib's  invasion ;  who,  when  he  was  just  ready  to  fall  j  king  of  Assyria,  who  was  thereupon  obliged  to  raise 
upon  Jerusalem,  soon  after  his  entering  Judea,  was  the  siege  of  Jerusalem.  Thus  the  Ethiopians,  Egyp- 
providentially  diverted  from  that  design,  and  turned  tians,  and  Sabeans  were  delivered  into  the  hands  of 
his  arms  against  the  Egj'ptians,  and  their  allies  the  \  the  Assyrians  as  a  ransom  for  Israel. — Kimchi.    I  can- 


which  he  was  diverted  by  carrying  the  war  against  the 
Egyptians,  Cusheans,  and  Sabeans;  but  of  this  I  think 
he  has  no  clear  proof  in  history.  It  is  not  to  be  won- 
dered at  that  many  things  of  this  kind  should  remain 
very  obscure  for  the  want  of  the  light  of  history,  which 
in  regard  to  these  times  is  extremely  deficient. 

"  Did  not  Cyrus  overcome  these  nations  ]  and 
might  they  not  be  given  for  releasing  the  Jews  I  It 
seems  to  have  been  so  from  chap.  xlv.  14." — Seeker. 

Kimchi  refers  aU  this  to  the  deliverance  of  Jerusa- 
lem  from   the   invasion  of  .Sennacherib.      Tirhakah, 


Cushean  Arabians,  with  their  neighbours  the  Sabeans, 
probably  joined  with  them  under  Tirhakah.  See  chap. 
XX.  and  chap,  xxxvii.  9.  Or  as  there  are  some  rea- 
sonable objections  to  this  opinion,  perhaps  it  may  mean 
more  generally  that  God  has  often  saved  his  people  at 
the  expense  of  other  nations,  whom  he  had,  as  it  were 
in  their  stead,  given  up  to  destruction.      Vitringa  ex- 


not  help  thinking  this  to  be  a  very  rational  solution  of 
the  text. 

Verse  7.  Every  one  that  is  called  by  my  name]  All 
who  worship  the  true  God,  and  are  obedient  to  his  laws. 

/  have  created  hin{\  rnNin  beralhiv.  I  have  pro- 
duced him  out  of  nothing. 

For  my  glory]      Ten  MSS.,  three  ancient,  and  the 


plains  this  of  Shalmaneser's  designs  upon  the  kingdom  ;  Syriac  and  Vulgate,  read  HUdS  licabodi,  without  the 
if  Judea  after  he  had  destroyed  that  of  Samaria,  from    conjunction  1  van,  and. 
172 


The  great  power  and 


CHAP.  XLIII. 


goodness  of  God. 


A.  M.  cir.  3292.  name  :  for  ■"  I  have  created  liiin 

B.  C.  cir.  712.  ,    1  r  J 

Olymp.xvii.  1.  for   my    glory,    "I   have  iormed 
Num»  Pomlniii,  him ;  yea,  I  have  made  him. 
R.  Roman.,  4.       g  o  gj-jng  fojth  thc  Wind  people 
that  have  eyes,  and  the  deaf  that  have  ears. 

9  Let  all  the  nations  be  gathered  together, 
and  let  the  people  be  assembled  :  ''  who  among 
them  can  declare  this,  and  show  us  former 
things  ?  let  them  bring  forth  their  witnesses, 
that  they  may  be  justified :  or  let  them  hear, 
and  say.  It  is  truth. 

10  *•  Ye  are  my  witnesses,  saith  the  Lord, 
'  and  my  servant  whom  I  have  chosen :  that 
ye  may  know  and  believe  me,  and  understand 
that  I  am  he  :  "before  me  there  was  'no  God 
formed,  neither  shall  there  be  after  me. 


11    L    even  I,   "am  the  Loud;   ^^^^."'"-^  f^' 
and  beside   me    there  is  no  Sa-  Oiymp.  xvii.  i. 

cir.  annum 
VlOUr.  Num.T  Pompilii, 

R.  Roman.,  4. 


"Psa.c 

3; 

chap,  xx'ix 
cr.    1. 

.  23  ;  John 

iii. 

3,5; 

2  Cor.  V.  17 

Eph. 

ii.   10. 

-■■\ 

'  Chap.  vi. 

9; 

xlu. 

19;    Kzek. 

xii.  2. 

pChap.  xli 

21 

22,  26. 

-iChap.  xliv.  8 

'Chap.  xlii.  1 

,  lv.4. 

•  Chap,  xli 

.  4 

xliv.  6. 

I  have  formed  him]  Vj'y'MS' yctsartiv.  I  have  given 
him  tliat  particular  form  and  shape  which  are  best  suited 
to  his  station  in  hfe. 

/  have  made  him.]  rn'tyj'  asilhic.  I  have  adapted 
him  to  the  accomplishment  of  my  counsels  and  designs. 
Averse  8.  Bring  forth  the  hlind  people  that  have  eyes 
— "  Bring  forth  the  people,  blind,  although  they  have 
eyes"]  I  understand  this  of  the  Gentiles,  as  the  verse 
following,  not  of  the  Jews.  Their  natural  faculties, 
if  they  had  made  a  proper  use  of  them,  must  have  led 
them  to  the  knowledge  of  the  being  and  attributes  of 
the  one  true  God ;  "  for  his  eternal  power  and  God- 
head," if  well  attended  to,  are  clearly  seen  in  his  works, 
(Rom.  i.  20,)  and  would  have  preserved  them  from  run- 
ning into  the  tolly  and  absurdity  of  worshipping  idols. 
They  are  here  challenged  to  produce  the  evidence  of 
the  power  and  foreknowledge  of  their  idol  gods ;  and 
the  Jews  are  just  afterwards,  ver.  10,  appealed  to  as 
witnesses  for  God  in  this  cause,  therctbre  these  latter 
cannot  here  be  meant  by  the  people  blind  with  eyes  and 
deaf  with  ears. 

Verse  9.  Who  among  them]  Seven  MSS.,  three 
ancient,  and  the  first  edition,  1486,  with  the  Syriac 
and  Vulgate,  read  CJ22  hcchem,  who  among  you  ;  the 
present  reading  is  preferable. 

Verse  10.  Ye  (the  Israelites)  are  my  witnesses — and 
my  servant  (the  prophet)  whom  I  have  chosen,  that 
whatever  has  been  said  before  concerning  .Sennacherib 
has  been  literally  fulfilled.  The  prophet  had  predicted 
it ;  the  Israelites  saw  it  accomplished. 

Before  me  there  was  no  God  formed,  neither  shall 
there  be  after  me.]  This  is  a  most  difl^cult  place. 
Was  there  a  time  when  God  was  not  1  No  !  Yet  he 
says,  before  me.  Will  there  be  a  time  in  which  God 
wUl  not  exist  ?  No !  Yet  he  says,  after  me.  Are 
not  all  these  words  to  be  referred  to  his  creation  1  Be- 
fore me.  no  god  created  any  thing,  nor  was  there  any 
thing  pre-existent  but  myself  And  after  me,  i.  e'., 
after  my  creation,  such  as  now  exists,  there  shall  be 
no  other  class  of  beings  formed.     This  mode  of  inter- 


12  I  have  declared,  and  have 
saved,  and  I  have  showed,  when  the7-e  was 
no  '  strange  god  among  you  :  "  therefore  ye 
are  my  witnesses,  saiiii  the  Lord,  that  1 
am  God. 

13  '  Yea,  before  the  day  was  I  ain  he  ;  and 
there  is  none  that  can  deliver  out  of  my  hand : 
I  will  work,  and  who  shall  ''  let  '  it  ? 

14  Thus  saith  the  Lord,  your  Redeemer, 
the  Holy  One  of  Israel ;  for  your  sake  I 
have  sent  to  Babylon,  and  have  brought  down 
all  their  "  nobles,  and  the  Chaldeans,  whose 
cry  is  in  the  ships. 


t  Or,  nothing  formed  of  God. ^ 

Chap,  xlv 

21: 

Hos. 

xiii. 

4. 

vDcut.  xxxn.   16;   Psa.  Ixxxi.  9.- 

"  Chap 

xliv 

■  H; 

ver. 

10. 

»  Psa.  xc.  2  ;   John  via.  58. -y  Heh.   turn  it 

back 

? 

'Job 

IX. 

12  ;  chap.  xiv.  27. »  Heb.  bars. 

_ 

pretation  frees  the  passage  from  all  embarrassment,  and 
the  context  perfectly  agrees  with  it.  The  words  my 
servant,  in  this  verse,  the  Targum  understands  of  the 
Messiah. 

Verse  12.  /  have  declared,  and  have  saved]  My 
prophets  have  always  predicted  your  deliverances  be- 
fore they  took  place  ;  and  I  have  fulfilled  their  words 
to  the  uttermost. 

Verse  14.  The  Chaldeans,  whose  cry  is  in  the  ships 
— "  The  Chaldeans  exulting  in  their  ships."]  Babylon 
was  very  advantageously  situated  both  in  respect  to 
commerce,  and  as  a  naval  power.  It  was  open  to  the 
Persian  Gulf  by  the  Euphrates,  which  was  navigable 
by  large  vessels ;  and  being  joined  to  the  Tigris  above 
Babylon  by  the  canal  called  Naharmaica  or  the  Royal 
River,  supplied  the  city  w-ith  the  produce  of  the  whole 
country  to  the  north  of  it,  as  far  as  the  Euxine  and 
Caspian  seas,  Herod,  i.  194.  Semiramis  was  the 
foundress  of  this  part  also  of  the  Babylonian  greatness. 
.She  improved  the  navigation  of  the  Euphrates,  Herod. 
i.  184;  Sirabo,  lib.  xvi.  ;  and  is  said  to  have  had  a 
fleet  of  three  thousand  galle)'S,  Huet,  Hist,  du  Com- 
merce, chap.  xi.  We  are  not  to  wonder  that  in  later 
times  we  hear  little  of  the  commerce  and  naval  power 
of  Babylon  ;  for,  after  the  taking  of  the  city  by  C}TUs, 
the  Euphrates  was  not  only  rendered  less  fit  for  navi- 
gation by  being  on  that  occasion  diverted  from  its  course 
and  left  to  spread  over  the  whole  country  ;  but  tlie  Per- 
sian monarchs,  residing  in  their  own  country,  to  prevent 
any  invasion  by  sea  on  that  part  of  their  empire,  pur- 
posely obstructed  the  navigation  of  both  the  rivers  by 
making  cataracts  in  them,  Strabo,  ib.,  that  is,  by  rais- 
ing dams  across  the  channel,  and  making  artificial  falls 
in  them,  that  no  vessel  of  any  size  or  force  could  pos- 
sibly come  up.  Alexander  began  to  restore  the  navi- 
gation of  the  rivers  by  demolishing  the  cataracts  upon 
the  Tigris  as  far  up  as  Seleucia,  Arrian.  lib.  vii.,  but 
he  did  not  live  to  finish  his  great  designs :  those  upon 
the  Euphrates  stdl  continued.  Ammianus,  .xxiv.  1, 
mentions  them  as  subsisting  in  his  time. 
173 


The  abundant 


ISAIAH. 


mercy  of  God 


^B%%  712"'     15   I  «»«  the  Lord,  your  Holy 
Oiymp.  XVII.  i.   One,  the  Creator  of  Israel,  your 

cir.  annum         -^ . 
Numas  Pompilii,    i^ing. 

^-  ^°°°''"'  ^-  16  Thus  saith  the  Lord,  which 
•>  maketh  a  way  in  the  sea,  and  "  a  path  in 
the  mighty  waters ; 

1 7  Which  *  bringeth  forth  the  chariot  and 
horse,  the  army  and  the  power ;  they  shall  lie 
down  together,  they  shall  not  rise  :  they  are 
extinct,  they  are  quenched  as  tow. 

18  *  Remember  ye  not  the  former  things, 
neither  consider  the  things  of  old. 

19  Behold,  I  will  do  a  'new  thing;  now  it 
shall  spring  forth ;  shall  ye  not  know  it  ?  ^  I 
will  even  make  a  way  in  the  wilderness,  and 
rivers  in  the  desert. 

20  The  beast  of  the  field  shall  honour  me, 
the  dragons  and  the  ^^  owls ' :  because  •'  I  give 
waters  in  the  wilderness,  and  rivers  in  the 
desert,  to  give  drink  to  my  people,  my  chosen. 


i>Exod.  xiv.  16,  22;  Psa.  Ixxvii.  19  ;  chap.  li.   10. sJosh. 

iii.    13,   16. dExod.  xiv.  4-9,  25. — — =Jer.    xvi.   14;  xxiii. 

7. '2  Cor.   V.    17;    Rev.  xxi.   5. eExod.  xvii.  6;   Num. 

XX.  11  ;  Deut.  viii.  15  ;  Psa.  Ixxviii.  16  ;   chap.  xxxv.  6  ;  xli.  18. 
Ij  Or,  ostriches. i  Heb.  daughters  of  the  owl. ^  Chap,  xlviii.  21 . 

The  prophet  therefore  might  yery  justly  speak  of 
the  Chaldeans  as  glorying  in  their  naval  power  in  his 
time ;  though  afterwards  they  had  no  foundation  for 
making  any  such  boast. 

Averse  15.  The  Creator]  For  N1U  bore,  "  Creator," 
six  MSS.  (two  ancient)  have  TiSn  Elohey,  "God." 

Verse  19.  Behold,  I  will  do  a  new  thing]  At  ver. 
16,  the  prophet  had  referred  to  the  deliverance  from 
Egypt  and  the  passage  through  the  Red  Sea ;  here  he 
promises  that  the  same  power  shall  be  employed  in  their 
redemption  and  return  from  the  Babylonish  eaptivitj'. 
This  was  to  be  a  neiv  prodigy. 

Verse  20.  The  beast  of  the  field  shall  honour  me — 
"The  wild  beast  of  the  field  shall  glorify  me"]  The 
image  is  elegant  and  highly  poetical.  God  will  give 
such  an  abundant  miraculous  supply  of  water  to  his 
people  traversing  the  di^  desert  in  their  return  to  their 
country,  that  even  the  wild  beasts,  the  serpents,  the 
ostriches,  and  other  animals  that  haunt  those  arid  re- 
gions, shall  be  sensible  of  the  blessing,  and  shall  break 
forth  into  thanksgiving  and  praises  to  him  for  the  un- 
usual refreshment  which  they  receive  from  his  so  plen- 
tifully watering  the  sandy  wastes  of  Arabia  Deserta, 
for  the  benefit  of  his  people  passing  tlirough  them. 

Verse  23.  But  thou  hast  not  called  upon  me]  The 
connexion  is :  But  thou,  Israel,  whom  I  have  chosen, 
whom  I  have  formed  for  myself  to  be  my  witness 
against  the  false  gods  of  the  nations ;  even  thou  hast 
revolted  from  me,  hast  neglected  my  worship,  and  hast 
been  perpetually  running  after  strange  gods.  The  em- 
phasis of  this  and  the  following  parts  of  the  sentence, 
on  which  the  sense  depends,  is  laid  on  the  words  me, 
on  MY  ACCOUNT,  &c.  The  Jews  were  diligent  in  per- 
forming the  external  services  of  religion ;  in  offering 
174 


2 1  '  This  people  have  I  formed  A.  M.  cir.  3292. 

r      r  B.  C.  cir.  712. 

for  myself;  they  shall  show  forth  Oiymp.  xvii.  i, 

cir.  annum 
my  praise.  Numa;  PompiUi, 

22  But   thou   hast   not   called    ^-  '^°"'™' *■ 


upon  me,  0  Jacob ;  but  thou  "  hast  been 
weary  of  me,  0  Israel. 

23  "  Thou  hast  not  brought  me  the  °  small 
cattle  of  thy  burnt-offerings  ;  neither  hast  thou 
honoured  me  with  thy  sacrifices.  I  have  not 
caused  thee  to  serve  with  an  offering,  nor 
wearied  thee  with  incense. 

24  Thou  hast  bought  me  no  sweet  cane  with 
money,  neither  hast  thou  ^  filled  me  with  the 
fat  of  thy  sacrifices :  but  thou  hast  made  me 
to  serve  with  thy  sins,  thou  hast  i  wearied  me 
with  thine  iniquities. 

25  I,  even  I,  am  he  that  ■■  blotteth  out  thy 
transgressions  ^  for  mine  own  sake,  '  and  will 
not  remember  thy  sins. 

26  Put  me  in  remembrance  :  let  us  plead 

iPsa.  cii.  18;  ver.  1,7;  Luke  i.  74,75;  Eph.  i.  5,6. "Mai. 

i.  13. n  Amos  V.  25. oHeb.  lambs  or  kids. — —pHeb.  made 

me  drunk,  or  abundantly  moistened. -nChap.  i.  14 ;  Mai.  ii.  17. 

rChap.  xliv.  22;  xlviu.  9 ;   Jer.  1.  20;  Acts  iii.  19. »Ezek. 

xxxvi.  22,  &c. ■  Chap.  i.  18  ;  Jer.  xixi.  34. 

prayers,  incense,  sacrifices,  oblations  ;  but  their  prayers 
were  not  offered  with  faith ;  and  their  oblations  were 
made  more  frequently  to  their  idols  than  to  the  God  of 
their  fathers.  The  Hebrew  idiom  excludes  with  a 
general  negative,  in  a  comparative  sense,  one  of  two 
objects  opposed  to  one  another :  thus,  "  I  wUl  have 
mercy,  and  not  sacrifice,"  Hos.  vi.  6.  "  For  I  spoke 
not  to  your  fathers,  nor  commanded  them,  concerning 
burnt-offerings  or  sacrifices ;  but  this  thing  I  commanded 
them,  saying.  Obey  my  voice,"  Jer.  vii.  22,  23.  And 
the  meaning  of  this  place  of  Isaiah  seems  to  be  much 
the  same  with  that  of  Amos ;  who  however  has  ex- 
plained at  large  both  parts  of  the  comparison,  and  spe- 
cified the  false  service  opposed  to  the  true  : — 

"  Have  ye  offered  unto  me  sacrifices  and  offerings. 
In  the  wUderness  forty  years,  O  house  of  Israel  ^ 
Nay,  but  you  have  borne  the  tabernacle  of  your 

Moloch, 
And  Chiun,  your  images  ; 

The  star  of  your  god,  which  you  made  to  yourselves." 

Amos  V.  25,  26. 

But  thou  hast  been  loeary  of  me,  O  Israel — "  Neither 
on  my  account  hast  thou  laboured,  O  Israel."]  For 
nj.'r  '3  ii  yagata,  the  Septuagint  and  Vulgate  read 
nyj'l  veyagata. — Houbigant.  The  negative  is  repeated 
or  referred  to  by  the  conjunction  1  vau ;  as  in  many 
other  places.      See  note  on  chap,  xxiii.  4. 

Verse  25.  /,  even  /,  am  he]  The  original  is  ex- 
tremely abrupt :  Nin  '3JX  "3JX  anochi  anochi  hu,  "  I, 
I,  He."  Is  there  any  mystery  in  this  form  ?  Does  it 
refer  to  a  plurality  of  persons  in  the  Godhead  ? 

For  mine  own  sake]  In  the  pardon  of  sin  God  can 
draw  no  reason  but  from  his  own  infinite  goodness. 


An  abundant  effusion 


CHAP.  XLIV. 


of  the  Spirit  promised. 


AgM-  ^^if_.-  3292.  together  :  declare  thou,  tliat  thou 
OlympXVii.  i.   mayest  be  justified. 
Num»  p'ompilii,      27  Thy  first  father  haili  sinned, 
R.  Roman  ,  4.    ^^^  ^^^^    u  (eachers  have    trans- 
gressed against  me. 

"  Heb.  inlerprelers  ;  Mai.  ii.  7,  8. •  Chap,  xlrii.  6 ;  Lam.  ii.  2, 

6,  7. 

Verse  27.  Tlit/  first  father  hath  sinned]  On  this 
Kimchi  speaks  well :  "  How  can  ye  say  that  ye  have  not 
sinned,  seeing  your  first  father,  Adam,  sinned  ;  and  man 
hath  sin  impressed  on  him  through  natural  generation  V 

Verse  28.  /  have  profaned  the  princes  of  the  sanc- 
tuary— "  Thy  princes  have  profaned  my  sanctuary  "] 
Instead  of  "T.:'  S^nNl  vaachallel  sarey,  read  yiiy  l'7Sn"1 
vayechalelu  sareycha.  So  the  Syriac  and  Septuagint, 
xai  E(Aiavov  oi  afyovrlg  to.  ayia  (aou,  "  the  rulers  have 
defiled  my  holy  things."'  'Wlp  kodshi,  HoMgant.  Oi 
afyovTSg  tfou,  "  thy  rulers,"  MSS.  Pachom.  and  I.  D. 
II   and  Marchal. 


28    Therefore    ^  I    have    pro-  \,  "•  "'■  ^ 

^  B.  C.  cir.  712. 

faned      the     '^  princes     of     the  Oiymp.  xvii.  i. 

,         ,    ,  T  '"■  annum 

sanctuary,  'and  have  given  J  a-  NumKPompiiii, 

cob  to  the   curse,    and  Israel  to  ^  ^°'"^"-  •*■ 
reproaches. 


"Or,  holy  princes.' 


'  Psa.  ixxix.  4  ;  Jer.  xxir.  9  ;  Dan.  ix.  II 
Zech.  viii.  13. 


To  reproaches — "To  reproach"]  nijnjS  ligedu- 
I  phah,  in  the  singular  number ;  so  an  ancient  MS.  and 
the  Septuagint,  Syriac,  and  Vulgate.  And,  alas  !  wliat 
a  curse  do  they  still  bear,  and  what  reproach  do  they 
still  suffer !  No  national  crimes  have  ever  equalled 
those  of  the  Jewish  nation,  for  no  nation  ever  had  such 
privileges  to  neglect,  despise,  sin  against.  When  shall 
this  severity  of  God  towards  this  people  have  an  end  ? 
Ansio.  Whenever,  with  one  heart,  they  turn  to  him, 
and  receive  the  doctrine  of  the  Lord  Jesus ;  and  not 
j  till  then. 


CHAPTER   XLIV. 

This  chapter,  besides  promises  of  redemption,  of  the  effusion  of  the  Spirit,  and  success  of  the  Gospel,  1-5, 
sets  forth,  in  a  very  sublime  manner,  the  supreme  power  and  foreknowledge,  and  absolute  eternity,  of  the 
one  true  God ;  and  exposes  the  folly  and  absurdity  of  idolatry  loith  admirable  force  and  elegance,  6-20. 
And  to  show  that  the  knowledge  of  future  events  belongs  only  to  Jehovah,  lohom  all  creation  is  again  called 
to  adore  for  the  deliverance  and  reconciliation  granted  to  his  people,  21-23,  the  prophet  concludes  loith 
setting  in  a  very  strong  point  of  view  the  absolute  impotence  of  every  thing  considered  great  and  insur- 
mountable in  the  sight  of  men,  ichen  standing  in  the  way  of  the  Divine  counsel ;  and  mentions  the  future 
deliverer  of  the  Jewish  nation  expressly  by  name,  nearly  two  hundred  years  before  his  birth,  24—28. 


A.  M.  cir.  3292. 
B.  C.  cir.  712. 
Olymp.  XVII.  1. 

cir.  annum 

Numae  Pompilii, 

R.  Roman.,  4. 


TTET  now  hear,  *  0  Jacob  my 
servant ;  and  Israel,  whom 
I  have  chosen. 
2  Thus  saith  the  Lord  that 
made  thee,  ''  and  formed  thee  from  the  womb, 
which  will  help  thee ;  Fear  not,  O  Jacob,  my 
servant ;  and  thou,  '^  Jesurun,  whom  I  have 
chosen. 

•Ver.   21;   chap.   xli.  8;  xliii.  1  ;  Jer.   xxx.  10;   xlvi.  27,  28. 
bChap.  xUii.  1,7. 

NOTES  ON  CHAP.  XU\. 

Verse  2.  Jesurun]  Jeshurun  means  Israel.  This 
name  was  given  to  that  people  by  ]\Ioses,  Deut.  xxxii. 
15;  xxxiii.  5,  26.  The  most  probable  account  of  it 
seems  to  be  that  in  which  the  Jewish  commentators 
agree  ;  namely,  that  it  is  derived  from  IB?'  yashar,  and 
signifies  upright.  In  the  same  manner,  Israel,  as  a 
people,  is  called  chwi  meshiillam,  perfect,  chap.  xlii. 
19.  They  were  taught  of  God,  and  abundantly  fur- 
nished with  the  means  of  rectitude  and  perfection  in 
his  service  and  worship.  Grotiiis  thinks  that  ;n*iy 
yeshurun  is  a  diminutive  of  Skibc  yishrael,  Israel; 
expressing  peculiar  fondness  and  affection  ;  IfTfariXioiov, 
O  little  Israel. 

Verse  4.  They  shall  spring  up  as  among  the  grass — 
"  They  shall  spring  up  as  the  grass  among  the  waters"] 
Tyn  "33  bebeyn  chatsir.     "  They  shall  spring  up  in 


pour  water  '^  *^-  ^'T-  ??j|2. 
tliirsty,  and  Olymp.  xVii.  i. 
ground : 


cir.  annum 

NumEe  Pompilii, 

R.  Roman.,  4. 


3    For    I    will 
upon    him  that    is 
floods     upon    the    dry 

I  will  pour   my  spirit  upon  thy   

seed,     and     my   blessing     upon     thine     oflf- 
spring : 

4   And  they  shall  spring  up  as  among  the 
grass,  as  willows  by  the  water  courses. 


cDeut.  ixxii.  15.- 


J  Chap.  XXXV.  7 ;  Joel  ii.  28 ;  John  vii.  38  i 
Acts  ii.  13. 


the  midst  of,  or  rather,  in  among,  the  grass."  This 
cannot  be  right :  eleven  MSS.,  and  thirteen  editions, 
have  |"33  kebeyn,  or  p3  keben.  Twenty-four  MSS. 
read  it  without  the  "  yod,  |33  bcben,  in  the  son  of  the 
grass ;  and  so  reads  the  Chaldee ;  ,33  beben,  in  the 
son  of  the  grass.  Twenty-four  MSS.  of  Dr.  Kenni- 
cott's,  thirty-three  of  De  Rossi's,  and  one  of  my  own, 
with  six  editions,  have  this  reading.  The  Syriac,  ['33 
mibbeyn.  The  true  reading  is  in  all  probability  "33 
kebeyn  ;  and  the  word  □"n  mayim,  which  should  have 
followed  it,  is  lost  out  of  the  text :  but  it  is  happily 
supplied  by  the  Septuagint ;  ij  ava  (jistfov  l&arti;, 
as  among  the  water.  "  In  every  place  where  there 
is  water,  there  is  always  grass ;  for  water  makes 
every  thing  grow  in  the  east."  Sir  John  Chardin's 
note  on  1  Kings  xvii.  5.  Harmer's  ObservationB, 
i.  54. 

ITS 


The  vanity  and  folly  of  idols 


ISAIAH. 


and  their  worship. 


^.  ^  "'■  If^-      5   One    shall    say,    I    am    the 

B.  C.  cir.  712.  -' 

oiyrap.  XVII.  1.  Lord's  ;  and  another  shall  call 
Num-E Pompiiii,  himself  by  the  name  of  Jacob; 
R.  Roman.,  4.  ^^^  another  shall  subscribe  with 
his  hand  unto  the  Lord,  and  surname  himself 
by  the  name  of  Israel. 

6  Thus  saith  the  Lord,  the  King  of  Israel, 
'  and  his  Redeemer  the  Lord  of  hosts ;  '  I 
am  the  first,  and  I  am  the  last :  and  beside 
me  there  is  no  God. 

7  And  E  who,  as  I,  shall  call,  and  shall  de- 
clare it,  and  set  it  in  order  for  me,  since  I 
appointed  the  ancient  people  ?  and  the  things 
that  are  coming,  and  shall  come,  let  them 
show  unto  them. 


«  Ver.  24  ;  chap,  xliii.  1,  14. rChap.  xli.  4 ;  xlviii.  12  ;  Rev. 

i.  8,  17  ;  xxii.  13. s  Chap.  xli.  4,  22  ;  xlv.  21 . h  Chap.  xli.  22. 

'  Chap.  xUii.  10, 12. >^  Deut.  iv.  35,  39  ;  xxxii.  39 ;  1  Sam.  ii.  2. 

Verse  5.  Shall  call  himself— "  Shall  be  called"] 
Passive,  Nip'  yikJcare ;  xXri^rirfsTai,  Symmaclms. 

Another  shall  subscribe  with  his  hand  unto  the  Lord 
— "  This  shall  inscribe  his  hand  to  Jehov-4H  "]  Kai 
Its^oj  £<iypa4/Si  j^Jipi  {-^sifo.,  Aq.,  Sym.)  auTou,  Tou 
©6ou  6i|jii-  "And  another  shall  write  upon  his  hand,  I 
belong  to  God." — Sept.  They  seem  to  have  read  here, 
as  before,  'JN  nin'S  laihovah  ani,  I  belong  to  Jehovah. 
But  the  repetition  of  the  same  phrase  without  any  va- 
riation is  not  elegant.  However,  they  seem  to  have 
understood  it  rightly,  as  an  allusion  to  the  marks,  which 
were  made  by  punctures  rendered  indelible,  by  fire  or 
by  staining,  upon  the  hand  or  some  other  part  of  the 
body,  signifying  the  state  or  character  of  the  person, 
and  to  whom  he  belonged.  The  slave  was  marked 
with  the  name  of  his  master ;  the  soldier,  of  his  com- 
mander ;  the  idolater,  with  the  name  or  ensign  of  his 
god  :  STiy^ara  iviypa(poixt\ioi.  5ia  ruv  tf-rfarsijofXSvuv  6v 
rai;  ■)(^sp(!iy  "  Punctural  inscriptions  made  by  the  sol- 
diers on  their  hands."  Aetius  apud  Turnebum  Advers. 
xxiv.  12.  Victuris  in  cute  punctis  milites  scripti  et 
matriculis  inserti  jurare  solent.  "  The  soldiers  having 
indelible  inscriptions  on  their  skin,  and  inserted  in  the 
muster-rolls,  are  accustomed  to  make  oath."  Vigetius, 
ii.  5.  And  the  Cliristians  seem  to  have  imitated  this 
practice,  by  what  Procopius  says  on  this  place  of 
Isaiah  :  To  5s  TH  XEIPI,  5ia  to  tfri^Eiv  Kfuj  *oXXoi)j 
Effi  xapTuv,  11  /3pa^iovuv,  r]  tou  ffTKu^ou  to  ffrjfjisiov,  i] 
Trjv  X^itfTou  *^o(fr)yopiav.  "  Because  many  marked 
their  wrists,  or  their  arms,  with  the  sign  of  the  cross, 
or  with  the  name  of  Christ."  See  Rev.  xx.  4  ;  Spen- 
cer, De  Leg.  Hebr.  lib.  ii.,  cap.  20. 

Verse  7.  Let  them  show  unto  them — "  Let  them 
declare  unto  us."]  For  nh  lamo,  unto  them,  the 
Chaldee  reads  1^7  lanu,  unto  us.  The  Septuagint  read 
Dzh  lachem,  unto  tjou ;  which  is  preferable  to  the  read- 
ing of  the  text.  But  loS  lamo,  and  uS  lanu,  are  fre- 
quently mistaken  one  for  the  other,  see  chap.  x.  29  ; 
Psa.  Ixxx.  7  ;  Ixiv.  6. 

Verse  8.   Fear  ye  not]     invi  tirehu  never  occurs. 
Perhaps  it  should  be  iXTn  tireu,  fear  ye.     Two  MSS. 
read  im'n  tirehu,  and  one  of  mine  nnn  taharu. 
176 


8  Fear  ye  not,  neither  be  '^  ^  ^^-  f^- 
afraid :  ''  have  not  I  told  thee  from  oiymp.  xvii.  i. 
that  time,  and  have  declared  it  ?  Numse  Pompiiu, 
'  ye  are  even  my  witnesses.  Is  '  ^^'°^"' * 
there  a  God  beside  me  ?  yea  ^  there  is  no 
'  God  ;    I  know  not  any. 

9  They  "  that  make  a  graven  image  are  all 
of  them  vanity ;  and  their  "  delectable  things 
shall  not  profit ;  and  they  are  their  own  wit- 
nesses ;  °  they  see  not,  nor  know ;  that  they 
may  be  ashamed. 

10  Who  hath  formed  a  god,  or  molten  a 
graven  image  ^that  is  profitable  for  nothing? 

1 1  Behold,  all  his  fellows  shall  be  "^  ashamed ; 
and  the  workmen,  they  are  of  men  :  let  them 


2  Sam.  xxii.  32;   chap.  xlv.  5. 'Heb.  rock;   Deut.  xxxii.  4 

"1  Chap.    xli.  24,  29. "  Heb.  desirable. "  Psa.  cxv.  4,  &c. 

p  Jer.  X.  5  ;  Hab.  ii.  18. q  Psa.  xcvii.  7 ;  oh.  i.  29 ;  xlii.  17  ;  xlv.  16. 

Verses  9,  10.  That  they  may  be  ashamed.  Who 
hath  formed  a  god — "  That  every  one  may  be  ashamed, 
that  he  hath  formed  a  god"]  The  Bodleian  MS.,  one 
of  the  first  extant  for  its  antiquity  and  authority,  in- 
stead of  'D  mi,  at  the  beginning  of  the  tenth  verse,  has 
O  ki,  which  greatly  clears  up  the  construction  of  a 
very  obscure  passage.  Doederlein  approves  of  this 
reading.  The  Septuagint  likewise  closely  connect  in 
construction  the  end  of  ver.  9  with  the  beginning  of 
ver.  10;  and  wholly  omit  the  interrogative  '□  mi, 
which  embarrasses  the  sentence  :  Aia'p^uv^jja'ovTai  ol 
•KXadtfovris  ©Sov,  xat  yXuipoVTSff  •jravTSj  avu(p£Xr)-  "  But 
they  shall  be  confounded  that  make  a  god ;  and  they 
who  engrave  unprofitable  things ;"  agreeably  to  the 
reading  of  the  MS.  above  mentioned. 

Verse  11.  His  fellows]  V-\2n  chaberaiv  :  but  y\2]; 
abadaiv,  his  servants  or  uwrshippers,  is  the  reading  of 
one  of  De  Rossi's  MSS.,  and  of  the  Chaldee. 

And  the  workmen.,  they  are  of  men — "  Even  the 
workmen  themselves  shall  blush"]  I  do  not  know  that 
any  one  has  ever  yet  interpreted  these  words  to  any 
tolerably  good  sense  ;  aiXO  non  O'iyini  vechar- 
ashim  hemmah  meadam.  The  Vulgate  and  our  trans- 
lators, have  rendered  them  very  fairly,  as  they  are 
wTitten  and  pointed  in  the  text  :  Fabri  enim  sunt  ex 
hominibus.  "  And  the  workmen  they  are  of  men." 
Out  of  which  the  commentators  have  not  been  able  to 
extract  any  thing  worthy  of  the  prophet.  I  have  given 
another  explanation  of  the  place  ;  agreeable  enough  to 
the  context,  if  it  can  be  deduced  from  the  words  them- 
selves. I  presume  that  □![<  adam,  ruliiit,  may  sig- 
nify erubuit,  to  be  red  through  shame,  as  well  as  from 
any  other  cause ;  though  I  cannot  produce  any  exam- 
ple of  it  in  that  particular  sense  ;  and  the  word  in  the 
text  I  would  point  IlinN"D  meoddam ;  or  if  any  one 
should  object  to  the  irregularity  of  the  number,  I  would 
read  □"DIS'D  meoddamim.  But  I  rather  think  that 
the  irregularity  of  the  construction  has  been  the  cause 
of  the  obscurity,  and  has  given  occasion  to  the  mis- 
taken punctuation.  The  singular  is  sometimes  put  for 
the  plural.  See  Psa.  Ixviii.  31  ;  and  the  participle 
for  the  future  tense,  see  Isa.  xl.  II. — L 


Sarcastic  description 

A.  M.  cir.  3292.  gll  be  gathered  together,  let  them 

B.  C.  cir.  1 12.  o  ri 

Olynip.  xvii.  1.  stand  up;    yet   they    shall    fear, 
Numa)  Pompilii,  and   they  shall  be    ashamed   to- 


R.  Roman.,  4. 


gether. 


1 2  '  The  smith  '  with  the  tongs  both  work- 
eth  in  the  coals,  and  fashioneth  it  with  ham- 
mers, and  worketh  it  with  the  strength  of  his 
arms  :  yea,  he  is  hungrj',  and  his  strength 
faileth :  he  drinketh  no  water,  and  is  faint. 

13  The  carpenter  strctcheth  out  his  rule  ;  he 
markcth  it  out  with  a  line ;  he  littcth  it  witli 
planes,  and  he  mai'keth  it  out  with  the  com- 
pass, and  maketh  it  after  the  figure  of  a  man, 
according  to  the  beauty  of  a  man  :  that  it 
may  remain  in  the  house. 

14  He  hcweth  him  down  cedars,  and  takcth 
the  cypress  and  the  oak,  wiiicli  he  '  strengtli- 
eneth  for  himself  among  the  trees  of  the  forest : 
he  planteth  an  ash,  and  tiic  rain  doth  nourish  it. 

15  Then  shall  it  be  for  a  man  to  burn:  for 
he  will  take  thereof,  and  warm  himself;  yea, 
he  kindleth  it,  and  baketh  bread ;  yea,  he 
maketh  a  god,  and  worshippeth  it;  he  maketh 
it  a  graven  image,  and  faileth  down  thereto. 

1 6  He  burneth  part  thereof  in  the  fire ;  with 
part  thereof  he  eateth  flesh ;  he  roasteth  roast, 


CHAP.  XLIV.  of  idolatry 

and  is  satisfied  :  vea,  he  warmeth  *■  "  "'■  3292. 

I  ir  J  111  I  ^-^^  ""   ■^'2. 

htmseij,  and   saith.    Aha,    1  am    oiymp.  xvii.i. 

Ii_  ^^        n  *^ir-  annum 

,      have  seen  the  fire  :  NumK  Pompiiu. 

17  And  the  residue  thereof  he    "■■  «°""'"-.  ■»■ 
maketh  a    god,  even  his  graven   image :  he 
faileth  down  unto  it,  and  worshippeth  it,  and 
prayeth  unto  it,   and  saith.   Deliver   me;    for 
thou  art  my  god. 

18  "They  have  not  known  nor  understood: 
for  "  he  hath  '"  shut  their  eyes,  that  they  can 
not  see  ;    and  their  hearts,  that  they  cannot 
understand. 

1 9  And  none  ^  considereth  y  in  his  heart, 
neither  is  there  knowledge  nor  understanding 
to  say,  I  have  burned  part  of  it  in  the  fire  : 
yea,  also  I  have  baked  bread  upon  the  coals 
thereof ;  I  have  roasted  flesh  and  eaten  it : 
and  shall  I  make  the  residue  thereof  an  abo- 
mination ?  shall  I  fall  down  to  ^  the  stock  of 
a  tree  ? 

20  He  feedeth  on  ashes  :  "  a  deceived  heart 
hath  turned  him  aside,  that  he  cannot  deliver 
his  soul,  nor  say.  Is  there  not  a  lie  in  my 
right  hand  ? 

21  Remember  these,  0  Jacob  and  Israel; 
for  ''  thou  art   my  servant :    I    have    formed 


'Chap.  3d.   19;  xli.  6 ;  Jer.  x.  3,  &c. ;  Wisd.  xiii.  11,  &c. 

•  Or,  ivith  an  axe. lOr,  taketk  courage. "Chap.  xlv.   20. 

>-2Thess.  ii.  11. 


Verse  12.  The  smtlh  ivilh  the  longs,  d^c. — "The 
smith  cutteth  off  a  portion  of  iron"]  Ty;':3  meatslsed, 
Participium  Pihel  of  TXi'  alsad,  to  cut ;  still  used  in 
that  sense  in  tlie  Arabic.  See  Simonis  Lex.  Heb. 
The  Septuagint  and  Syriac  take  the  word  in  this 
form  :  but  they  render  it  sharpeneth  the  iron.  See 
Castell.  Lex.  in  voce. 

The  sacred  ^Titers  are  generally  lai-ge  and  eloquent 
upon  the  subject  of  idolatry ;  they  treat  it  with  great 
severity,  and  set  forth  the  absurdity  of  it  in  the  strongest 
light.  But  this  passage  of  Tsaiah,  ver.  12--20,  far 
exceeds  any  thing  lliat  ever  was  WTitten  upon  the  sub- 
ject, in  force  of  arginiicnt,  energy  of  expression,  and 
elegance  of  composition.  One  or  two  of  the  apocry- 
phal writers  have  attempted  to  imitate  the  prophet, 
but  with  very  ill  success;  Wisd.  xiii.  11-19;  xv.  7, 
&c.  ;  Baruch  vi.,  especially  the  latter,  who,  injudi- 
ciously dilating  his  matter,  and  introducing  a  number 
of  minute  circumstances,  has  very  much  weakened  the 
force  and  effect  of  his  invective.  On  the  contrary  a 
heathen  author,  in  the  ludicrous  way,  has,  in  a  line  or 
two,  given  idolatry  one  of  the  severest  strokes  it  ever 
received  : — 

Olim  tnmcus  eram  ficulnus,  inutile  lignum, 

Cum  faber  ijicertus,  scamnum  faceretne  Priapum, 

Maluit  esse  Deum.     Deus  inde  ego. 

HoRAT.  Satyr.,  lib.  1.  sat.  viii. 
Vol.  IV.  (     12     ) 


w  Heb.  davbed. x  Heb.  setteth  to  hit  heart. y  Chap.  xlvi.  8. 

s  Heb.  that  which  comes  of  a  tree  ? a  Hos.  iv.  11  ;  Rom.  i.  21 ; 

2Thess.  ii.  11. "Ver.  1,2. 

"  Formerly  I  was  the  stump  of  a  fig  tree,  a  useless 
log  ;  when  the  carpenter,  after  hesitating  whether 
to  make  me  a  god  or  a  stool,  at  last  determined 
to  make  me  a  god.     Thus  I  became  a  god  !" 

From  the  tenth  to  the  seventeenth  verse,  a  most 
beautiful  strain  of  irony  is  carried  on  against  idolatry. 
And  we  may  naturally  think  that  every  idolater,  who 
either  read  or  heard  it,  must  have  been  for  ever 
ashamed  of  his  own  devices. — L. 

Verse  14.  He  hewelh  hhn  down — "He  heweth 
down'"]  For  ro^'l  lichroth,  the  Septuagint  and  Vulgate 
read  mj  carath  or  iy\y  yichroth. 

Averse  16.  With  part — "  And  with  part"]  Tieenty- 
three  MSS.,  the  Septuagint,  and  Vulgate  add  the  con- 
junction 1  vau,  and,  Syi  veal. 

Verse  17.  He  faileth  down  unto  it'\  There  were 
four  forms  of  adoration  used  among  the  Hebrews : 
1.  ninnKVI  HisiiT.icHAVAH,  The  prostration  of  the 
whole  body.  2.  inp  Kad.vd,  The  bowing  of  the  head. 
3.  i'"'^  Cara,  The  bending  of  the  upper  part  of  the 
body  down  to  the  knees.  4.  I")::  Babach,  Bowing  the 
knee,  or  kneeling.     See  on  chap.  xlix.  23. 

Verse  18.  He  hath  shut  their  eyes — "Their  eyes 
are  closed  up"]  The  Septuagint,  Chaldce,  and  Vulgate, 
for  nta  tach,  read  inD  tachu.   See  note  on  chap.  vi.  10. 

Verse  20.  He  feedeth  on  ashes]  He  feedeth  on  that 
which  affordetji  no  nourishment ;  a  proverbial  expres- 
177 


Expressions  of  the  ISAIAH. 

■^  M.  cir.  3292.  ^jjee  ;  thou  art  mv   servant :    O 

B.  C.  cir.    (12.  1       r 

oiymp.  XVII.  1.  Israel,  thou  shalt  not  be  forgotten 

cir.  annum  r 

Numae  Pompilii,    Ot    nie. 

^-  ^°"'^"-  •*■  22  <=  I  have  blotted  out,  as  a 
thick  cloud,  thy  transgressions,  and,  as  a  cloud, 
thy  sins  :  return  unto  me ;  for  '^  I  have  re- 
deemed thee. 

23  "  Sing,  O  ye  heavens ;  for  the  Lord  hath 
done  it :  shout,  ye  lower  parts  of  the  earth : 
break  forth  into  singing,  ye  mountains,  O 
forest,  and  every  tree  therein ;  for  the  Lord 
hath  redeemed  Jacob,  and  glorified  himself 
in  Israel. 

24  Thus  saith  the  Lord,  ^  thy  Redeemer, 
and  f  he  that  formed  thee  from  the  womb,  I  am 
the  Lord  that  maketh  all  things ;  ^  that 
stretcheth    forth    the    heavens    alone  ;     that 

c  Chap,  xliii.  25. <l  Chap,  xliii.  1  ;  xlviii.  20  ;  1  Cor.  vi.  20  ; 

1  Pet.  i.  18,  19. "Psa.  )xix.  34;  xcvi.  U,  12;  chap.  xlii.   10; 

xlix.  13  ;  Jer.  li.  48;  Rev.  xviii.  20. fChap.  xliii.  14  ;  Ver.  6. 

eChap.  xliii.  1. 


sion  for  using  ineffectual  means,  and  bestowing  labour 
to  no  purpose.  In  the  same  sense  Hosea  says, 
"  Ephraim  feedeth  on  wind."     Chap.  xii.  1. 

Verse  22.  /  have  blotted  out,  as  a  thick  cloud,  thy 
transgressions,  and,  as  a  cloud,  thij  sins — "  I  have 
made  thy  transgressions  vanish  away  like  a  cloud,  and 
thy  sins  like  a  vapour"]  Longimis  admired  the  sub- 
limity of  the  sentiment,  as  well  as  the  harmony  of  the 
numbers,  in  the  following  sentence  of  Demosthenes  : 
TouTo  TO  •>|^'>](piff(/.a  Tov  TOTE  TV]  ■ffoXsi  irBpiffravTa  xnSv- 
vov  irapeXisiv  svair,<tiy  ui'irtp  vEipoj.  '■  This  decree 
made  the  danger  then  hanging  over  the  city  pass  away 
like  a  cloud."  Probably  Isaiah  alludes  here  to  the 
smoke  rising  up  from  the  sin-offering,  dispersed  speed- 
ily by  the  wind,  and  rendered  invisible.  He  who 
offered  his  sacrifice  aright  was  as  sure  that  the  sin  for 
which  he  offered  it  was  blotted  out,  as  that  the  smoke 
of  the  sacrifice  was  dispersed  by  the  wind,  and  was  no 
longer  discernible. 

Verse  24.  By  myself]  Thirteen  MSS.,  six  ancient, 
confirm  the  reading  of  the  Keri,  T^SD  meittai. 

Verse  27.  That  saith  to  the  deep.  Be  dry — "  Who 
saith  to  the  deep,  Be  thou  wasted"]  C5Trus  took  Baby- 
lon by  laying  the  bed  of  the  Euphrates  dry,  and  lead- 
ing his  army  into  the  city  by  night  through  the  empty 
channel  of  the  river.  This  remarkable  circumstance, 
in  which  the  event  so  exactly  coiTesponded  with  the  pro- 
phecy, was  also  noted  by  Jeremiah,  chap.  1.  38,  li.  36. 

"  A  drought  shaU  be  upon  her  waters,  and  they  shall 
be  dried  up  : — 
I  will  lay  her  sea  dry  ; 
And  I  win  scorch  up  her  springs." 

It  is  proper  here  to  give  some  account  of  the  means 
and  method  by  which  the  stratagem  of  Cyrus  was 
effected. 

The  Euphrates,  in  the  middle  of  the  summer,  from 
the  melting  of  the  snows  on  the  mountains  of  Armenia, 
like  the  Nile,  overflows  the  country.  In  order  to 
178 


Divine  regard/or  Israel 

spreadeth  abroad   the    earth   by  ^^^^  '^^^  ^^92. 
myself:  oiymp.  xviiri. 

25  That  '  frustrateth  the  tokens  Numw  PompiUi, 
^  of  the  liars,  and  maketh  diviners    ^-  '^°""^"-  *■ 
mad;    that  tiurneth  wise  men  backward,  'and 
maketh  their  knowledge  foolish  ; 

26  "  That  confirmeth  the  word  of  his  servant, 
and  performeth  the  cotmsel  of  his  messengers  ; 
that  saith  to  Jerusalem,  Thou  shalt  be  inhabited  ; 
and  to  the  cities  of  Judah,  Ye  shall  be  built, 
and  I  will  raise  up  the  °  decayed  places  thereof: 

27  "  That  saith  to  the  deep.  Be  dry,  and  I 
will  dry  up  thy  rivers  : 

28  That  saith  of  Cyrus,  He  is  my  shepherd, 
and  shall  perform  all  my  pleasure  :  even  say- 
ing to  Jerusalem,  p  Thou  shalt  be  built ;  and 
to  the  temple.  Thy  foundation  shall  be  laid,     '^j 


Mob 

ix.  8 

Ps 

a.  civ.  2  ;  chap. 

xl. 

22;  xli 

.5 

xlv. 

12 

li 

13 

.  Chap. 

xlvii. 

13.- 

kJer.l.Se.— 

— I 

1  Cor.  i. 

20. 

IT 

Ze 

ch. 

1.6. 

°  Heb.  wastes. 

o  See  Jer.  1.  38, 

h. 

32,36.- 

F 

2  Chron 

xxxvl 

22,  23 ; 

Ezra 

i.  1, 

&c. ;  chap,  xlv 

.  13. 

diminish  the  inundation,  and  to  carry  off  the  waters, 
two  canals  were  made  by  Nebuchadnezzar  a  hundred 
miles  above  the  city ;  the  first  on  the  eastern  side  call- 
ed Naharmalca,  or  the  Royal  River,  by  which  the 
Euphrates  was  let  into  the  Tigris  ;  the  other  on  the 
western  side, called  Pallacopas,  or  Naharaga,  (OJX  inj 
nahar  agam.  The  river  of  the  pool,)  by  which  the  re- 
dundant waters  were  carried  into  a  vast  lake,  forty 
miles  square,  contrived,  not  only  to  lessen  the  inunda- 
tion, but  for  a  reser^'oir,  with  sluices,  to  water  tlie  bar- 
ren country  on  the  Arabian  side.  Cyrus,  by  turning 
the  whole  river  into  the  lake  by  the  Pallacopas,  laid 
the  channel,  where  it  ran  through  the  city,  almost  dry  ; 
so  that  his  army  entered  it,  both  above  and  below,  by 
the  bed  of  the  river,  the  water  not  reaching  above  the 
middle  of  the  thigh.  By  the  great  quantity  of  water 
let  into  the  lake,  the  sluices  and  dams  were  destroyed  ; 
and  being  never  repaired  afterwards,  the  waters  spread 
over  the  whole  country  below,  and  reduced  it  to  a 
morass,  in  which  the  river  is  lost.  Ingens  mode  et 
navigabilis,  inde  tenuis  ri%-us,  despectus  emoritur  ;  et 
nusquam  manifesto  exitit  effluit,  ut  alii  omnes,  sed 
deficit.  "  And  thus  a  navigable  river  has  been  totally 
lost,  it  having  no  exit  from  this  morass.  No  \^•onder 
then  that  the  geographical  face  of  this  country  is  com- 
pletely changed  ;"  Mel.4  iii.  8;  Hekod.  i.  185,  190; 
Xenophon,  Cyrop.  vii.  ;  Arrian  vii. 

Verse  28.  That  saith  of  Cyrus,  He  is  my  shepherd 
— "Wlio  saith  to  Cyrus,  Thou  art  my  shepherd"] 
Pastor  meus  es  ;  Vtilg.  The  tnie  reading  seems  to 
be  nnx  "i'l  roi  altah  ;  the  word  nnx  altah,  has  pro- 
bably been  dropped  out  of  the  text.  The  same  word 
is  lost  out  of  the  text,  Psa.  cxix.  57.  It  is  supplied  in 
the  Septuagint  by  the  word  ei,  thou  art. 

Saying  to  Jerusalem]  For  "IDNbl  velemor,  the  Sep- 
tuagint and  Vulgate  read  "lOlXH  haomer. 

And  In  the  temple]  S.DTl'?!  uleheychal,  as  a^BflTS 
hrushalayim,  before  ;  the  preposition  is  necessary,  and 
the  Vulgate  seems  to  read  so. — Houbigani 
(      12'     ^ 


Ci/i-us  and  his  CHAP.  XLV. 

T/Mt  saith  0/ Cyrus,  He  is,  or  thou  art,  my  shep- 
/igrtl — Saying  to  Jerusalem,  "  Thou  shall  be  built ;"" 
and  to  the  temple,  "  Thy  foundation  shall  be  laid." — 
There  is  a  remarkable  beauty  and  propriety  in  this 
verse. 

1.  Cyrus  is  called  God's  shepherd.  Shepherd  was 
an  epithet  which  Cyrus  took  to  himself;  and  what  he 
gave  to  all  good  kings. 


victories  foretold. 


2.  This  Cyrus  should  say  to  the  temple  :  "Thy 
foundation  shall  be  laid."  Not — tliou  shalt  be  built. 
The  fact  is,  only  the  foundation  was  laid  in  the  days 
of  Cvrus,  the  Ammonites  having  prevented  the  build- 
ing ;  nor  was  it  resumed  till  the  second  year  of  Darius, 
one  of  his  successors.  There  is  often  a  precision  in 
the  expressions  of  the  prophets  which  is  as  honourable 
to  truth,  as  it  is  unnoticed  by  careless  readers. 


CHAPTER  XLV. 

Prophecy  concerning  Cyrus,  the  first  Jting  of  the  Persians.  Every  obstruction  shall  be  removed  out  oj  his 
way,  and  the  treasures  taken  from  his  enemies  shall  be  immense,  1-3.  To  ivhom,  and  on  what  account, 
Cyrus  was  indebted  for  his  wonderful  .success,  4-6.  The  prophet  refutes  the  absurd  opinion  of  the  Per- 
sians, that  there  were  two  supreme  beings,  an  evil  and  a  good  otie,  represented  by  light  and  darkness,  here 
declared  to  be  only  the  operation  of  the  One  true  God,  7  ;  and  makes  a  transition  to  the  still  greater  work 
of  God  displayed  in  the  dispensation  of  the  Gospel,  8.  Great  impiety  of  those  who  call  in  question  the 
mysterious  providence  of  God  towards  his  children,  9— li.  The  remaining  pari  of  this  chapter,  inter- 
spersed with  strictures  on  the  absurdity  of  idolatry  and  some  allusions  to  the  dark  lying  oracles  of  the  hea- 
thens, may  partly  refer  to  the  deliverance  begun  by  Cyrus,  but  chirjly  to  the  salvation  by  the  Messiah, 
which,  it  is  declared,  shall  be  of  universal  extent  and  everlasting  duration,  13—25. 

A^jreir.  3292.   rpHUS   sailli  Ihc  Lord  to  his 

B.  C.  cir.  1 12.       J.  , 

Olymp.  xvii.i.  anointed,    to    Gyrus,   whose 

Nuraa.  Pompiiii,   "  right  hand  I  *>  have  holden  "  to 

R.  Roman.,  4.    sujjj„g  nations  before  him  ;  and 


I  will  loose  the  loins  of  kings,  to  open  before 
him  the  two  leaved  gates ;  and  the  gates  shall 
not  be  shut ; 


•Chap.xli.  13. ''Or, strengthened. tChap.xli.2;  Dan.  v.30. 

NOTES  ON  CHAP.  XLV. 

Verse  1.  Loose  the  loins  of  kings — "  Ungird  the 
loins  of  kings"]  See  the  note  on  chap.  v.  27.  Xeno- 
phon  gives  the  following  list  of  the  nations  conquered 
by  Cyrus  :  the  Syrians,  Assyrians,  Arabians,  Cappa- 
docians,  both  the  Phrygians,  Lydians,  Carians,  Phoe- 
nicians, Babylonians.  He  moreover  reigned  over  the 
Bactrians,  Indians,  Cilicians,  the  Saca;,  Paphlagones, 
and  Mariandyni. — Cyrop.,  lib.  i.  p.  4,  Edit.  Hutchin- 
son, Quarto.  All  these  kingdoms  he  acknowledges,  in 
his  decree  for  the  restoration  of  the  Jews,  to  have 
been  given  to  him  by  .lEiiiiv.\it,  the  God  of  heaven. 
Ezra  i.  2. 

To  open  before  him  the  two  leaved  gates,  t^c- — 
"  That  I  may  open  before  him  the  valves :  and  the 
gates  shall  not  be  shut"]  The  gates  of  Babylon  within 
the  city  leading  from  the  streets  to  the  river,  were 
providentially  left  open,  when  Cyrus's  forces  entered 
the  city  in  the  night  through  the  channel  of  the  river, 
in  the  general  disorder  occasioned  by  the  great  feast 
which  was  then  celebrated  ;  otherwise,  says  Herodotus, 
i.  191,  the  Persians  would  have  been  shut  up  in  the 
bed  of  the  river,  and  taken  as  in  a  net,  and  all  destroy- 
ed. And  the  gates  of  the  palace  were  opened  impru- 
dently by  the  king's  orders,  to  inquire  what  was  the 
cause  of  the  tumult  without ;  when  the  two  parties 
imder  Gobrias  and  Gadatas  rushed  in,  got  possession 
of  the  palace,  and  slew  the  king. — Xenoph.,  Cyrop. 
vii.,  p.  528. 


2  I    will  go  before  thee,  ''and  ^g'^'^i^  ^\f 

make      the       crooked       places  Olymp.  xvil.  1. 

.    ,  y       .,,  ,         ,     .         .  cir.  annum 

Straight :   "  1  will  break  m  pieces  Numaj  Pompiiii, 
the  gates    of  brass,   and  cut    in     ^-  ^"■"''"■'  ^ 


sunder  the  bars  of  iron  : 

3  And  I  will  give  thee  the  treasures  of  dark- 
ness, and  hidden  riches  of  secret  places,  'that 


•iChap.  xl.  i ePsa.  cvii.  16.- 


^Chap.  xli.  23. 


Verse  2.  The  crooked  places — "The  mountains"] 
For  □"\nn  hadurim,  crooked  places,  a  word  not  easily 
accounted  for  in  this  place,  the  Sepluagint  read  Q"\in 
hararim,  t«  opt),  the  mountains.  Two  MSS.  have 
□"nn  hadari/n,  without  the  1  vau,  which  is  hardly 
distinguishable  from  the  reading  of  the  Scptuagint. 
The  Divine  protection  that  attended  Cyrus,  and  ren- 
dered his  expedition  again.st  Babylon  easy  and  pros- 
perous, is  finely  expressed  by  God's  going  before  him, 
and  making  the  mountains  level.  The  image  is  highly 
poetical; — 

At  vos,  qua  veniet,  tumidi  subsidite  monies, 
Et  faciles  curvis  vallibus  este  via-. 

Ovid,  Amor.  ii.  16. 
"  Let  the  lofty  mountains  fall  down,  and  make  level 
paths  in  the  crooked  valleys." 

The  gates  of  brass — "  The  valves  of  brass"]  Aby- 
denus,  apud,  Euseb.  Prsep.  Evang.  ix.  41,  says,  that 
the  wall  of  Babylon  had  brazen  gates.  And  Herodo- 
tus, i,  179,  more  particularly  :  "  In  the  wall  all  round 
there  are  a  hundred  gates,  all  of  brass  ;  and  so  in  like 
manner  are  the  sides  and  the  lintels."  The  gates 
likewise  viithin  the  city,  opening  to  the  river  from  the 
several  streets,  were  of  brass  ;  as  were  those  also  of 
the  temple  of  Belus. — Herod,  i.,  180,  181. 

Verse  3.  T  will  give  thee  the  treasures  of  darkness] 
Sardes  and  Bal)ylon,  when  taken  by  Cyrus,  were  the 
wealthiest  cities  in  the  world.  Croesus,  celebrated 
179 


Cyrus  and  his 


ISAIAH. 


victories  Joretold 


^J'h"''f?n-  thou    mayest  know  that   I,  the 

i?.  C.  cir.  712.  •'  ' 

oiymp.xvii.  1.  Lord,  which  ^call  thee  by  thy 


cir.  annum 


Nums  Pompiiii,  name,  am  the  God  of  Israel. 
R.  Roman.,  4.  ^  For  '^  Jacob  my  servant's  sake, 
and  Israel  mine  elect,  I  have  even  called  thee 
by  thy  name :  I  have  surnamed  thee,  though 
thou  hast  '  not  known  me. 

b  l^am  the  Lord,  and  ' there  is  none  else, 
there  is  no  God  beside  me :  "  I  girded  thee. 


g  Exod.  xxxiii.  12, 17 ;  chap,  xliii.  1  ;  xUx.  1. -'■  Chap.  xliv.  1. 

'1  Thess.  iv.  5. ^  Deut.  iv.  35,  39  ;  xxxii.  39  ;  chap    xliv.  8  ; 

beyond  all  the  kings  of  that  age  for  his  riches,  gave 
up  his  treasures  to  Cyrus,  with  an  exact  account  in 
writing  of  the  whole,  containing  the  particulars  with 
which  each  wagon  was  loaded  when  they  were  carried 
away  ;  and  they  were  delivered  to  Cyrus  at  the  palace 
of  Babylon. — Xenoph.  Cyrop.  lib.vii.  p.  503,515,540. 

Pliny  gives  the  following  account  of  the  wealth 
taken  by  Cyrus  in  Asia.  Jam  Cyrus,  devicta  Asia, 
pondo  xxxiv.  iniUia  auri  invenerat ;  praster  vasa  au- 
rea,  aurumque  factum,  et  in  eo  folia,  ac  platanum, 
vitemque.  Qua  victoria  argenti  quingenta  mUlia  ta- 
lentorum  reportavit ;  et  craterem  Semiramidis,  cujus 
pondus  quindecim  talents  coUigebat.  Talentum  autem 
.iEgyptium  pondo  Ixxx.  patere  1.  capere  ^''arro  tradit. — 
Nat.  Hist,  xxxiii.  15.  "  When  Cjtus  conquered  Asia, 
he  found  thirty-four  thousand  pounds  weight  of  gold, 
besides  golden  vessels  and  articles  in  gold  ;  and  leaves, 
{folia,  perhaps  solia,  batliing  vessels,  Hoi.,)  a  plane, 
and  vine  tree,  (of  gold.)  By  which  victory  he  carried 
away  Jifty  thousand  talents  of  sdver ;  and  the  cup  of 
Semiramis,  the  weight  of  which  was  fifteen  talents. 
The  Egyptian  talent,  according  to  Varro,  w-as  eighty 
pounds."  This  cup  was  the  crater,  or  large  vessel, 
out  of  which  they  fiUed  the  drinking  cups  at  great  en- 
tertainments. Evidently  it  could  not  be  a  drinking 
vessel,  which,  according  to  what  Varro  and  Pliny  say, 
must  have  weighed  1,200  pounds  ! 

The  gold  and  silver  estimated  by  weight  in  this  ac- 
count, being  converted  into  pounds  sterlmg,  amount  to 
one  hundred  and  twenty-six  millions  two  hundred  and 
twenty-four  thousand  pounds. — Brerewood,  De  Pon- 
deribus,  cap.  x. 

Treasures  of  darkness  may  refer  to  the  custom  of 
burying  their  jewels  and  money  under  the  ground  in 
their  house  floors,  fearing  robbers. 

Verse  7.  I  form  the  light,  and  create  darkness]  It 
was  the  gi-eat  principle  of  the  Magian  religion,  which 
prevailed  in  Persia  in  the  time  of  C5TUS,  and  in  which 
probably  he  was  educated,  that  there  are  two  supreme, 
co-eternal,  and  independent  causes  always  acting  in 
opposition  one  to  the  other  ;  one  the  author  of  all  good, 
the  other  of  all  evil.  The  good  being  they  called 
LIGHT  ;  the  evil  being,  d.irkness.  That  when  light 
had  the  ascendant,  then  good  and  happiness  prevailed 
among  men  ;  when  darkness  had  the  superiority,  then 
evil  and  misery  abounded.  An  opinion  that  contra- 
dicts the  clearest  evidence  of  our  reason,  which  plainly 
leads  us  to  the  acknowledgment  of  one  only  Supreme 
Being,  infinitely  good  as  well  as  powerful.  With  re- 
ference to  this  absurd  opinion,  held  by  the  person  to 
190 


though    thou    hast    not    known  A;^  "'■  ^^^ 

'-'  B.  C.  cir.  712. 

me  :  Oiymp.  xvii.  i. 

6  » That  they  may  know  from   Numa;  Po"m"iiii, 
the  rising  of  the  sun,  and   from    R-  Roman.,  4 
the  west,  that  there  is  none  beside  me.    I  am 
the  Lord,  and  there  is  none  else. 

7  I  form  the  light,  and  create  darkness  :  I 
make  peace,  and  °  create  evil :  I  the  Lord  do 
all  these  things.  J 

xlvi.    9. IVer.     14,   18,    21,    22. "Psa.    xviii.    32,    39. 

"Psa.  cii.  15;  chap,  xxxvii.  20;  Mai.  i.  11. oAtnos  iii.  6. 

whom  this  prophecy  is  addressed,  God,  by  his  prophet, 
in  the  most  significant  terms,  asserts  his  omnipotence 
and  absolute  supremacy  : — 

"  I  am  Jehovah,  and  none  else  ; 
Forming  light,  and  creating  darkness ; 
Making  peace,  and  creating  evil  : 
I  Jehovah  am  the  author  of  all  these  things." 

Declaring  that  those  powers  whom  the  Persians  held  to  j 
be  the  original  authors  of  good  and  evil  to  mankind, 
representing  them  by  light  and  darkness,  as  their  proper 
emblems,  are  no  other  than  creatures  of  God,  the  instru- 
ments which  he  employs  in  his  government  of  the  world, 
ordained  or  permitted  by  him  in  order  to  execute  his 
wise  and  just  decrees  ;  and  that  there  is  no  power,  either 
of  good  or  evil,  independent  of  the  one  supreme  God, 
infinite  in  power  and  in  goodness. 

There  were,  however,  some  among  the  Persians 
whose  sentiments  were  more  moderate  as  to  this  mat- 
ter ;  who  held  the  evil  principle  to  be  in  some  measure 
subordinate  to  the  good  ;  and  that  the  former  would  at 
length  be  wholly  subdued  by  the  latter.  See  Hyde, 
De  Relig.  Vet.  Pers.  cap.  xxii. 

That  this  opinion  prevailed  among  the  Persians  as 
early  as  the  time  of  Cyrus  we  may,  I  think,  infer  not 
only  from  tliis  passage  of  Isaiah,  which  has  a  manifest 
reference  to  it,  but  likewise  from  a  passage  in  Xeno- 
phon's  C\Topaedia,  where  the  same  doctrine  is  applied 
to  the  human  mind.  Araspes,  a  noble  young  Persian, 
had  fallen  in  love  with  the  fair  captive  Panthea,  com- 
mitted to  his  charge  by  Cyrus.  After  all  liis  boasting 
that  he  was  superior  to  the  assaults  of  that  passion,  he 
yielded  so  fax  to  it  as  even  to  threaten  violence  if  she 
would  not  comply  with  his  desires.  Awed  by  the  re- 
proof of  Cyrus,  fearing  his  displeasure,  and  having  by 
cool  reflection  recovered  his  reason ;  in  his  discourse 
with  him  on  this  subject  he  says  :  "  O  Cyrus,  I  have 
certainly  two  souls  ;  and  this  piece  of  philosophy  I  have 
learned  from  that  wicked  sophist.  Love.  For  if  I  had 
but  one  soul,  it  would  not  be  at  tlie  same  time  good 
and  evil  ;  it  would  not  at  the  same  time  approve  of 
honourable  and  base  actions  ;  and  at  once  desii-e  to  do, 
and  refuse  to  do,  the  very  same  things.  But  it  is  plain 
that  I  am  animated  by  two  souls ;  and  when  the  good 
soul  prevails,  I  do  what  is  vu-tuous  ;  and  when  the  evil 
one  prevaUs,  I  attempt  what  is  vicious.  But  now  the 
good  soul  prevails,  having  gotten  you  for  her  assist- 
ant, and  has  clearly  gained  the  superiority."  Lib.  vi. 
p.  424. 

I  make  peace,  and  create  evil\   Evil  is  here  evidently 


God  IS  the  universal  Ruler, 


A.nrcir.  3292.     g   p  Drop   down,    ye    heavens, 

B.  C.  cir,  1 12.  ^  '     ■'  ' 

Olyiup  XVII.  1.  from    above,    and   let  the    skies 

cir.  annum  ,  .    ,  1    .  .1 

Numffl  Poinpiiii,  poiir  down  rigliteousness  :  let  the 

R.  Roman.,  4.      g^j.^^    ^^^^^   g„j   jgj    ^]jg^    ljj.j,^g 

forlh  salvation,  and  let  righteousness  spring  up 
together;  I  the  Lord  have  created  it. 

9  Wo  unto  him  that  striveth  with  i  his  Maker ! 
Let  the  potsherd  strive  with  the  potsherds  of 
the  earth.  '  Shall  the  clay  say  to  him  that 
fashioneth  it,  What  makest  thou  ?  or  thy  work, 
He  hath  no  hands  ? 

10  Wo  unto  him  that  saith  unto  his  father. 


CHAP.    XLV.  and  upholds  all  things. 

What  beeettest  thou?  or  to  the  * ■  " •  "='''■2??^ 

,,.,         ,  ,  ,  ,         B.  C.  cir.  712. 

woman,  \^  hat  hast  thou  brought  Oiymp.  xvii.i 

/■     ^1    0  cir.  annum 

lOrtn  !  Numte  Pompilu 

11  Thus  saith  the  Lord,  the    "■  '^°""'"-  *■ 
Holy  One  of  Israel,  and   his  Maker,  Ask  me 
of  things  to  come  concerning  •  my  sons,  and 
concerning  '  the  work  of  my  hands  command 
ye  me. 

1 2  "'  I  have  made  the  earth,  and  '  created  man 
upon  it :  I,  even  my  hands,  have  stretched  out 
the  heavens,  and  ™  all  their  host  have  I  com- 
manded. 


P  Psa.  Iixii.  3  ; 


XXXV.  11. <iChap.  Ixiv.  8. — 

Jer.  xviii.  6  :  Rom.  ix.  20. 


rChap.  xxix.  16 ; 


j)Ut  for  war  and  its  attendant  miseries.  I  will  procure 
peace  for  the  Israelites,  and  destroy  Babylon  by  lear. 
I  form  light,  and  create  darkness.  Now,  as  darkness 
is  only  the  privation  of  light,  so  the  evil  of  war  is  the 
privation  of  peace. 

Verse  8.  Drop  dmcn,  ye  heavens]  The  eighty-fiflh 
psalm  is  a  very  elegant  ode  on  the  same  subject  with 
this  part  of  Isaiah's  prophecies,  the  restoration  of  Judah 
from  captivity  ;  and  is,  in  the  most  beautiful  part  of  it, 
a  manifest  imitation  of  this  passage  of  the  prophet  ; — 

"  Verily  his  salvation  is  nigh  unto  them  that  fear  him. 

That  glory  may  dwell  in  our  land. 

Mercy  and  truth  have  met  together  ; 

Righteousness  and  peace  have  kissed  each  other. 

Truth  shall  spring  from  the  earth, 

And  righteousness  shall  look  down  from  heaven. 

Even  Jehovah  will  give  that  which  is  good. 

And  our  land  shall  yield  her  produce. 

Righteousness  shall  go  before  him. 

And  shall  direct  his  footsteps  in  the  way. 

Psa.  Ixxxv.  10-14. 
See  the  notes  on  these  verses. 

These  images  of  the  dew  and  the  rain  descending  from 
heaven  and  making  the  earth  fruitful,  employed  by  the 
prophet,  and  some  of  those  nearly  of  the  same  kind 
which  are  used  by  the  psalmist,  may  perhaps  be  prima- 
rily imderstood  as  designed  to  set  forth  in  a  splendid 
manner  the  happy  state  of  God's  people  restored  to 
their  country,  and  flourishing  in  peace  and  plenty,  in 
piety  and  virtue  ;  but  justice  and  salvation,  mercy  and 
truth,  righteousness  and  peace,  and  glory  dwelling  in 
the  land,  cannot  with  any  sort  of  propriety,  in  the  one 
or  the  other,  be  interpreted  as  the  consequences  of  that 
event ;  they  must  mean  the  blessings  of  the  great  re- 
demption by  Messiah. 

Let  the  earth  open,  &c.]  Jonathan,  in  his  Targum, 
refers  this  to  the  resurrection  of  the  dead ;  the  earth 
shall  be  opened,  N"n"3  ]in"l  vetjechon  meiteiya,  and  the 
dead  shall  revive.  A  plain  proof  that  the  ancient  Jews 
believed  in  a  future  state,  and  acknowledged  the  resur- 
rection of  the  dead. 

Let  them  bring  forth  salvation — "  Let  salvation  pro- 
duce her  fruit"]  For  ns'l  vaiyiphru,  the  Septuagint, 
Vulgate,  and  Syriac  read  ms"!  vaiyiphrah ;  and  one 
MS.  has  a  rasure  close  after  the  latter  l  vau,  which 
probably  was  n  he  at  first. 


8  Jer.  xxxi.  9. 1  Isa.  xxix.  23. "Chap.  xlii.  5  ;  Jer.  xxvii.  5 

'Gen.  i.  20,  27. "Gen.  ii.  1. 

Verse  9.  Wo  unto  him  that  striveth  loith  his  Maker 
"  Wo  unto  him  that  contendeth  with  the  power  that 
formed  him"]  The  prophet  answers  or  prevents  the 
objections  and  cavils  of  the  unbelieving  Jews,  disposed 
to  murmur  against  God,  and  to  arraign  the  wisdom  and 
justice  of  his  dispensations  in  regard  to  them  ;  in  per- 
mitting them  to  be  oppressed  by  their  enemies,  and  in 
promising  them  deliverance  instead  of  preventing  their 
captivity.  St.  Paul  has  borrowed  the  image,  and  has 
applied  it  to  the  like  purpose  with  equal  force  and  ele- 
gance :  "  Nay,  but,  O  man  !  who  art  thou  that  repliest 
against  God  !  Shall  the  thing  formed  say  to  him  that 
formed  it,  Why  hast  thou  made  me  thus  ^  Hath  not 
the  potter  power  over  the  clay,  out  of  the  same  lump 
to  make  one  vessel  to  honour,  and  another  to  dishonour  i" 
Rom.  IK.  20,  21.  This  is  spoken,  says  Kvmchi,  against 
the  king  of  Babylon,  who  insulted  the  Most  High,  bring- 
ing forth  the  sacred  vessels,  drinking  out  of  them,  and 
magnifying  himself  against  God. 

Or  thy  work.  He  hath  no  hands — "  And  to  the  work- 
man. Thou  hast  no  hands"]  The  Syriac  renders,  as  if 
he  had  read,  yr  Sj'i)  ',Tn  vh\  vclo  hayithi  pheal yadey- 
cha,  "neither  am  1  the  work  of  thy  hands  ;"'  the  Septua- 
gint, as  if  they  had  read,  "fl  iZD"T  J'Nl  nS>3  nSi  velo 
phaalta  veeyn  yadim  lecha,  "  neither  hast  thou  made  me ; 
and  thou  hast  no  hands."  But  the  fault  seems  to  be  in 
the  transposition  of  the  two  pronouns ;  for  "^^J'Sl 
uphoolcha,  read  iSj'iJl  uphoolo :  and  for  1*7  lo,  read  "^S 
lecha.  So  Houbigant  corrects  it ;  reading  also  lSj'£)1 
uphoolo ;  which  last  correction  seems  not  altogether 
necessary.  The  Septuagint,  in  MSS.  Pachom.  and 
I.  D.  II.  have  it  thus,  xai  <ro  ipyov  oux  sj(5is  j^Eipaj, 
which  favours  the  reading  here  proposed. 

Verse  1 1 .  Ask  me  of  things  to  come — "  And  he  that 
formeth  the  things  wliich  are  to  come"]  I  read  "\xn 
veyotser,  without  the  1  vau  suffixed  ;  from  the  Septua- 
gint, who  join  it  in  construction  with  the  following  word, 
0  voiridas  TO.  Sff£fp^o(j.£va. 

"Do  ye  question  me." — 'JlSxtyn  tishahmi,  Ckald. 
reete ;  praecedit  n  tau ;  et  sic  forte  legerunt  reliqui 
Intt. — Seeker.  "The  Chaldee  has,  more  properly, 
'JlSN'i'P  tishaluni,  with  a  r\  tau  preceding  ;  and  thus 
the  other  interpreters  probably  read."  The  learned 
bishop  therefore  reads  the  passage  thus  : — 

"  Thus  saith  Jehovah,  the  Holy  One  of  Israel  ; 
And  he  that  formeth  the  things  which  are  to  come  : 
let 


God  never  forsakes 


ISAIAH. 


those  who  trust  m  lam. 


^^a""^-  f?^-     13  ^  I  have  raised  him  up  in 

B.  C.  cir.  712.  1 

Oiymp.  XVII.  1.  righteousness,  and  I  will  ^  direct 

cir.  annum  iT    i  •  ■  i     n        i       i  i 

Numie  Pompiiii,  all   his  ways  :    he    shall    ^  build 
^-  ^°'"'"''  *■    my  city,  and  he  shall  let  go  my 
captives,   "not  for  price  nor  reward,  saith  tlie 
Lord  of  hosts. 

14  Thus  saith  the  Lord,  "^  The  labour  of 
Egypt,  and  merchandise  of  Ethiopia  and  of 
the  Sabeans,  men  of  stature,  shall  come  over 
luito  thee,  and  they  shall  be  thine  :  they  shall 
come  after  thee ;  "  in  chains  they  shall  come 
over,  and  they  shall  fall  down  unto  thee,  they 
shall  make  supplication  unto  thee,  saying, 
^  Surely  God  is  in  tliee ;  and  "  there  is  none 
else,  there  is  no  God. 

15  Verily  thou  art  a  God  ''that  hidest  thy- 
self, O  God  of  Israel,  the  Saviour. 


»Chap.  xli.  2. y  Or,   make  straight. z2  Chron.   xxxvi. 

22,23;  Ezra  i.  1,  &c. ;  chap.  xliv.  28. »Chap.  Hi.  3;    see 

Rom.  iii.  24. 1>  Psa.  Ixviii.  31  ;  Ixxii.  10,  11 ;  chap.  xlix.  23; 

Ix.  9,  10,  14,  16 ;  Zech.  viii.  22,  23. c  Psa.  cxlix.  8. 


Do  ye  question  me  concerning  my  children  ? 
And  do  ye  give  me  directions  concerning  the  work 
of  my  hands  V 

Verse  13.  I  have  raised  him  up]  This  evidently 
refers  to  Cyrus,  and  to  what  he  did  for  the  Jews  ;  and 
informs  us  by  ivhom  he  was  excited  to  do  it. 

Verse  14.  The  labour  of  Egypt — "The  wealth  of 
Egypt."]  This  seems  to  relate  to  the  future  admission 
of  the  Gentiles  into  the  Church  of  God.  Compare  Psa. 
Ixviii.  33;  Ixxii.  10;  chap.  Ix.  6-9.  And  perhaps 
these  particular  nations  may  be  named,  by  a  metonymy 
common  in  aU  poetry,  for  powerful  and  wealthy  nations 
in  general.      See  note  on  chap.  Is.  1. 

The  Sabeans,  men  of  stature — "  The  Sabeans,  tall 
of  statm-e"']  That  the  Sabeans  were  of  a  more  majes- 
tic appearance  than  common,  is  particularly  remarked 
by  Agatharchides,  an  ancient  Greek  historian  quoted  by 
Bochart,  Phaleg,  ii.  26,  ra  dufuira  sSti  tuv  xaroixouv- 
■ruv  agioXoywTSpa.  So  also  the  Septuagint  understand 
it,  rendering  it  m&^sg  ti-\,-r,Xr,i,  "tall  men."  And  the 
same  phrase,  niO  '^'JN  anshirj  middah,  is  used  for  per- 
sons of  extraordinary  stature,  Num.  xiii.  32,  and  1 
Chron.  xx.  6. 

They  shall  make  supplication  unto  thee — "The-.- 
shall  in  suppliant  guise  address  thee"]  The  conjunction 
1  vau  is  supplied  by  the  ancient  Aversions,  and  confirm- 
ed by  fifteen  MSS.  of  Kennicotl's,  (seven  ancient,) 
thirteen  of  De  Rossi's,  and  si.T  editions,  "|'Sxi  i-cclai/ich. 
Three  MSS.  (two  ancient)  omit  the  1  vau  before  yhn 
elayich  at  the  beginning  of  the  line. 

Verse  15.  Verily  thou  art  a  God  that  hidest  thyself] 
At  present,  from  the  nations  of  the  world. 

O  God  of  Israel,  the  Saviour]  WTiile  thou  revealest 
thyself  to  the  Israelites  and  savest  them. 

Verse    16.     They  shall  be  ashamed — "They  are 

ashamed"]    The  reader  cannot  but  observe  the  sudden 

transition  from  tlie  solemn  adoration  of  the  secret  and 

mysterious  nature  of  God's  counsels  in  regard  to  his 

182 


16  They  sliall  be  ashamed,  and  a^m  ".'•■  ?292. 

•'  '  B.  C.  cir.  /12. 

also  confounded,  all  of  them :  they  oiymp.  xvn.  i 

shall    go     to     confusion     together    Numa;  Pompiiii, 

that  are  s  makers  of  idols.  R.  Roman.,  4. 

17  ^But  Israel  shall  be  saved  in  tlie  Lord 
with  an  everlasting  salvation :  ye  shall  not  be 
ashamed  nor  confounded  world  without  end. 

18  For  thus  saith  the  Lord  '  that  created  the 
heavens ;  God  himself  that  formed  the  earth 
and  made  it ;  he  hath  established  it,  he  created 
it  not  in  vain,  he  formed  it  to  be  inhabited  : 
''  I  «?«  the  Lord  ;  and  there  is  none  else. 

19  1  have  not  spoken  in  ^  secret,  in  a  dark 
place  of  the  eartli :  I  said  not  unto  the  seed 
of  Jacob,  Seek  ye  me  in  vain  :  "  I  the  Lord 
speak  righteousness,  I  declare  things  that  are 
right. 


■il 

Cor.  xiv. 

25. 

sVer.  5.- 

— rPsa.  xliv.  24;  chap. 

viii. 

17;  1 

vn. 

17. 

■i  Chap. 

xliv.  11.- 

k  Chap. 

xxvi.  4 ; 

ver. 

25; 

Rom 

XI 

2B 



-'  Chap. 

xlii.  5. — 

-kVer.  5.- 

iDeut 

XXX 

11; 

Chap 

xl 

vni 

16 

i"Psa.  xix.  8 

cxix.  137, 

138. 

people,  to  the  spirited  denunciation  of  the  confusion  of 
idolaters,  and  the  final  destruction  of  idolatry  ;  con- 
trasted with  the  salvation  of  Israel,  not  from  temporal 
captivity,  but  the  eternal  salvation  by  the  Messiah, 
strongly  marked  by  the  repetition  and  augmentation  of 
the  phrase,  to  the  ages  of  eternity.  But  there  is  not 
only  a  sudden  change  in  the  sentiment,  the  change  is 
equ;illy  observable  in  the  construction  of  the  sentences  ; 
which,  from  the  usual  short  measure,  runs  out  at  once 
into  two  distichs  of  tlie  longer  sort  of  verse.  See 
Prelim.  Dissert,  p.  66,  &c.  There  is  another  instance 
of  the  same  kind,  and  very  like  to  this,  of  a  sudden 
transition  in  regard  both  to  the  sentiment  and  construc- 
tion in  chap.  xlii.  17. 

"  His  adversaries"]  This  line,  to  the  great  diminution 
of  the  beauty  of  the  distich,  is  imperfect  in  the  present 
text :  the  subject  of  the  proposition  is  not  particularly 
expressed,  as  it  is  in  the  line  following.  The  version 
of  the  Septuagint  happily  supplies  the  word  that  is  lost : 
01  avrtxaifievoi  auTU,  "  his  adversaries,"  the  original 
word  was  VtS  tsaraiv. — L. 

A''erse  18.  He  formed  it  to  be  inhabited — "For  he 
formed  it  to  be  inhabited"]  An  ancient  MS.  has  "D  h 
before  n^li'S  lashebeth ;  and  so  the  ancient  Versions. 

Verse  19.  I  have  not  spoien  in  secret,  in  a  dark 
place  of  the  earth]  In  opposition  to  the  manner  in 
which  the  heathen  oracles  gave  their  answers,  which 
were  generally  delivered  from  some  deep  and  obscure 
cavern.      Such  was  the  seat  of  the  Cumean  Sybil : — 

Excisiun  Euboicfe  latus  ingens  rupis  in  antrum. 
ViRG.  Mn.  vi.  42. 
"  A  cave  cut  in  the  side  of  a  huge  rock." 
Such  was  that  of  the  famous  oracle  at  Delphi  ;  of 
which,  says  Strabo,  lib.  ix.,  cpao'i  6'  snai  to  (xavreiov 
avrpov  xoiXov  ixsra  ^aSouf ,  ou  iJ.aXa  EuputfTOfiov.   "  The 
oracle  is  said  to  be  a  hollow  cavern  of  considerable 
depth,  with  an  opening  not  very  wide."     And  Diodorus 
giving  an  account  of  the  origin  of  this  oracle,  say? 


Unto  the  Lord 


CHAP.  XLV. 


belongeth  salvation 


A  M.  cir.  3292.      20  Assemble  yourselves   and 

B.  C.  cir.  712.  •' 

oiymp. xvii.i.  come;   draw  near  together,    ye 

cir.  annum         _.?     .  i      r    .1 

NumiE  Pompiiii,   that  are  escaped  ol  the  nations ; 
R.  Roman.,  ■!■    n  (hey   liave    no    knowledge   that 
set  up  the  wood  of  their  graven  image,    and 
pray  unto  a  god  that  cannot  save. 

2 1  Tell  yc,  and  bring  them  near ;  yea,  let 
them  take  counsel  together :  °  who  hath  de- 
clared this  from  ancient  time  ?  ruJio  liath  told 
it  from  that  time?  have  not  I  the  Lord?  Pand 
there  is  no  God  else  beside  me ;  a  just  God 
and  a  Savioiu: :   there  is  none  beside  me. 

22  1  Look  unto  me,   and  be  ye  saved,  '  all 

"Chap.  xliv.  17,  18,  19;   xlvi.  7 ;  xlviii.  7;   Rom.   i.   22,   23. 

•Chap.  xli.  22;  x\ui.  9;   xliv.  7;   xlvi.  10;  xlviii.  14. pVer. 

5,14,18;    chap.  xliv.  8;  xlvi.  9;    xlviii.  3,  &c. 1  Psa.  xxii. 

27;   liv.  5. 'Psa.  !xv.  3;   xcviii.  .•»    — "Gen.  xxii.  16;  Jer. 

xUx.  13;   li.  14;   Amosvi.  8;   Heb      i.  13. 


"  that  there  was  in  that  placs;  a  great  chasm  or  cleft  in 
the  earth ;  in  which  very  place  is  now  situated  what  is 
called  the  Adytum  of  the  temple."  ASurov  tfirriXaiov, 
rj  TO  a.moxpMcp'jv  (x£pos  Tou  Ispou.  Hesych.  "  Adytum 
means  a  cavern,  or  the  hidden  part  of  the  temple." 

/  the  Lord  speak  righteousness,  I  declare  things  that 
are  right — "  I  am  Jehov.\h,  who  speak  truth,  who 
give  direct  answers."]  This  also  is  said  in  opposition 
to  the  false  and  ambiguous  answers  given  by  the  hea- 
then oracles,  of  wliich  there  are  many  noted  examples  ; 
none  more  so  than  that  of  the  answer  given  to  Croesus 
when  he  marched  against  Cyrus,  which  piece  of  his- 
tory has  some  conne.'cion  with  this  part  of  Isaiah's  pro- 
phecies. Let  us  hear  Cicero's  account  of  the  Delphic 
answers  in  general,  and  of  this  in  particular  :  Sed  jam 
ad  te  venio, 

O  sancte  Apollo,  qui  umbilicum  certum  terraxum  obsides, 
Unde  superstitiosa  primum  ssva  evasit  vox  fera. 

Tuis  enim  oraculis  Chrysippus  totum  volumen  imple- 
vit.  partim  falsis,  ut  ego  opinor :  partim  casu  veris,  ut 
fit  in  omni  oratione  saipissime ;  partim  flexiloquis  et 
obscuris,  ut  interpres  egeat  interprete,  et  sors  ipsa  ad 
sortes  referenda  sit ;  partim  ambiguis,  et  quae  ad  dialect- 
icum  deferenda  sint.  Nam  cum  sors  ilia  edita  est  opu- 
lentissimo  regi  Asias, 

Crcesus  Halym  penetrans  magnam  pervertet  opura  vim : 
hostium  van  sese  pcrversurum  putavit ;  pervertit  autem 
suam.  lltrum  igitur  eorum  accidisset,  verum  oracu- 
lumfuisset.  De  DivinatAi.  56.  Mountainous  countries, 
and  those  which  abounded  in  chasms,  cives,  and  grot- 
tos, were  the  places  in  which  oracles  were  most  fre- 
quent. The  horror  and  gloom  inspired  by  such  places 
were  useful  to  the  lying  priests  in  their  system  of  de- 
ception. The  terms  in  which  those  oracles  were  con- 
ceived, (they  were  always  ambiguous,  or  equivocal,  or 
false,  or  illusory,)  sometimes  the  turn  of  a  phrase,  or  a 
peculiarity  in  idiom  or  construction  which  might  be 
turned  pro  or  con.  contained  the  essence  of  the  oracu- 
lar declaration.  Sometimes,  in  the  multitude  of  guesses, 
one  ttirned  out  to  be  true  ;  at  other  tunes,  so  equivocal 
.»ras  the  or.icle,  that,  liowever  the  thing  fell  out,  the  de- 
claration could  be  interpreted  in  that  way ;  as  in  the 


the  ends  of  the  earth :   for  I  am  \,  M-  ^t-  3292 

.  B.  C.  cir.  712. 

God,  and  there  is  none  else.  oiymp.  xvii.  i 

_„    .  T    1  1  ir         ""■  annum 

23  ■  1  have  sworn  by  myself,  Num®  Pompiiii, 
the  word  is  gone  out  of  my  mouth    R-  Roman.,  4. 
in  righteousness,  and  shall  not  return,   That 
unto  me  every  '  knee  shall  bow,  "  every  tongue 
shall  swear. 

24  "  Surely,  shall  one  say.  In  the  Lord  have 
I  ■"  righteousness  "  and  strength  :  even  to  him 
shall  jnen  come ;  and  >■  all  that  are  incensed 
against  him  shall  be  ashamed. 

25  ^  In  the  Lord  shall  all  the  seed  of  Israel 
be  justified,  and  "  shall  glory. 

'Rom.  xiv.    11;    Phil.  ii.   10. "Gen.   xixi.  53;    Deut.  vi. 

13 ;  Psa.  Ixiii.  1 1 ;  chap.  Ixv.  16. ^  Or,  Surely  he  shall  saij  of 

mf.  In  the   LORD  is  all   righteousness  and  strength. *  Jer. 

xxiii.  5 ;    1  Cor.  i.  30. x  Heb.  righteousnesses. y  Chap.  xli. 

11. '  Ver.  17. »  I  Cor.  i.  31. 

above  to  Crcesus,  from  the  oracle  at  Delphi,  which  was  : 
If  Crcesus  march  against  Cyrus,  he  shall  overlhroio  a 
great  empire  :  he,  supposing  that  tliis  promised  him 
success,  fought,  and  lost  his  o«ti,  while  he  expected  to 
destroy  that  of  his  enemy.  Here  the  quack  demon 
took  refuge  in  his  designed  ambiguity.  He  predicted 
the  destruction  of  a  great  empire,  but  did  not  say 
\\hich  it  was ;  and  therefore  he  was  safe,  howsoever 
the  case  fell  out.  Not  one  of  the  predictions  of  God's 
prophets  is  conceived  in  this  way. 

Verse  21.  Bring  them  7iear ;  yea,  let  them  take 
counsel  together]  For  IVi'V  yoatsu  or  yivvaatsu,  let 
them  consult,  the  Septuagint  read  Ij'T'  yedau,  let  them 
know :  but  an  ancient  MS.  has  n;'!'  yoedu,  let  them 
come  together  by  appointment ;  which  may  probably  be 
the  true  reading. 

Verse  22.  Look  unto  me,  and  be  ye  saved,  tj-c] 
This  verse  and  the  following  contain  a  plain  prediction 
of  the  universal  spread  of  the  knowledge  of  God  through 
Christ ;  and  so  the  Targum  appears  to  have  under- 
stood it;  see  Rom.  xiv.  11  ;  Phil.  ii.  10.  The  read- 
ing of  the  Targum  is  remarkable,  viz.,  "iO'dS  IjSJIX 
ithpcno  lemeymri,  look  to  my  Word,  o  Aoyog,  the  Lord 
Jesus. 

Verse  23.  /  have  sworn  by  myself]  '10"03  be- 
meymri,  by  my  Word  :  and  the  word — DJniJ  pithgam, 
or  saying,  to  distinguish  it  from  the  personal  substan- 
tial Word  meymra,  mentioned  before.  See  the 
Targum. 

The  V!ord  is  gone  out  of  my  mouth — "  Truth  is  gone 
forth  from  my  mouth  ;  the  word"]  So  the  Septuagint 
distinguish  the  members  of  the  sentence,  preserving 
the  elegance  of  the  construction  and  the  clearness  of 
the  sense. 

Verse  24.  Surely,  shall  one  say,  hi  the  Lord  have 
I  righteousness  and  strength — "  Saying,  Only  to  Je- 
hovah belontjeth  salvation  and  power"]  A  MS.  omits 
'h  li,  unto  me  ;  and  instead  of  i:3N  "'?  Ii  amar,  he  said 
or  shall  say  unto  me,  the  Septuagint  read,  in  the  copy 
which  they  used,  TDs'7  lemor,  saying.  For  N3'  yabo, 
HE  shall  come,  in  the  singular,  twelve  MSS.  (three  an- 
cient) read  1XD"  yabeu,  plural ;  and  a  letter  is  erased  at 
the  end  of  the  word  in  two  others  :  and  so  the  .A.lex- 
183 


The  vanity  of  idols 


ISAIAH. 


and  idolaters 


andrine  copy  of  the  Septuagint.  Si/riac,  and  Vulgate 
read  it.  For  nipnX  tsedakoth,  plural,  two  MSS.  read 
rpTS  tsidkath,  singular  ;  and  so  the  Septuagint,  Syriac, 
and  Chaldee. 

Probably  these  are  the  words  of  Cyrus,  who  ac- 


knowledged that  aU  his  success  came  from  Jehovah. 
And  this  sentiment  is  in  effect  contained  in  his  decree 
or  proclamation,  Ezra  i.  2  :  "  Thus  saith  Cyrus,  king  of 
Persia,  The  Lord  God  of  heaven  hath  given  me  all  the 
kingdoms  of  the  earth,"  &c. 


CHAPTER  XLVI. 

The  idols  of  Babylon  represented  as  so  far  from  being  able  to  bear  the  burden  of  their  votaries,  that  they 
themselves  are  borne  by  beasts  of  burden  into  captivity,  1,  2,  This  beautifully  contrasted  with  the  tender 
care  of  God,  in  bearing  his  people  from  first  to  last  in  his  arms,  and  delivering  them  from  their  distress, 
3,  4.  The  prophet  then,  with  his  usual  force  and  elegance,  goes  on  to  show  the  folly  of  idolatry,  and  the 
utter  inability  of  idols,  5—7.  From  which  he  passes  with  great  ease  to  the  contemplation  of  the  attributes 
and  perfections  of  the  true  God,  8—10.  Particularly  that  prescience  which  foretold  the  deliverance  of  the 
Jews  from  the  Babylonish  captivity,  with  all  its  leading  circumstances  ;  and  also  that  very  remote  event  of 
which  it  is  the  type  in  the  days  of  the  Messiah,  11—13. 


"DEL    ^  bowetli    down,     Nebo 
stoopeth,    their    idols    were 


A.  M.  cir.    3292. 

B.  C.  cir.  712. 

Olymp.XVII.  1. 

NuiTiii  Pompiiii,   upon  the  beasts,    and  upon  the 
R.  Roman.,  4.    (,j,_{jg .  yp^j.  carriages  were  heavy 

leaden ;  •■  they  are  a  burden  to  the  weary  heast. 

2  They  stoop,  they  bow  down  together ; 
they  could  not  deliver  the  burden,  <^  but  ^  them- 
selves are  gone  into  captivity. 

3  Hearken  unto  me,  O  house  of  Jacob,  and 
all  the  remnant  of  the  house  of  Israel,  "  which 
are  borne  hy  me  from  the  belly,  which  are 
carried  from  the  womb  : 

4  And  even  to  your  old  age  ^  I  am  he  ;  and 
even  to  hoar  hairs  s  will  I  carry  you :   I  have 

aChap.xxi.  9;  Jer.  1.  2;  li.  44. t-Jer.  x.  5. '^Jer.  xlviii. 

7. dHeb.  their  soul e  Exod.  xix.  4;   Deut.  i.  31  ;    xxxii. 

11  ;  Psa.  Ixxi.  6;  chap.  Ixiii.  9. 

NOTES  ON  CHAP.  XLVI. 

Verse  1.  Their  carriages  were  heavy  loaden — 
"  Their  burdens  are  heavy"]  For  □3TIXB'J  nesuothey- 
chem,  your  burdens,  the  Septuagint  had  in  their  copy 
DTTilXli'J  ncsuotheyhem,  their  burdens. 

A'erse  2.  They  could  not  deliver  the  burden — "  They 
could  not  deliver  their  own  charge"]  That  is,  their 
worshippers,  who  ought  to  have  been  borne  by  them. 
See  the  two  next  verses.  The  Chaldee  and  Syriac 
Versions  render  it  in  effect  to  the  same  purpose,  those 
that  bear  them,  meaning  their  worshippers ;  but  how 
they  can  render  Nii'O  massa  in  an  active  sense,  I  do  not 
understand. 

For  xb  lo,  not,  N7l  velo,  and  they  could  not,  is  the 
reading  of  twenty-four  of  Kennicott^s,  sixteen  of  De 
Rossi's,  and  two  of  my  own  MS.S.  The  added  1  vau 
gives  more  elegance  to  the  passage. 

But  themselves — "  Even  they  themselves"]  For 
Dtya:!  venaphsham,  an  ancient  MS.  has  DtyiJJ  '3  M 
naphsham,  with  more  force. 

Verse  3.  Which  are  borne  by  me_/rom  the  belly — 
'  Ye  that  have  been  borne  by  me  from  the  birth"] 
The  prophet  very  ingeniously,  and  with  great  force, 
contrasts  the  power  of  God,  and  his  tender  goodness 
effectually  exerted  towards  his  people,  with  the  inabi- 
184 


made,  and  I  will  bear;     even  I  ^^^"11;  f^f 
will  carry,  and  will  deliver  you.     oiymp.xvii.  i. 

5  *■  To  whom  will  ye  liken  me,  Nums  Pompiiii, 
and  make  me  equal,  and  compare  ^'  ^°'°^°'  ^- 
me,  that  we  may  be  like? 

6  '  They  lavish  gold  out  of  the  bag,  and 
weigh  silver  in  the  balance,  and  hire  a  gold- 
smith ;  and  he  maketh  it  a  god  :  they  fall 
down,  yea,  they  worship. 

7  ''They  bear  him  upon  the  shottlder,  they 
carry  him,  and  set  him  in  his  place,  and  he 
standeth ;  from  his  place  shall  he  not  remove ; 
yea,  '  07ie  shall  cry  unto  him,  yet  can  he  not 
answer,  nor  save  him  out  of  his  trouble. 

fPsa.    cii.   27;    Mai.  iii.   6. gPsa.   xlviii.   14;    Ixxi.    18. 

t  Chap.  xl.  18,  25. iChap.  xl.  19;   xli.  6  ;  xliv.  12,  19;   Jer. 

X.  3. kjer.  X.  5. 'Chap.  xlv.  20. 


lity  of  the  false  gods  of  the  heathen.  He  like  an  in- 
dulgent father  had  carried  his  people  in  his  arms,  "  as 
a  man  carrieth  his  son,"  Deut.  i.  31.  He  had  pro- 
tected them,  and  delivered  them  from  their  distresses : 
whereas  the  idols  of  the  heathen  are  forced  to  be  car- 
ried about  themselves,  and  removed  from  place  to 
place,  with  great  labour  and  fatigue,  by  their  worship- 
pers ;  nor  can  they  answer,  or  deliver  their  votaries, 
wlien  they  cry  unto  them. 

Moses,  expostulating  with  God  on  the  weight  of  the 
charge  laid  upon  him  as  leader  of  his  people,  expresses 
that  charge  under  the  same  image  of  a  parent's  carry- 
ing his  children,  in  very  strong  terms :  "  Have  I  con- 
ceived all  this  people  ?  have  I  begotten  them  !  that 
thou  shouldest  say  unto  me,  Carrj'  them  in  thy  bosom, 
as  a  nursing  father  beareth  the  sucking  child,  unto  the 
land  which  thou  swarest  unto  their  fathers ;"  Num. 
xi.   12. 

A'^erse  7.  They  bear  him  upon  the  shoulder — and  set 
him  in  his  place.]  This  is  the  way  in  which  the  Hin- 
doos carry  their  gods ;  and  indeed  so  exact  a  picture 
is  this  of  the  idolatrous  procession  of  this  people,  that 
the  prophet  might  almost  be  supposed  to  have  been 
sitting  among  the  Hindoos  when  he  delivered  this  pro 
phecv. — AA^ard's  Customs 


The  attnbutes  and 


CHAP.  XLVII. 


perfections  oj  God. 


A.  M.  cir.  3292. 

B.  C.  cir.  712. 
Olymp.  XVII.  1. 

cir.  annvim 
Nunue  Pompilii, 

R.  Roman.,  4. 


8  Remember  this,  and  show 
yourselves  men:  "^ bring  it  again 
to  mind,  0  ye  transgressors. 
_____^__  9  "  Remember  the  former 
things  of  old  :  for  I  am  God,  and  » there  is  none 
else;  lam  God,  and  thei-e  is  none  like  me, 

10  •*  Declaring  the  end  from  the  beginning, 
and  from  ancient  times  the  things  that  are  not 
t/et  done,  saying,  i  My  coimsel  shall  stand, 
and  I  will  do  all  my  pleasiure  : 

1 1  Calling  a  ravenous  bird  ■■  from  the  east, 

"  Chap.  xliv.  19  ;  xlvii.  7. »  Dcut.  uiii.  7. o  Chap.  xlv. 

5,21. pChap.  xlv.  21. ^Psa.  xxxiii.    11;    Prov.  xix.  21 ; 

xxi.  30;  Acts  v.  39;  Heb.  vi.  17. 'Chap.  xli.  2,  25. 

Pindar  has  treated  wnth  a  just  and  very  elegant 
ridicule  the  work  of  the  statuary  even  in  comparison 
with  his  own  poetry,  from  this  circumstance  of  its 
being  fi.\ed  to  a  certain  station.  "  The  friends  of  Py- 
theas,"  says  the  Scholiast,  "  came  to  the  poet,  desiring 
him  to  write  an  ode  on  his  victory.  Pindar  demanded 
three  draclims,  (mhtit,  I  suppose  it  should  be,)  for  the 
ode.  No,  say  they,  we  can  have  a  brazen  statue  for 
that  money,  which  will  be  better  than  a  poem.  How- 
ever, changing  their  minds  afterwards,  they  came  and 
offered  him  what  he  had  demanded."  This  gave  him 
the  hint  of  the  foUovring  ingenious  exordium  of  his 
ode  : — 

Oux  aMSfMVToitoiog  siji' 
'fWT'  iXimffiioMTU  (a'  tfya^s- 
rft'ai  ayaXfj-aT'  sir'  auraj  /3aA(Xi5oj 
'Erfraor'.      AXX'  s«i  ifada; 
'OXxaiJoj  £v  t'  axarifi  yXvxeC  aoiSa 
2r£ij('  a*'  Aiyivaj  (JiayysX- 
Xoiff'  oTi  AafAfuvos  uiof 
IIu^Eas  EupuiT^SvlS 

Nix/iNSfiSioisffayxpaTiou  tfTEipavov.    Nem.  v. 
Thus  elegantly  translated  by  Mr.  Francis  in  a  note 
to  Hot.  Carm.  iv.  2.  19. 

"  It  is  not  mine  with  forming  hand 
To  bid  a  lifeless  image  stand 

For  ever  on  its  base  : 
But  fly,  my  verses,  and  proclaim 
To  distant  realms,  with  deathless  fame. 

That  Pj-theas  conquered  in  the  rapid  race." 
Jeremiah,  chap.  x.  3-5,  seems  to  be  indebted  to 
Isaiah  for  most  of  the  following  passage  : — 

"  The  practices  of  the  people  are  altogether  vanity  : 
For  they  cut  down  a  tree  from  the  forest ; 


Mhe    man    'that    execuleth    mv  ^:,^U"'-  ^^■ 

•'       U.  C.  cir.  712. 

comisel  firom  a  far  country  :  yea,  oiymp.  xvii.  i. 

..  T    1  1  1      T  11       1  "'■  annum 

"1    have    spoken    tt,    1    will    also    Nnma;  Pompilii, 

bring  It  to    pass;    I  have  pur-     ^'-  """"'"■■  *■ 
posed  it,  I  will  also  do  it. 

12  Hearken  unto  me,  ye  "stout-hearted, 
"  that  arc  far  from  righteousness  : 

13  "^  I  bring  near  my  righteousness  ;  it  siiall 
not  be  far  off,  and  my  salvation  >■  shall  not 
tarry  :  and  I  will  place  '  salvation  in  Zion  for 
Israel  my  glory. 

9  Heb.    the  man  of  my  counsel. iChap.  xliv.  28 ;    xlv.  13. 

"  Num.  xxiii.  19. >'  Psa.  Ixxvi.  5. »'  Rom.  x.  3. «  Chap. 

li.  5;  Rom.  i.  17;  iii.  21. >■  Hab.  ii.  3.— »  Chap.  Ixii.  11. 


The  work  of  the  artificer's  hand  with  the  axe  ; 

With  silver  and  with  gold  it  is  adorned  ; 

With  nails  and  with  hammers  it  is  fastened,  that  it 

may  not  totter. 
Like   the   palm-tree   they   stand   stiff,   and    cannot 

speak ; 
They  are  carried  about,  for  they  cannot  go  : 
Fear  them  not,  for  they  cannot  do  harm ; 
Neither  is  it  in  them  to  do  good."' 

Verse  8.  Show  yourselves  ?»c?i]  IC'B'Xnn  hiihosha- 
shu.  This  word  is  rather  of  doubtful  derivation  and 
signification.  It  occurs  only  in  this  place  :  and  some 
of  the  ancient  interpieters  seem  to  have  had  something 
different  in  their  copies.  The  Vulgate  read  VH'iO^Vn 
hithlws/ieshii,  taJie  shame  to  yourselves ;  the  Syriac 
IjJl^nn  hi/hboncmi,  consider  tvith  yourselves  ;  the  Sep- 
tuaginl  ifTcva^STl-  perhaps  l73Nr\n  hilhabbehi,  groan  or 
mourn,  within  yourselves.  .Several  MSS.  read  ItyWlNnn 
hithosheshu,  but  without  any  help  to  the  sense. 

^'erse  II.  Calling  a  ravenous  bird  from  the  east — 
"  Calling  from  the  east  the  eagle"]  A  very  proper  em- 
blem for  Cyrus,  as  in  other  respects,  so  particularly 
because  the  ensign  of  Cyrus  was  a  golden  eagle, 
AET02  ^putfouj,  the  very  word  O'"  aytl,  which  the 
prophet  uses  here,  expressed  as  near  as  may  be  in 
Greek  letters.  Xenopii.  Cyrop.  lib.  vii.  sub.  init. 
Kimchi  says  his  father  understood  this,  not  of  Cyrus, 
but  of  the  Messiah. 

From  a  far  country — "  From  a  land  far  distant"] 
Two  MSS.  add  the  conjunction  1  !•<•/!(,  V"iN01  zimeerets  ; 
and  so  the  Septuagint,  Syriac,  and  Vulgale. 

A'erse  12.  Hearken  unto  me,  ye  stout-hearted — 
This  is  an  address  to  the  Babylonians,  stubbornly  bent 
on  the  practice  of  injustice  towards  the  Israelites. 


CHAPTER  XLVn. 

The  destruction  of  Babylon  is  denounced  by  a  beautiful  selection  of  circumstances,  in  which  her  prosperous  is 
contrasted  with  her  adverse  condition.  She  is  represented  as  a  tender  and  delicate  female  reduced  to  the 
work  and  abject  condition  of  a  slave,  and  bereaved  of  every  consolation,  1-4.  And  that  on  account  of  her 
cruelly,  particularly  to  God's  people,  her  pride,  voluptuousness,  sorceries,  and  incantations,  5-11.  The 
folly  of  these  last  practices  elegantly  exposed  by  the  prophet,  12-15.  //  is  worthy  of  observation  that 
almost  all  the  imagery  of  this  chapter  is  applied  in  the  book  of  the  Revelation,  (in  nearly  the  same  words.) 
to  the  antitype  of  the  illtistriotis  capital  of  the  Chaldean  empire,  viz.  Babylon  the  Gbk.^t. 

Ifl5 


Prophecy  concerning  the 


ISAIAH. 


destruction  oj  Babylon. 


A  M.cir.  3292.    p QME  " dowii,  and  '■sit  in  the 

B.  C.   cir.  712.      \J  ... 

Oiymp.  XVII.  1.  dust,   0  virgin  daughter  of 

Numa;  Pompilii,  Babylon  ;  sit  on  the  ground  :  there 
R.  Roman.,  4.  ^^  j^^  throne,  0  daughter  of  the 
Chaldeans  :  for  thou  shalt  no  more  be  called 
tender  and  delicate. 

2  "  Take  the  millstones,  and  grind  meal : 
uncover  thy  locks,  make  bare  the  leg,  uncover 
the  thigh,  pass  over  the  rivers. 

3  '^  Thy  nakedness  shall  be  uncovered,  yea, 
thy  shame  shall  be  seen  :  "  I  will  take  ven- 
geance, and  I  will  not  meet  thee  as  a  man. 

4  As  for  *^  our  Redeemer,  the  Lord  of  hosts 
is  his  name,  the  Holy  One  of  Israel. 

5  Sit  thou  ^  silent,  and  get  thee  into  dark- 
ness, 0  daughter  of  the  Chaldeans  :  ''for  thou 

Bjer.  xlviii.  18. t>Chap.  iii.  26. c  Exod.   xi.  5;   Judg. 

xvi.  21  ;  Matt.  xxiv.  41. ^  Chap.  iii.  17;  xx.   4;  Jer.  xiii.  22, 

26;  Nah.   iii.  5. 'Rom.  xii.  19. TChap.  xliii.  3,  14;   Jer. 

1.  34. %  1  Sam.  ii.  9. 1  Ver.  7  ;  chap.  xiii.  19  ;  Dan.  ii.  37. 


NOTES  ON  CHAP.  XLVII. 

V  erse  1 .  Come  down,  and  sit  in  the  dust — "  Descend, 
and  sit  on  the  dust"J  See  note  on  chap.  iii.  26,  and 
on  chap.  hi.  2. 

Verse  2.  Take  the  mill-stones,  and  grind  meal — 
"  Take  the  mill,  and  grind  corn"]  It  was  the  work  of 
slaves  to  grind  tlie  corn.  They  used  hand-mills  :  wa- 
ter-mills were  not  invented  tiU  a  little  before  the  time 
of  Augustus,  (see  the  Greek  epigram  of  Antipater, 
which  seems  to  celebrate  it  as  a  new  invention,  Anthol. 
Cephala,  653  ;)  wind-mills,  not  until  long  after.  It 
was  not  only  the  work  of  slaves,  but  the  hardest 
work ;  and  often  inflicted  upon  them  as  a  severe  pu- 
nishment : — 

Molendum  in  pistrino  ;   vapulandum  ;  habendse  com- 
pedes. 

Terent.  Phorm.  ii.  1.19. 

Hominem  pistrino  dignum.     Id.  Heaul.  ui.  2. 19. 

To  grind  in  the  mill,  to  be  scourged,  to  tie  put  in 
the  slocks,  were  punishments  for  slaves.  Hence  a 
delinquent  was  said  to  be  a  man  worthy  of  the  mill. 
The  tread-milt,  now  in  use  in  England,  is  a  revival  of 
this  ancient  usage.  But  in  the  east  grinding  was  the 
work  of  the  female  slaves.  See  Exod.  xi.  5  ;  xii.  29, 
(in  the  version  of  the  Septuagint ;)  Matt.  xxiv.  41  ; 
Homer,  Odyss.  xx.  105-108.  And  it  is  the  same  to 
this  day.  "  Women  alone  are  employed  to  grind  their 
corn  ;"  Shawns  Algiers  and  Tunis,  p.  287.  "  They  are 
the  female  slaves,  that  are  generally  employed  in  the 
east  at  those  hand-mills  for  grinding  corn ;  it  is  ex- 
tremely laborious,  and  esteemed  the  lowest  employment 
in  the  house ;"  Sir  J.  Chardin,  Harmcr^s  Observ.  i., 
p.  153.  The  words  denote  that  state  of  captivity  to 
which  the  Babylonians  should  be  reduced. 

Make  bare  the  leg.  uncover  the  thigh']  This  is  re- 
peatedly seen  in  Bengal,  where  there  are  k\v  bridges, 
and  both  sexes,  having  neither  shoes  nor  stockings, 
truss  up  their  loose  garments,  and  walk  across,  where 
the  waters  are  not  deep.  In  the  deeper  water  they 
186 


shalt  no  more  be  called,  The  lady  *■  ^U  ".'■  3292. 

•'       B.  C.  cir.  712. 

of  kingdoms.  Oiymp.  xvii.  i. 

_     :  T  ,  ■  ,  cir.  annum 

6  '  I   was  wroth   with  my  peo-    Numa;  Pompilii, 

pie,  ^  I  have  polluted  mine  inher-    R-  Roman.,  4. 
itance,  and  given  them  into  thine  hand  :  thou 
didst  show  them  no  mercy  ;   '  upon  the  ancient 
hast  thou  very  heavily  laid  thy  yoke. 

7  And  thou  saidst,  I  sliall  be  ™  a  lady  for 
ever  :  so  that  thou  didst  not  "  lay  these  things 
to  thy  heart,  °  neither  didst  remember  the  lat- 
ter end  of  it. 

8  Therefore  hear  now  this,  thou  that  art  given 
to  pleasures,  that  dwellest  carelessly,  that 
sayest  in  thine  heart,  ■=  I  am,  and  none  else 
beside  me ;  i  I  shall  not  sit  as  a  widow, 
neither  shall  I  know  the  loss  of  children  : 


iSee  2  Sam.  xxiv.    14 

2  Chron.   xxviii.   9 ;    Zech.    i.  15. 

k  Chap,  xlili.  28. iDeut 

xxviu.50. niVer.5;  Rev.xviii.7. 

»  Chap.  xlvi.  8. »  Deut. 

xxxu.  29. p  Ver.  10;  Zeph.  ii.  15. 

"5  Rev.  xviii.  7. 

are  obliged  to  truss  very  high,  to  which  there  seems 
a  reference  in  the  third  verse :  Thy  nakedness  shall 
be  uncovered. 

Verse  3.  /  ivill  not  meet  thee  as  a  man — "  Neither 
will  I  suffer  man  to  intercede  with  me."]  The 
verb  should  be  pointed,  or  written,  jr'JilS  aphgia,  in 
Hiphil. 

Verse  4.  Our  Redeemer — "  Our  Avenger"]  Here 
a  chorus  breaks  in  upon  the  midst  of  the  subject,  with 
a  change  of  construction,  as  well  as  sentiment,  from 
the  longer  to  the  shorter  kind  of  verse,  for  one  distich 
only ;  after  which  the  former  subject  and  style  are 
resumed.      See  note  on  chap.  xlv.  16. 

Verse  6.  /  loas  wroth  with  my  people]  God,  in  the 
course  of  his  providence,  makes  use  of  great  conquer- 
ors and  tyrants  as  his  instruments  to  execute  his  judg- 
ments in  the  earth ;  he  employs  one  wicked  nation  to 
scourge  another.  The  inflicter  of  the  punishment  may 
perhaps  be  as  culpable  as  the  sufferer  ;  and  may  add 
to  his  guilt  by  indulging  his  cruelty  in  executing  God's 
justice.  When  he  has  fulfilled  the  work  to  which  the 
Divine  vengeance  has  ordained  him,  he  will  become 
himself  the  object  of  it ;  see  chap.  x.  5-12.  God 
charges  the  Babylonians,  though  employed  by  himself 
to  chastise  his  people,  with  cruelty  in  regard  to  them. 
They  exceeded  the  bounds  of  justice  and  humanity  in 
oppressing  and  destroying  them  ;  and  though  they  were 
really  executing  the  righteous  decree  of  God,  yet,  as 
far  as  it  regarded  themselves,  they  were  only  indulg- 
ing their  own  ambition  and  violence.  The  Prophet 
Zechariah  sets  this  matter  in  the  same  light :  "  I  was 
but  a  little  angry,  and  they  helped  forward  the  afflic- 
tion;"  chap.  i.  15. — L. 

Verse  7.  So  that  thou  didst  not — "  Because  thou 
didst  not"]  For  "i;'  ad,  read  Si'  al ;  so  two  MSS.,  and 
one  edition.  And  for  ^^\'^^N  acharithah,  "  the  latter 
end  ofU,"  read  in'iriN  acharitliecha.  "  thy  latter  end  ;" 
so  thirteen  MSS.,  and  two  editions,  and  the  Vulgate. 
Both  the  si,Tth  and  seventh  verses  are  wanting  in  one 
of  mv  oldest  MSS. 


The  pride  and  folly 

A;  1^  "'•  ^,?J--      9   But  '  these  two  things  shall 

B.  C.   cir.  712.  *-" 

Oiymp.  XVII.  1.  come  to  thee  'in  a  moment  in 
Numa;  i'ompilii,  One  day,  the  loss  of  children  and 
R.  Roman.,  4.  -widowiiood :  they  shall  come 
upon  thee  in  their  pefection  •  for  the  multitude 
of  thy  sorceries,  and  for  the  great  abundance 
of  thine  enchantments. 

1 0  For  thou  "  hast  trusted  in  thy  wicked- 
ness :  '■  thou  hast  said,  None  seelh  me. 
Tiiy  wisdom  and  thy  knowledge,  it  hath 
"perverted  thee;  "and  thou  liast  said  in  thine 
heart,  I  am,  and  none  else  beside  me. 

1 1  Therefore  shall  evil  come  upon  thee ; 
thou  shalt  not  know  ^  from  whence  it  riseth  : 
and  mischief  shall  fall  upon  thee  ;  thou  shall 
not  be  able  to  ''put  it  off:  and  "desolation 
shall  come  upon  thee  suddenly,  which  thou 
shalt  not  know. 

12  Stand  now  with  thine  enchantments,  and 

rChap.  li.  19. '  1  Thess.  v.  .S. 'Nah.  iii.  4. "  Psa.  lii. 

7. ^Chap.  xxi.v.  15;  Ezek.  viii.  12;  ix.  9. ^  Or,  caused  thee. 

to  turn  away. «  Ver.  8. y  Heb.  the  morning  thereof. z  Heb. 

txpiate. ■■>1  Ttiess.  v.  3. 

Verse  9.  These  two  things  s/iall  come  to  thee  in  a 
moment\  That  is.  suddenly.  Belshazzar  was  slain  ; 
thus  the  city  became  metaphorically  a  ividow,  the  hus- 
baml — the  governor  of  it,  being  slain.  In  the  time 
in  which  the  king  was  slain,  the  Medes  and  Persians 
took  the  city,  and  slew  many  of  its  inhabitants,  see 
Dan.  V.  30,  31.  When  Darins  took  the  city,  he  is 
said  to  have  crucified  three  thousand  of  its  principal 
inhabitants. 

In  their  perfection — "  On  a  sudden"']  Instead  of 
D^n3  bethummam,  "  in  their  perfection,"  as  our  trans- 
lation renders  it,  the  SepluaginI  and  Si/riac  read,  in 
the  copies  from  wliich  they  translated,  DNHiJ  pithom, 
suddenly  ;  parallel  to  J'JI  rega,  in  a  moment,  in  the 
preceding  alternate  member  of  the  sentence.  The  con- 
ciuTCnt  testimony  of  the  Septuagint  and  Syriac,  fa- 
voured by  the  context,  may  be  safely  opposed  to  the 
authority  of  the  present  text. 

For  the  multitude — "  Notwithstanding  the  multi- 
tude"] 313  berob.  For  this  sense  of  the  particle  3 
beth,  see  Num.  siv.  1 1 . 

Verse  1 1 .  Thou  shall  not  know  from  lohence  it 
riseth — "Thou  shalt  not  know  how  to  deprecate"] 
rvnu'  shttchrah ;  so  the  Chaldee  renders  it,  which  is 
approved  by  Jarchi  on  the  place  ;  and  Michaelis  Epim. 
in  Prtelect.  xix.  ;  see  Psa.  Ixxviii.  34. 

Videtur  in  fine  hujus  commatis  deese  verbum,  ut  hoc 
membrum  prioribus  respondeat.  "  A  word  appears  to 
be  wanting  at  the  end  of  this  clause  to  connect  it  pro- 
perly with  the  two  preceding." — Seokkr. 


CHAP.  XLVII. 


of  the  Chaldeans. 


with  the    mul  itude   of  thy   sor-  ■*;".  cir.  3292. 

,  .        ,  ,  ,•',  ».  C.  cir.   712. 

ccnes,  wherein  thou  hast  labour-  oiymp.  xvii.i. 
ed  from  thy  youth  :  if  so  be  thou  NumiBPompTui, 
shalt  be  able  to  profit,  if  so  be  ^  "°""'"  •  "• 
thou  mayest  prevail. 

13  ''Thou  art  wearied  in  the  multitude  of 
thy  counsels.  Let  now  "  the  '^  astrologers,  the 
stargazers,  *  the  monthly  prognosticators,  stand 
up,  and  save  thee  from  these  things  that  shall 
come  upon  thee. 

14  Behold,  they  shall  be  ''as  stubble;  the 
fire  shall  burn  them  ;  they  shall  not  deliver 
f  themselves  from  the  power  of  the  flame  : 
there  shall  not  he  a  coal  to  warm  at,  ?ior  fire 
to  sit  before  it. 

15  Thus  shall  they  be  unto  thee  with  whom 
thou  hast  laboured,  even  ''thy  merchants,  from 
thy  youth :  they  shall  wander  every  one  to 
his  quarter;  none  shall  save  thee. 

bChap.  hii.  10. ^Chap.  xliv.  25;    Dan.  ii.  2. J  Heb. 

vieu^ers  o/the  heavens. e  Heb.  that  give  knotcledge  concerning  the 

months. — — f  Nah.    i.   10;     Mai.    iv.    1. 3  Heb.    l/ieir    souls. 

iiRev.  xviii.  11. 


In  order  to  set  in  a  proper  light  this  judicious  re- 
mark, it  is  necessary  to  give  the  reader  an  exact  verbal 
translation  of  the  whole  verse  : — 
"  And  evil  shall  come  upon  thee,  thou  shalt  not  know 
how  to  deprecate  it ; 

And  mischief  shall  fall  upon  thee,  thou  shalt  not  be 
able  to  expiate  it ; 

And   destruction  shall   come   suddenly  upon    thee, 

thou  shalt  not  know" 

What  1  how  to  escape,  to  avoid  it,  to  be  delivered  from 
it  ?  perhaps  nJD2  nNX  tseth  mimmennah,  "  they  could 
not  go  out  from  it,"  Jer.  xi.  1 1.  I  am  persuaded  that 
a  phrase  is  here  lost  out  of  the  text.  But  as  the  an- 
cient versions  retain  no  traces  of  it,  and  a  wide  field 
lies  open  to  uncertain  conjecture,  I  have  not  attempted 
to  fill  up  the  chasm,  Imt  have  in  the  translation,  as 
others  have  done  before  me,  palliated  and  disguised 
the  defect,  which  I  cannot  with  any  assurance  pretend 
to  supply. — L. 

Verse  13.  From  these  things — "What  are  the 
events"]  For  It^ND  measher,  read  liyx  no  mah  asher, 
so  the  Sepluagint,  "  what  is  to  happen  to  thee." 

Averse  15.  To  his  quartet — "  To  his  own  business"] 
113>'S  leebro.  Expositors  give  no  very  good  account 
of  this  word  in  this  place.  In  a  MS.  it  was  at  first 
n3V 7  leahdo,  to  his  servant  or  icork,  which  is  probably 
the  true  reading.  The  sense  however  is  pretty  much 
the  same  with  the  common  interpretation.  "  Every 
one  shall  turn  aside  to  his  own  business ;  none  shall 
deliver  thee." 

187 


Tlie  obstinacy  of 


ISAIAH. 


the  Jeivs  reproved 


CHAPTER  XLVIII. 

The  Jews  reproved  for  their  obstinate  attachment  to  idol.i,  notwithstanding  their  experience  of  the  Divine 
providence  over  them ;  and  of  the  Divine  prescience  that  revealed  by  the  prophets  the  most  remarkable 
events  which  concerned  them,  that  they  should  not  have  the  least  pretext  for  ascribing  any  portion  of  their 
success  to  their  idols,  1-8.  The  Almighty,  after  bringing  them  to  the  furnace  for  their  perverseness, 
asserts  his  glorious  sovereignty,  and  repeats  his  gracious  promises  of  deliverance  and  consolation,  9—11. 
Prophecy  concerning  that  individual  {Cyrus)  who  shall  be  an  instrument  in  the  hand  of  God  of  executing 
his  will  on  Babylon,  and  his  power  on  the  Chaldeans  ;  and  the  idols  of  the  people  are  again  challenged  to 
give  a  lihe  proof  of  their  foreknowledge,  12—16.  Tender  and  passionate  exclamation  of  Jehovah  respect- 
ing the  hardened  condition  of  the  Jewish  nation,  to  which  the  very  pathetic  exclamation  of  the  Divine 
Saviour  when  he  wept  over  Jerusalem  may  be  considered  a  striking  parallel,  17—19.  Notwithstanding 
the  repeated  provocations  of  the  house  of  Israel,  Jehovah  will  again  be  merciful  to  them.  They  are  com- 
manded to  escape  from  Babylon;  and  God's  gracious  favour  towards  them  is  beautifully  represented  by 
images  borrowed  from  the  exodus  from  Egypt,  30,  21.  Certain  perdition  of  the  finally  impenitetit,  23. 
It  will  be  proper  here  to  remark  that  many  passages  ill  this  chapter,  and  indeed  the  general  strain  of  these 
prophecies,  have  a  plain  aspect  to  a  restoration  of  the  Church  in  the  latter  days  upon  a  scale  much  greater 
than  the  world  has  yet  witnessed,  when  the  very  violent  fall  of  Babylon  the  Great,  mentioned  in  the  Reve- 
lation, of  which  the  Chaldean  capital  was  an  expressive  type,  shall  introduce  by  a  most  tremendous  political 
convidsion,  (Rt ,'.  xvi.  17—21,)  that  glorious  epoch  of  the  Gospel,  which  forms  so  conspicuous  a  part  of  the 
prophecies  of  the  Old  Testament,  and  has  been  a  subject  of  the  prayers  of  all  saints  in  all  ages. 


Oiymp.  xvii.  1.  Jacob,  which  are  called  by 

cir.  annum  .  r  t  i  i 

Num.-E Pompiiii,  the  name  oi  Israel,  and  ''are  come 
^  ^°"""'  *■  forth  out  of  the  waters  of  Judah, 
^  which  swear  by  the  name  of  the  Lord,  and 
make  mention  of  the  God  of  Israel,  "  but  not 
in  truth,  nor  in  righteousness. 

2  For  they  call  themselves  ^  of  the  holy  city, 
and  '^  stay  themselves  upon  the  God  of  Israel; 
The  Lord  of  hosts  is  his  name. 

3  f  I  have  declared  the  former  things  from 
the  beginning ;  and  they  went  forth  out  of  my 
mouth,  and  I  showed  them  ;  I  did  them  sud- 
denly, e  and  they  came  to  pass. 

4  Because  I  knew  tliat  thou  art  >'  obstinate, 
and  '  thy  neck  is  an  iron  sinew,  and  thy  brow 
brass  ; 

5  ''  I  have  even  from  the  beginning  declared 
it  to  thee ;  before  it  came  to  pass  I  showed  it 

«Psa.  Ixvjii.  26. b  Deut.  vi.  13 ;  chap.  Ixv.  16;  Zeph.  i.  5. 

c  Jer.  iv.  2;  v,  2. 'iChap.  lii.  1. eMic.  iii,  11  ;  Rom.  ii.  17. 

f  Chap,  xli.  22 ;  xlii.  9  ;  xliii.  9  ;  xliv.  7,  8 ;   xIt.  21 ;  xlvi.  9,  10. 
s  Josh.  xxi.  45. 1"  Heb.  tiard. 

NOTES  ON  CHAP.  XLVIII. 
Verse  J.  Are  come  forth  out  of  the  waters  of  Judah 
— "Ye  that  flow  from  the  fountain  of  Juihih"]  •'OD 
mimmey,  "  from  the  waters.^'  Perhaps  ';':3a  mimnieey, 
"  from  the  bowels,"  so  many  others  have  conjectured, 
or  miH'  'Jr:  meni  yehvdah,  or  mirro  meyhudah,  "  from 
Judah." — Seeker.  But  see  Michaelis  in  Prelect,  not. 
22.  And  we  have  ;pi"  ;■;•  eyn  yaakob,  "  the  fountain 
of  Jacob,"  Deut.  xxxhi.  28,  and  '7K^a"  llporD  mimmekor 
yishrael,  "  from  the  fountain  of  Israel,"  Psa.  Ixviii. 
27.  Twenty-seven  MSS.  of  Kennicolfs,  six  of  De 
Rossi's  and  two  of  my  o^to,  witli  sL\  editions,  have  '^-^ 
meymey,  "  from  the  days  ;"  which  makes  no  good  sense. 
188 


thee  :    lest  thou  shouldest 


„o,r     A.  M.  cir.  3292. 
^'^y'      B.  C.  cir.  712. 

Mine  idol  hath  done  them  ;    and  oiymp.  XVii.  i. 

,  T  cir.   annum 

my  graven  image,  and  my  molten  Numse  Pompiiii, 
image,  hath  commanded  them.        R-  Roman.,  4. 

6  Thou  hast  heard,  see  all  this ;  and  will 
not  ye  declare  it  ?  I  have  showed  thee  new 
things  from  this  time,  even  hidden  things,  and 
thou  didst  not  know  them. 

7  They  are  created  now,  and  not  from  the 
beginning ;  even  before  the  day  when  thou 
heardest  them  not ;  lest  thou  shouldest  say, 
Behold,  I  knew  them. 

8  Yea,  thou  heardest  not ;  yea,  thou  knew- 
est  not :  yea,  firom  that  time  that  thine  ear 
was  not  opened  :  for  I  knew  that  thou  would- 
est  ^  deal  very  treacherously,  and  wast  called 
""  a  transgressor  from  the  womb. 

9  "  For  my  name's  sake  °  will  I  defer 
mine  anger,  and  for  my  praise  will  I   refrain 


>  Exod.  Hi.  9  ;  Deut.  xxxi.  27. k  Ver.  3. 1  Chap,  xxxiii. 

1 ;  Jer.  iii.  20  ;  v.  11  ;  Hos.  r.  7 ;  vi.  7 ;  Mai.  ii.  10,  14,  15,  16. 

tn  Psa.  Iviii.  3. "  Psa.  ixxix.  9  ;  cvi.  8  ;  chap,  xliii.  25 ;  ver.  1 ; 

Ezek.  XX.  9,  14,  22,  44. "  Psa.  Ixxviii.  38. 

Verse  6.  Thou  hast  heard,  see  all  this — "  Thou 
didst  hear  it  heforehand  ;  behold,  the  whole  is  accom- 
plished"] For  nin  chazeh,  see,  a  MS.  has  ntn  hazzeh, 
this;  thou  hast  heard  the  whole  of  this:  the  Syriac 
has  n'tm  vechazilh,  '■  thou  hast  heard,  and  thou  hast 
seen,  the  whole."  Perhaps  it  should  be  njn  hinneh, 
behold.  In  order  to  express  the  full  sense,  I  have  ren- 
dered it  somewhat  paraphrasticaUy. 

Verse  9.  And  for  my  praise— "  And  for  the  sake  of 
my  praise"]  lTea.d'r\hrM\\i,'-:h}ulemaan  tehillathi.  The 
word  |1'"D7  lemaan,  though  not  absolutely  necessary 
here,  for  it  may  be  understood  as  supplied  from  the 
preceding  member,  yet  seems  to  have  been  removed 


God^s  mercy  to  the  Jews 


CHAP.   XLVIII. 


Ill  tlitir  kijjIh  ily. 


\,  ^n  '"■  -'^-  for     thee, 

B.  C.  cir.  "12. 
Oljinp.  XVII.  1.    not  off. 

Numa!  p'lm'piUi,     10  Beliold,  ^I  havc  refined  thee, 

R.  Roman.,  4.      jj^,j     ,^qj      q  ^yjj]j     gjj^.gj.  .       J    j^^yg 

chosen  thee  "■  in  the  furnace  of  affliction. 

1 1  '  For  mine  own  sake,  even  for  mine  owti 
sake,  will  I  do  it :  for  iiow  '  should  mi/  name 
be  polluted  :  and  "  I  will  not  give  my  glory 
unto  another. 

12  Hearken  unto  me,  0  Jacob  and  Israel, 
my  called  ;  '^  I  am  he ;  I  am  the  "  first,  I  also 
ajTi  the  last. 

13  'Mine  hand  also  hath  laid  the  foundation 


that     I     cut     thee  '  of  the  earth,  and   y  my  right  hand   *n  "^c  "dr  T^f^' 
hath  spanned  the  heavens  :  when  Oiymp.  xvii.  i. 

T         1,  <  ,  1  ctr.  annum 

^  I  call  unto  them,  they  stand  up  Num<B  Pompiiii, 

. ,1  ^  R.  Roman.,  4. 

together.  !__ 

14  "  All  ye,  assemble  yourselves,  and  hear ; 
which  among  them  hath  declared  these  things  ? 
^  The  Lord  hath  loved  him  :  "  he  will  do  his 
pleasure  on  Babylon,  and  his  arm  shall  be  on 
the  Chaldeans. 

15  I,  even  I,  havc  spoken;  yea,  ''I  have 
called  him  :  I  havc  brought  him,  and  he  shall 
make  his  way  prosperous. 

16  Come  ye  near  unto  me,  hear  ye  this  ;  "  I 


pPsa.  Ixvi.  10. aOr./oriiVicr;  see  Ezek.  xxii.  20,  21,  22. 

'Ecclus.  ii.  5. »Vcr.  9. "See  Dcut.  xixii.  26,  27;   Ezek. 

XX.  9. '■Chap.  \lii.  8. >  Dcut.  x.xxii.  39. »Chap.  xli.  4; 

xliv.  6;  Rev.  i.  17  ;  xxii.  13. 


from  hence  to  ver.  1 1  ;  where  it  is  redundant,  and 
where  it  is  not  repeated  in  the  Scpliiagint,  Si/riac,  and 
a  MS.  1  have  therefore  omitted  it  in  the  latter  place, 
and  added  it  here. 

Verse  10.  /  have  chosen  thee — "  I  have  tried  thee"] 
For  1"mn3  becharticha,  "  I  have  chosen  thee,"  a  MS. 
has  I'rijni  hechanlicha,  "  I  have  tried  thee."  And  so 
perhaps  read  the  Si/riac  and  Chaldec  interpreters  ;  they 
retain  the  same  word  "jmn^  bechartach ;  but  in  those 
languages  it  signifies,  I  have  tried  thee.  si33J  kechc- 
seph,  quasi  argentuin,  "  as  silver."      Vulgate. 

1  cannot  think  '^2'2  becheseph,  with  silver,  is  the 
true  reading.  f|DOO  kechescph,  like  silver,  as  the  Vul 
gate  evidently  read  it,  1  suppose  to  have  been  the  ori- 
ginal reading,  though  no  MS.  yet  found  supports  this 
word  ;  the  similarity  of  the  two  letters,  3  belli  and  3 
caph,  might  have  easily  led  to  the  mistake  in  the  first 
instance  ;  and  it  has  been  but  too  faithfully  copied  ever 
since.  lO  cur,  which  we  translate  furnace,  should  be 
rendered  crucible,  the  vessel  in  which  the  silver  is 
melted.  The  meaning  of  the  verse  seems  to  be  this  ; 
1  have  purified  you,  but  not  as  silver  is  purified  ;  for 
when  it  is  purified,  no  dross  of  any  kind  is  left  behind. 
Had  I  done  this  with  you,  I  should  have  consumed  you 
altogether  ;  but  I  have  put  you  in  the  crucible  of  afflic- 
tion, in  captivity,  that  you  may  acknowledge  your  sins, 
and  turn  unto  me. 

A'erse  II.  For  how  should  my  name  be  polluted — 
"  For  how  would  my  name  be  blasphemed "]  The 
word  "ya  shcmi,  my  name,  is  dropped  out  of  the  text ; 
it  is  supplied  by  a  MS.  which  has  ■■lya  shemi ;  and  by 
the  Septuagint,  Iti  to  sjjiov  ovofia  fSe'SrjXooTai.  The 
Syriac  and  Vulgate  get  over  the  difficulty,  by  making 
the  verb  in  the  first  person ;  that  /  may  not  be  blas- 
phemed. 

A'erse  12.  O  Jacob — "  O  Jacob,  my  servant"]  After 
3p;"  yaakob,  a  MS.  of  Kennicott's,  two  of  De  Rossi's, 
and  the  two  old  editions  of  1486  and  1488,  add  the 
word  "n^i"  abdi,  "  my  servant,"  which  is  lost  out  of 
the  present  text ;  and  there  is  a  rasure  in  its  place  in 
another  ancient  MS.  The  Jerusalem  Talmud  has  the 
same  word. 

/  also  am  the  last — "  I  am  the  last"]     For  "Js  ns 


«  Psa.  cii.  25. y  Or,  the  palm  of  my  right  hand  hath  itpread  out. 

•  Chap.  xl.  26. »  Chap.  xh.  22  ;  xliv.  7  ;  xlv.  20, 21. b  Chap 

xlv.  1. eChap.  xUv.  28. J  Chap.  xlv.  1,  2,  &c. 'Chap. 

xlv.  19. 


aph  ani,  "  even  I,"  two  ancient  MSS.  and  the  ancient 
A'ersions,  read  "Nl  veani,  "  and  I ;"  more  properly. 

Verse  14.  Which  among  them  hath  declared  these 
things — "Who  among  you  hath  predicted  these  tilings"] 
For  oriD  bahcm,  "  among  them,''  twenty-one  MSS., 
nine  ancient,  and  two  editions,  one  of  them  that  of  the 
}-ear  1488,  fourteen  of  Dc  Rossi's,  and  one  ancient  of 
my  own,  have  D33  bachem,  "  among  you  ;"  and  so  the 
Syriac. 

The  Lord  hath  loved  him :  he  will  do  his  pleasure  on 
Babylon — "  He,  whom  Jehovah  hath  loved,  will  ex- 
ecute his  will  on  Babj-lon"]  That  is,  Cjtus;  so  Sym- 
machus  has  well  rendered  it :  "Ov  o  Kupios  riya'xriiSi 
vciiriiJn  TO  &sXr)(ji,a  auTou,  "  He  whom  the  Lord  hath 
loved  will  perform  his  tvill." 

On  the  Chaldeans.]  The  preposition  is  lost ;  it  is 
supplied  in  the  edition  of  1486,  which  has  D'ia'32  be- 
chasdtm,  and  so  the  Chaldce  and  Vulgate. 

A'erse  16.  Come  ye  near  unto  me]  After  the  word 
nip  kirbu,  "  draw  near,"  a  MS.  adds  D'U  goyim,  "  O 
ye  nations  ;"  which,  as  this  and  the  two  preceding  verses 
are  plainly  addressed  to  the  idolatrous  nations,  reproach- 
ing their  gods  as  unable  to  predict  future  events,  is 
probably  genuine. 

Hear  ye  this — "And  hear  ye  this"]  A  MS.  adds 
the  conjunction,  li'^'-1  vashimu ;  and  so  the  Seplua- 
gint,  Syriac,  and  Vulgate. 

I  have  not  spoken  in  secret]  The  .iVlexandrine  copy 
of  the  Septuagint  adds  here,  ou8s  ev  toitu  yris  tfxorfi^u, 
"  nor  in  a  dark  place  of  the  earth,"  as  in  chap.  .\lv. 
19.  That  it  stands  rightly,  or  at  least  stood  very 
early,  in  this  place  of  the  Aversion  of  the  Septuagint, 
is  biirlily  probable,  because  it  is  acknowledged  by  the 
Arabic  Version,  and  by  the  Coptic  M.S.  St.  Germain 
de  Pre:,  Paris,  translated  likewise  from  the  Septua- 
gint. But  whether  it  should  be  inserted,  as  of  right 
belonging  to  the  Hebrew  text,  may  be  doubted ;  for  a 
transcriber  of  the  Qreck  Version  might  easily  add  it 
by  memory'  from  the  parallel  place ;  and  it  is  not  ne- 
cessary to  the  sense. 

From  the  time  that  it  teas — "  Before  the  time  when 
it  began  to  exist"]      An  ancient  MS.  has  cjirn  heyo- 
thorn,  "  they  began  to  exist ;"  and  so  another  had  i*- ' 
199 


at 


God  the  only 


A  M.  cir.  3292.  ]^ayg  jjot  spoken  in  secret  from 

B.  C.  cir.  (12.  '^  . 

oiymp. XVII.  1.  the    beginning;     from    the   tune 

cir.  annum         ,i     ,  ■  ^i  t  i 

Nums!  Pompiiii,  that  It  was,  there  am  1:  and  now 
^-  ^°"""-  *■  fthe  Lord  God,  and  his  Spirit, 
hath  sent  me. 

17  Thus  saith  s;  the  Lord,  thy  Redeemer, 
the  Holy  One  of  Israel ;  I  am  the  Lord  thy 
God  which  teacheth  thee  to  profit,  which 
''  leadelh  thee  by  the  way  that  thou  should- 
est  go. 

18  '  0  that  thou  hadst  hearkened  to  my 
commandments  !  ''  then  had  thy  peace  been 
as  a  river,  and  thy  righteousness  as  the  waves 
of  the  sea : 

19  'Thy  seed  also  had  been  as  the  sand, 

fChap.  Ixi.  1  ;   Zcch.  ii.  8,  9,  11. sChap.  xliii.  14;  xliv.  6, 

24  ;  ver.  20. ^  Psa.  xxxii.8. iDeut.  xxxii.  29  ;  Psa.  Ixxxi.  13. 

kPsa.  cxix.  163. 1  Gen.  xxii.  17 ;  Hos.  i.  10. ™  Chap.lii.  11 ; 


ISAIAH.  infallible  Teacher. 

and  the  offspring  of  thy  bowels  '^3*^"^'^  ^^f 

like  the  gravel  thereof;  his  name  oiymp.  xvii.  1. 

should  not  have  been  cut  off  nor  Numa;  PompiUi, 

destroyed  from  before  me.  ^-  ^°'"^°'  *• 


first.  From  the  time  that  the  expedition  of  C3rrus  was 
planned,  there  was  God  managing  the  whole  by  the 
economy  of  his  providence. 

Verse  16.  There  am  / — "I  had  decreed  it"]  I 
take  DW  sham  for  a  verb,  not  an  adverb. 

And  now  the  Lord  God,  and  his  Spirit,  hath  sent  me — 
"  And  now  the  Lord  Jehovah  hath  sent  me,  and  his 
Spirit"]  T15  stfTiv  0  £v  TU  HdaM  Xeyun,  Kai  vuv  Ku^ioj 
avcSTSiXs  jAt  xai  to  IIvEU(/,a  clvtov  ;  e\i  w,  ajxipi/SoXou 
ovToj  Tou  fir)TO'j,  crorepov  0  Tiwrrip  xai  to  'Ayiov  HvEupia 
aiTSiTeikav  tou  Ivjiroiiv,  1]  6  XlaTrj^  a«s<fTeiXs  rov  t; 
XfiffTov  xai  TO  'Ayiov  TLvsufia'  to  i5suTSpov  sa-Ttv  aXriSsg. 
'  Who  is  it  that  saith  in  Isaiah,  And  now  the  Lord  hath 
sent  me  and  his  Spirit  1  in  which,  as  the  expression  is 
ambiguous,  is  it  the  Father  and  the  Holy  Spirit  who 
have  sent  Jesus ;  or  the  Father,  who  hath  sent  both 
Christ  and  the  Holy  Spirit.  The  latter  is  the  true  in- 
terpretation."— Origen  cont.  Cels.  lib.  i.  I  have  kept 
to  the  order  of  the  words  of  the  original,  on  purpose 
that  the  ambiguity,  which  Origen  remarks  in  the  Ver- 
sion of  the  Septuaginl,  and  which  is  the  same  in  the 
Hebrew,  might  still  remain ;  and  the  sense  which  he 
gives  to  it,  be  offered  to  the  reader's  judgment,  which 
is  wholly  excluded  in  our  translation. 

Verse  18.  As  a  river — "  Like  the  river"]  That  is, 
the  Euphrates. 

Verse  19.  Like  the  gravel  thereof- — "Like  that  of 
the  bovi-els  thereof"]  D'J-in  DHl  D'H  yo  ".SX.S'S^  ietseet- 
saey  meey  haiijam  vehem  haddagim  ;  "  As  the  issue  of 
the  bowels  of  the  sea ;  that  is,  fishes." — Salom.  hen 
Melee.  And  so  likewise  Aben  Ezra,  Jarclii,  Kiinchi,  &c. 

His  name — "Thy  name"]  For  loiy  shcmo,  '■'■his 
name,"  the  Septuagint  had  in  the  copy  from  which 
they  translated  y:]!/  shimcha,  "  thi/  name." 

Verse  20.  Tell  this — "  Make  it  heard"]  Twenty- 
seven  MSS.  of  Kennicotts,  {ten  ancient,)  many  of  De 
Rossi's,  and  two  ancient,  of  my  own,  with  the  Septua- 
gint, Syriac,  Chaldee,  and  Arabic,  and  one  edition,  pre- 
fix to  the  verb  the  conjunction  1  vau,  VaBTIl  vehashmiu. 

A'erse  9 1 .  They  thirsted  not — through  the  deserts] 
Kimc.iij  ],^s  J  surprising  observation  upon  this  place  : 
190 


20  "  Go  ye  forth  of  Babylon,  flee  ye  from 
the  Chaldeans,  with  a  voice  of  singing  declare 
ye,  tell  this,  utter  it  even  to  the  end  of  the 
earth  ;  say  ye,  The  Lord  hath  "  redeemed  his 
servant  Jacob. 

21  And  they  °  thirsted  not  ivhen  he  led  them 
through  the  deserts  :  he  p  caused  the  waters  to 
flow  out  of  the  rock  for  them  :  he  clave  the 
rock  also,  and  the  waters  gushed  out. 

22  1  There  is  no  peace,  saith  the  Lord,  unto 
the  wicked. 

Jer.  1.  8 ;  U.  6,  45  ;  Zech.  ii.  6,  7 ;  Rev.  xviii.  4. »  Exod.  xix. 

4,  5,  6  ;  chap.  xliv.  22,  23. o  See  chap.  xli.  17,  18. P  Exod. 

xvii.  6;  Num.  xx.  11  ;  Psa.  cv.  41. nChap.  Ivii.  21. 

"  If  the  prophecy,"  says  he,  "  relates  to  the  return  from 
the  Babylonish  captivity,  as  it  seems  to  do,  it  is  to  be 
wondered  how  it  comes  to  pass,  that  in  the  Book  of 
Ezra,  in  which  he  gives  an  account  of  their  return,  no 
mention  is  made  that  such  miracles  were  wrought  for 
them  ;  as,  for  instance,  that  God  clave  the  rock  for  them 
in  the  desert."  It  is  really  much  to  be  wondered,  that 
one  of  the  most  learned  and  judicious  of  the  Jewish 
expositors  of  the  Old  Testament,  having  advanced  so 
far  in  a  large  Comment  on  Isaiah,  should  appear  to  be 
totally  ignorant  of  the  prophet's  manner  of  vvTiting ; 
of  the  parabolic  style,  which  prevails  in  the  vTitings 
of  all  the  prophets,  and  more  particularly  in  the  pro- 
phecy of  Isaiah,  which  abounds  throughout  in  para- 
bolical images  from  the  beginning  to  the  end ;  from 
"  Hear,  O  heavens,  and  give  ear,  O  earth,"  to  "  the 
worm  and  the  fire  "  in  the  last  verse.  And  how  came 
he  to  keep  his  wonderment  to  himself  so  long  ?  Why 
did  he  not  expect  that  the  historian  should  have  related 
how,  as  they  passed  tlirough  the  desert,  cedars,  pines, 
and  olive-trees  shot  up  at  once  on  the  side  of  the  way 
to  shade  them  ;  and  that  instead  of  briers  and  brambles 
the  acacia  and  the  myrtle  sprung  up  under  their  feet, 
according  to  God's  promises,  chap.  xli.  19  andlv.  13  \ 
These  and  a  multitude  of  the  like  parabolical  or  poet- 
ical images,  were  never  intended  to  be  understood  lite- 
rally. All  that  the  prophet  designed  in  this  place,  and 
which  he  has  executed  in  the  most  elegant  manner,  was 
an  amplification  and  illustration  of  the  gracious  care 
and  protection  of  God  vouchsafed  to  his  people  in  their 
return  from  Babylon,  by  an  allusion  to  the  miraciUous 
exodus  from  Egypt.  See  De  8.  Poesi,  Hebr.  Prsel.  ix. 
Verse  22.  There  is  no  peace,  saith  the  Lord,  unto 
the  loicked.]  See  below,  note  on  chap.  Ivii.  21.  As 
the  destruction  of  Babylon  was  determined,  God  com- 
mands his  people  to  hasten  out  of  it ;  for,  saith  the 
Lord,  there  is  no  peace  (prosperity)  to  the  wicked ;  oux 
sari  x«'f Eiv  roij  adsfSsctiv,  Xs-ysi  Kv^iog. — Sept.  "  There 
is  no  rejoicing  or  prosperity  to  the  wicked  saith  the 
Lord."  ^Ijeit  i0  not  pe^e  to  unrptouiS  men  jfeitl)  tijc 
Hottl,— Old  MS.  Bible. 


'J'he  commismou  oj  the 


CHAP.  XLIX. 


Messiah  to  Jews  and  Gentiles, 


r  CHAPTER  XLIX. 

In  this  chapter  the  Messiah  is  introduced,  declaring  the  full  extent  of  his  commission,  which  is  not  only  to  be 
Saviour  to  the  Jews,  but  also  to  the  Gentiles.  The  power  and  efficacy  of  his  loord  is  represented  by  apt 
images ;  the  ill  success  of  his  ministry  among  the  Jews  is  intimated,  and  the  great  success  of  the  Gospel 
among  the  Gentiles,  1-12.  But  the  prophet,  then  casting  his  eye  on  the  happy,  though  distant,  period  of 
Israel's  restoration,  makes  a  beautiful  apostrophe  to  the  whole  creation  to  shout  forth  the  praises  of  God  on 
the  prospect  of  this  remarkable  favour,  13.  The  tender  mercies  of  God  to  his  people,  with  the  prosperity 
of  the  Church  in  general,  and  the  final  overthrow  of  all  its  enemies,  make  the  subject  of  the  remaining 
verses,  14-26. 


A.  M.  cir.  3202, 
B.  C.  cir.  712. 

Olynip.  XVII.  1. 
cir.  nnnuin 

NumiE  Pompilii, 
R.   Roman.,  4. 


T  ISTEN,  "  O  isles,  unlo  me ; 
and  hearken,  ye  people,  from 
far  ;  ''  The  Lord  hath  called  me 
from  the  womb  ;  from  the  bowels 
of  my  mother  halh  he  made  mention  of  my 
name. 

2   And  he  hath  made  "^  my  mouth  like  a  sharp 
sword ;   "^  in  the  shadow  of  his  hand  hath  he 

•Chap.  xli.  1. b  Ver.  5;  Jer.  i.  5;  Matt.  i.  20,  21 ;   Luke  i. 

15,  31 ;  John  x.  36  ;  Gal.  i.  lo ^  Chap.  xi.  4 ;  li.  16 ;  Hos.  vi. 

5;  Heb.  iv.  12;  Rev.  i.  16. 

NOTES  ON  CHAP.  XLIX. 

Verse  1.  Listen,  O  isles,  unto  me — "  Hearken  unto 
me,  O  ye  distant  lands"]  Hitherto  the  subject  of  the 
prophecy  has  been  cliiefly  confined  to  the  redemption 
from  the  captivity  of  Babylon  ;  with  strong  intimations 
of  a  more  important  deliverance  sometimes  thrown  in, 
to  the  refutation  of  idolatry,  and  the  demonstration  of 
the  infinite  power,  wisdom,  and  foreknowledge  of  God. 
The  character  and  office  of  the  Messiah  was  exhibited 
in  general  terms  at  the  beginning  of  chap.  xlii.  ;  but 
here  he  is  introduced  in  person,  declaring  the  full  ex- 
tent of  his  commission,  which  is  not  only  to  restore 
the  Israelites,  and  reconcile  them  to  their  Lord  and 
Father,  from  whom  they  had  so  often  revolted,  but  to 
be  a  light  to  lighten  the  Gentiles,  to  call  them  to  the 
knowledge  and  obedience  of  the  true  God,  and  to  bring 
them  to  be  one  Church  together  with  the  Israelites,  and 
to  partake  with  them  of  the  same  common  salvation 
procured  for  all  by  the  great  Redeemer  and  Reconciler 
of  man  to  God. 

Verse  3.  And  he  halh  7nade  my  mouth  like  a  sharp 
sword — '•  And  lie  halli  made  my  mouth  a  sharp  sword"] 
The  servant  of  God,  who  speaks  in  the  former  part  of 
this  chapter,  must  be  the  Jlessiah.  If  any  part  of  this 
character  can  in  any  sense  belong  to  the  prophet,  yet 
in  some  parts  it  must  belong  exclusively  to  Clirist ;  and 
in  all  parts  to  him  in  a  much  fuller  and  more  proper 
sense.  Isaiah's  mission  was  to  the  Jews,  not  to  the 
distant  nations,  to  whom  the  speaker  in  this  place  ad- 
dresses himself.  "  He  hath  made  my  mouth  a  sharp 
sword  ;"  "  lo  reprove  the  wicked,  and  to  denounce  unto 
them  punishment,"  says  Jarchi,  understanding  it  of 
Isaiah.  But  how  much  better  does  it  suit  him  who  is 
represented  as  having  "  a  sharp  two-edged  sword  going 
out  of  his  mouth,"  Rev.  i.  16  ;  who  is  himself  the 
Word  of  God ;  which  word  is  "  quick  and  powerful, 
and  sharper  than  any  two-edged  sword,  piercing  even 
to  the  dividing  asunder  of  soul  and  spirit,  and  of  the 
joints  and  marrow,  and  is  a  discerner  of  the  thoughts 


hid  me,  and  made  me  "  a  polished  ■^^  '*';  ""r-  ^292. 

'  r  B.  C.  cir.  712. 

shaft ;    in    his    quiver    hath    he  Oiymp.  xvii.  t. 
hid  me  ; 
3   And  said    unto  me,    ^  Thou 


cir.  annum 

Numaj  PompiUi, 

R.  Roman.,  4. 


art  my  servant,  0  Israel,  « in  whom  I  will  be 
glorified. 

4  *>  Then  I  said,  I  have  laboured  in  vain,  I 
have  spent  my  strength  for  nought,  and  in  vain: 

JChap.  li.  16. 'Psa.    xlv.  5. ^Chap.   xlii.  1  ;   Zech.  iii. 

8. eChap.xliv.23;  Johnxiii.31;  xv.  8;  Eph.  i.6. iiEzek. 

iii.  19. 

and  intents  of  the  heart ;"  Heb.  iv.  12.  This  mighty 
Agent  and  Instrument  of  God,  "  long  laid  up  in  store 
with  him,  and  sealed  up  among  his  treasures,"  is  at  last 
revealed  and  produced  by  his  power,  and  under  his  pro- 
tection, to  execute  his  great  and  holy  purposes.  He 
is  compared  to  a  polished  shaft  stored  in  his  quiver  for 
use  in  his  due  time.  The  polished  shaft  denotes  the 
same  efficacious  word  which  is  before  represented  by 
the  sharp  sword.  The  doctrine  of  the  Gospel  pierced 
the  hearts  of  its  hearers,  "  bringing  into  captivity  every 
thought  to  the  obedience  of  Christ."  The  metaphor 
of  the  sword  and  the  arrow,  applied  to  powerful  speech, 
is  bold,  yet  just.  It  has  been  employed  by  the  most 
ingenious  heathen  \\Titers,  if  with  equal  elegance,  not 
with  equal  force.  It  is  said  of  Pericles  by  Aris- 
tophanes, (see  Cicero,  Epist.  ad  Atticum,  xii.  6  :) — 

OuTojs  ExrjXsi,  xai  (iovos  Tuv  ^jjToJtJv 
To  XivTjov  syxarsXei-rE  roij  axpocj/xsvoif. 

Apud.  Diod.  lib.  xii. 
His  powerful  speech 
Pierced  the  hearer's  soul,  and  left  behind 
Deep  in  his  bosom  its  keen  point  infixed. 

Pindar  is  particularly  fond  of  this  metaphor,  and  fre- 
quently applies  it  to  his  own  poetry : — 

Ecrsj^s  vuv  (fx^TCJ  toJov, 

Ays,  &D;xt.     TnoL  l3aXKoiJ.iv 

Ex  fjtaX^axas  auTS  (ppe- 

voff  SuxXsaf  oidTovg 

'lEvTSff — ;  Olymp.  ii.  160. 

"  Come  on  !  thy  brightest  shafts  prepare, 
And  bend,  0  Muse,  thy  sounding  bow ; 
Sav,  through  what  paths  of  liquid  air 
Our  arrows  shall  we  throw  V  West. 

See  also  ver.  149  of  the  same  ode,  and  Olymp.  ix.  17, 
on  the  foniier  of  which  places  the  Scholiast  says,  Tpo- 
Tixof  0  Xoyoj'  /SeX)]  Ss  touj  Xoyouff  Sip>!X£,  oia  to  o|u 
xai  xaipiov  tuv  Eyxufiiwv.  "  He  calls  his  verses  shafts, 
191 


Gracious  promises  oj 


A.  M.  cir.  3292.  ygf  surely  my  judgment  is  with 
Oiymp.  XVII.  1.   the  Lord,  and    '  my  work   with 

cir.  annum  ^,     - 

Numse  Pompilii,    my  I-tOCI. 

^-  R°"""'  '■  5  And  now,  saith  the  Lord  ''  that 
formed  me  from  the  womb  to  he  his  servant,  to 
bring  Jacob  again  to  him,  '  Thougli  Israel  ™  be 
not  gathered,  yet  shall  I  be  glorious  in  the  eyes 
of  the  Lord,  and  my  God  shall  be  my  strength. 

6  And  he  said,  "It  is  a  light  thing  that  thou 
shouldest  be  my  servant  to  raise  up  the  tribes 
of  Jacob,  and  to  restore  the  "  preserved  of 
Israel :  I  will  also  give  thee  for  a  p  light  to 
the  Gentiles,  that  thou  mayest  be  my  salvation 
unto  the  end  of  the  earth. 

7  Thus  saith  the  Lord,  the  Redeemer  of 
Israel,  and  his  Holy  One,  "i  to  "■  him  whom 
man  despiseth,  to  him  whom  the  nation  ab- 
hon-elh,  to  a  servant  of  rulers,  '^  kings  shall 
see  and  arise,  princes  also  shall  worship,  be- 
cause of  the  Lord  that  is  faithful,  and  the 
Holy  One  of  Israel,  and  he  shall  choose  thee. 


ISAIAH.  redemption  to  Israel 

8  Thus  saith  the  Lord,  '  In  an 
acceptable    time    have    I 


i  Or,  viy  Tcimrd ;   chap.  xl.  10;   Ixii.    IJ. >*  Ver.  1. 'Or, 

Th{tt  Israel  may   be  gathered  to  him,  and  I  may,    &c. ""  Matt. 

xxiii.  37. 1  Or,  Art  thou  lis^htrr  than  that  (hou  shouldest,  &c. 

o  Or,  desolations. p  Chap.  xjii.  6 ;  Ix.  3  ;  Luke  ii.  32  ;  Acts  xiii. 

47 ;  xxvi.  18. ■<!  Chap.  liii.  3  ;  Matt.  xxvi.  67. 


by  a  metaphor,  signifying  the  acuteness  and  the  appo- 
site application  of  his  panegyric." 

This  person,  who  is  (ver.  3)  called  Israel,  cannot 
in  any  sense  be  Isaiah.  That  name,  in  its  original 
design  and  lull  import,  can  only  belong  to  him  who 
contended  powerful/ 1/  irilh  God  in  behalf  of  mankind, 
and  prevailed,  Gen.  xxxii.  28.  After  all  that  Vitringa, 
Bp.  Lowth,  and  others  have  said  in  proof  of  this  chap- 
ter speaking  of  the  Messiah,  and  of  him  alone,  I  have 
my  doubts  whether  sometimes  Isaiah,  sometimes  Cy- 
rus, and  sometimes  the  Messiah,  be  not  intended  ;  the 
former  shadowing  out  the  latter,  of  whom,  in  certain 
respects,  they  may  be  considered  the  types.  The  literal 
sense  should  be  sought  out^ir*;;  this  is  of  the  utmost 
importance  both  m  reading  and  interpreting  the  oracles 
of  God. 

Verse  5.  And  now,  .^ailli  the  Lord — "  And  now, 
thus  saith  Jehov.^ii"]  The  word  riD  coh,  before  ION 
amar,  is  dropped  out  of  the  text  :  it  is  supplied  by 
eight  MSS.  (tuo  ancient)  of  Dr.  KennicotCs,  two  of 
De  Rossi's,  and  the  Sepluagint,  Si/riac,  and  Vulgate. 

Though  Israel  be  not  gathered — "  And  that  Israel 
unto  him  might  be  gathered"]  Five  MSS.  (two  ancient) 
confirm  the  Kcri,  or  marginal  correction  of  the  Maso- 
retes,  iS  lo,  unto  him,  instead  of  vh  lo,  not,  in  the  text ; 
and  so  read  Aquila ;  and  the  Chaldee,  Septuagint, 
i.nd  Arabic  omit  the  negative.  But  the  Septuagint, 
MSS.  Pachom,  and  i.  D.  ii.  express  also  the  Keri  1^ 
lo  by  ■jrpoj  auTov,  to  him. 

Verse  6.  And  to  restore  the  preserved  of  Israel — 
"And  to  restore  the  branches  of  Israel"]  'TSJ  netsirey, 
or  '-\1V:  netsurey,  as  the  Masoretes  correct  it  in  the 
193 


A.  M.  cir.  3292. 
B.  C.  cir.  712. 

heard  oiymp.  xvii.  i. 

,  .    .  ,  r  ^         •  cir.  annum 

thee,  and  m  a  day  oi    salvation   Numa;  Pompiiii, 
have  I  helped  thee  :    and  I  will    ^-  ^°'"°"-'  ^- 
preserve    thee,    "  and  give   thee   for  a   cove  ■ 
nant  of  the  people,  to  '  establish  the  earth, 
to  cause  to  inherit  the  desolate  heritages  ; 

9  That  thou  mayest  say  ^  to  the  prisoners. 
Go  forth ;  to  them  that  are  in  darkness.  Show 
yourselves.  They  shall  feed  in  the  ways,  and 
their  pastures  sliall  be  in  all  high  places. 

10  They  shall  not  ^hunger  nor  thirst;  ^ nei- 
ther shall  the  heat  nor  smr  smite  them:  for 
he  that  hath  mercy  on  them  ^  shall  lead  them, 
even  by  the  springs  of  water  shall  he  guide 
them. 

11  "And  I  will  make  all  my  mountains  a 
way,  and  my  highways  shall  be  e.xalted. 

12  Behold,  ''these  shall  come  from  far:  and, 
lo,  these  from  the  north  and  from  the  west ; 
and  these  from  the  land  of  Sinim. 


'Or,  to  hi7n  that  is  despised  in  soul. s  Psa.  Ixxii.  10,  II  ;  ver. 

23. 1  See  Psa.  Ixix.  13  ;    2  Cor.   vi.  2. "  Chap.  xlii.    6. 

*■  Or,  raise  up. *  Chap.  xlii.  7  ;   Zech.  ix.  12. -^  Rev.  viL 

16 iPsa.    cxxi.    6. 2 Psa.    xxiii.    2. «Chap.   xl.    4. 

bChap.  xliii.  5,  6. 


marginal  reading.  This  word  has  been  matter  of  great 
doubt  with  interpreters  :  the  Syriac  renders  it  the 
branch,  taking  it  for  the  same  with  "li"  netser,  chap, 
xi.   1.      See  Michaelis  Epim.  in  Praelect.  xix. 

Verse  7.  The  Redeemer  of  Israel,  and  his  Holy 
One—"  The  Redeemer  of  Israel,  his  Holy  One"] 
"  Perhaps  we  should  read  llj'np'7  likdosho,^^  Secker  . 
that  is,  to  his  Holy  One.  The  preceding  word  ends 
with  a  S  lamed,  which  might  occasion  that  letter's  being 
lost  here.  The  Talmud  of  Babylon  has  Vi^npl  uhedo- 
sho,  and  his  Holy  One. 

To  him  whom  man  despiseth — "  To  him  whose  per- 
son is  despised"]  "  Perhaps  we  should  read  niJJ  nib- 
zeh,"  Secker;  or  'ID  ba:ui,  Le  Clerc ;  that  is,  in 
stead  of  the  active,  the  passive  form,  which  seems  here 
to  be  required. 

Verse  9.  To  them  that  are  in  darkness — "  And  to 
those  that  are  in  darkness"]  Fifteen  MSS.  (five  an- 
cient) of  Dr.  KennicotCs,  eleven  of  He  Rossi's,  and 
one  ancient  of  my  own,  and  the  two  old  editions  of 
1486  and  1488,  and  tliree  others,  add  the  conjunction 
^  van  at  the  beginning  of  this  member.  Another  MS. 
had  it  so  at  first,  and  two  others  have  a  rasure  at  the 
place  :  and  it  is  expressed  by  the  Septuagint,  Syriac, 
Chaldee,  and  Vulgate. 

Verse  12.  Behold,  these  shall  come  from  far]  "Ba 
bylon  was  far  and  east,  mno  mimmizrach,  (non  sic 
Ve't.,)  Sinim,  Pelusians,  to  the  south." — Secker. 

The  land  of  Sinim.]  Prof.  Doederlein  thought  of 
Syene,  the  southern  limit  of  Egypt,  but  does  not 
abide  by  it.  Michaelis  thinks  it  is  right,  and  promises 
to  give  his  reasons  for  so  thinking  in  the  second  part 


The  Lord's  kindness 


CHAP.  XLIX. 


to  his  folloxoers. 


*.;  ^^-  "'"■  ^^-      13  '  Siiiff,  0  heavens ;    and  be 

B.  C.  cir.  712  o'  ' 

oiymp,  XVII.  1.  joyful,  O  earth;  and  break  forth  ' continually  before  me 


palms  of  my  hands  ;  thy  walls  are  *■  '*•  ^".-  ^^■ 


cir.  annum  .       .  ,^  ^    .  r 

Numse  Ponipiiii,  uito  suiguig,    O  mountams  :    lor 

"■  ^°"""'-  •*■    the    Lord    hath    comforted    his 

people,  and  will  have  mercy  upon  his  afflicted. 

14  ''But  Zion  said,  The  Lord  hath  forsaken 
me,  and  my  Lord  hath  forgotten  nie. 

15  ®  Can  a  woman  forget  her  sucking  child, 
'that  she  should  not  have  compassion  on  the 
son  of  her  womb  ?  yea,  they  may  forget,  « yet 
will  I  not  forget  thee. 

16  Behold,  ^  I  have  graven  thee  upon  the 

«  Chap.  xliv.  23. <>  See  chap.  xl.  27. e  See  Psa.  ciii.  13 ; 

Mai.  iii.  17 ;  Matt.  vii.  1 1 . f  neb.  from  having  compassion. 

of  his  Spicilegium  Geographiae  Hebrteorum  Exterae. 
See  BMwlh.  Oriental.  Part  xi.  p.  176. 

I'D  stn  signifies  a  hush,  and  D'J'D  siniin,  hushes, 
woods,  &c.  Probably  this  means  that  the  land  where 
several  of  the  lost  Jews  dwell  is  a  woodland.  The 
ten  tribes  are  gone,  no  one  knows  whitl  er.  On  the 
slave  coast  in  Africa,  some  Jewish  rites  appear  among 
the  people,  and  all  the  males  are  circumcised.  The 
whole  of  lliis  land,  as  it  appears  from  the  coast,  may 
be  emphatically  called  WTO  yiN  crels  sinim,  the  land 
of  bushes,  as  it  is  all  covered  with  icoods  as  far  as  the 
eye  can  reach.  Many  of  the  Indians  in  North  Ame- 
rica, which  is  also  a  woodland,  have  a  great  profusion 
of  rites,  apparently  in  their  basis  Jewish.  Is  it  not 
possible  that  the  descendants  of  the  ten  lost  tribes  are 
among  those  in  America,  or  among  those  in  Africa, 
whom  European  nations  think  they  have  a  right  to 
enslave  ?  It  is  of  those  lost  tribes  that  the  twenty-first 
verse  speaks  :   "  And  these,  where  had  they  been  V' 

Verse  13.  Brea/i  forth  into  singing,  O  mountains — 
"  Ye  mountains,  burst  forth  into  song"]  Three  ancient 
M.SS.  are  without  the  '  yod  or  the  conjunction  1  rau 
before  the  verb :  and  so  the  Septuagint,  Synac,  and 
Vulgate. 

A'erse  14.  The  Lord  (niiT  Yehovah)  hath  forsaken 
me,  and  my  Lord  ("jnx  Adonai)  halh  forgotten  me.'\ 
But  a  multitude  of  MS.S.  and  several  ancient  editions 
read  mri'  Yehovah  in  both  places. 

Verse  16.  Behold,  I  have  graven  thee  upon  the 
palms  of  my  hands — "  Behold,  on  the  palms  of  my 
hands  have  I  delineated  thee"]  This  is  certainly  an 
allusion  to  some  practice,  common  among  the  Jews  at 
that  time,  of  making  marks  on  their  hands  or  arms  bj' 
punctures  on  the  skin,  with  some  sort  of  sign  or  repre- 
sentation of  the  city  or  temple,  to  show  their  affection 
•ind  zeal  for  it.  They  had  a  method  of  making  such 
punctures  indelible  by  fire,  or  by  staining.  See  note 
on  chap.  xliv.  5.  It  is  well  known,  that  the  pilgrims 
at  the  holy  sepulchre  get  themselves  marked  in  this 
manner  with  what  are  called  the  ensigns  of  Jerusalem. 
See  Maundrell,  p.  75,  where  he  tells  us  how  it  is 
performed  :  and  this  art  is  practised  by  travelling  Jews 
all  over  the  world  at  this  day. 

A'erse  17.  Thy  children  shall  make  haste — "They 
that  destroyed  thee  shall  soon  become  thy  builders"] 
Auctor  Vulgatae    pro   y:3   banayich,  videtur   legisse 

Vol.  IV.  (     13     ) 


Olymp.  XVII.  I. 

17   Thy   children   shall    make   Numai  Pompiiii, 
haste ;      '  thy     destroyers      and    "  ^°""'"  ■  *■ 


they  that  made    thee  waste  shall  go  forth  of 
thee. 

18  ''Lift  up  thine  eyes  round  about,  and  be- 
hold :  all  these  gather  themselves  together,  and 
come  to  thee.  As  I  live,  saith  the  Lord,  thou 
shall  surely  clothe  thee  with  them  all,  '  as  with 
an  ornament,  and  bind  them  on  thee,  as  a  bride 
doeth. 


eRom.  jci.  29. 1 

19. k  Chap.  be.  4.- 


See  Exod.  xiii.  9 ;  Cant.  viii.  6.- 
'  Prov.  xvii.  6. 


iVer. 


■]'J13  honayich,  unde  vertit,  structores  tui ;  cui  et  Sep- 
tuaginta  fere  consentiunt,  qui  verterunt  wxo5o(AV)^r)f, 
adificata  es,  prout  in  Plantiniana  editione  habetur  ;  in 
Vaticana  sive  Romana  legitur,  oixo^ojAJi^/itfir),  cedifica- 
bcris.  Hisce  etiam  Targum  Jonathanis  aliquatenus 
consentit,  ubi,  et  adificahnnt.  Confer  infra  Esai.  liv 
13,  ad  quem  locum  rabbini  quoque  notarunt  ex  tractatu 
Talmudico  Berachot,  c.  ix.,  quod  non  legendura  sit 
■]"J3  banayich,  id  est, filii  tui;  sed  yj^  bonayich,  a:di- 
ficatores  tui.  Confer  not.  ad  libruni  Prec.  Jud.  part  ii., 
p.  226,  ut  et  D.  Wagenseil  Sot.  p.  253,  n.  9.  "  The 
author  of  the  Vulgate  appears  to  have  read  yjU  bona- 
yich for  yj3  banayich,  as  he  translates  it  by  structores 
tui,  'thy  builders.'  The  Septuagint  is  almost  the 
same  with  the  Vulgate,  having  CLixo5o(AviS>if,  art  built, 
as  in  the  Planlin  edition  :  but  the  Vatican  or  Roman 
copy  reads  oixo5o(i.r)^r](j'r),  thou  shall  be  built.  To  these 
readings  the  Targum  of  Jonathan  has  some  sort  of 
correspondence,  translating  et  tedificabunt,  '  and  they 
shall  build.'  See  chap.  liv.  13  ;  on  which  place  the 
rabbins  also  remark,  in  the  Talmudic  tract  Berachoth, 
c.  9,  that  we  should  not  read  yji  banayich,  thy  sons, 
but  yja  bonayich,  thy  builders.  See  the  note  in  Prec. 
Jud.  part  ii.,  p.  226,  and  also  D.  Wagenseil  Sot.  p. 
253,  n.  9."  See  also  Brcilhaupt.  not.  ad  Jarchi  in 
loc.  ;  and  the  note  on  this  place  in  De  Sac.  Poes.  Hebr. 
Pra?lect.  xxxi.  Instead  of  1'J13  or  yjD  bonayich,  thy 
builders,  several  M.S.S.  read  1"33  baneycha,  thy  sons. 
So  also  the  Si/riac ;  see  the  above  note. 

Shall  go  forth  of  thee — "  Shall  become  thine  off 
spring."]  IXi""  ']'^'3  mimmech  yelseu,  shall  proceed, 
spring,  issue,  from  thee,  as  thy  children.  The  plirase  is 
frequently  used  in  this  sense  :  see  chap.  xi.  1  ;  Mic. 
V.  2  ;  Nah.  i.  11.  The  accession  of  the  Gentiles  to 
the  Church  of  God  is  considered  as  an  addition  made 
to  the  number  of  the  family  and  children  of  Sion  :  see 
ver.  21,  22,  and  chap.  Ix.  4.  The  common  rendering, 
"  shall  go  forth  of  thee,  or  depart  from  thee,"  is  very 
flat,  after  their  zeal  had  been  expressed  by  "  shall  be- 
come thy  builders  :"  and  as  the  opposition  is  kept  up 
in  one  part  of  the  sentence,  one  has  reason  to  expect 
it  in  the  other,  which  should  be  parallel  to  it. 

Verse  18.   Bind  them  on  thee,  as  a  bride  doeth — 

"  Bind  them  about  thee,  as  a  bride  her  jewels."]    The 

end  of  the  sentence  is  manifestly  imperfect.      Does  a 

bride  bind  her  children,  or  her  new  subjects,  about  her  ? 

193 


The  calling  of  the  ISAIAH. 

A.  M.  cir.  3292.      ]  9  For  thy  waste  and  thy  deso- 

B.  C.  cir.  712.  ■'  1       /•     1 

Oiymp.  XVII.  1.  late  places,  and  the  land  of  thy 
Nurnas Pompiiii,  destruction,  "shall  even  now  be 
R.  Roman.,  4.    ^^^  narrow  by  reason  of  the  in- 


Gentiles  foretold. 


habitants,  and  they  that    swallowed   thee  up 
shall  be  far  away. 

20  "  The  children  which  thou  shall  have, 
"  after  thou  hast  lost  the  other,  shall  say  again 
in  thine  ears,  The  place  is  too  strait  for  me  : 
give  place  to  me  that  I  may  dwell. 

2 1  Then  shall  thou  say  in  thine  heart.  Who 
hath  begotten  me  these,  seeing  I  have  lost  my 
children,  and  am  desolate,  a  captive,  and  re- 
moving to  and  fro  ?  and  who  halh  brought  up 
these  ?  Behold,  I  was  left  alone ;  these,  where 
had  they  been  ? 

22  p  Thus  saith  the  Lord  God,  Behold,  I 
will  lift  up  mine  hand  to  the  Gentiles,  and  set 
up  my  standard  to  the  people  :  and  they  shall 
bring  thy  sons  in  their  1  arms,  and  tliy  daugh- 
ters shall  be  carried  upon  their  shoulders. 


>n  See  chap.  liv.  1,  2  ;  Zech.  ii.  4 ;  x.  10. — 

-»  Chap.  Ix.  4. 

oMatt.  iii.  9;  Rom.  xi.  11,  12,  &c. p  Chap. 

Ix.  4  ;  Ixvi.  20. 

qHeb.  6o5om. rPsa.  Ixxii.  11 ;  ver.  7  ;  chap. 

Iii.  15 ;  Ix.  16. 

*  Heb.  nourishers. ^  Heb.  princesses. "  Psa 

l.xxii.  9 ;   Mic. 

Sion  clothes  herself  with  her  children,  as  a  bride 
clothes  herself, — with  what  1  some  other  thing  cer- 
tainly. The  Septuagint  help  us  out  in  this  difficulty, 
and  supply  the  lost  word  :  wj  MtS{i,m  m\i,(ft]-  as  a  bride 
her  ornaments.  hSd  n'S.33  hichleyha  callah.  or  nSjJ 
n'''73  kecallah  keleyha.  The  great  similitude  of  the 
two  words  has  occasioned  the  omission  of  one  of  them. 
See  chap.  Ixi.  10. 

Verse  2 1 .  These,  ichere  had  they  been — "  These 
then,  where  were  they  ?"]  The  conjunction  is  added 
before  nSx  elleh,  that  is,  nSxi  reelleh,  in  thirty-two 
MSS.  (nine  ancient)  of  Kennicolt's,  and  fifty-four  of 
De  Rossi's  ;  and  so  the  Septuagint,  Chaldee,  and  Vul- 
gate.    See  on  yer.  12. 

Verse  22.  Thus  saith  the  Lord  God — niH'  'JnN 
Adonai  Yehnvah.  Adonai  is  wanting  in  one  MS.,  in  the 
Alexandrme  copy  of  the  Septuagint,  and  in  the  Arabic. 

Verse  2  3 .  With  their  face  toward  the  earth — "  With 
their  faces  to  the  earth"]  It  is  well  known  that  ex- 
pressions of  submission,  homage,  and  reverence  always 
have  been  and  are  still  carried  to  a  great  degree  of 
extravagance  in  the  eastern  countries.  When  Joseph's 
brethren  were  introduced  to  him,  "  they  bowed  down 
themselves  before  him  with  their  faces  to  the  earth," 
Gen.  xlii.  6.  The  kings  of  Persia  never  admitted 
any  one  to  their  presence  without  exacting  this  act  of 
adoration  ;  for  that  was  the  proper  term  for  it.  Ne- 
cesse  est,  says  the  Persian  courtier  to  Conon,  si  in  con- 
spectum  veneris,  venerari  te  regem ;  quod  *potfxuv£iv 
illi  vocant.  "  It  is  necessary,  if  thou  shouldest  come 
in  sight,  to  venerate  thee  as  king  ;  which  they  call 
worshipping." — Nepos  in  Conone.  Alexander,  intoxi- 
cated with  success,  affected  this  piece  of  oriental  pride  : 
Itaque  more  Persarura  Macedonas  venerabundos  ipsum 
194 


23  --And  kings    shall    be    thy  ^^  ^^  "'"■•  ?.2?,2- 

°  ./       B.  C.  cir.  /12. 

their  Oiymp.  xvii.  i 

cir.  annum 


fathers,      and 


'  nursing 

'  queens  thy  nursing  mothers  :  Numae  Pompilii, 
they  shall  bow  down  to  thee  with  «■  R"""^"-  J- ' 
their  face  toward  the  earth,  and  "  lick  up  the 
dust  of  thy  feet ;  and  thou  shall  know  that  I 
am  the  Lord  :  for  ''  they  shall  not  be  ashamed 
thai  wait  for  me. 

24  "^  Shall  the  prey  be  taken  from  the  mighty, 
or  ^  the  lawful  captive  delivered  ? 

25  But  thus  saith  the  Lord,  Even  the  y  cap- 
tives of  the  mighty  shall  be  taken  away,  and 
the  prey  of  the  terrible  shall  be  delivered  :  for 
I  will  contend  witli  him  that  contendelh  with 
thee,  and  1  will  save  thy  children. 

26  And  I  will  ^  feed  them  thai  oppress  thee 
with  their  own  flesh ;  and  they  shall  be  drunken 
with  their  own  "  blood,  as  with  *>  sweet  wine  : 
and  all  flesh  ■=  shall  know  that  I  the  Lord  am 
thy  Saviour  and  thy  Redeemer,  the  Mighty 
One  of  Jacob. 

vii.  17. 'Psa.  xxxiv.22  ;  Rom.  v.  5  ;  ix.  33;  x.  U. "Matt. 

xii.  29;   Luke  xi.  21,  22. "Heb.   the  captivity  of  the  just 

>'Heb.  captivity. ^  Chap.  ix.  20. a  Rev.  xiv.  20;    xv\.   d 

bOr,  new  wine. "^Psa.  ix.  16;  chap.  Ix.  16. 


salutare,  prosternentes  humi  corpora.  "  The  Macedo- 
nians, after  the  manner  of  the  Persians,  saluted  their 
monarch  with  the  ceremony  of  prostration." — Curtius, 
lib.  viii.  The  insolence  of  eastern  monarchs  to  con- 
quered princes,  and  the  submission  of  the  latter,  is 
astonishing.  Mr.  Harmer,  Observ.  ii.  43,  gives  the 
following  instance  of  it  from  D'Herbelot :  "  This  prince 
threw  himself  one  day  on  the  ground,  and  kissed  the 
prints  that  his  victorious  enemy's  horse  had  made  there  ; 
reciting  some  verses  in  Persian,  which  he  had  com- 
posed, to  this  effect : — 

"  '  The  mark  that  the  foot  of  your  horse  has  left 
upon  the  dust,  serves  me  now  for  a  crown. 

'• '  The  ring  which  I  wear  as  the  badge  of  my  slavery, 
is  become  my  richest  ornament. 

"  '  Wliile  I  shall  have  the  happiness  to  kiss  the  dust 
of  your  feet,  I  shall  think  that  fortune  favours  me  with 
its  tenderest  caresses,  and  its  sweetest  kisses.'" 

These  expressions  therefore  of  the  prophet  are  only 
general  poetical  images,  taken  from  the  manners  of  the 
country,  to  denote  great  respect  and  reverence  :  and 
such  splendid  poetical  images,  which  frequently  occur 
in  the  prophetical  vTitings,  were  intended  only  as 
general  amplifications  of  the  subject,  not  as  predictions 
to  be  understood  and  fulfilled  precisely  according  to 
the  letter.  For  the  different  kinds  of  adoration  in  the 
east,  see  the  note  on  chap.  xliv.  17. 

Verse  24.  Shall  the  prey  be  taken  from  the  mighty 
— "  Shall  the  prey  seized  by  the  terrible  be  rescued"] 
For  p'Ti"  tsaddik,  read  v"i;r  arils.  A  palpable  mis- 
take, like  that  in  chap.  xlij.  19.  The  correction  is 
self-evident  from  the  very  terms  of  the  sentence  ;  from 
the  necessity  of  the  strict  correspondence  in  the  e.x- 
pressions  between  the  question  and  the  answer  made 
(      13*     ) 


God  will  ever  save 


CHAP.  L. 


those  who  hmst  in  him. 


to  it ; — and  it  is  apparent  to  the  blindest  and  most 
prejudiced  eye.  However,  if  authority  is  also  neces- 
sary, there  is  that  of  the  Si/riac  and  Vulgate  for  it  ; 
who  plainly  read  ]"'^J•  ants,  in  ver.  24  as  well  as  in 
ver.  25,  rendering  it  in  the  former  place  by  the  same 
word  as  in  the  latter. — L. 


These  two  last  verses  contain  a  glorious  promise  of 
deliverance  to  the  persecuted  Church  of  Christ  from 
the  terrible  one — Satan,  and  all  his  representatives  and 
vicegerents,  persecuting  antichristian  rulers.  They 
shall  at  last  cease  from  destroying  the  Church  of  God, 
and  destroy  one  another. 


CHAPTER  L. 

in  this  chapter  God  vindicates  his  dealings  with  his  people,  whose  alienation  is  owing  to  themselves,  1.  Andt 
by  allusion  to  the  temporal  deliverances  connected  with  the  drying  up  of  the  Red  Sea  and  the  Euphrates, 
asserts  his  power  to  save,  2,  3  ;  namely,  by  the  obedience  and  sufferings  of  the  Messiah,  4-6  ;  who  was  at 
length  to  prove  victorious  over  all  his  enemies,  7—9.  The  two  last  verses  exhort  to  faith  and  trust  in  God 
in  the  most  disconsolate  circumstances ;  with  a  denunciation  of  vengeance  on  those  who  should  trust  to  their 
men  devices,  10,  11. 


'pHUS  saith  the  Lord,  "WTiere 

is  "  the  bill  of  j'our  mother's 


A.  M  cir.  3292. 
B.  C.  cir.  712. 
Olyinp.  XVII.  1. 

cir.  annum  , .  i  t    i 

NumsE  Pompiiii,  divorcement,  whom  1  have  put 
R.  Roman.,  4.  ^^.j^y  ?  q^  which  of  my  *•  creditors 
is  it  to  whom  I  have  sold  you  ?  Behold,  for 
your  iniquities  "  have  ye  sold  yourselves,  and 
for  your  transgressions  is  your  mother  put 
away. 

2  Wherefore,  when  I  came,  ivas  there  no 
man  ?  ^  when  I  called,  tuas  there  none  to  an- 
swer ?  "Is  my  hand  shortened  at  all,  that  it 
cannot  redeem  ?  or  have  I  no  power  to  de- 
liver ?  behold,  ^at  my  rebuke  I  e  dry  up  the 
sea,  I  make  the  ''  rivers  a  wilderness  :  '  their 

•  Deut.  xxiv.  1 ;  Jer.  iii.  8  ;  Hos.  ii.  2. '■Sec  2  Kings  iv.  1 ; 

Matt.  xTiii.  25. <^  Chap.  Iii.  3. ^  Prov.  i.  24 ;  chap.  Ixv.  12 ; 

btvi.  4;  Jer.  vii.  13 ;   jtxxv.  15. e\um.  .xi.  23;  chap.  lix.   1. 

'Psa.  cvi.  9;  Nah.  i.  4. sExcd.  xiv.  21. i-Josh.  iii.  16. 

NOTES  ON  CHAP.  L. 

Verse  1.  Thus  saith  the  Lord]  This  chapter  has 
been  understood  of  the  prophet  himself;  but  it  certainly 
speaks  more  clearly  about  Jesus  of  Nazareth  than  of 
Tsaiah,  the  son  of  Amos. 

Where  is  the  bill — "  \Miere  is  this  bill"]  Husbands, 
through  moroseness  or  levity  of  temper,  often  sent  bills 
of  divorcement  to  their  wives  on  slight  occasions,  as 
they  were  permitted  to  do  by  the  law  of  Moses,  Deut. 
xxiv.  1.  And  fathers,  being  oppressed  with  debt,  often 
sold  their  children,  which  they  might  do  for  a  time, 
till  the  year  of  release,  Exod.  xxi.  7.  That  this  was 
frequently  practised,  appears  from  many  passages  of 
Scripture,  and  that  the  persons  and  the  liberty  of  the 
children  were  answerable  for  the  debts  of  the  father. 
The  widow,  2  Kings  iv.  1 ,  complains  "  that  the  cre- 
ditor is  come  to  take  unto  him  her  two  sons  to  be 
bondmen."  And  in  the  parable.  Matt  .wiii.  25  :  "The 
lord,  forasmuch  as  his  servant  had  not  to  pay,  com- 
mands him  to  be  sold,  and  his  wife  and  children,  and 
all  that  he  had,  and  payment  to  be  made."  Sir  John 
Chardin's  MS.  note  on  this  place  of  Isaiah  is  as  fol- 
lows :   En  Orient  on  paye  ses  dettes  avec  ses  esclaves. 


fish  stinketh,  because  there  is  no  ^  ■^^/"■.  ^??H' 

'  B.  C.  cir.  712. 


water,  and  dieth  for  thirst. 


Olymp.XVII.  1. 

cir.  annum 

Numae  Pompiiii, 

R.  Roman.,  4. 


3  ''  I   clothe   the   heavens  with 

blackness,  '  and  I  make  sackcloth  

their  covering. 

4  ™  The  Lord  God  hath  given  me  the  tongue 
of  the  learned,  that  I  should  luiow  how  to 
speak  a  word  in  season  to  hitn  that  is  "weary : 
he  wakeneth  morning  by  morning,  he  waken- 
eth  mine  ear  to  hear  as  the  learned. 

5  The  Lord  God  °  hath  opened  mine  ear, 
and  I  was  not  ^  rebellious,  neither  turned 
away  back. 

6  "<  I  gave  my  back  to  the  smiters,  and  '  my 


'ExoA.    vii.     18, 

21. kExod.    X.    21. iRcv.    vi.    12 

"Exod.  iv.  11. ' 

Matt.  xi.  28. "  Psa.  xl.  6,  7.  8. P  Matt. 

xxvi.  39  ;  John  xiv 

31 ;    Phil.  ii.  8 ;  Heb.  x.  5,  &c. 1  Matt. 

xxvi.  67  i  rxvii.  26 

John  xviii.  22. rLam.  iii.  30. 

car  ils  sont  des  principaux  meubles  ;  et  en  plusieurs 
lieux  on  les  paye  aussi  de  ses  enfans.  "In  the  east 
the}-  pay  their  debts  by  giving  up  their  slaves,  for 
these  are  their  chief  property  of  a  disposable  kind ; 
and  in  nianj'  places  they  give  their  children  to  their 
creditors."  But  this,  saith  God,  cannot  be  my  case  ; 
I  am  not  governed  by  any  such  motives,  neither  am  I 
urged  by  any  such  necessit}-.  Your  captivity  there- 
fore and  your  afflictions  are  to  be  imputed  to  yourselves, 
and  to  your  own  folly  and  wickedness. 

Averse  2.  Their  fish  stinketh — "Their  fish  is  dried 
up"]  For  [yN^n  tibaosh,  stinketh,  read  \02'n  tibash,  it 
dried  up  ;  so  it  stands  in  the  Bodl.  MS.,  and  it  is 
confirmed  by  the  Septuagint,  |r;pav^7ja'ov?-ai,  they  shall 
be  dried  up. 

A'erse  5.  Neither  turned  away  bad — "  Neither  did 
I  withdraw  myself  backw'ard"]  Eleven  MSS.  and  the 
oldest  edition  prefix  the  conjunction  1  rau;  and  so  aiao 
the  Septuagint  and  Syriac. 

A'erse  G.  And  my  cheeis  to  them  that  plucied  off 
the  hair]  The  greatest  indignity  that  could  possibly  be 
offered.      See  the  note  on  chap.  vii.  20. 

/  hid  not  my  face  from  shame  and  spitting.]  An- 
195 


God  will  defend 


ISAIAH. 


his  followers. 


A.  M.  cir.  3292.  cheeks  to  them  that  plucked  off 

B.  C.  cir.  712.        ,      ,     .         T   .  •  1  r         r 

oiymp.  XVII.  1.  the  hair  :    I  hid  not  my  lace  irom 

cir.  annum  ,  i        .... 

Numa  Pompiiii,  shame  and  spitting. 
R.  Roman.,  4.       y  Yox  the  Lord  God  will  help 
me ;  therefore    shall    I  not    be    confounded : 
therefore  have  =  I  set  my  face  like  a  flint,  and 
I  know  that  I  shall  not  be  ashamed. 

8  '  He  is  near  that  justifieth  me  ;  who  will 
contend  with  me  ?  let  us  stand  together :  who 
is  "mine  advesai-y?  let  him  come  near  to  me. 

9  Behold,  the  Lord  God  will  help  me ;  who 
is  he  that  shall  condemn  me  ?  ''  lo,  they  all 

-I  Rom.  viii.  32,  33,  34. "  Heb.  the  master  of 

-"  Job  xiii.  28  ;  Psa.  cii.  26 ;  chap.  li.  6. 


•Ezek.iii.  8,9.- 
my  cause.- 

other  instance  of  the  utmost  contempt  and  detestation. 
It  was  ordered  by  the  law  of  Moses  as  a  severe  punish- 
ment, carrying  with  it  a  lasting  disgrace ;  Deut.  xxv. 
9.  Among  the  Medes  it  was  highly  offensive  to  spit 
in  any  one's  presence,  Herod,  i.  99  ;  and  so  likewise 
among  the  Persians,  Xenophon,  Cyrop.  Lib.  i.,  p.  18. 
"  They  abhor  me  ;  they  flee  far  from  me  ; 
They  forbear  not  to  spit  in  my  face."   Job  xxx.  10. 

"  And  Jehovah  said  unto  Moses,  If  her  father  had  but 
spit  in  her  face,  should  she  not  be  ashamed  seven 
days!"  Num.  xxii.  14.  On  which  place  Sir  John 
Chardin  remarks,  that  "  spitting  befoie  any  one,  or 
spitting  upon  the  ground  in  speaking  of  any  one's  ac- 
tions, is  through  the  east  an  expression  of  extreme  de- 
testation."— Harmer's  Observ.  ii.  509.  See  also,  of 
the  same  notions  of  the  Arabs  in  this  respect,  Niebuhr, 
Description  de  I'Arabie,  p.  26.  It  so  evidently  ap- 
pears that  in  those  countries  spitting  has  ever  been 
an  expression  of  the  utmost  detestation,  that  the  learn- 
ed doubt  whether  in  the  passages  of  .Scripture  above 
quoted  any  thing  more  is  meant  than  spitting, — not  in 
the  face,  which  perhaps  the  words  do  not  necessarily 
imply, — but  only  in  the  presence  of  the  person  affront- 
ed. But  in  this  place  it  certainly  means  spitting  in 
the  face ;  so  it  is  understood  in  St.  Luke,  where  our 
Lord  plainly  refers  to  this  prophecy  :  "  All  things  that 
are  written  by  the  prophets  concerning  the  Son  of  man 
shall  be  accomplished  ;  for  he  shall  be  delivered  to  the 
Gentiles,  and  shall  be  mocked  and  spitefully  entreat- 
ed, and  spitted  on,  Sfji^TTjo'^TjO'ETai,"  xviii.  31,  32,  which 
was  in  fact  fulfilled  ;  \a\  rj^Socvro  rivsj  EfjiifTUSiv  auTU, 
"  and  some  begun  to  spit  on  him,"  Mark  xiv.  65,  xv. 
19.  If  spitting  in  a  person's  presence  was  such  an 
indignity,  how  much  more  spitting  in  his  face  % 

Verse  7.  Therefo-re  have  I  set  my  face  like  a  flint] 
The  Prophet  Ezekiel,  chap.  iii.  8,  9,  has  expressed 
this  with  great  force  in  his  bold  and  vehement  manner  : 

"  Behold,  I  have  made  thy  face  strong  against  their 

faces. 
And  thy  forehead  strong  against  their  foreheads  ; 
As  an  adamant,  harder  than  a  rock,  have  I  made 

thy  forehead ; 
Fear  them  not,  neither  be  dismayed  at  their  looks. 
Though  they  be  a  rebellious  house." 

Verse  8.  Who  loill  contend  with  me]    The  Bodleian 
196 


shall  wax  old  as  a  garment ;  ^  ^-  "'_^  ^292. 
"  the  moth  shall  eat  them  up.        Oiymp.  xvii.  i. 

,  „    ,,^,  ,        J.  cir.  annum 

10  Who  IS  among  you  that  tear-  Numaj  Pompiiii, 
eth  the  Lord,  that   obeyeth   the    ^  ^■°^°' *■ 

voice  of  his  servant,  that  ^walketh  in  dark- 
ness, and  hath  no  light  ?  ^  let  him  trust  in  the 
name  of  the  Lord,  and  stay  upon  his  God. 

1 1  Behold,  all  ye  that  kindle  a  fire,  that  com- 
pass yourselves  about  with  sparks  :  walk  in 
the  light  of  your  fire,  and  in  the  sparks  that 
ye  have  kindled.  ^  This  shall  ye  have  of  mine 
hand  ;  ye  shall  lie  down  ^  in  sorrow. 

w  Chap.  li.  8. '  Psa.  xxiii.  4. ^y  2  Chron.  xx.  20  ;  Psa.  xx.  7. 

z  John  ix.  19. a  Psa.  xvi.  4. 


MS.  and  another  add  the  word  Nin  hu ;  Ty  Nin  '13 
mi  hu  yarib,  as  in  the  like  phrase  in  the  next  verse ; 
and  in  the  very  same  phrase  Job  xiii.  19,  and  so  like- 
wise in  many  other  places,  Job  xvii.  3,  xli.  1.  Some- 
times on  the  like  occasions  it  is  ni  'D  mi  zeh,  and 
ni  Nin  'D  mi  hu  zeh,  "  \Vho  is  this  one  V  The  word  has 
probably  been  lost  out  of  the  present  text ;  and  the  read- 
ing of  the  MSS.  above  mentioned  seems  to  be  genuine. 

Verse  10.  Who  is  among  you  that  feareth  the  Lord] 
I  believe  this  passage  has  been  generally,  if  not  dan- 
gerously, misunderstood.  It  has  been  quoted,  and 
preached  upon,  to  prove  that  "  a  man  might  conscien- 
tiously fear  God,  and  be  obedient  to  the  words  of  the 
law  and  the  prophets ;  obey  the  voice  of  his  servant — 
of  Jesus  Christ  himself,  that  is,  be  sincerely  and  regu- 
larly obedient  to  the  moral  law  and  the  commands  of 
our  blessed  Lord,  and  yet  walk  in  darkness  and  have 
no  light,  no  sense  of  God's  approbation,  and  no  evi- 
dence of  the  safety  of  his  state."  This  is  utterly  im- 
possible ;  for  Jesus  hath  said,  "  He  that  foUoweth  me 
shall  not  walk  in  darkness,  but  shall  have  the  light  of 
life."  If  there  be  some  religious  persons  who,  under 
the  influence  of  morbid  melancholy,  are  continually 
wTiting  bitter  things  against  themselves,  the  word  of 
God  should  not  be  bent  down  to  their  state.  There 
are  other  modes  of  spiritual  and  Scriptural  comfort. 
But  does  not  the  text  speak  of  such  a  case  ?  And  are 
not  the  words  precise  in  reference  to  it !  I  think  not : 
and  Bishop  Lowth's  translation  has  set  the  whole  in 
the  clearest  light,  though  he  does  not  appear  to  have 
been  apprehensive  that  the  bad  use  I  mention  had  been 
made  of  the  text  as  it  stands  in  our  common  Aversion. 
The  text  contains  two  questions,  to  each  of  which  a 
particular  answer  is  given  : — 

Q.    1 .  "  WTio  is    there    among   you    that   feareth 
Jehovah  ? 

Ans.  Let  him  hearken  unto  the  voice  of  his  servant. 

Q.   2.    Who  that  walketh  in  darkness  and  hath  no 
light ! 

Ans.  Let  him  trust  in  the  name  of  Jehovah ; 

And  lean  himself  (prop  himself)  upon  his  God." 
Now,  a  man  awakened  to  a  sense  of  his  sin  and  misery, 
may  have  a  dread  of  Jehovah,  and  tremble  at  his 
word  ;  and  what  should  such  a  person  do  ?  AVhy  he 
should  hear  what  God's  servant  saith  :  "  Come  unto 
me,  all  ye  who  labour  and  are  heavy  laden ;  and  F  will 


Israel  eyicouraged 


CHAP.  LI. 


to  trust  in  God. 


give  you  rest."  There  may  be  a  sincere  penitent, 
walking  in  darkness,  having  no  light  of  salvation ;  for 
this  is  tlie  case  of  all  wlien  they  first  begin  to  turn  to 
God.  WTiat  should  such  do  ?  They  should  trust,  be- 
lieve on,  the  Lord  Jesus,  who  died  for  them,  and  lean 
upon  his  all-sufficient  merits  for  the  light  of  salvation 
which  God  has  promised.  Thus  acting,  they  will 
soon  have  a  sure  trust  and  confidence  that  God  for 
Christ's  sake  has  forgiven  them  their  sin,  and  thus 
they  shall  have  the  light  of  life. 

Verse  10.  That  obeyeth  the  voice  of  his  servant — 
"  Let  Ivim  hearken  unto  the  voice  of  his  servant"] 
For  J'OC  shomea,  pointed  as  the  jiarticiple,  the  Septua- 
gmt  and  Syriac  read  i'31S'''  yishma,  future  or  impera- 
tive. Tliis  gives  a  much  more  elegant  turn  and  dis- 
tribution to  the  sentence. 

Verse  H .  Ye  that  kindle  a  fire}  The  fire  of  their 
own  kindling,  by  the  light  of  which  they  walk  with 
security  and  satisfaction,  is  an  image  designed  to  ex- 
press, in  general,  human  devices  and  mere  worldly 
policy,  exclusive  of  faith,  and  trust  in  God ;  which, 
though  they  flatter  themselves  for  a  while  with  plea- 
sing expectations  and  some  appearance  of  success, 
shall  in  the  end  turn  to  the  confusion  of  the  authors. 
Or  more  particularly,  as  Vitringa  explains  it,  it  may 
mean  the  designs  of  the  turbulent  and  factious  Jews 
in  the  times  succeeding  those  of  Christ,  who,  in  pur- 
suit of  their  own  desperate  schemes,  stirred  up  the 
war  against  the  Romans,  and  kindled  a  fire  which 
consumed  their  city  and  nation. 


That  compass  yourselves  about  with  sparks — "  Who 
heap  the  fuel  round  about"]  "  'SlU3  megozeley,  accetu- 
dcntes,  Syr. ;  forte  legerunt  pro  '1TX0  meazzercy  "TSa 
meirey  ;  nam  scquilur  "WA  ur." — Seeker.  Lud.  Ca- 
peUus,  in  his  criticism  on  this  place,  tlxinks  it  should 
be  "niXD  meazzerey,  from  the  Septuagint,  xoiTigyuovres. 

There  arc  others  who  are  widely  diiferent  from 
those  already  described.  Without  faith,  repentance, 
or  a  holy  life,  they  are  bold  in  their  iirofessed  confi- 
dence in  God — presumptuous  in  their  trust  in  the 
mercy  of  God ;  and,  while  destitute  of  all  preparation 
for  and  right  to  the  kingdom  of  heaven,  would  tliink 
it  criminal  to  doubt  tboir  final  salvation  '.  Living  in 
this  way,  what  can  they  have  at  the  hand  of  God 
but  an  endless  bed  of  sorrow !  Ye  shall  lie  down  in 
sorrow. 

But  there  is  a  general  sense,  and  accordant  to  the 
design  of  the  prophecy,  in  which  these  words  may  be 
understood  and  parajilu-ased :  Behold,  all  ye  that  kindle 
a  fire — rprovoke  war  and  contention  ;  compass  your- 
selves about  with  sparks — stirring  up  seditions  and  re- 
bellions: walk  in  the  light  of  your  fire — goon  in  your 
lust  of  power  and  restless  ambition.  Ye  shall  lie 
down  in  sorrow — it  will  turn  to  your  own  perdition. 
.See  the  Targum.  This  seems  to  refer  to  the  restless 
spirit  of  the  Jews,  always  stirring  up  confusion  and 
strife  ;  rebelling  against  and  provoking  the  Romans, 
till  at  last  their  city  was  taken,  their  temple  burnt  to 
the  ground,  and  upwards  of  a  million  of  themselves 
destroyed,  and  the  rest  led  into  captivity  ! 


CHAPTER  LI. 

The  prophet  exhorts  the  children  of  Abraham  to  trust  in  the  Lord ;  and  briefly,  but  beautifully,  describes  the 
great  blessedness  which  should  be  the  consequence,  1-3.  Then,  turning  to  the  Gentiles,  encourages  them 
to  look  for  a  portion  in  the  same  salvation,  4,  5  ;  the  everlasting  duration  of  which  is  majestically  de- 
scribed, 6.  And  as  it  is  everlasting,  so  is  it  sure  to  the  righteous,  notwithstanding  all  the  machinations  of 
their  enemies,  7,  8.  The  faithful,  then,  with  exultation  and  joy,  lift  their  voices,  reminding  God  of  his 
wondrous  works  of  old,  which  encourage  them  to  look  note  for  the  like  glorious  accomplishment  of  these 
promises,  9—11.  In  answer  to  this  the  Divinity  is  introduced  comforting  them  under  their  trials,  and 
telling  them  that  the  deliverer  teas  already  on  his  ivay  to  save  and  to  establish  them,  12-16.  On  this  the 
prophet  turns  to  Jerusalem  to  comfort  and  congratulate  her  on  so  joyful  a  prospect.  She  is  represented, 
by  a  bold  image,  as  a  person  lying  in  the  streets,  under  the  intoxicating  effects  of  the  cup  of  the  Divine 
wrath,  without  a  single  person  from  among  her  own  people  appointed  to  give  her  consolation,  and  trodden 
under  the  feet  of  her  enemies ;  but,  in  the  time  allotted  by  the  Divine  providence,  the  cup  of  trembling 
shall  be  taken  out  of  her  hand,  and  put  into  that  of  her  oppressors  ;  and  she  shall  drink  it  no  more  again 
for  ever,  17-22. 

A.  M.  cir.  3292. 

B.  C.  cir.  712. 
Olymp.  XVII.  1. 

cir.  annum 
NumiE  Pompilii, 

R.  Roman.,  4. 


JJEARKEN  Mo  me,  ''ye  that 

follow   after    righteousness, 

ye   that  seek   the    Lord  :    look 

unto   the   rock    rvhence    ye    are 

hewn,  and  to  the  hole  of  the  pit  whence  ye 

are  digged. 


•Ver.  7.- 


»Rom.  ix.  30,  31,  32. tRom.  iv.  1,  16;  Heb.  xi. 

U,  12. dGen.  xii.  1,2. 


NOTES  ON  CHAP.  LL 
Verse  1 .    Ye  that  follow  after  righteousness]     The 
people  who,  feeling  the  want  of  salvation,  seek  the 
Lord  in  order  to  be  justified. 


2  "=  Look  unto   Abraham  your  ^^  ^^^  ^'T-  ^^■ 
father,  and  unto  Sarah  that  bare   oiymp.  xvii.  i. 
you  :    '1  for  I  called    him  alone,   Numa;  PompiUi, 
and   «  blessed    him,  and  increas-     ^-  ^'"""- *■ 
ed  him. 

3  For  the  Lord  ^  shall  comfort  Zion  :    he 

eGen.  xxiv.   1,  35. fPsa.  cii.   13;  chap.  xl.  1;  lii.  9;  Ixi.  2; 

Ixvi.  13;  Zech.  i.  17;  ver.  12. 

The  rock]     Abraham. 

The  hole  of  the  pit]   Sarah  ;  as  explained  in  ver.  2. 
Verse  2.   /  called  him  alone]     As  I  have  made  out 
of  one  a  great  nation  ;  so,  although  ye  are  brought  low 
197 


'Die  great  happiness 


ISAIAH. 


of  the  godly 


^i^  ''•'^'  2??^'  will  comfort  all  her  waste  places  : 

B.  C.  cir.  712.  r              ' 

Oiymp.  XVII.  1.  and  he  wiU  make  her  wilderness 

Numa:  Porapiiii,  like  Eden,  and  her  desert   s  like 

R.  Roman.,  4. 


the  garden  of  the  Lord  :  joy  and 
gladness  shall  be  found  therein,  thanksgiving 
and  the  voice  of  melody. 

4  Hearken  unto  me,  my  people ;  and  give 
ear  unto  me,  O  my  nation :  '^  for  a  law  shall 
proceed  from  me,  and  I  will  make  my  judg- 
ment to  rest  '  for  a  light  of  the  people. 

5  ^  My  righteousness  is  near ;  my  salvation 
is  gone  forth,  ^  and  mine  arms  shall  judge  the 
people  :  ™  the  isles  shall  wait  upon  me,  and 
"  on  mine  arm  shall  they  trust. 

6  °  Lift  up  your  eyes  to  the  heavens,  and 
look  upon  the  earth  beneath :  for  p  the  heavens 
shall  vanish  away  like  smoke,  i  and  the  earth 
shall  wax  old  like  a  garment,  and  they  that 
dwell  therein  shall  die  in  like  manner  :  but  my 
salvation  shall  be  for  ever,  and  my  righteous- 
ness shall  not  be  abolished. 

7  "■  Hearken  unto  me,  ye  that  know  right- 
eousness, the  people  '^  in  whose  heart  is  my 
law ;  '  fear  ye  not  the  reproach  of  men,  nei- 
ther be  ye  afraid  of  theu  revilings. 

e  Gen.  xiii.  10  ;  Joel  ii.  3. 1  Chap.  ii.  3 ;  xlii.  4. '  Chap. 

xlii.  6. kChap.  xlvi.  13;  Ivi.  1  ;  Rom.  i.  16,  17. iPsa.lxvii. 

4 ;  xcviii.  9. "  Chap.  Ix.  9. "  Rom.  i.  1 6. =>  Chap.  xl.  26. 

P  Psa.  cii.  26  ;  Matt.  xxiv.  35  ;  2  Pet.  iii.  10,  12. n  Chap.  1.  9. 

'Ver.    1.— — ^Psa.    xxxvii.   31. iMatt.   x.   28;    Acts  v.    41. 

"Chap.  1.  9. vpsa.  xliv.  23;  chap.  Iii.  1. 

and  minished,  yet  I  can  restore  you  to  happiness,  and 
greatly  multiply  your  number. 

Verse  4.  My  people — O  my  nation — "  O  ye  peoples 
— O  ye  nations"]  For  "nj'  ammi,  my  people,  the  Bod- 
leian MS.  and  another  read  □'O"  ammim,  ye  peoples  ; 
and  for  ''31X7  leumi,  my  nation,  the  Bodleian  MS.  and 
eight  others,  {two  of  them  ancient,)  and  four  of  De 
Rossi^s,  read  CDTDN 7  leummim,  ye  nations  ;  and  so  the 
Syriac  in  both  words.  The  difference  is  very  material ; 
for  in  this  case  the  address  is  made,  not  to  the  Jews, 
but  to  the  Gentiles,  as  in  all  reason  it  ought  to  be  ;  for 
this  and  the  two  following  verses  express  the  call  of  the 
Gentiles,  the  islands,  or  the  distant  lands  on  the  coasts 
of  the  Mediterranean  and  other  seas.  It  is  also  to  be 
observed  that  God  in  no  other  place  calls  his  people 
'nxS  leummi,  my  nation.  It  has  been  before  remark- 
ed that  transcribers  frequently  omitted  the  final  tlD  mem 
of  nouns  plural,  and  supplied  it,  for  brevity's  sake,  and 
sometimes  for  want  of  room  at  the  end  of  a  line,  by  a 
small  stroke  thus  ''n;r ;  which  mark,  being  effaced  or 
overlooked,  has  been  the  occasion  of  many  mistakes  of 
this  kind. 

A  law  shall  proceed  from  me]  The  new  law,  the 
Gospel  of  our  Lord  Jesus.  Kimchi  says,  "  After  the 
war  with  Gog  and  Magog  the  King  Messiah  will  teach 
the  people  to  walk  in  the  ways  of  the  Lord." 

Verse  5.   My  righteousness  is  near^  The  word  TSVi 
198  ' 


8  For  "  the  moth  shall  eat  them  a.  m^  c!r.  329^. 

B.  C.  cir.  / 12. 

up  like  a  garment,  and  the  worm  oiymp.  xvii.  1. 
shall  eat  them  like  wool :  but  my  Numa  Pompiiii 
righteousness   shall  be  for  ever,    R-  Roman.,  4. 
and  my  salvation  from  generation  to  generation 

9  ''  Awake,  awake,  "*  put  on  strength,  O  arm 
of  the  Lord  ;  awake,  '^  as  in  the  ancient  days, 
in  the  generations  of  old.  ^  Art  thou  not  it 
that  hath  cut  "^  Raliab,  and  wounded  the 
"  dragon  ? 

10  Art  thou  not  it  which  hath  ''dried  the 
sea,  the  waters  of  the  great  deep ;  that  hath 
made  the  depths  of  the  sea  a  way  for  the 
ransomed  to  pass  over  ? 

1 1  Therefore  ■=  the  redeemed  of  the  Lord 
shall  return,  and  come  with  singing  unto  Zion ; 
and  everlasting  joy  shall  be  upon  their  head : 
they  shall  obtain  gladness  and  joy  ;  and  sor- 
row and  mourning  shall  flee  away. 

12  1,  even  I,  am  he  ''  that  comforteth  you  : 
who  art  thou,  that  thou  shouldest  be  afraid 
'  of  a  man  that  shall  die,  and  of  the  son  of 
man  ivhich  shall  be  made  ^as  grass ; 

1 3  And  forgettest  the  Lord  thy  Maker,  ^  that 
hath  stretched  forth  the  heavens,  and  laid  the 

"Psa.  xciii.  1 ;   Rev.  xi.  17. -^  Psa.  xliv.  1. y  Job  xxvi. 

12. z  Psa.  Ixxxvii.  4;lxxxix.  10. aPsa.  ixxiv.  13,  14  ;  chap. 

xxvii.    1  ;    Ezek.   xxix.  3. tiExod.  xiv.  21  ;  chap,  xliii.   16. 

cChap.  XXXV.  10. dVer.  3;   2  Cor.  i.  3. « Psa.  cxviii.  6. 

f  Chap.  xl.  6 ;   1  Pet.  i.  24. s  Job  ix.  8  ;  Psa.  civ.  2 ;  chap.  xl. 

22 ;  xlii.  5 ;  xliv.  24. 

tsedek,  righteousness,  is  used  in  such  a  great  latitude 
of  signification,  for  justice,  truth,  faithfulness,  goodness, 
mercy,  deliverance,  salvation,  &c.,  that  it  is  not  easy 
sometimes  to  give  the  precise  meaning  of  it  without 
much  circumlocution ;  it  means  here  the  faithful  com- 
pletion of  God's  promises  to  deliver  his  people. 

^^erse  6.  My  salvation  shall  be  for  ei-er]  Aben  Ezra 
says.  From  this  verse  divines  have  learnt  the  immortal- 
ity of  the  soul.  Men  shall  perish  as  the  earth  does, 
Ijecause  they  are  formed  from  it ;  but  they  who  are 
fdled  with  the  salvation  of  God  shall  remain  for  ever. 
See  Kimchi. 

Verse  11.  They  shall  obtain  gladness  and  joy  ;  and 
sorroiD  and  mourning  shall  flee  aumy.']  Nineteen  MSS. 
and  the  tuw  oldest  editions  have  UW  yasigu  ;  and  forty- 
six  MSS.  of  KennicotVs  and  ten  of  De  RossVs,  and 
the  same  two  editions,  and  agreeably  to  them  the  Chal- 
dee  and  Syriac,  have  lOJI  venasu  ;  and  so  both  words 
are  expressed,  chap.  xxxv.  10,  of  which  place  this  is 
a  repetition.  And  from  comparing  both  together  it 
appears  that  the  1  vau  in  this  place  is  become  by  mis- 
take in  the  present  text  final  j  nun  of  the  preceding 
word. 

Verse  13.  Of  the  oppressor,  as  if  he,  ^c-]  "The 
J  caph  in  "ijyND  keasher  seems  clearly  to  have  changed 
its  situation  from  the  end  of  the  preceding  word  to 
the  beginning  of  this  ;  or  rather,  to  have  been  omitted 


lerusalem  encouraged 


CHAP.  LI. 


to  trust  m  God. 


A.  M.  cir.  3292.  foundations  of  the  earth ;  and  hast 

B.  C.  cir.  (12. 

oiympxvii.  1.  feared  continually  every  day  be- 

NumiB  Poinpiiii,  cause  ol  the  iiiry  ot  tlie  oppressor, 

R.  Roman.,  4.     ^g  jj-  j^^  1,  .^ygJ.(^  j-gady  lo  dcstroy  ? 

'  and  where  is  the  fury  of  tiie  oppressor  ? 

14  Tlie  captive  exile  hasteiicth  tliat  he  may  | 
be  loosed,  ^  and  that  lie  sliould  not  die  in  the 
pit,  nor  that  his  bread  should  fail. 

15  But  I  am  the  Lord  thy  God,  that  'di- 
vided the  sea,  wliose  waves  roared :  Tlie 
Lord  of  hosts  is  his  name. 

1 6  And  "■  I  have  put  my  words  in  thy  nioulli, 
and  "  I  have  covered  thee  in  the  sliadow  of 
mine  liand,  °  that  I  may  plant  the  heavens, 
and  lay  the  foundations  of  the  earth,  and  say 
unto  Zion,  Thou  art  my  people. 

17  P  Awake,  awake,  stand  up,  O  Jerusalem, 
which  "i  hast  chunk  at  the  hand  of  the  Lord 

I" Or,  moifc  himself  ready.- — —"Job  xx.  7. kZech.  ix.  11. 

iPsa.  Iixiv.  13  ;  Jobxxvi.  12;  Jer.  xxxi.  35. "  Deut.  xviii.  18 ; 

chap.  lix.21  ;  Johniii.  34. »Chap.  xlix.  2. "Chap.  Ixv.  17; 

Ixvi.  22. pChap.  lii.  1. qJobxxi.  20;  Jer.  xxi.  15,  16.  I 

by  mistake  there,  because  it  was  here.  That  it  was 
there  the  Septuagint  sliow  by  rendering  Ip'V^n  ham- 
metsikech  iXifSaiiTog  dl,  of  him  that  oppressed  thee. 
And  so  they  render  this  word  in  both  its  places  in  tliis 
verse.  The  Vulgate  also  has  the  pronoun  in  the  first ' 
instance ;  furoris  ejus  qui  te  tribulabat."  Dr.  Jubb. 
The  correction  seems  well  founded  ;  I  have  not  con- 
formed the  translation  to  it,  because  it  makes  little  dif- 
ference in  the  sense.  I 

Verse  14.  T/ie  captive  exile  hasteneth  that  he  may 
be  loosed — "  He  marcheth  on  with  speed,  who  cometh 
to  set  free  the  captive"]  Cyrus,  if  understood  of  the  | 
temporal  redemption  from  the  captivity  of  Babylon  ;  in 
the  spiritual  sense,  the  Messiah,  who  comes  to  open  the 
prison  to  them  that  are  bound. 

Verse  1 6.  That  I  maij  plant  the  heavens — "  To 
stretch  out  the  heavens"]  In  the  present  text  it  is 
ytZ^  lintoa,  "  to  plant  the  heavens  :"  the  phrase  is  cer- 
tainly very  obscure,  and  in  all  probability  is  a  mistake 
for  ma:'?  Unloth.  This  latter  is  the  word  used  in 
ver.  1 3  just  before,  in  the  very  same  sentence  ;  and 
this  phrase  occurs  very  frequently  in  Isaiah,  chap.  xl. 
22,  xlii.  5,  xliv.  24,  xlv.  12  ;  the  former  in  no  other 
place.  It  is  also  very  remarkable,  that  in  the  Sama- 
ritan text,  Num.  xxiv.  6,  these  two  words  are  twice 
changed  by  mistake,  one  for  the  other,  in  the  same 
verse. 

Averse  17.  The  cup  nf  trembling]  nSi'-\nn  DO  co.s 
haltarelah,  "  the  cup  of  mortal  poison,"  veneni  morti- 
feri. — MoNTAN.  This  may  also  aUude  to  the  ancient 
custom  of  taking  off  criminals  by  a  cup  of  poison. 
Socrates  is  well  known  to  have  been  sentenced  by  the 
Areopagus  to  drink  a  cup  of  the  juice  of  hemlock,  which 
occasioned  his  death.  See  the  note  on  Heb.  ii.  9,  and 
see  also  Bishop  Lowth's  note  on  ver.  21. 

Verse  19.  These  two  things — desolation,  and  de- 
struction, and  the  famine,  and  the  sword]     That  is. 


the  cup  of  his  fiu-y  ;  '  thou  hast  *b ''c  cir' 712^' 
drunken  the  dregs  of  the  cup  of  Olymp.  xvii.  i. 

,  ,.  ,  ,  cir.  annum 

trembling,  and  wrung  them  out.     Numa^  Pomi.iiii, 

18  There  is  none  to  guide  her    "■  '^°"""'-  '■ 
among  all  the    sons  whom  she  hath   brought 
forth ;    neither   is   there   any  that  taketh  her 
by  the  liand  of   all  the    sons    that    she    hath 
brought  up. 

19  '^ These  two  things  'are  come  unto  thee, 
who  shall  be  sorry  for  thee  ?  desolation,  and 
"  destruction,  and  the  famine,  and  the  sword : 
'  by  whom  shall  I  comfort  thee  ? 

20  '"  Thy  sons  have  fainted,  they  lie  at  the 
head  of  all  the  streets,  as  a  wild  bull  in  a 
net :  tliey  are  full  of  the  fury  of  the  Lord, 
the  rebuke  of  thy  God. 

21  Therefore  hear  now  this,  thou  afflicted, 
and  drunken,  '^  but  not  with  wine. 

'See  Deut.  xxviii.28,34;  Psa.  ix.  3  ;  ixxv.  8;  Ezek.  xxiii.32, 

33,  34;  Zech.  xii.  2;  Kcv.  xiv.  10. 'Chap.xlvii.  9. iHeb. 

/tappeited. "  Heb.  breaking. v  Amos  vii.  2. w  Lam.  ii.  U, 

lo    r    ^aa    rrar      IT.     1    .1  rv.       ii',       ^  ^, 


12 


-1  See  ver.  17;  Lara.  iii.  15. 


desolation  by  famine,  and  destruction  by  the  sword, 
taking  the  terms  alternately  :  of  which  form  of  con- 
struction see  other  examples.  De  S.  Poesi,  Heb. 
Pro?l.  xix.,  and  Prelim.  Dissert,  p.  xxx.  The  Chaldee 
paraphrast,  not  rightly  understanding  this,  has  had  re- 
course to  the  following  expedient :  "  Two  afflictions 
are  come  upon  thee,  and  when  four  .shall  come  upon 
thee,  depredation,  and  destruction,  and  the  famine, 
and  the  sword — "  Five  MSS.  have  3>'in  haraab, 
without  the  conjunction  1  vau;  and  so  the  Sepluagint 
and  Si/riac. 

By  u-hom  shall  I  comfort  thee — "  Who  shall  comfort 
thee"]  A  MS.,  the  Septuagint,  Syriac,  Chaldee,  and 
Vulgate  have  it  in  the  third  person,  y^W  ycnachamech, 
which  is  evidently  right. 

Verse  20.  As  a  wild  bull  in  a  net  :  they  are  full, 
JfC. — "Like  the  ory.K  taken  in  the  toils;  drenched  to 
the  full"]  "  Perhaps  ilZl'N'^O  m"3D0  michmerah  me- 
leim."  Secker.  The  demonstrative  n  he,  prefixed  to 
□'n'7'3  meleim,  full,  seems  improper  in  this  place. 

Verse  21.  Drunken,  but  not  with  i»ine]  JEschylus 
has  the  same  expression  : — 

Aoivoij  S/Afxavsij  3u(/.w(Aa!fr        Eumen.  863. 
Intoxicated  with  passion,  not  with  wine. 

Schultens  thinks  that  this  circiindocution,  as  lie  calls 
it,  gradum  adfert  incomparabiliter  majorem  ;  and  that 
it  means,  not  simply  u'ithout  wine,  but  much  more  than 
leith  wine.  Gram.  Heb.  p.  182.  See  his  note  on  Job 
xxx.  38. 

The  bold  image  of  the  cup  of  God's  wrath,  often 
employed  by  the  sacred  writers,  (see  note  on  chap.  i. 
22.)  is  nowhere  handled  with  greater  force  and  sub- 
limity than  in  this  passage  of  Isaiah,  ver.  17-23.  Je- 
rusalem is  represented  in  person  as  staggering  under 
the  effects  of  it,  destitute  of  that  assi.=;tance  which  she 
might  expect  from  her  children  ;  not  one  of  them  being 
IMS 


God  will  confoimd  all 


ISAIAH. 


the  enemies  of  his  Church 


fi  c'  tr  ?!?•  22  Thus  saith  thy  Lord  the 
Oiymp.  xVii,  i.  Lord,  and  thy  God  >"  that  pleadeth 
Numje  Pompiiii,  the  causo  of  his  people,  Behold  I 
^-  ^°""'"-  *■  have  taken  out  of  thine  hand  the 
cup  of  trembling,  eve7i  the  dregs  of  the  cup  of 
my  fury ;  thou  shalt  no  more  drink  it  again : 


y  Jer.  1.  34. ^Jer.  xxv.  17,  26,  28;  Zech.  xii.  2. 


able  to  support  or  to  lead  her.  They,  abject  and  amazed, 
lie  at  the  head  of  every  street,  overwhelmed  with  the 
greatness  of  their  distress ;  like  the  oryx  entangled  in 
a  net,  in  vain  struggling  to  rend  it,  and  extricate  him- 
self. This  is  poetry  of  the  first  order,  sublimity  of  the 
highest  character. 

Plato  had  an  idea  something  like  this  :  "  Suppose," 
says  he,  "  God  had  given  to  men  a  medicating  potion 
inducing  fear,  so  that  the  more  any  one  should  drink 
of  it,  so  much  the  more  miserable  he  should  find  him- 
self at  every  draught,  and  become  fearful  of  every  thing 
both  present  and  future ;  and  at  last,  though  the  most 
courageous  of  men,  should  be  totally  possessed  by  fear  : 
and  afterwards,  having  slept  off  the  effects  of  it,  should 
become  himself  again."  De  Leg.  i.,  near  the  end.  He 
pursues  at  large  this  hypothesis,  applying  it  to  his  own 
purpose,  which  has  no  relation  to  the  present  subject. 
Homer  places  two  vessels  at  the  disposal  of  Jupiter, 
one  of  good,  the  other  of  evil.  He  gives  to  some  a 
potion  mixed  of  both ;  to  others  from  the  evil  vessel  only : 
these  are  completely  miserable.      Iliad  xxiv.  527-533. 

Aoioi  ya^  ri  iriSoi  xaTaxiiarai  £v  ziios  ovSsi 
Aupuv,  oia  Siiuit,  xaxuv,  lT£po£  oi  sauv. 
'CI  fXEv  xa(X(jii|aj  forj  Zeuj  rs^tixe^oLuvog, 
AXX0T6  (A6V  TE  xaxifj  ovs  X'jpSTai,  aXXors  S'  stf/jXu- 
'n  i5s  xs  Tuv  Xuyjuv  oijr),  Xw,Sj)tov  sSjjxs. 
Kai  §  xoi.xr\  /Sou/SpuffTij  s-rti  X&ova  Siav  ekauver 
ctoiTa  6'  OUTS  SeokTi  rsTijXsvas,  outi  /Sjotoio'iv. 

"  Tivo  urns  by  Jove's  high  throne  have  ever  stood. 
The  source  of  evil  one,  and  one  of  good  ; 
From  thence  the  cup  of  mortal  man  he  fills, 


23  But  ^  I  will  put  it  into  the   *■  M-  cir.  3202. 

^  B.  C.  cir.  (12. 

hand  of  them  that    afflict  thee;   oiymp.  xvii.  i. 

,  .    ,       ,  .  ,  ,  ,  cir.  annum 

which    have    ''said    to  thy  soul,  Numse Pompiiii 
Bow  down,  that  we  may  go  over :     R-  Roman.,  4. 
and   thou   hast  laid   thy  body  as  the  ground, 
and  as  the  street,  to  them  that  went  over. 


aPsa.  ixvi.  11, 12. 


Blessings  to  these,  to  those  distributes  ills ; 
To  most  he  mingles  both :  the  WTetch  decreed 
To  taste  the  had  unmixed,  is  cursed  indeed  : 
Pursued  by  wrongs,  by  meagre  famine  driven, 
He  wanders  outcast  both  of  earth  and  heaven." 

Pope. 
Verse  23.    Them  that  afflict  thee — '•  Them  who  op- 
press thee"]    "  The  Septuagint,  Chaldee,  Syriac,  and 
Vulgate  appear  to  have  read  yjio  monayich,  as  in  chap, 
xl.  26." — Secker. 

Which  have  said  to  thy  soul,  Bow  down — "  Who 
say  to  thee,  Bow  down  thy  body"]  A  very  strong 
and  most  expressive  description  of  the  insolent  pride 
of  eastern  conquerors  ;  which,  though  it  may  seem 
greatly  exaggerated,  yet  hardly  exceeds  the  strict  truth. 
An  example  has  already  been  given  of  it  in  the  note 
to  chap.  xlix.  23.  I  wiU  here  add  one  or  two  more. 
"  Joshua  called  for  all  the  men  of  Israel ;  and  said  unto 
the  captains  of  the  men  of  war  that  went  with  him, 
Come  near,  put  your  feet  upon  the  necks  of  these  kings," 
Josh.  x.  24.  "  Adonibezek  said,  Threescore  and  ten 
kings,  having  their  thumbs  and  their  great  toes  cut  off, 
gathered  their  meat  under  my  table  :  As  I  have  done,  so 
hath  God  requited  me,"  Judg.  i.  7.  The  Emperor  A''a- 
lerianus,  being  through  treachery  taken  prisoner  by  Sapor 
king  of  Persia,  was  treated  by  him  as  the  basest  and 
most  abject  slave  :  for  the  Persian  monarch  commanded 
the  unhappy  Roman  to  bow  himself  down,  and  offer 
him  his  back,  on  which  lie  set  his  foot,  in  order  to 
mount  his  chariot  or  horse,  whenever  he  had  occasion. 
— LiCTANTius,  De  Mart.  Persec.  cap.  v.  Aurel.  Vic- 
tor. Epitome,  cap.  xxxii. — L. 


CHAPTER  LII. 

Jerusalem,  in  manifest  allusion  to  the  strong  figure  employed  in  the  close  of  the  preceding  chapter,  is  repre- 
sented as  fallen  asleep  in  the  dust,  and  in  that  helpless  state  bound  by  her  enemies.  The  prophet,  with  all 
the  ardour  natural  to  one  who  had  such  joyful  news  to  communicate,  bids  her  awalce,  arise,  put  on  her  best 
attire,  {holiness  to  the  Lord,)  and  ascend  her  lofty  seat ;  and  then  he  delivers  the  message  he  had  in  charge, 
a  very  consolatory  part  of  which  was,  that "  no  more  should  enter  into  her  the  uncircumcised  and  the  pol- 
luted," 1—6.  Awaking  from  her  stupefaction,  Jerusalem  sees  the  messenger  of  such  joyful  tidings  on  the 
eminence  from  which  he  spied  the  coming  deliverance.  She  expresses,  in  beautiful  terms,  her  joy  at  the 
netvs,  repeating  loith  peculiar  elegance  the  tvords  of  the  crier,  7.  The  rapturous  intelligence,  that  Jehovah 
was  returning  to  resume  his  residence  on  his  holy  mountain,  immediately  spreads  to  others  on  the  icatch, 
who  all  join  in  the  glad  acclamation,  8  ;  and,  in  the  ardour  of  their  joy,  they  call  to  the  very  ruins  of  Jeru- 
salem to  sing  along  loith  them,  because  Jehovah  maheth  bare  his  holy  arm  in  the  sight  of  all  the  nations, 
and  all  the  ends  of  the  earth  are  about  to  see  the  salvation  of  IsraeVs  God,  9,  10.  To  complete  the  deli- 
verance, they  are  commanded  to  march  in  triumph  out  of  Babylon,  earnestly  exhorted  to  have  nothing  to  do 
with  any  of  her  abominations,  and  assured  that  Jehovah  will  guide  them  in  all  their  way,  11,  12.  The 
prophet  then  passes  to  the  procuring  cause  of  this  great  blessedness  to  the  house  of  Israel  in  particular, 
and  to  the  ivorld  in  general,  viz.,  the  humiliation,  sufferings,  death,  burial,  resurrection,  and  ascension  of 
Jesus  Christ ;  a  very  celebrated  and  clear  prophecy,  ivhich  takes  up  the  remainder  of  this  and  the  whole 
of  the  following  chapter. 
200 


Zion  is  encouraf^ed 


CHAP.  LII. 


to  trust  in  the  Lord. 


Ai *!;"'■■  2:^ ■    A  WAKE,  » awake;  put  on  thy 

B  C.  c.r.  .12.      J\_  \     n  n-  i 

oiymp.  XVII.  1.  slrength,  O  Zion;  put  on  thy 

NumsB  Pompilii,  beautiful  garments,  O  Jerusalem, 
R.  Roman.,  4.  b  ji,(,  l^^Jly  city  :  for  "  henccfortli 
there  shall  no  more  come  into  thee  llic  uu- 
circumcised  "^  and  the  unclean. 

2  "  Shake  thyself  from  the  dust ;  arise,  and 
sit  down,  O  Jerusalem :  Hoose  thyself  from  the 
bands  of  thy  neck,  0  captive  daughter  of  Zion. 

3  For  thus  sailh  the  Lord,  b  Ye  have  sold 
yourselves  for  nought ;  and  ye  shall  be  re- 
deemed without  money. 

»  Chap.  Ii.  9,  17. •>  Neh.  xi.  1 ;  cliap.  xlviii.  2 ;  Matt.  iv.  5  ; 

Rev.  xxi.  2. 1- Chap.  XXXV.  8 ;   Ix.  21 ;   Nah.  i.  15. "iRev. 

xxi.  27. «See  chap,  iii.  26  ;  li.  23. 


NOTES  ON  CHAP.  LII. 

Verse  1.  There  shall  no  more  come  into  thee — For 
W  yabo,  "  shall  come,"  Nl'?  lebo,  "  to  come,"  is  the 
reading  oi  five  of  KennicotCs  and  two  of  De  Rossi's 
MSS.  This  is  the  better  reading,  s^S  'yov  x'7  "3  ki 
to  yosiph  lebo,  "  There  shall  not  add  to  come." 

The  uncircumciscd  and  the  unclean.]  Christians 
nave  turned  many  passages  of  the  prophets  against  the 
Jews ;  and  it  is  not  to  be  wondered  at,  that  in  support 
of  their  obstinate  and  hopeless  cause,  they  should  press 
a  prophecy  into  their  service,  and  make  it  spealc 
against  the  Christians.  This  Ktmchi  does  in  this 
place  ;  for  he  says,  by  the  uncircuracised,  the  Christians 
are  meant ;  and  by  the  unclean,  the  Turks.  The  Chris- 
tians are  uncircumciscd ;  and  the  Turks,  though  cir- 
cumcised, and  using  many  ablutions,  are  unclean  in 
their  works. 

Verse  2.  Sit  down,  O  Jerusalem — "  Ascend  thy 
lofty  seat,  O  Jerusalem"]  The  literal  rendering  here 
is,  according  to  our  English  translation,  "  arise,  sit ;" 
on  which  a  very  learned  person  remarks  :  "  So  the  old 
versions.  But  sitting  is  an  e.vpression  of  mourning  in 
Scripture  and  the  ancients ;  and  doth  not  well  agree 
with  the  rising  just  before."  It  does  not  indeed  agree, 
according  to  our  ideas ;  but,  considered  in  an  oriental 
light,  it  is  perfectly  consistent.  The  common  manner 
of  sitting  in  the  eastern  countries  is  upon  the  ground 
or  the  floor  with  the  legs  crossed.  The  people  of  bet- 
ter condition  have  the  floors  of  their  chambers  or  divans 
covered  with  carpets  for  this  purpose  ;  and  round  the 
chamber  broad  couches,  raised  a  little  above  the  floor, 
spread  with  mattresses  handsomely  covered,  which  are 
called  sofas.  AMien  sitting  is  spoken  of  as  a  posture 
of  more  than  ordinary  state,  it  is  quite  of  a  different 
kind  ;  and  means  sitting  on  high,  on  a  chair  of  state  or 
throne  called  the  musnud ;  for  which  a  footstool  was 
necessary,  both  in  order  that  the  person  might  raise  him- 
self up  to  it,  and  for  supporting  the  legs  when  he  was 
placed  in  it.  "  Chairs,"  says  Sir  John  Chardin,  "  are 
never  used  in  Persia,  but  at  the  coronation  of  their  kings. 
The  king  is  seated  in  a  chair  of  gold  set  with  jewels, 
three  feet  high.  The  chairs  which  are  used  by  the 
people  in  the  east  are  always  so  high  as  to  make  a 
footstool  necessary.  And  this  proves  the  propriety  of 
the  style  of  Scripture,  which  always  joins  the  footstool 
to  the  throne."     (Isa.  Ixvi.  1  ;   Psa.  ex.  1.)  Voyages, 


4  For  thus  saith  the  Lord  God,  Ag";  «j;.^  3^ 
My  people  went  down  aforetime  oiymp.xvu 
into    ''Egypt   to   sojourn    there; 


cir.  annum 
Numse  Pompilii, 
R.  Roman.,   4. 


and  the  AssjTiaii  oppressed  them 
without  cause. 

5  Now  therefore,  what  have  I  here,  saith  the 
Lord,  liiat  my  people  is  taken  away  for  nouglit'' 
they  that  rule  over  them  make  them  to  howl, 
sailh  the  Lord  ;  and  my  name  continually 
every  day  is  '  blasphemed. 

6  Therefore  my  people  shall  know  my  name  . 
therefore  they  shall  knotv  in  that  day  that  I 

f  Zech.    ii.  7. s  Psa.  xliv.  12 ;    chap.    xlv.    13 ;    Jer.    xv. 

13. liGen.  xlvi.  6;  Acts  vii.    14. 'Ezek.  xx.    27;    Rom. 

li.  24. 

torn.  ix.  p.  85,  I2mo.  Besides  the  six  steps  to  Solo- 
mon's throne,  there  was  a  footstool  of  gold  fastened  to 
the  seat,  2  Chron.  ix.  18,  which  would  otherwise  have 
been  too  high  for  the  king  to  reach,  or  to  sit  on  con- 
veniently. 

When  Thetis  comes  to  wait  on  Vulcan  to  request 
armour  for  her  son,  she  is  received  with  great  respect, 
and  seated  on  a  silver-studded  throne,  a  chair  of  cere- 
mony, with  a  footstool : — 

T»)V  (xSv  stfsira  xaSsidlv  Siri  S^ovou  apyujo7]Xou, 
KaXou,  i5aii5aX:OU'   ^to  5e  Sprjvuj  ^otfiv  rjev. 

Iliad  xviii.  389. 

"  High  on  a  throne,  with  stars  of  silver  graced, 
And  various  artifice,  the  queen  she  placed  ; 
A  footstool  at  her  feet."  Pope. 

'O  yoL^  S^ovos  oojTog  jxovov  sXsu^sfioff  sin  xaisSga  <fvv 
virof'jSiU.  Athenceus,  v.  4.  "  A  throne  is  nothing  more 
than  a  handsome  sort  of  chair  with  a  footstool." — L. 

Verse  4.  Thus  saith  the  Lord  God]  nin'  'nx  Ado- 
nai  Yehovah  ;  but  Adonai  is  wanting  in  twelve  of  Ken- 
nicotCs, five  of  De  Rossi's,  .and  two  of  my  own  MSS.  ; 
and  by  the  Septuascinl  and  Arabic.  Some  MSS.  have 
mX^S  nin'  Yehovah  tsebaoth,  "  Lord  of  hosts  ;"  and 
others  have CDTlSx niri"  Yehovah Elohim,  "Lord God." 
I  "\'erse  5.  They  that  rule  over  them — "  They  that  are 
lords  over  them."]  For  iSiyo  moshelo,  singular,  in  the 
text,  more  than  a  hundred  and  twenty  M.SS.  {De 
Rossi  says,  codices  innumeri,  "  numberless  copies") 
have  V7K'r'D  moshelaiv,  plural,  according  to  the  Maso- 
retical  correction  in  the  margin ;  which  shows  that 
the  Masoretes  often  superstitiously  retained  apparent 
mistakes  in  the  text,  even  when  they  had  sufficient 
evidence  to  authorize  the  introduction  of  the  true 
reading. 

Make  them  to  hotel — "  Make  their  boast  of  it"]  For 
1  Wn'  yeheililu,  "  make  them  to  howl,"  five  MSS., 
(two  ancient,)  have  ^S^)T\'  yehalclu,  "  make  their  boast ;" 
which  is  confirmed  by  the  Chaldee  paraphrast,  who 
renders  it  pn^jTiyo  mishtabbechin.  Ulaioo  is  not  only 
the  cry  itself,  but  also  the  name  of  the  funeral  song  of 
the  Irish.  The  Arabs  have  a  cry  very  much  resem- 
bling this. 

Verse  6.  Therefore  my  people  shall  know]  The 
word   \jh   lachen,  occurring  the  second  time  in  this 


verse,  seems  to  he  repeated   by  mistake. 
201 


It  has  no 


The  preaching  of  the 


ISAIAH. 


Gospel  foretold. 


%  ^6  %  7if '  '^^  ^^^  ^^^^  ^°^^  ^P®^''  •  behold, 

Olymp.  xVlI.  i.    it  is  I. 

Num»  Pompilii,  7  ^  How  beautiful  upon  tlie 
R.  Roman.,  4.  n^om^tains  are  the  feet  of  him 
that  bringeth  good  tidings,  that  publisheth 
peace  ;  that  bringeth  good  tidings  of  good, 
that  publisheth  salvation  ;  that  saith  unto  Zion, 
'  Thy  God  reigneth  ! 


'Nah.  i.l5;  Rom.  x.  15. 'Psa.  xciii.  1 ;  xcvi.  10;  xcvii.  1. 


force  nor  emphasis  as  a  repetition  ;  it  only  embarrasses 
the  construction  and  the  sense.  It  was  not  in  the  co- 
pies from  which  the  Septuagint,  Syriac,  and  Vulgate 
were  translated  ;  it  was  not  in  the  copy  of  the  Sep- 
tuagint from  which  the  Arabic  was  translated  ;  but  in 
the  Aldine  and  Complutensian  editions  bia.  Touro  is  re- 
peated ;  probably  so  corrected,  in  order  to  make  it 
conformable  with  the  Hebrew  text. 

/  am  he  that  doth  speak — "  I  am  he,  Jehovah,  that 
promised"]  For  Nin  hu,  the  Bodleian  MS.  and  another 
have  nin"  Yehovah  ;  "  For  I  am  Jehovah  that  pro- 
mised ;"  and  another  ancient  MS.  adds  niH'  Yehovah 
after  Xin  hu.  The  addition  of  Jehovah  seems  to  be 
right  in  consequence  of  what  was  said  in  the  preceding 
line,  "  My  people  shall  know  my  name." 

Verse  7.  How  beautiful]  The  watchmen  discover 
afar  off,  on  the  mountains,  the  messenger  bringing  the 
expected  and  much-wished-for  news  of  the  deliverance 
from  the  Babylonish  captivity.  They  immediately 
spread  the  joyful  tidings,  ver.  8,  and  with  a  loud  voice 
proclaim  that  Jehovah  is  returning  to  Zion,  to  resume 
his  residence  on  his  holy  mountain,  which  for  some 
time  he  seemed  to  have  deserted.  This  is  the  literal 
sense  of  the  place. 

"  How  beautiful  on  the  mountains  are  the  feet  of  the 
joyful  messenger,"  is  an  expression  highly  poetical : 
for,  how  welcome  is  his  arrival !  how  agreeable  are 
the  tidings  which  he  brings ! 

Nahum,  chap.  i.  15,  who  is  generally  supposed  to 
have  lived  after  Isaiah,  has  manifestly  taken  from  him 
this  very  pleasing  image  ;  but  the  imitation  does  not 
equal  the  beauty  of  the  original  : — 

"  Behold  upon  the  mountain  the  feet  of  the  joyful 
messenger. 
Of  him  that  announceth  peace  ! 
Celebrate,  O  Judah,  thy  festivals  ;  perform  thy  vows : 
For  no  more  shall  pass  through  thee  the  wicked  one  ; 
He  is  utterly  cut  off." 

But  it  must  at  the  same  time  be  observed  that  Isaiah's 
subject  is  infinitely  more  interesting  and  more  sublime 
than  that  of  Nahum  ;  the  latter  denounces  the  destruc- 
tion of  the  capital  of  the  Assyrian  empire,  the  most 
formidable  enemy  of  Judah  ;  the  ideas  of  the  former 
are  in  their  full  extent  evangelical  ;  and  accordingly 
St.  Paul  has,  with  the  utmost  propriety,  applied  this 
passage  to  the  preaching  of  the  Gospel,  Rom.  x.  15. 
The  joyful  tidings  here  to  be  proclaimed,  "  Thy  God, 
O  Zion,  reigneth,"  are  the  same  that  John  the  Baptist, 
the  messenger  of  Christ,  and  Christ  himself,  published  : 
"  The  kingdom  of  heaven  is  at  hand." 

From  the  use  made  of  this  bv  our  Lord  and  the 
202 


8  Thy  watchmen  shall  lift  up  A.M  cir.  3292 

,  .  •'  .  ,      ,  .  ,    ^      B.  C.  cir.  712 

the  voice ;  with  the  voice  together  Olymp.  xvii. 
shall  they  sLng :     for   they  shall  Ni^ae^mpiiL. 
see  eye  to  eye,  when  the  Lord    R-  Roman.,  4. 
shall  bring  again  Zion. 

9  Break  forth  into  joy,  sing  together,  ye  waste 
places  of  Jerusalem  :  ™  for  the  Lord  hath  com- 
forted his  people,  "  he  hath  redeemed  Jerusalem. 


» Chap.  li.  3.- 


n  Chap,  xlviii.  20. 


apostles,  we  may  rest  assured  that  the  preachers  of 
the  Gospel  are  particularly  intended.  Mountains  are 
put  for  the  whole  land  of  Judea,  where  the  Gospel  was 
first  preached.  Tliere  seems  to  be  an  allusion  to  a 
battle  fought,  and  the  messengers  coming  to  announce 
the  victory,  which  was  so  decisive  that  a  peace  was 
the  consequence,  and  the  king's  throne  established  in 
the  land. 

There  appear  to  have  been  two  sorts  of  messengers 
among  the  Jews  :  one  sort  always  employed  to  bring 
evil  tidings  ;  the  other  to  bring  good.  The  names 
also  and  persons  of  these  different  messengers  appear 
to  have  been  well  known  ;  so  that  at  a  distance  they 
could  tell,  from  seeing  the  messenger,  what  sort  of  tid- 
ings he  was  bringing.  See  a  case  in  point,  2  Sam. 
xviii.  19-27.  Ahimaaz  and  Cushi  running  to  bring 
tidings  of  the  defeat  of  Absalom  and  his  rebel  army 
Ahimaa:  is  a  good  man,  and  bringeth  good  tidings 

Verse  8.  Thy  watchmen  lift  up  the  voice — "  AH  thy 
watchmen  lift  up  their  voice"]  There  is  a  difficulty 
in  the  construction  of  this  place  which,  I  think,  none 
of  the  ancient  versions  or  modern  interpreters  have 
cleared  up  satisfactorily.  Rendered  word  for  word 
it  stands  thus  ;  "  The  voice  of  thy  watchmen  :  they 
lift  up  their  voice."  The  sense  of  the  first  member, 
considered  as  elliptical,  is  variously  supplied  by  various 
expositors  ;  by  none,  as  it  seems  to  me,  in  any  way  that 
is  easy  and  natural.  1  am  persuaded  there  is  a  mis- 
take in  the  present  text,  and  that  the  true  reading  is 
■]'3V  Sd  col  tsophayich,  all  thy  watchmen,  instead  of 
yiJS  7lp  kol  tsophayich,  the  voice  of  thy  watchmen. 
The  mistake  was  easy  from  the  similitude  in  sound  of 
the  two  letters  D  caph  and  p  koph.  And  in  one  MS 
the  p  koph  is  upon  a  rasure.  This  correction  perfectly 
rectifies  the  sense  and  the  construction. — L. 

They  shall  see  eye  to  eye]  May  not  this  be  applied 
to  the  prophets  and  apostles  ;  the  one  predicting,  and 
the  other  discovering  in  the  prediction  the  truth  of  the 
prophecy.  The  meaning  of  both  Testaments  is  best 
understood  by  bringing  them /ore  to  face. 

When  the  Lord  shall  bring  again  Zion — "  When 
Jehovah  returneth  to  Zion"]  So  the  Chaldee :  ^J 
]y}sh  rrniDE'  3'iT'  cad  yethib  shechinteih  letsiyon, 
"  when  he  shall  place  the  shechinah  in  Zion."  God 
is  considered  as  having  deserted  his  people  during  the 
captivity  ;  and  at  the  restoration,  as  returning  himself 
with  them  to  Zion,  his  former  habitation.  See  Psa. 
Ix.  1  ;  Isa.  xl.  9,  and  note. 

Verse  9.  He  hath  redeemed  Jerusalem — "  He  hath 
redeemed  Israel."]  For  the  word  dSe'IT  yerushalaim, 
which  occurs  the  second  time  in  this  verse,  MS.  Bod- 
leian and  another  read  Snib'"  yisrael.     It  is  upon  a 


The  return  from 


CHAP.  LIl. 


captivity  predicted. 


A.  M.  cit.  3292.     10  »  The  Lord  hath  made  bare  1  of  the  midst  of  lier ;  '  be  ye  clean,  *•  *J;  "'"■  ^- 

B.  C  cir.  7r-s.  .  .  1       /•   1      T  o-  *--■  cir.  m. 

oiymp.  XVH.  1.  his  holv  arm  in  the  eyes  of  all   that  bear  the  vessels  of  the  Lord,   oiymp.  xvh.i. 

cir   Hnnum  ■  ii»i  i^rtT'  in  a.         ^^^-  •'■mum 

Numa;  Pompilii.  the  natioiis  ;   and   Pall  the  ends  :     12  for  "ye   shall    not  go  out  Numa;  I'ompiiii, 
R.  Roman.,  4.    ^f  j],g  g^j^j,  gj^^ij  ggg  jjjg  g^i^.^.   y.\\\^  jjagtc,  nor  go  by  flight :  '  for    R-  Rf^^n..  4. 

tion  of  our  God.  ]  the  Lord  will  go  before  you  ;    and  "  the  God 

111  Depart  ye,  depart  ye,  go  ye  out  from   of  Israel  xoill  "■'  be  your  rereward. 
thence,  touch  no  unclean  thing;  go  ye  out      13  Beliold,   "my  servant  shall   'deal   pru- 


"Paa.  xcviii.  2,  3. pLuke  iii.  6. 9 Chap,  xlviii.  20;  Jer.        'Mic. ii.  13. "Num. x. 25;  chap. Iviii. 8 ;  see  Exod.  riy.  19. 

1.  8;  li.  6,45;   Zech.  ii.  6,  7;  2  Cor.  vi.  17;  Rev.  xviii.  4.  ^V.eh.  gather  you -up. "Chap.  xlii.  1. 'Or,  prosper;  chap. 

'Lev.  xxii.  2,  &c. >See  Eiod.  lii.  33,  39.  I  liii.  10;  Jer.  xxiii.  5. 


rasure  in  a  third  ;  and  left  unpointed  at  first,  as  sus- 
pected, in  a  fourth.  It  was  an  easy  mistake,  by  the 
transcriber  casting  his  eye  on  tlie  line  above  :  and  the 
propriety  of  the  correction,  bolli  in  regard  to  sense  and 
elegance,  is  evident. 

Verse  11.  Depart  yc,  depart  ye,  go  ye  out  from 
thence^  The  Prophet  Jeremiali  seems  to  have  liad  liis 
eye  on  this  passage  of  Isaiali,  and  to  liave  applied  it  to 
a  subject  directly  opposite.  It  is  here  addressed  by  the 
prophet  in  a  way  of  encouragement  and  exhortation  to 
the  Jews  coming  out  of  Babylon.  Jeremiah  has  given 
it  a  different  turn,  and  has  thrown  it  out,  as  a  reproach 
of  the  heathen  upon  the  Jews  when  they  were  driven 
from  Jerusalem  into  captivity  : — 

"  Depart ;    ye  are  polluted,  depart ;   depart  ye,  for- 
bear to  touch. 
Yea,  they  are  fled,  they  are  removed  :   they  shall 
dwell  here  no  more."  Lam.  iv.  15. 

Of  the  metrical  distribution  of  these  lines,  see  the 
Prelim.  Dissert.,  p.  Iviii.  note. 

Verse  13.  My  servant  shall  deal  prudently]  h'DU'' 
yaskil,  shall  prosper,  or  act  prosperously .  The  sub- 
ject of  Isaiah's  prophecy,  from  the  fortieth  chapter  in- 
clusive, has  hitherto  been,  in  general,  the  deliverance 
•f  the  people  of  God.  This  includes  in  it  three  dis- 
tinct parts ;  which,  however,  have  a  close  connexion 
with  one  another ;  that  is,  1 .  The  deliverance  of  the 
Jews  from  the  captivity  of  Babylon  ;  2.  The  deliver- 
ance of  the  Gentiles  from  their  miserable  state  of  ig- 
norance and  idolatry  ;  and,  3.  The  deliverance  of  man- 
kind from  the  captivity  of  sin  and  death.  These  three 
subjects  are  subordinate  to  one  another ;  and  the  two 
latter  are  shadowed  out  under  the  image  of  ibo  former. 
They  are  covered  by  it  as  by  a  veil  ;  which  howevpr 
is  transparent,  and  suffers  them  to  appear  through  it. 
Cyrus  is  expressly  named  as  the  immediate  agent  of 
God  in  effecting  the  first  deliverance.  A  greater  per- 
son is  spoken  of  as  the  Agent  who  is  to  effect  the  two 
latter  deliverances,  called  the  servant,  the  e/crl,  of  God, 
in  whom  his  soul  delighteth  ;  Israel,  in  whom  God 
will  be  glorified.  Now  these  three  subjects  have  a 
very  near  relation  to  one  another :  for  as  the  Agent 
who  was  to  effect  the  tioo  latter  deliverances, — that  is, 
the  Messiah, — was  to  be  born  a  Jew,  with  particular 
limitations  of  time,  family,  and  other  circumstances ; 
the  first  deliverance  was  necessary  in  the  order  of  pro- 
vidence, and  according  to  the  determinate  counsel  of 
God,  to  the  accomplishment  of  the  tico  latter  deliver- 
ances ;  and  the  second  deliverance  was  necessary  to 
the  third,  or  rather  was  involved  in  it,  and  made  an 


essential  part  of  it.  This  being  the  case,  Isaiah  has 
not  treated  the  three  subjects  as  quite  distinct  and  se- 
parate in  a  methodical  and  orderly  manner,  like  a  phi- 
losopher or  a  logician,  but  has  taken  them  in  their 
connective  view.  He  has  handled  them  as  a  prophet 
and  a  poet ;  he  has  allegorized  the  former,  and  under 
the  image  of  it  has  shadowed  out  the  two  latter ;  he 
has  thrown  them  all  together,  has  mixed  one  with  ano- 
ther, has  passed  from  this  to  that  with  rapid  transi 
tions,  and  has  painted  the  whole  with  the  strongest  and 
boldest  imagery.  The  restoration  of  the  Jews  from 
captivity,  the  call  of  the  Gentiles,  the  redemption  by 
Messiah,  have  hitherto  been  handled  interchangeably 
and  alternately.  Babylon  has  hitherto  been  kept  pretty 
much  in  sight ;  at  the  same  time,  that  strong  intima- 
tions of  something  much  greater  have  frequently  been 
thrown  in.  But  here  Babylon  is  at  once  dropped,  and 
I  think  hardly  ever  comes  in  sight  again ;  unless  per- 
haps in  chap.  Iv.  12,  and  Ivii.  14.  The  prophet's 
views  are  almost  wholly  engrossed  by  the  superior 
part  of  his  subject.  He  introduces  the  Messiah  as 
appearing  at  first  in  the  loivest  state  of  humiliation, 
which  he  had  just  touched  upon  before,  (chap.  1.  5,  6,) 
and  obviates  the  offence  which  would  be  occasioned 
by  it,  by  declaring  the  important  and  necessary  cause 
of  it,  and  foreshowing  the  glory  which  should  follow  it. 

This  seems  to  me  to  be  the  nature  and  the  true  de- 
sign of  this  part  of  Isaiah's  prophecies  ;  and  this  view 
of  them  seems  to  afford  the  best  method  of  resolving 
difficulties,  in  which  expositors  are  frequently  engaged, 
being  much  divided  between  what  is  called  the  literal 
and  the  mystical  sense,  not  very  properly  ;  for  the  mys- 
tical or  spiritual  sense  is  very  often  the  most  literal 
sen.se  of  all. 

Abarbanel  seems  to  have  had  an  idea  of  this  kind, 

as  he  is  quoted  by  Vitringa  on  chap.  xlix.  1,  who  thus 

I  represents  his  sentiments  :  Censet  Abarbanel  prophetam 

hie  Iransitum  faeere  a  liheratione  ex  exilio  Babylonico 

I  ad  liberationem  ex  exilio  Romano  ;  et,  quod  hie  animad- 

versu  dignum  est,  observat  liberationem  ex  exilio  Baby- 

I  lonico  esse  n'Xil  niN  oth  veraayah,  signum  et  argumen- 

tum  liberationis  futurae  ;  atque  adeo  orationem  prophette 

de  duabus  hisce  liberationibus  in  superioribus  concion- 

ibus  sa;pe  inter  se  permisceri.      Verba  ejus  :  "  Et  prop- 

terea  verba,  sive  res,  in  prophetia  superiore  inter  se 

permixtas  occurrunt ;  modo  de  liberatione  Babylonica, 

modo  de  liberatione  eitrema  accipiendffi,  ut  orationis 

necessitas  exigit."     Nullum  hie  vitium,  nisi  quod  re- 

demptionem  veram  et  spiritualem  a  Messia  vero  Jesu 

adductam,  non  agnoscat.      "  Abarbanel  supposes  thai 

the  prophet  here  makes  a  transition  from  the  deliver 

203 


Predictions  of  the 

^^^a"'"-  2??^-  dentlv,  yhe  shall  be  exalted  and 

B.  C.  cir.  712.  ■'' 

extolled,  and  be  very  high. 
14  As  many  were   astonished 

at  thee ;  his  ^  visage  was  so 
marred  more  than  any  man,  and  his  form 
more  tlian  the  sons  of  men. 


Olymp.XVII.  1. 

cir.  annum 
Numas  Pompilii, 
R.  Roman.,  4. 


ISAIAH.  sufferings  of  Messiah. 

15  »So  shall  he  sprinkle  many  •*b*J;'=J[;  ^f,^^ 

nations;    ""the  kings    shall    shut  Oiymp. xvii."!. 

their  mouths  at  him:    for    that  Numi Pompilii, 

■=  which   had  not  been  told  them  «•  R"-"^"-  ^- 

shall  they  see ;  and  that  which  they  had  not 
heard  shall  they  consider. 


yPhil.  ii.  9. ^Psa.  xxii.   6,7;   chap.  liii.  2,  3.- 

xxxvi.  25 ;  Acts  ii.  33 ;  Heb.  ix.  13, 14. 


lEzek. 


ance  from  the  Babylonish  captivity  to  the  deliverance 
from  the  Roman  captivity ;  and  (which  is  wortliy  of 
particular  note)  he  observes  that  the  deliverance  from 
the  Babylonish  captivity  is  a  sign  and  pledge  of  the 
future  redemption ;  and  that  on  this  account  it  is  we 
find  in  the  preceding  prophecies  the  circumstances  of 
the  two  captivities  intimately  blended  together.  His 
words  are  the  following  :  '  And,  therefore,  the  words 
or  subjects  in  the  foregoing  prophecy  are  very  much 
intermixed ;  in  one  passage  the  redemption  from  the 
Babylonish  captivity  being  treated  of,  in  another  the 
redemption  from  the  general  dispersion,  as  may  be  col- 
lected from  the  obvious  import  of  the  words.'  No 
fault  can  be  found  with  the  above  remark,  except  that 
the  true  and  spiritual  redemption  procured  by  Jesus  the 
Messiah  is  not  acknowledged." — L. 

Verse  14.  As  many  were  astonished  at  thee — "As 
many  were  astonished  at  him  "]  For  y^y  aleicha  read 
l'bj>  alaiv.  So  the  Syriac,  Chaldee,  and  Vulgate  in  a 
MS.  ;  and  so  likewise  two  ancient  MSS. 

His  visage  was  so  marred  more  than  any  man^  Most 
interpreters  understand  this  of  the  indignities  offered 
to  our  blessed  Lord  :  but  Kimchi  gives  it  another  turn, 
and  says,  "  It  means  the  Jewish  people,  who  are  con- 
sidered by  most  nations  as  having  an  appearance  dif- 
ferent from  all  the  people  of  the  earth."  Poor  Jews  ! 
they  have  m  general  a  very  disagreeable  look,  partly 
affected,  and  partly  through  neglect  of  neatness  and 
cleanliness.  Most  Christians  think  they  carry  the  im- 
press of  their  reprobation  on  every  feature  of  their 
face.  However  this  may  be,  it  should  never  be  for- 
gotten that  the  greatest  men  that  ever  flourished  as 
kings,  judges,  magistrates,  lawgivers,  heroes,  and  poets, 
were  of  Jewish  extraction.  Isaiah  was  a  Jew ;  so 
was  Paul ;  and  so  was  Jesus  of  Nazareth. 

Verse  15.  So  shall  he  sprinkle  many  nations']  I  re- 
tain the  common  rendering,  though  1  am  by  no  means 
satisfied  with  it.  "  Hi'  yazzeh,  frequent  in  the  law, 
means  only  to  sprinkle  :  but  the  water  sprinkled  is  the 
accusative  case  ;  the  thing  on  which  has  h'i'  al  or  Sx 
el.  Qavjxaiovrai,  o,  makes  the  best  apodosis.  iW 
yenahag  would  do.  '\'\7\T  yinharu  is  used  chap.  ii.  2, 
Jer.  xxxi.  12,  chap.  Ii.  14,  but  is  unlike.  '  Kings  shall 
shut,'  &c.,  is  good,  but  seems  to  want  a  first  part." — 
Seckeb.  Munster  translates  \U  faciei  lo(jui,  (de  se ;) 
and  in  his  note  thus  e.\plains  it :  D"  yazzeh  proprie 
signijicat  spargere  et  stillas  disseminare ;  hie  vero  ca- 
■pitur  pro  loqui,  et  verhum  disseminare.  "  TW  yazzeh 
properly  signifies  to  sprinkle,  and  to  scatter  about  drops ; 
but  it  here  means  to  speak,  and  to  disseminate  the 
wcrrd."  This  is  pretty  much  as  the  Rabbins  Kimchi 
and  Sal.  ben  Melee  explain  it,  referring  to  the  expres- 
204 


iChap.  xlix.  7,23.- 


=  Chap.  Iv.  5 ;  Rom.  xv.  21 ;  xvi.  25,  26 ; 
Eph.  iii.  5,  9. 


sion  of  "  dropping  the  word."  But  the  same  objection 
lies  to  this  as  to  the  common  rendering  ;  it  ought  to  be 
D"U  S>'  (131)  nr  yazzeh  (debar)  al  goyim.  Bishop 
Chandler,  Defence,  p.  148,  says,  "that  to  sprinkle  is 
used  for  to  surprise  and  astonish,  as  people  are  that 
have  much  water  thrown  upon  them.  And  this  sense 
is  followed  by  the  Septuagint."  This  is  ingenious,  but 
rather  too  refined.  Dr.  Durell  conjectures  that  the 
true  reading  may  be  lin'  yechezu,  they  shall  regard, 
which  comes  near  to  the  SaufX.aiJ'ovTai  of  the  Septua- 
gint, who  seem  to  give  the  best  sense  of  any  to  this 
place. 

"  I  find  in  my  papers  the  same  conjecture  which  Dr. 
Durell  made  from  ^aufiarfovrai  in  the  Septuagint.  And 
it  may  be  added  that  ntn  chazah  is  used  to  express 
'  looking  on  any  thing  with  admiration,'  Psa.  xi.  7 ; 
xvii.  15  ;  xxvii.  4  ;  Ixiii.  2  ;  Cant.  vi.  13.  It  is  par- 
ticularly applied  to  'looking  on  God,'  Exod.  xxiv.  11, 
and  Job  xix.  26.  Gisbert  Cuper,  in  Observ.  lib.  ii.  1, 
though  treating  on  another  subject,  has  some  observa- 
tions which  show  how  nearly  ojau  and  Saufia^u  are 
allied,  which,  with  the  peculiar  sense  of  the  verb  nin 
chazah  above  noted,  add  to  the  probability  of  ^aufia- 
tfovTtti  being  the  version  of  lin"  yechezu  in  the  text: 
01  5e  m  Xaoi  TIavT£f  sj  auTov  opuo'i.  Hesiod.,  id  est, 
cum  veneratione  quadam  admirantur.  Hinc  opau  et 
&au(Aa^6j  junxit  Thcmisiius  Or.  i.  EiTa  ifavdotrai  oi 
av^^cjiroi  •ifpos  rfs  (jlovov  opuvrs?,  xai  tfs  (xovov  ^auf^a^ov- 
TEff.  Theophrastus  in  Charact.  c.  3.  Ev^ujjiv]  uj  airo- 
/SXs'jrouo'iv  Jis  gs  01  av^pu*oi.  Hence  the  rendering  of 
this  verse  seems  to  be — 
"  So  many  nations  shall  look  on  him  with  admiration  ; 

Kings  shall  stop  their  mouths — "  Db.  Jubb. 

Does  not  sprinkling  the  nations  refer  to  the  conversion 
and  baptism  of  the  Gentiles  1  Many  nations  shall  be- 
come proselytes  to  his  religion. 

Kings  shall  shut  their  mouths  at  him]  His  Gospel 
shall  so  prevail  that  all  opposition  shall  be  finally  over- 
come ;  and  kings  and  potentates  shall  be  overwhelmed 
with  confusion,  and  become  speechless  before  the  doc- 
trines of  his  truth.  When  they  hear  these  declared 
they  shall  attentively  consider  them,  and  their  convic- 
tion of  their  truth  shall  be  the  consequence. 

For  that  which  had  not  been  told  them]  The  mys  ■ 
tery  of  the  Gospel  so  long  concealed.  See  Rom.  xv. 
21  ;  xvi.  25. 

Shall  they  see]  With  the  eyes  of  their  faith  ;  God 
enlightening  both  organ  and  object. 

And  that  lohich  they  had  not  heard]  The  redemp- 
tion of  the  world  by  Jesus  Christ ;  the  conversion  of 
the  Gentiles,  and  making  them  one  flock  with  the  eon- 
verted  Jews. — Tkapp. 


The  humiliation  and 


CHAP.  LIII. 


sufferings  of  the  Messiah 


CHAPTER  LHI. 

This  chapter  foretells  the  sufferings  of  the  Messiah,  the  end  for  which  he  was  to  die,  and  the  advantages 
resulting  to  mankind  from  that  illustrious  event.  It  begins  with  a  complaint  of  the  infidelity  of  the  Jews, 
1  ;  the  offence  they  took  at  his  mean  and  humble  appearance,  2  ;  and  the  contempt  loith  which  they  treated 
him,  3.  The  prophet  then  shows  that  the  Messiali  was  to  suffer  for  sins  not  his  own;  but  that  our  iniqui- 
ties were  laid  on  him,  and  the  punishment  of  them  exacted  of  him,  which  is  the  meritorious  cause  of  our 
obtaining  pardon  and  salvation,  4—6.  He  shows  the  meekness  and  placid  submission  with  which  he  suffered 
a  violent  and  unjust  death,  with  the  circumstances  of  his  dying  with  the  ivicked,  and  being  buried  with  the 
great,  7-9  ;  and  that,  in  consequence  of  his  atonement,  death,  resurrection,  and  intercession,  he  should 
procure  pardon  and  salvation  to  the  multitudes,  insure  increasing  prosperity  to  his  Church,  and  ultimately 
triumph  over  all  his  foes,  10,  11.  This  chapter  contains  a  beautiful  summary  of  the  most  peculiar  and 
distinguishing  doctrines  of  Christianity. 


A.  M.  cir.  3292. 

B.  C.  cir.  712. 
Olynip.  XVH.  1. 

cir.  annum 
Numffi  Pompilii, 

R.  Roman.,  4. 


TXTHO  "  hath  beheved  our  "^  re-    dry  ground  :    ^  he  hath   no  form 


porl?'=  and  to  whom  is  ■' the    nor  comehness;    and   when    we 
arm  of  the  Lord  revealed  ?  ]  shall  see  him,  there  is  no  beauty 

2   For  "he  shall  grow  up  before    that  wc  should  desire  him. 
him  as  a  tender  plant,  and  as  a  root  out  of  a      3   ^  He  is  despised  and  rejected  of  men ;  a 


A.  M.  cir.  3292. 

B.  C.  cir.  712. 
Olymp.  XVII.l. 

cir.  armum 
Numai  Pompilii, 

R.  Roman.,  4. 


■  Johnxii.  38  ;  Rom.  x.  16. ^  Or,  doctrine. <=  tleh.  hearing. 

d  Chap.  li.  9 ;  Rom.  i.  16;  I  Cor.  i.  18. 

NOTES  ON  CHAP.   LIII. 

That  this  chapter  speaks  of  none  but  Jesus  must  be 
evident  to  every  unprejudiced  reader  who  has  ever 
heard  the  history  of  his  sufferings  and  death.  The 
Jews  have  endeavoured  to  apply  it  to  their  sufferings 
in  captivity ;  but,  alas  for  their  cause !  they  can  make 
nothing  out  in  this  way.  Allowing  that  it  belongs  to 
our  blessed  Lord,  (and  the  best  men  and  the  best 
scholars  agree  in  this,)  then  who  can  read  verses  4,  5, 
6,  8,  10,  without  being  convinced  that  his  death  was 
a  vicarious  sacrifice  for  the  sins  of  mankind  ?  On  the 
first  and  second  verses  of  this  chapter  1  have  received 
the  following  remarks  from  an  unknown  hand. 

"Verse  1.  Who  hath  believed  our  report?]  The 
report  of  the  prophets,  of  John  the  Baptist,  and  Christ's 
oion  report  of  himself.  The  Jews  did  not  receive  the 
report,  and  for  this  reason  he  was  not  manifested  to 
them  as  the  promised  Messiah.  '  He  came  unto  his 
own,  but  his  own  received  liim  not.'  Before  the  F.\- 
TRER  he  grew  up  as  a  tender  plant :  but  to  the  Jews 
he  was  as  a  root  out  of  a  dry  ground.  '  He  hath  no 
form  nor  comeliness  ;  and  when  we  shall  see  him,  there 
is  no  beauty  that  we  should  desire  him.' 

"  A'erse  2.  For  he  shall  grow  up]  Supposes  some- 
thing to  have  preceded  ;  as  it  might  be  asked,  what  or 
who  shall  '  grow  up  before  him,'  &c.  As  the  transla- 
tion now  stands,  no  correct  answer  can  be  given  to  this 
question.  The  translation  then  is  wrong,  the  connexion 
broken,  and  the  sense  obscured.  J'ni  zeroa,  translated 
the  arm,  from  the  root  zara.  I.  To  sow,  or  plant; 
also  seed,  &c.  2.  The  limb  which  reaches  from  the 
shoulder  to  the  hand,  called  the  arm  ;  or  more  properly 
beginning  at  the  shoulder  and  ending  at  the  elbow.  The 
translator  has  given  the  wrong  sense  of  the  word.  It 
would  be  very  improper  to  say,  the  arm  of  the  Lord 
should  grow  up  before  him ;  but  by  taking  the  word  in 
its  former  sense,  the  connexion  and  metaphor  would  be 
restored,  and  the  true  sense  given  to  the  text,  j'l; 
zero  signifies,  not  only  the  seed  of  herbs,  but  children, 
offspring,  or  posterity.     The  same  word  we  find  Gen. 


•Chap.  xi.  1. rChap.  lii.  14;  Mark  ix.  12. ePsa.  xxil.6; 

chap.  xlix.  7. 

iii.  15,  where  Christ  is  the  Seed  promised.  See  also 
Gen.  xxii.  17,  18;  xxvi.  4;  xxviii.  14.  Hence  the 
Seed  of  the  ivoman,  the  Seed  promised  to  the  patri- 
archs is,  according  to  Isaiah,  the  Seed  of  the  Lord,  the 
Child  born,  and  the  Son  given ;  and  according  to  St. 
John,  '  the  Son  of  God,  the  onl3'-begotten  of  the  Fe^ 
ther,  full  of  grace  and  truth.'  j'lT  then,  in  this  place, 
should  be  understood  to  mean  Jesus  Christ,  and  him 
alone.  To  speak  here  of  the  manifestation  of  the  arm 
or  power  of  God  would  be  iiTCgular ;  but  to  suppose 
the  text  to  speak  of  the  manifestation  of  Jesus  Christ 
would  be  very  proper,  as  the  whole  of  the  chapter  is 
written  concerning  him ;  particularly  his  humiliation 
and  sufferings,  and  the  reception  he  should  meet  with 
from  the  Jewish  nation. 

"  The  first  verse  of  this  chapter  is  quoted  John  xii. 
38,  and  the  former  part  of  the  same  verse  Rom.  .\.  16. 
But  no  objection  of  importance  can  be  brought  forward 
from  either  of  these  quotations  against  the  above  ex- 
planation, as  they  are  quoted  to  show  the  unbelief  of 
the  Jews  in  not  receiving  Christ  as  the  promised 
Messiah." 
'  He  hath  no  form  nor  comeliness — "  He  hath  no 
form  nor  any  be.iuty"]  Oux  siSog  auToi,  ovSs  C(|iw(j,«, 
Iva  fiiJwfxev  auTov  ovi5="  ^swpia,  iva  S'Ti^uficjfiEv  au-Tov. 
"  He  hath  no  fomi,  nor  any  beauty,  that  we  should  re- 
gard him ;  nor  is  his  countenance  such  that  we  should 
desire  him."  Symmachus  ;  the  only  one  of  the  an- 
cients that  has  translated  it  rightly. 

Verse  3.  Acquainted  with  grief]  For  J,')T1  vidua, 
familiar  with  grief,  eight  MSS.  and  one  edition  have 
J'Tl  leyada,  and  knowing  grief;  the  Septuagint, 
Syriac,  and  Vulgate  read  it  jnn  veyodea. 

Wc  hid  as  it  were  our  faces  from  him — "  As  one 
that  hideth  his  face  from  us"]  For  "\nD031  uchemas- 
tcr,  four  M.SS.  (two  ancient)  have  TjiDDDl  uchemastir, 
one  MS.  1'nD"1  iimaslir.  For  C3':3  panim,  two  MSS. 
have  v:3  panaiv ;  so  likewise  the  Septuagint  and  Vid- 
gale.  Mourners  covered  up  the  lower  part  of  their 
faces,  and  their  heads,  2  Sam.  xv.  30 ;  Ezek.  xxiv 
305 


The  sufferings  of  the  Messiah,  ISAIAH. 

A.  M.  cir.  3292.  j^^^^  ^f  sorrows,  and  ^  acquainted 

B.  C.  cir,  (12,  '  ... 

Oiymp.  xvii.  1.  with  grief :  and  '  we   ''  hid  as  it 

cir.  annum  ^  /-  i  .  .. 

Numse  Pompiiii,  Were    0U7-   laccs   irom  him ;    he 
R.  Roman.,  4.    ^gg  dcspiscd,  and  ^  we  esteemed 
him  not. 

4  Surely  "  he  hath  borne  our  griefs,  and 
carried  our  sorrows  :  yet  we  did  esteem  him 
stricken,  smitten  of  God,  and  afflicted. 

5  But  he  was  "wounded  °for  our  transgi-es- 
sions,  he  zvas  bruised  for  our  iniquities  :  the 
chastisement  of  our  peace  was  upon  him  ;  and 
with  his  f  stripes  i  we  are  healed. 

liHeb.  iv.  15. 'Or,  he  hid  as   it   were  his  face  frtym  us. 

kHeb.  as  a  hiding  of  faces  from,  him,  or  from  us. 1  John  i.  10, 

11. n  Matt.  viii.  17  ;  Heb.  ix.  28  ;   1  Pet.  ii.  24. "  Or,  tor- 

merUed. »  Rom  iv.  25 ;  1  Cor.  xv.  3  i  1  Pet.  iii.  18. p  1  Pet. 

ii.  24. 


1 7 ;  and  lepers  were  commanded  by  the  law.  Lev. 
xii.  45,  to  cover  their  upper  lip.  From  which  cir- 
cumstance it  seems  that  the  Vulgate,  Aquila,  Symma- 
chus,  and  the  Jewish  commentators  have  taken  the 
word  i'Mi  nagua,  slricken,  in  the  next  verse,  as  mean- 
ing stricken  with  the  leprosy :  £v  a(pyj  ovra,  Sym. ; 
a(prifi.£vov,  .4y.,-  leprosum,  Vulg.  So  my  old  MS.  Bible. 
I  will  insert  the  whole  passage  as  curious  : — 

(Cljere  i;S  not  siclj.ip  to  bint,  nc  faitne^f^e, 

ant)  toe  ^itztn  Ijim,  ant>  Ije  toa«(  not  of  jSigtc, 

anti  toe  be^Sitiben  Ijim  lii;6ipi?iti ;  anb  tlje  la^ait  of  men : 

4®an  of  ;Souari;S  anb  toiting  inflrmitie; 

3tnb  aiS  Ijib  Iji^S  cljeet  anb  be;Spij3ib; 

i©lierfor  nc  toe  ^ettiben  bi  Ijim: 

=©etili  out  g'eeftne^^ie  he  tofte  anb  out  ^ott\oifi  Ije  bait, 

9Jnb  toe  Ijclben  Ijim  a^  leprau;S  anb  jSmpten  of  <E>ob,  anb 

mcekib ; 
^t  for;Soth  toounbeb  i^  for  out  toitftebne^Sjete, 
©efoulib  \^  fot  out  Ijibon;*  gilti;S. 
Cljc  bip'ciplinc  of  out  pejie  upon  Ijim, 
lllnb  toiti)  Iji.si  toanne  toouub  toe  ben  Ijelib. 

Verse  4.  Surely  he  hath  borne  our  griefs — "  Surely 
our  infirmities  he  hath  borne"]  Seven  MSS.  (two  an- 
cient) and  three  editions  have  IJ"  i7i  cholayeynu  in  the 
plural  number. 

And  carried  our  sorrows — "  And  our  sorrows,  he 
hath  carried  them"]  Seventeen  MSS.  {two  ancient)  of 
Dr.  Kennicott's,  two  of  De  Rossi's,  and  two  editions 
have  the  word  Nin  hu,  he,  before  □73D  sebalam, 
'  carrieth  them,"  in  the  text ;  four  other  MSS.  have 
It  in  the  margin.  This  adds  force  to  the  sense,  and 
elegance  to  the  construction. 

Verse  5.  The  chastisement  of  our  peace — "  The 
chastisement  by  which  our  peace  is  effected"]  Twen- 
ty one  MSS.  and  .six  editions  have  the  word  fully  and 
rc^darly  expressed,  iJ'aSty  shelomeynu ;  pacificatio- 
num  nostrarum,  "  our  pacification  ;"  that  by  which  we 
are  brought  into  a  state  of  peace  and  favour  with  God. 
Ar.  Monlan. 

Verse  6.    The  iniquity  of  us  all.]     For  p;?  avon, 

"  iniquity,"  the  ancient  interpreters  read  nuu'  avonoth, 

"  iniquities,"  plural ;  and  so  the  Vulgate  in  MS.  Blan- 

chini.      And  the  Lord  hath  n  j;'':3n  hiphgia  bo,  caused 

206 


and  his  unjust  condemnation. 

6  'All  we  like  sheep  have  gone  '^'^  ^'[^-  ^^^^• 
astray ;   we  have  turned  every  one  oiymp.  xvii.  i. 

,  .  1    1      T  11  '^i'"-  annum 

to  his  own  way ;  and  the  Lord  '  hath  Numa  PompiUi, 
laid  on  him  the  iniquity  of  us  all.    "■  "°°'"'-  *■ 

7  He  was  oppressed,  and  he  was  afflicted, 
yet  '  he  opened  not  his  mouth:  "he  is 
brought  as  a  lamb  to  the  slaughter,  and  as  a 
sheep  before  her  shearers  is  dumb,  so  he 
openeth  not  his  mouth. 

8  ''  He  was  taken  from  prison  and  from  judg- 
ment :  and  who  shall  declare  his  generation  ? 
for  '"  he  was  cut  off  out  of  the  land  of  the 


iHob.  bruise. rPsa.  cxix.  176;  1  Pet.  ii. 25. 'Heh.halh 

made  the  iniqxtities  of  us  all  to  meet  on  him. 1  Matt.   xxvi.  63  ; 

xxvii.  12,  14 ;  Mark  xiv.  61  ;  xv.  5 ;  1  Pet.  ii.  23. "  Acts  viii. 

32. ^  Or,  He  was  taken  away  by  distress  and  judgTnent  ;  but,  &c. 

"Dan.  ix.  26. 


to  meet  in  him  the  iniquities  of  us  all.  He  was  the 
subject  on  which  all  the  rays  collected  on  the  focal 
point  fell.  These  fiery  rays,  which  should  have  fallen 
on  all  mankind,  diverged  from  Divine  justice  to  the 
east,  vi'est,  north,  and  south,  were  deflected  from  them, 
and  converged  in  him.  So  the  Lord  hath  caused  to 
meet  in  him  the  punishment  due  to  the  iniquities  of  all. 

Verse  8.  And  who  shall  declare  his  generation — 
"And  his  manner  of  life  who  would  declare"]  A  learned 
friend  has  communicated  to  me  the  following  passages 
from  the  Mishna,  and  the  Gemara  of  Babylon,  as  lead- 
ing to  a  satisfactory  explication  of  this  difficult  place. 
It  is  said  in  the  former,  that  before  any  one  was  pun- 
ished for  a  capital  crime,  proclamation  was  made  be- 
fore the  prisoner  by  the  public  crier,  in  these  words  : 
y'ty  loS'l  SO'  niOI  lb  i'nvty  'rs  hj  col  mi  shioda  lo 
zachoth  yabo  vayilmad  alaiv,  "  Whosoever  knows  any 
thing  of  this  man's  innocence,  let  him  come  and  de- 
clare it."  Tract.  Sanhedrim.  Surenhus.  Part  iv.  p. 
233.  On  which  passage  the  Gemara  of  Babylon  adds, 
that  "  before  the  death  of  Jesus  this  proclamation  was 
made  for  forty  days ;  but  no  defence  could  be  fovmd." 
On  which  words  Lardner  observes  :  "  It  is  truly  sur- 
prising to  see  such  falsities,  contrary  to  well-known 
facts."  Testimonies,  Vol.  I.  p.  198.  The  report  is 
certainly  false ;  but  this  false  report  is  founded  on  the 
supposition  that  there  was  such  a  custom,  and  so  far 
confirms  the  account  given  from  the  Mishna.  The 
Mishna  was  composed  in  the  middle  of  the  second 
century  according  to  Prideaux ;  Lardner  ascribes  it  to 
the  year  of  Christ  180. 

Casaubon  has  a  quotation  from  Maimonides  which 
farther  confirms  this  account ; — Exercitat.  in  Baronii 
Annales,  Art.  Ixxi'i.  Ann.  34.  Num.  119.  Auctor  est 
Maimonides  in  Perek  xiii.  ejus  libri  ex  opere  Jad,  so- 
litum  fieri,  ut  cum  reus,  sententiam  mortis  passus,  a 
loco  judicii  exibat  ducendus  ad  supplicium,  pr^cederet 
ipsum  inun  xrjpu^,  prseco  ;  et  haec  verba  diceret :  Ille 
exit  occidendus  morte  ilia,  quia  transgressus  est  trans- 
gressione  ilia,  in  loco  illo,  tempore  illo,  et  sunt  ejus 
rei  testes  ille  et  ille.  Qui  noverit  aliquid  ad  ejus  in- 
nocentiam  probandam,  veniat,  et  loquatur  pro  eo.  "  It 
was  customary  when  sentence  of  death  was  passed 
upon  a  criminal,  and  he  was  led  out  from  the  seat  of 


Circumstances  of  the 


CHAP.  LIII. 


Messiah's  death  and  burial. 


A.  M.  cir.  3292. 

B.  C.  cir.  712. 
Olymp.  XVII.  1. 

cir.  annum 
Numar  Pompilii, 

R.  Roman.,  4. 


living :     for      the     transgression 
of      my      people      '  was      he 
stricken. 
9   5'  And    he    made    his   grave 


«  Heb.  was  the  stroke  upon  him. f  Matt,  xxvii.  57,  58,  60. 


judgment  to  the  place  of  puiiislmient,  a  crier  went 
lefore,  and  spoke  as  follows  : — '  This  man  is  going  out 

to  suffer  death  by because  he  has  transgressed 

by such  a  transgression,  in  such  a  place,  in  such 

a  time ;  and  the  witnesses  against  liim  are .    He 

who  may  know  any  thing  relative  to  his  innocence,  let 
him  come  and  speak  in  his  behalf.' " 

Now  it  is  plain  from  the  liistory  of  the  four  Evan- 
gelists, that  in  the  trial  and  condenmation  of  Jesus  no 
such  rule  wa-s  observed ;  though,  according  to  the  ac- 
count of  tlie  Mishna,  it  must  have  been  in  practice  at 
that  time,  no  proclamation  was  inade  for  any  person 
to  bear  witness  to  the  innocence  ai.d  character  of 
Jesus;  nor  did  any  one  voluntarily  step  forth  to  give 
his  attestation  to  it.  And  our  Saviour  seems  to  refer 
to  such  a  custom,  and  to  claim  the  benefit  of  it,  by  his 
answer  to  the  high  priest,  when  he  asked  him  of  his 
disciples  and  of  his  doctrine  :  "  I  spoke  openly  to  the 
world ;  I  ever  taught  in  the  synagogue  and  in  the  temple, 
whither  the  Jews  always  resort ;  and  in  secret  have  I 
said  nothing.  Why  askest  thou  me  1  ask  them  who 
heard  me,  what  I  have  said  unto  them :  behold,  they 
know  what  I  said  ;"  John  .Kviii.  20^  21.  This,  there- 
fore, was  one  remarkable  instance  of  hardship  and  in- 
justice, among  others  predicted  by  the  prophet,  which 
our  .Saviour  underwent  in  his  trial  and  sufferings. 

St.  Paul  likewise,  in  similar  circumstances,  standing 
before  the  judgment  seat  of  Festiis,  seems  to  complain 
of  the  same  unjust  treatment ;  that  no  one  was  called, 
or  would  appear,  to  vindicate  his  character.  "  My 
manner  of  life  (Trjv  /SiwCiv  fiou,  "in  dori,  '  my  genera- 
tion') from  my  youth,  which  was  at  the  first  among 
my  own  nation  at  Jerusalem,  know  all  the  Jews,  who 
knew  me  from  the  beginning,  if  they  would  leslifij ; 
that  after  the  straitest  sect  of  our  religion  I  lived  a 
Pharisee  ;"    Acts  xxvi.   1,  5. 

^^  dor  signifies  age,  duration,  the  time  which  one 
man  or  many  together  pass  in  this  world,  in  this 
place  ;  the  course,  tenor,  or  manner  of  life.  The  verb 
in  dor  signifies,  according  to  Castell,  ordinatara  vitam 
sive  eetatem  egit,  ordinavit,  ordine  con.stituit.  "  He 
passed  a  certain  course  of  life,  he  ordained,"  &c.  In 
Arabic,  ciiravit,  adminislravit,  "  he  took  care  of,  ad- 
ministered to." 

Was  he  stricken — "  He  was  smitten  to  death"] 
The  Stptuagmt  read  nnS  lernaveth,  sij  Sotvarov,  "  to 
death.  '  And  so  the  Coptic  and  Saidic  'N'crsions,  f'rom 
the  Septuagint ;  MSS.  .St.  Germain  de  Prez. 

"  Origen,"  \Contra  Celsum,  lib.  i.  p.  370,  edit. 
1733.)  after  having  quoted  at  large  this  prophecy  con- 
cerning the  Messiah,  "  tells  us,  that  having  once  made 
use  of  this  passage  in  a  dispute  against  some  that  were 
accounted  wise  among  the  Jews,  one  of  them  replied, 
that  the  words  did  not  mean  one  man,  but  one  people, 
the  Jews,  who  were  smitten  of  God  and  dispersed 
Mtiong  the  Gentiles  for  their  conversion :  that  he  then 
urged  many  parts  of  this  prophecy  to  show  the  absur- 


with   the  wicked,  and  with   the   '^^'^J;  "'■  2r^ 

'  D.  C.  cir.  712. 

rich  in   his  ^  death  ;  because  he  oiymp.  xvii.  i. 

,       ,    ,  .    ,  .  1  cir.  annum 

iiad  done  no  violence,  neither  was  Numa;  Pompiiii, 
any  "deceit  in  his  moutli.  "'  "°°'°" '  "• 


>Heb.  dealht- 


>1  Pet.  ii.  22;  I  John  iii.  S. 


dity  of  this  interpretation,  and  that  he  seemed  to  press 
them  the  hardest  by  this  sentence,  aim  ruv  avojAi!.™ 
^■ou  Xaou  (xou  ilX^I  SIS  SavaTtiv,  '  for  the  iniquity  of  my 
people  was  ho  smitten  to  death.' "  Now  as  Origen, 
the  author  of  the  Hexapla,  must  have  understood  He- 
brew, we  cannot  suppose  that  he  would  have  urged 
this  last  quotation  as  so  decisive  if  the  Greek  Version 
had  not  agreed  here  with  the  Hebrew  text ;  nor  that 
these  wise  Jews  would  have  been  at  all  distressed  by 
this  quotation,  uiJcss  their  Hebrew  text  had  read 
agreeably  to  sis  Savarov,  "  to  death,"  on  which  the 
argument  principally  depended  ;  for,  by  quoting  it  im- 
mediately, they  would  have  triumphed  over  him,  and 
reprobated  his  Greek  version.  This,  whenever  they 
could  do  it,  was  their  constant  practice  in  their  dis- 
putes with  the  Christians.  Jerome,  in  his  Preface  to 
the  Psalms,  says,  Nuper  cuni  Hebrao  disputans,  quae- 
dara  pro  Domino  Salvatore  de  Psalrais  testimonia  pro- 
tulisti :  volensque  iUe  te  illudere,  per  sermones  fere 
singulos  asserebat,  non  ita  haberi  in  Hebrceo,  ut  tu  de 
LXX.  opponebas.  "  Lately  disputing  with  a  Hebrew, 
— thou  advancedst  certain  passages  out  of  the  Psalms 
which  bear  testimony  to  the  Lord  the  Saviour;  but  he, 
to  elude  thy  reasoning,  asserted  that  almost  all  thy 
quotations  have  an  import  in  the  Hebrew  text  different 
from  what  they  have  in  the  Greek."  And  Origen 
himself,  who  laboriously  compared  the  Hebrew  te.xt 
with  the  Septuagint,  has  recorded  the  necessity  of  ar- 
guing with  the  Jews  from  such  passages  only  as  were 
in  the  Septuagint  agreeable  to  the  Hebrew :  iva  *pos 
loxiSaioi;  SiaXsyoixBMOi  ixr]  irpo^spufiEv  auroi  ra  (irj  xsifj,£va 
sv  Toiff  avTi^'pa^jois  hutwv,  xai  Iva  (tuy^^ngujXEia  roiff 
(pfJofiSvoij  irap'  Exjivois.  See  Epist.  ad  African,  p. 
15,  17.  WTierefore  as  Origen  had  carefully  compared 
the  Greek  version  of  the  Septuagint  with  the  Hebrew 
text,  and  speaks  of  the  contempt  with  which  the  .Tews 
treated  all  appeals  to  the  Greek  version  v>herc  it  dif- 
fered from  their  Hebrew  text ;  and  as  he  puzzled  and 
confounded  the  learned  Jews  by  urging  upon  them  the 
reading  ei;  Savo-rov,  "  unto  death,"  in  this  place ;  it 
seems  almost  impossible  not  to  conclude,  both  from 
Origen's  argument  and  the  silence  of  his  Jewish  ad- 
versaries, that  the  Hebrew  text  at  that  riine  actually 
had  nioS  lemarcth,  "  to  death,"  agreeably  to  the  ver 
sion  of  the  Septuagint. — Dr.  Kennicott. 

Verse  9.  With  the  rich  in  his  death — "  AA'ith  tlie 
rich  man  was  his  tomb"J  It  may  be  necessary  to  in- 
troduce Bishop  Lowth's  translation  of  this  verse  before 
we  come  to  his  very  satisfactory  criticisms  : — 

And  his  grave  was  appointed  with  the  wicked  ; 
But  with  the  rich  man  was  his  tomb  : 
.\llhough  he  had  done  no  wrong, 
I      Neither  was  there  any  guile  in  his  mouth. 

Among  the  various  opinions  which  have  been  given  on 

this  passage,  I  have  no  doubt  in  giving  my  assent  to 

;  that  which  makes  the  2  l/elh  in  Tri02  bemolhaiv  radi- 

207 


The  atonement,  and  its 


ISAIAH. 


glorious  consequences. 


A.  M.  cir.  3292. 

B.  C.  cir.  712. 
Olymp.  XVII.  1. 

cir.  annum 
Numae  Pompilii, 

R.  Roman.,  4. 


10  Yet  it  pleased  the  Lord  to 
bruise  him ;  he  hath  put  him  to 
grief :  ^  when  thou  shall  make 
his  soul  ■=  an  offering  for  sin,  he 


shall  see  his  seed,  *  he  shall  pro-  4'  ^'  ""■  W^' 

'  ^  B.  C.  cir.   712. 

long  his  days,  and  '  the  pleasure  oiymp.  xvii.  i. 
of  the  Lord  shall  prosper  in  his  Numae  Pompilii, 
hand. 


R.  Roman.,  4. 


■»  Or,  when  kis  soul  shall  make  an  offering. c  2  Cor.  v.  21 ; 

cal,  and  renders  it  excelsa  sua.  This  is  mentioned  by 
Aben  Ezra  as  received  by  some  in  his  time  ;  and  has 
been  long  since  approved  by  Schindler,  Drusius,  and 
many  other  learned  Christian  interpreters. 

The  most  simple  tombs  or  monuments  of  old  con- 
sisted of  hiUocks  of  earth  heaped  up  over  the  grave ; 
of  which  we  have  numerous  examples  in  our  own 
country,  generally  allowed  to  be  of  very  high  antiquity. 
The  Romans  called  a  monument  of  this  sort  very  pro- 
perly tumulus ;  and  the  Hebrews  as  properly  nir3D 
hamoth,  "  high  place,"  for  that  is  the  form  of  the  noun 
in  the  singular  number  ;  and  sixteen  MSS.  and  the  two 
oldest  editions  express  the  word  fully  in  this  place, 
VniDD  bamothaiv.  Tumulus  et  collem  et  sepulchrum 
fuisse  significat.  Potest  enim  tumulus  sine  sepulchre 
interpretatione  coUis  interdum  accipi.  Nam  et  terrs 
congestio  super  ossa  tumulus  dicitur.  "  Tumulus  sig- 
nifies a  sepulchre  with  a  hillock  of  earth  raised  over 
it.  The  word  is  sometimes  restrained  to  the  bank  of 
earth ;  for  the  heaping  up  of  the  earth  over  the  bones 
is  named  the  tumulus." — Servius,  ^n.  iii.  23.  And 
to  make  the  tumulus  still  more  elevated  and  conspi- 
cuous, a  pUlar  or  some  other  ornament  was  often 
erected  upon  it : — 

Tu(ji/3ov  j^Euavrsj,  xai  s«i  (frvjXrjv  s^tfavTej, 
n»]ga(Asv  ax^oTttTu  tii(ji/3u  surj^Sj  e^etjjiov. 

Odi/ss.  xii.  14. 
"  A  rising  tomb,  the  silent  dead  to  grace, 
Fast  by  the  roarings  of  the  main  we  place ; 
The  rising  tomb  a  lofty  column  bore. 
And  high  above  it  rose  the  tapering  oar."— Pope. 
The  tomb  therefore  might  with  great  propriety  be  called 
the  high  -place.     The  Hebrews  might  also  call  such  a 
tomb  nin3  hamoth,  from  the  situation,  for  they  gene- 
rally chose  to  erect  them  on  eminences.     The  sepul- 
chre of  Joseph  of  Arimathea,  in  which  the  body  of 
Christ  was  laid,  was  upon  a  hill,  Mount  Calvary.    See 
chap.  xxii.  16,  and  the  note  there. 

"  It  should  be  observed  that  the  word  rni03  bamo- 
thaiv is  not  formed  from  niD3  bamolh,  the  plural  of 
no:j  bamah,  the  feminine  noun,  but  from  □'01133  ba- 
mothim,  the  plural  of  a  masculine  noun,  niDD  bamolh. 
This  is  noted  because  these  two  nouns  have  been  ne- 
gligently confounded  with  one  another,  and  absurdly 
reduced  to  one  by  very  learned  men.  So  Buxtorf, 
Lex.  in  voc.  n33  bamah,  represents  \"\n3  bamotey, 
though  plainly  without  any  pronoun  suffixed,  as  it  go- 
verns the  word  yix  arets  following  it,  as  only  another 
form  of  ni03  bamolh;  whereas  the  truth  is,  that  niDl 
bamolh  and  a'r\l03  bamothim.  are  different  words,  and 
have  through  the  whole  Bible  very  different  significa- 
tions ;  nf33  bamah,  whether  occurring  in  the  singular 
or  plural  number,  always  signifying  a  place  or  places 
of  worship ;  and  QTIlOl  bamothim  always  signifying 
heights.  Thus  in  Deut.  xxxii.  13;  Isa.  Iviii.  14; 
.\mos  iv.  13  ;  and  Micah  i.  3,  — IX  'moa  hamothey 
208 


1  Pet.  ii.  24. i  Rom.  vi.  9. « Eph.  i.  5,  9 ;  2  Thess.  i.  11. 

arets  signifies  'the  heights  of  the  earth;'  Isa.  xiv.  14, 

3;?  Tlin^  bamolhey  ab, '  the  heights  of  the  clouds  ;'  and 
in  Job  ix.  8,  □'  TlID^  bamolhey  yam,  '  the  heights  of 
the  sea,'  i.  e.,  the  high  waves  of  the  sea,  as  Virgil  calls 
a  wave  prceruptus  aqucB  mons,  '  a  broken  mountain  of 
water.'  These  being  all  the  places  where  this  word 
occurs  without  a  suffix,  the  sense  of  it  seems  nearly 
determined  by  them.  It  occurs  in  other  instances 
with  a  pronoun  suffixed,  which  confirm  this  significa- 
tion. Unluckily,  our  English  Bible  has  not  distin- 
guished the  feminine  noun  nfD3  bamah  from  the  mas 
]  culine  singular  noun  nia3  bamolh ;  and  has  conse- 
quently always  given  the  signification  of  the  latter  to 
the  former,  always  rendering  it  a  high  place ;  whereas 
the  true  sense  of  the  word  appears  plainly  to  be,  in  the 
very  numerous  passages  in  which  it  occurs,  '  a  place 
of  worship,'  or  '  a  sacred  court,'  or  '  a  sacred  inclo- 
sure  ;'  whether  appropriated  to  the  worship  of  idols  or 
to  that  of  the  true  God,  for  it  is  used  of  both,  passim. 
Now  as  the  Jewish  graves  are  shown,  from  2  Chron. 
xxxii.  33,  and  Isa.  xxii.  16,  to  have  been  in  high  situ- 
ations, to  which  may  be  added  the  custom  of  another 
eastern  nation  from  Osbeck''s  Travels,  who  says,  vol.  i. 
p.  339,  'the  Chinese  graves  are  made  on  the  side  of 
hills  ;'  '  his  heights'  becomes  a  very  easy  metaphor  to 
express  '  his  sepulchi-e.'  " — Jubb. 

The  exact  completion  of  this  prophecy  will  be  fully 
shown  by  adding  here  the  several  circumstances  of  the 
burial  of  Jesus,  collected  from  the  accounts  of  the 
evangelists  : — 

"  There  was  a  rich  man  of  Arimathea,  named  Jo- 
seph, a  member  of  the  sanhedrin,  and  of  a  respectable 
character,  who  had  not  consented  to  their  counsel  and 
act ;  he  went  to  Pilate  and  begged  the  body  of  Jesus ; 
and  he  laid  it  in  his  own  new  tomb,  which  had  been 
hewn  out  of  the  rock,  near  to  the  place  where  Jesus 
was  crucified  ;  having  first  wound  it  in  fine  linen  with 
spices,  as  the  manner  of  the  Jews  was  to  bury  the 
rich  and  great." 

It  has  been  supposed  that  n3p  kibro,  his  grave,  and 
rnri3  bemolhaiv,  in  his  death,  may  have  been  trans- 
posed, as  also  the  prefix  2  be  originally  placed  before 
□'i'B'l  reshaim,  the  wicked.     Thus  : — 

rna     nx    a-i'iyia         \r\-\ 

mothaiv  elh  bireshayim  vaiyitten 

nap    Ttyy    n^51 

kibro   ashir  veeth 

Yea,  his  death  was  appointed  among  the  wicked  ; 

And  with  a  rich  man,  his  tomb. 

By  these  alterations  it  is  supposed  the  text  would 
be  freed  from  all  embarrassment.  But  see  the  pre- 
ceding notes  of  Bishop  Lowth,  and  the  various  read- 
ings of  De  Rossi,  in  loc. 

Verse  10.  To  grief—"  With  affliction"]  For  'hr\r\ 
hecheli,  the  verb,  the  construction  of  which  seems  to 


wiacious  promises 


CHAP.  LIV. 


of  restoration 


A.  M.  cir.  3232.      j  j    Jig  ghall  sec  of  the  travail 

B.  C.  cir.  J 12. 

Oiymp.  XVII.  1.  of    his   soul,  aiicl  shall    be    sat- 

cir.  annum         •    /•     i  *■  i  i  -  i  i     i 

Nnma.  Pomp.iii,  isficd :      '  by      his      knowledge 
R.  Roman..  4.    gj^^n    g  j^y  j-jghteous   ''  Servant ' 

justify    many ;    ''  for    he     shall    bear    their 
iniquities. 
1 2   '  Therefore  will  1  divide  him  a  portion 


'Johnxvii.3;2Pet.  i.S.- 
iRora.v.lS,  19. 


—el  Johnii.  1.- 
^Ver.4,5. 


iiChap.  xlii.  l;xlut.3. 

Psa.ii.8;Phil.  ii.9. 


be  hard  and  inelegant  in  this  place,  the  Vulgate  reads 
'SriD  bocholi,  in  infirmitate,  "  with  infirmity." 

When  thou  shalt  make  his  sotd — "  If  his  soul  shall 
make"]  For  □"•iVri  tasim,  a  MS.  has  aun  tasem, 
which  may  be  taken  passively,  "  If  his  soul  shall  be 
made — "  agreeably  to  some  copies  of  the  Septuagint, 
which  have  Surai.     See  likewise  the  Syriac. 

When  thou  shalt  make  his  soul  an  offering]  The 
word  V3i  nephesh,  soul,  is  frequently  used  in  Hebrew 
to  signify  life.  Throughout  the  New  Testament  the 
salvation  of  men  is  uniformly  attributed  to  the  death 
of  Christ. 

He  shall  see  his  seed]  True  converts,  genuine 
Christians. 

He  shall  prolong  his  dat/s]  Or  this  spiritual  progeny 
shall  prolong  their  days,  i.  e.,  Christianity  shall  endure 
to  the  end  of  time. 

And  the  pleasure  of  the  Lord]  To  have  all  men 
saved  and  brought  to  the  knowledge  of  the  truth. 

Shall  prosper  in  his  hand.]  Shall  go  on  in  a  state 
of  progressive  prosperity  ;  and  so  completely  has  this 
been  thus  far  accomplished,  that  every  succeeding  cen- 
ttiry  has  witnessed  more  Christianity  in  the  world  than 
the  preceding,  or  any  former  one. 

Verse  1 1 .  Shall  be  sati.ified — "  And  be  satisfied  "] 
The  Septuagint,  Vulgate,  Si/riac,  and  a  MS.  add  the 
conjunction  to  the  verb,  J'lJty'l  vaii/isba. 

Shall  my  righteous  serranl  ju.ttify — "  Shall  my  ser- 
vant justify"]  Three  MSS.,  (two  of  them  ancient,) 
omit  the  word  p'li"  tsaddik ;  it  seems  to  be  only  an 
imperfect  repetition,  by  mistake,  of  the  preceding  word. 


with  the  great,  "  and  he  shall  *•  "•  cir.  32M. 
divide  the  spoil  with  the  strong ;  oiymp.  xvii.  i. 
because  he  hath  poured  out  his  Numi  PompiUi, 
soul  unto  death:  and  he  was  ^  k°-"»"-.4.' 
"  numbered  with  the  transgressors  ;  and  he 
bare  tlic  sin  of  many,  and  °  made  intercession 
for  the  transgressors. 

"Col.  ii.  15. "Mark  XV.  28;   Luke  xxii.  37. oLukexxiii. 

34  ;  Rom.  viii.  31 ;  Heb.  vii.  25  ;  ix.  24  ;  1  John  ii.  1. 

It  makes  a  solecism  in  this  place  ;  for  according  to 
the  constant  usage  of  the  Hebrew  language,  the  adjec- 
tive, in  a  phrase  of  this  kind,  ought  to  follow  the  sub- 
stantive ;  and  HDV  p■^X  tsaddik  abdi,  in  Hebrew, 
would  be  as  absurd  as  "  shall  my  servant  righteous 
justify,"  in  English.  Add  to  this,  that  it  makes  the 
hemistich  too  long. 

Verse  12.  He  bare  the  sin  of  many]  0"D1  rabbim, 
the  multitudes,  the  many  that  were  made  sinners  by 
the  offences  of  one ;  i.  e.,  the  whole  human  race;  for 
all  have  sinned — all  have  fallen  ;  and  for  all  that  have 
sinned,  and  for  all  that  have  fallen,  Jesus  Christ  died. 
The  0'3i  rabbim  of  the  prophet  answers  to  the  ol 
ffoXXoi,  of  the  apo.stle,  Rom.  v.  15,  19.  As  the  coXXoi 
of  the  apostle  means  all  that  have  sinned ;  so  the 
□"31  rabbim  of  the  prophet  means  those  for  whom 
Christ  died  ;  i.  e.,  all  that  have  sinned. 

And  made  intercession  for  the  transgressors.]  For 
l'"J3"  yaphgia,  in  the  future,  a  MS.  has  i"J3n  hiphgia, 
preterite,  rather  better,  as  agreeable  with  the  other 
verbs  immediately  preceding  in  the  sentence. 

He  made  intercession  for  the  transgressors. — This 
was  literally  fulfilled  at  his  death,  "  Father,  forgive 
them ;  they  know  not  what  they  do  !"  Luke  xxiii.  34. 
And  to  make  intercession  for  transgressors  is  one  part 
of  his  mediatorial  office.      Heb.  vii.  25,  and  is.  24. 

In  this  chapter  the  incarnation,  preaching,  humilia- 
tion, rejection,  sufferings,  death,  atonement,  resurrec- 
tion, and  mediation  of  Jesus  Christ  are  all  predicted, 
together  with  the  prevalence  of  his  CJospel,  and  the 
extension  of  his  kingdom  through  all  ages 


CHAPTER  LIV. 

Some  suppose  this  chapter  to  have  been  addressed  to  the  Gentiles  ;  some,  to  the  Jewish  Church  ;  and  some,  to 
the  Christian,  in  its  first  stage.  On  comparing  the  different  parts  of  it,  particularly  the  seventh  and 
eighth  verses,  icith  the  remainder,  the  >nost  obvious  import  of  the  prophecy  will  be  that  which  refers  it  to 
the  future  conversion  of  the  Jews,  and  to  the  increase  and  prosperity  of  that  nation,  ivhen  reconciled  to  God 
after  their  long  rejection,  when  their  glory  and  security  will  far  surpass  what  they  tc  ere  formerly  in  their 
most  favoured  state,  1-17. 


Oiymp. XVH.  1.  didst  not  bear;  break  forth 

cir.  annum  ...  ,        ,       , 

Numae  Pompiiii,  mto  Singing,  and  cry  aloud,  thou 
^   ''°°'-"'"  •  •*■    that  didst  not  travail  with  child : 

•Zeph.  iii.  14;    Gal.  iv.  27. 

NOTES  ON  CH.A.P.  LIV. 

Verse  1 .  Sing,  O  barren,  thou  that  didst  not  bear — 
"  Shout  for  jov.  O  thou  barren,  that  didst  not  bear"] 
Vol.  rV.    ■  (      14     ) 


for  ''more  are  the  children  of 
the  desolate  than  the  children 
of  the  married  wife,  saith  the 
Lord. 


A.  M.  cir.  3292. 

B.  C.  cir.  712. 
Oiymp.  XVII.  1. 

cir.  annum 
Nnnia;  Pompiiii, 

R.  Roman.,  4 


b  1  Sam.  ii.  5. 


The  Church  of  God  under  the  Old  Testament,  confined 

within  the  narrow  bounds  of  the  Jewish  nation,  and 

still  more  so  in  respect  of  the  very  small  number  of 

309 


Gracious  promises  of 

^b'c lir  fxi"     ^  °  Enlarge  the  place  of  thy  tent, 
Olymp.  xVii.i.  and  let   them   stretch   forth  the 

cir.  annum  .  ^        ,  .  i     i.-^    ^* 

Numse  Pompiiii,  curtains    01     thine    nabitations ; 
R.  Roman.,  4.    ^^^^^   ^^^^   lengthen    thy  cords, 

and  strengthen  thy  stakes  ; 

3  For  thou  shall  break  forth  on  the  right 
hand  and  on  the  left :  ^  and  thy  seed  shall  in- 
herit the  Gentiles,  and  make  the  desolate 
cities  to  be  inhabited. 

4  Fear  not ;  for  thou  shalt  not  be  ashamed : 
neither  be  thou  confounded ;  for  thou  shalt 
not  be  put  to  shame :  for  thou  shalt  forget  the 
shame  of  thy  youth,  and  shalt  not  remember 
the  reproach  of  thy  widowhood  any  more. 

5  "  For  thy  Maker  is  thine  Husband ;  the 
'  Lord  of  hosts  is  his  name  ;  and  thy  Re- 
deemer the  Holy  One  of  Israel ;  ^  The  God 
of  the  whole  earth  shall  he  be  called. 

6  For  the  Lord  ''hath  called  thee  as  a  woman 
forsaken  and  grieved  in  spirit,  and  a  wife  of 
youth,  when  thou  wast  refused,  saith  thy  God. 

7  '  For  a  small  moment  have  I  forsaken 
thee ;  but  with  great  mercies  will  I  gather 
thee. 

8  In  a  little  wrath  I  hid  my  face  from  thee 


ISAIAH.  support  and  comfort 

for  a  moment;  ''but  with  ever-  -^A^^r-  ^^az. 
lasting  kindness  will  I  have  mercy  oiymp.  xVii.  i 
on  thee,  saith  the  Lord  thy  Re-  NumaspSnpiiii, 

deemer.  R.  Roman.,  4. 

9  For  this  is  as  the  waters  of  '  Noah  unto 
me  :  for  as  I  have  sworn  that  the  waters  of 
Noah  should  no  more  go  over  the  earth ;  so 
have  I  sworn  that  I  would  not  be  wroth  with 
thee,  nor  rebuke  thee. 

1 0  For  "  the  mountains  shall  depart,  and  the 
hills  be  removed:  "but  my  kindness  shall  not 
depart  from  thee,  neither  shall  the  covenant 
of  my  peace  be  removed,  saith  the  Lord  that 
hath  mercy  on  thee, 

11  O  thou  afflicted,  tossed  with  tempest, 
and  not  comforted,  behold,  I  will  lay  thy 
stones  with  °  fair  colours,  and  lay  thy  founda- 
tions with  sapphires. 

1 2  And  I  will  make  tliy  windows  of  agates, 
and  thy  gates  of  carbuncles,  and  all  thy  bor- 
ders of  pleasant  stones. 

13  And  all  thy  children  shall  be  p  taught  of 
the  Lord  ;  and  i  great  shall  be  the  peace  of 
thy  children. 

14  In  righteousness  shalt  thou  be  estabhshed: 


cChap.  xlix.   19,20. <lChap.lv.  5;  Ixi.  9. 'Jev.  iii.   14. 

fLuke  i.  32. sZech.  xiv.  9;  Rom.  iii.  29. i>Chap.  Ixii.  4. 

'Psa.  XXX.  5;  chap.  xxvi.20  ;  !x.  10;  2  Cor.  iv.  17. -ii  Chap.  Iv. 

3  ;  Jer.  xxxi.  3. 1  Gen.  viii.  21  ;  ix.  11  ;  chap.  Iv.  11  ;  see  Jer. 

true  believers,  and  which  sometimes  seemed  to  be  de- 
serted of  God  her  husband,  is  the  barren  u'oman,  thai 
did  not  bear,  and  was  desolate.  She  is  exhorted  to  re- 
joice, and  to  express  her  joy  in  the  strongest  manner, 
on  the  reconciliation  of  her  husband,  (see  ver.  6,)  and 
on  the  accession  of  the  Gentiles  to  her  family.  The 
converted  Gentiles  are  all  along  considered  by  the  pro- 
phet as  a  new  accession  of  adopted  children,  admitted 
into  the  original  Church  of  God,  and  united  with  it. 
See  chap.  xlix.  20,  21. 

Verse  4.  For  thou  shall  forget  the  shame  of  thy 
youth']  That  is,  "  The  bondage  of  Egypt :  widow- 
hood, the  captivity  of  Babylon." — Seeker. 

Verse  7.  For  a  small  moment — "  In  a  little  anger"] 
So  the  Chaldee  and  Syriac,  either  reading  ijl  regaz, 
for  j,'J"l  rega ;  or  understanding  the  latter  word  as  mean- 
ing the  same  with  the  former,  which  they  both  make 
use  of.  See  Psa.  xxx.  5,  xxxv.  20,  in  the  Seplva- 
gint,  where  they  render  J'JI  rega,  by  opyij,  anger. 

Verse  8.  I  hid  my  face  from  thee  for  a  moment'] 
The  word  ]!y\  rega  is  omitted  by  the  Sepluagint,  Sy- 
riac, and  two  MSS.  of  KennicotCs,  and  two  of  De 
RossVs.  It  seems  to  embarrass  rather  than  to  help 
the  sentence.  Forte  reponi  debet  pro  f^ijy  shelseph, 
quod  potest  a  f]Vp  ketseph  errore  scribae  oviginem  dux- 
isse.  "  Perhaps  it  ought  to  be  substituted  for  '^'i'a  shel- 
seph, an  error  probably  made  by  some  scribe  from  its 
Bimilarity  to  t^Vp  ketseph.'" — Seeker. 

Th>/  Redeemer — I^NJ  goalech:  but  for  this  word 
910 


xxxi.  35,36.- 

m 

Psa. 

xlvi.2 

chap 

li.6 

Matt,  v 

18.- 

n 

Psa. 

Ixxxix.  33, 

34.- 

— =1 

Chron.    xxix.    2 

;    Rev. 

XXI. 

18, 

fi.r.. 

pChap.  xi.  9 

Jer 

XXXI 

54 ;  John  vi 

45; 

1  Cor.  ii 

10 

1  Thess. 

iv.  9 ;  1  John 

ii.  20. 

-q  Psa. 

cxix. 

165. 

three  of  De  Rossfs  MSS.  have  l^nTD  merachameck, 
thy  commiserator. 

A''erse  9.  For  this  is  as  the  waters  of  Noah  unto 
me — "  The  same  will  I  do  now,  as  in  the  days  of 
Noah"]  •"3^3  kimey,  in  one  word,  in  a  MS.,  and  some 
editions ;  and  so  the  Syriac,  Chaldee,  'Vulgate,  Sym- 
machus,  Theodotion,  Abarbanel,  Sal.  ben  Melee,  and 
Kimchi  acknowledge  that  their  copies  vary  in 
this  place. 

It  is  certain  that  these  two  words  'D  "J  hi  mey,  were 
written  formerly  as  one.  Taken  as  two  '^  '2  ki  mey, 
they  signify  _/br  as  the  waters — -when  as  one,  "DO  ki- 
mey, they  signify  as  the  days.  This  latter  reading  is 
found  in  about  four  of  Kennicott's  and  De  Rossi's 
MSS.  In  one  of  my  own  it  appears  to  have  been  in- 
tended as  one  word:  but  he  who  added  the  points, 
which  are  by  a  much  later  hand  than  the  MS.  itself, 
has  pointed  the  letters  so  as  to  make  the  two  icords 
which  are  commonly  found  in  the  text.  For  the  loa- 
ters,  Symmachus,  Theodotion,  the  Syriac,  Vulgate,  and 
Arabic  have  days.  The  former  seems  to  make  the 
best  sense  ;  and  the  ancient  Versions,  except  the  Sep- 
luagint, support  it. 

Verse  11.  Behold,  I  will  lay  thy  stones — "  Behold, 
I  lay  thy  stones"]  These  seem  to  be  general  images 
to  express  beauty,  magnificence,  purity,  strength,  and 
solidity,  agreeably  to  the  ideas  of  the  eastern  nations ; 
and  to  have  never  been  intended  to  be  strictly  scru- 
tinized, or  minutely  and  particularly  explained,  as  if 
(      14*     )      ■ 


Those  who  thirst  Jar 


CHAP.  LV. 


salvation  are  invited. 


A.  M.  cir.  3292.   ^\^Q^  ghgit  be  far  from  oppression  : 

B.  C.  cir.    712.  r  J    r 

Oiymp.  XVII.  1.  for  thou  shall  not  fear  :  and  troni 

cir.  annum         ,  r       -^     i_    n         *       

Numae  Pompiiii,  terror  ;  for  it  shall  not  come  near 

R.  Roman.,  4.      tliee 

1 5  Behold,  they  shall  surely  gather  together, 
but  not  by  me  :  whosoever  shall  gather  to- 
gether against  thee  shall  fall  for  thy  sake. 

16  Behold,  I  have  created  the  smith  that 
bloweth  the  coals  in  the  fire,  and  that  bring- 


'  Chap.  xlv.  24,  25  ;  Psa.  iv.  1 ;  xxxv.  28 ; 

they  had  each  of  them  some  precise,  moral,  or  spiritual 
meaning.  Tobit,  in  his  prophecy  of  the  final  restora- 
tion of  Israel,  describes  the  New  Jerusalem  in  the  same 
oriental  manner :  '•  For  Jerusalem  shall  be  built  up 
with  sapphires,  and  emeralds,  and  precious  stones ;  thy 
walls,  and  towers,  and  battlements,  with  pure  gold. 
And  the  streets  of  Jerusalem  shall  be  paved  with  be- 


eth  forth   an  instrument  for  his  ^^^^a'"-  ■^^^ 
work;  and  I   have  created   the  oiymp. xvii.  i. 

1      ^  cir.  annum 

waster  to  destroy.  Numae  PompUii, 

17  No  weapon  that  is  formed  ^  ""'"''"•  •*■ 
against  thee  shall  prosper ;  and  every  tongue 
that  shall  rise  against  thee  in  judgment  thou 
shall  condemn.  This  is  the  heritage  of  the 
servants  of  the  Lord,  '  and  their  righteous- 
ness is  of  me,  saith  the  Lord. 

li.  14;  Ixix.  27;  Ixxxix.  16;  cxxxii.  9. 

ryl,  and  carbuncle,  and  stones  of  ophir."     Tob.  xiii. 
16,  17.      Compare  also  Rev.  xxi.  18-21. 

Verse  15.  Shall  fall  for  thy  sake — "Shall  come 
over  to  thy  side."]  For  Sli)'  yippol,  twenty-eight  MSS. 
(eight  ancient)  have  bi!"  yipal,  in  its  more  common 
form.  For  the  meaning  of  the  word  in  this  place,  see 
Jer.  xxxvii.  13. 


CHAPTER  LV. 

This  chapter  first  displays  the  fulness,  freeness,  excellence,  and  everlasting  nature  of  the  blessings  of  the 
Gospel,  and  foretells  again  the  enlargement  of  Messiah''s  kingdom,  1-5.  This  view  leads  the  prophet  to 
exhort  all  to  seize  the  precious  opportunity  nf  sharing  in  such  blessings,  which  were  not,  however,  to  be 
expected  xoithout  repentance  and  reformation,  6,  7.  And  as  the  things  now  and  formerly  predicted  loere 
so  great  as  to  appear  incredible,  the  prophet  points  to  the  omnipotence  of  God,  tcho  leould  infallibly  accom- 
plish his  word,  and  bring  about  those  glorious  deliverances  which  he  had  promised ;  the  happy  effects  of 
which  are  again  set  forth  by  images  beautiful  and  poetical  in  the  highest  degree,  8-13. 

A.  M.  cir.  3292. 

B.  C.  cir.   712. 
Oiymp.  XVII.  1. 

cir.  annum 
Numee  Pompiiii, 

R.  Roman.,  4. 


TTO,  "  every  one  that  thirstelli, 
come  ye  to  the  waters,  and 
he  that  hath  no  money ;  ''  come 
ye,  buy,  and  eat ;  yea,  come, 
buy  wine  and  milk  without  money  and  with- 
out price. 

2  Wherefore  do  ye  "  spend  money  for  that 
which  is   not   bread  ?     and    your   labour   for 

"John  iv.  14  ;  vii.  37 ;  Rev.  xxi.  6  ;  xxii.  17. <>  Ecclus.  li. 

25;  Matt.  xiii.  44,  46;  Rev.  iii.  18. <^Heb.  weigh. <l  Matt. 

xi.  28. 

NOTES  ON  CHAP.  LV. 

Verse  1 .  Ho,  every  one  that  thirsleth]  "  Water," 
says  Kimchi,  "  is  a  metaphor  for  the  law  and  wisdom  : 
as  the  world  cannot  subsist  without  water,  so  it  is  im- 
possible that  it  can  subsist  without  wisdom.  The  lau' 
is  also  compared  to  wine  and  milk:  to  icine  because 
wine  rejoiceth  the  heart,  as  it  is  written  :  '  The  statutes 
of  the  Lord  are  right,  rejoicing  the  heart,'  Psa.  xix. 
8.  It  is  compared  also  to  milk,  because  milk  is  the 
subsistence  of  the  child ;  so  are  the  tcords  of  the  law 
the  nourishment  of  his  soul  who  walks  in  the  Divine 
teaching,  and  grows  up  under  it." 

Come,  buy  tvine  and  milk]  In  ancient  times  our 
forefathers  used  what  is  now  called  the  old  third  per- 
son singular,  ending  in  eth,  for  the  imperative  mood. 
We  have  a  fine  example  of  this  in  the  first  verses  of 
this  chapter.     I  shall  present  them  as  they  stand  in 


that  iL'hich  salisficlh  not  ?  hearken   •*■  "  ""■  ^^■ 

....  ,  ,  B.C.  cir.  712. 

diligently  unto  me,  and  eat  ye  Oiymp.  xvii.i. 
that  tohich  is  good,  and  let  your  Numm  pJTr^^iii, 
soul  delight  itself  in  fatness.  R.Roman.,  4. 

3  Incline  your  ear,  and  ''  come  unto  me  : 
hear,  and  your  soul  shall  live  :  "  and  I  will 
make  an  everlasting  covenant  with  you,  even 
tiie  '  sure  mercies  of  David. 

'  Gen.  ix.  16 ;  xvii.  13, 19 ;  Lev.  xxiv.  8 ;  2  Sam.  xxiii.  5 ;  chap. 

liv.  8 ;  Ixi.  8  ;  Jer.  xxxii.  40. 1'2  Sam.  vii.  8,  &c. ;  Psa.  lx.x.xix. 

28  ;  Acts  xiii.  34. 


my  old  MS.  Bible  : — aile  gte  thirjstiiige  tummetl)  to 
toatcris :  anb  gee  that  han  not  iSiilber,  goti)  forth  aiiS 
bictl),  anb  ttitlj.  ■i'mnmctl),  bicti)  toitljout  -silbcr.  aiii) 
iBithoiit  tnn  tli.uiiiginig,  lunn  .tnb  miKc.  I)cctitl)  gee, 
hccting  me  anS  ctitli  gobc  tlimge.  anb  bclitcit  ^stlial  iit 
fattnc,s';sc  jiour  -joiilc,  25oU)itli  in  noiir  cic  .nib  cunts 
mctl)  to  met.  iKcrith  niib  Iibcn  ?tl)al  nour  ;Soulc.  ?(iiib 
JE  ;Eicli,tl  ^mnten  luitl)  gou,  ebcrUi^tpnge  cobcnant,  tlje 
faithful  mcrcicS  of  ©abib. 

Verse  2.  Wherefore  do  yc  spend]  Why  should  ye 
be  so  zealously  attached  to  a  doctrine  from  which  your 
souls  derive  neither  comfort  nor  nourishment  t 

Verse  3.  I  ivill  make  an  everlasting  covenant]  Heb. 
obu'  i^'"'^  23^  nm:3N  echrethah  lachem  berith  olam,  "  I 
will  cut  the  old  or  everlasting  covenant  sacrifice  with 
you."  That  covenant  sacrifice  which  was  pointed  out 
of  old  from  the  very  beginning ;  and  which  is  to  last 
211 


Promises  of  pardon 


ISAIAH. 


to  the  penitent. 


A.  M.  cir.  3292.     4  Behold,  I   have    eiven   him 

B.  C.  cir.  712.  '  111, 

Oiymp. xvii.i.   efor  a  witness  to  the  people,  ■'a 
NumaePorapiiii,  leader   and    commander    to    the 
"•  ^°'"^"'  ^    people. 

5  '  Behold,  thou  shall  call  a  nation  that  thou 
knowest  not,  ^  and  nations  that  knew  not  thee 
shall  run  unto  thee  because  of  the  Lord  thy 
God,  and  for  the  Holy  One  of  Israel ;  '  for  he 
hath  glorified  thee. 

6  "  Seek  ye  the  Lord  while  he  may  be 
found,  call  ye  upon  him  while  he  is  near : 

7  "Let  the  wicked  forsake  his  way,  and  "the 
unrighteous  man  p  his  thoughts  :  and  let  him 
retiu-n  unto  the  Lord,  "J  and  he  will  have 
mercy  upon  him ;  and  to  our  God,  for  ■■  he 
will  abundantly  pardon. 

8  '  For  my  thoughts  are  not  your  thoughts, 
neither  are  your  ways  my  ways,  saith  the  Lord. 

9  '  For  as  the  heavens  are  higher  than  the 
earth,  so  are  my  ways  higher  than  your  ways, 
and  my  thoughts  than  your  thoughts. 

?  John  xviii.  37  ;  Rev.  i.  5. 1  Jer.  xxx.  9  ;  Ezek.  xxxiv.  23 ; 

Hos.    iii.  5;    Dan.    ix.    25. 'Chap.  Hi.  15;    Eph.    ii.  11, 

12. k  Chap.  Ix.  5. 1  Chap.  Ix.  9 ;    Acts  iii.  13. »  Psa. 

xxxii.  6 ;  Matt.  v.  25 ;  xxv.  1 1 ;  John  vii.  34 ;  viii.  21 ;  2  Cor.  vi. 

1,  2;    Heb.   iii.   13. "Chap.   i.    16. oHeb.  the  man   of 

iniquity. 

to  the  consummation  of  ages ;  viz.,  the  Lamb  of  God 
that  was  slain  from  the  foundation  of  the  world. 

The  sure  mercies  of  David]  That  is,  says  Kimchi, 
"  The  Messi.\h,"  called  here  David ;  as  it  is  WTitten, 
"  David  my  servant  shall  be  a  prince  over  you." 

Verse  6.  Seek  ye  the  Lord  while  he  may  be  found] 
Rab.  David  Kimchi  gives  the  true  sense  of  this  pas- 
sage :  "  Seek  ye  the  Lord,  because  he  may  be  found  : 
call  upon  him,  because  he  is  near.  Repent  before  ye  die, 
for  after  death  there  is  no  conversion  of  the  soul." 

Verse  9.  For  as  the  heavens  are  higher]  I  am  per- 
suaded that  13  caph,  the  particle  of  comparison,  is  lost 
in  this  place,  from  the  likeness  of  the  particle  '2  ki, 
immediately  preceding  it.  So  Houbigant  and  Seeker. 
And  their  remark  is  confirmed  by  all  the  ancient  A'er- 
sions,  which  express  it ;  and  by  the  follow'ing  passage 
of  Psa.  ciii.  1 1 ,  which  is  almost  the  same  : — 

haarets  al  shamayim  chigboah  hi 

yereaiv  al  chasdo  gabar 

"  For  as  the  heavens  are  high  above  the  earth, 
So  high  is  his  goodness  over  them  that  fear  him." 

^Vhere,  by  the  nature  of  the  sentence,  the  verb  in  the 
second  line  ought  to  be  the  same  with  that  in  the  first ; 
n3J  gahah,  not  13 J  gabar:  so  Archbishop  SecAer  con- 
jectured ;  referring  however  to  Psa.  cxvii.  2. 

Verse  13.  The  mountains  and  the  hiUs]     These  are 
313 


10  For  «as  the    rain    cometh  ^'^a  ""■  ^^?S- 

B.  C.  cir.  712. 


down,  and  the  snow  from  heaven,  Oiymp.  xi'ii.  i. 
and  retumeth  not  thither,  but  NumEe  PompUii, 
watereth  the  earth,   and  maketh    «■  R"""^.,  4. 


it  bring  forth  and  bud,  that  it  may  give  seed 
to  the  sower,  and  bread  to  the  eater : 

11  ''So  shall  my  word  be  that  goeth  forth 
out  of  my  mouth  :  it  shall  not  return  unto  me 
void,  but  it  shall  accomplish  that  which  I  please, 
and  it  shall  prosper  in  the  thing  whereto  T 
sent  it. 

12"  For  ye  shall  go  out  with  joy,  and  be  led 
forth  with  peace  :  the  mountains  and  the  hills 
shall  ^  break  forth  before  you  into  singing, 
and  y  all  the  trees  of  the  field  shall  clap  their 
hands. 

1 ,9  ^  Instead  of  "  the  thorn  shall  come  up  the 
fir  tree,  and  instead  of  the  brier  shall  come  up 
the  myrtle  tree  :  and  it  shall  be  to  the  Lord 
''  for  a  name,  for  an  everlasting  sign  that  shall 
not  be  cut  off. 

pZech.viii.  17. qPsa. cxxx.  7;  Jer. iii.  12. ^Meh.hewill 

multiply  to  pardon. s2  Sam.  vii.  19. 1  Psa.  ciii.  11. "Deut. 

xxxii.  2. ^'Chap.  liv.  9. *  Chap.  xxxv.  10;  Ixv.  13,  14. 

tPsa.  xcvi.  12;  xcviii.  8  ;  chap.  xiv.  8;  xxxv.  1,2;  xlii.  11. 

■I  1  Chron.  xvi.  33. «  Chap.  xli.  19. •  Mic.  vii.  4. ti  Jer. 

xiii.  11. 

highly  poetical  images  to  express  a  happy  state  attended 
with  joy  and  exultation. 

Ipsi  laetitia  voces  ad  sidera  jactant 

Intonsi  monies  :   ipsse  jam  carmina  rapes. 

Ipsa  sonant  arbusta.  Virg.  Eel.  v.  61. 

"  The  mountain  tops  unshorn,  the  rocks  rejoice  ; 
The  lowly  shrubs  partake  of  human  voice." 

Drtden. 

Verse  13.  Instead  of  the  thorn — "Instead  of  the 
thorny  bushes"]  These  likewise  (see  note  on  the  pre- 
ceding verse,  and  on  chap.  liv.  11)  are  general  poet- 
ical images,  expressing  a  great  and  happy  change  for 
the  better.  The  wilderness  turned  into  a  paradise, 
Lebanon  into  Carmel :  the  desert  of  the  Gentiles  wa- 
tered with  the  heavenly  snow  and  rain,  which  fail  not 
to  have  their  due  effect,  and  becoming  fruitful  in  piety 
and  righteousness  :  or,  as  the  Chaldee  gives  tlie  moral 
sense  of  the  emblem,  "  instead  of  the  wicked  shall 
arise  the  just ;  and  instead  of  sinners,  such  as  fear  to 
sin."     Compare  chap.  xxxv.  1,2;  xli.  19. 

And  instead  of]  The  conjunction  1  vau  is  added, 
nnni  vetachatk,  in  forty-five  MSS.  of  Kennicotfs, 
several  of  De  Rossi's,  and  five  editions ;  and  it  is  ac- 
knowledged by  all  the  ancient  Aversions.  The  Maso- 
retes  therefore  might  have  safely  received  it  into  the 
text,  and  not  have  referred  us  for  it  to  the  margin. 
But  this  is  no  uncommon  case  with  them.  Even  in 
our  own  Version  the  best  reading  is  very  often  found 
in  the  margin. 


Exhortations 


CHAP.  LVI. 


to  holiness. 


CHAPTER  LVI. 

Whoever  would  partake  of  the  blessings  of  the  Gospel  is  required  to  be  holy  in  all  manner  of  life  and  conver- 
sation. And  he  that  will  be  so  is  declared  to  be  accepted  according  to  this  gracious  dispensation,  the  bless- 
ings of  which  are  large  as  the  human  race,  without  any  respect  to  persons  or  to  nations,  1-8.  At  the 
ninth  verse  begins  a  different  subject,  or  new  section  of  prophecy.  It  opens  ttilh  calling  on  the  enemies 
of  the  Jeics,  {the  Chaldeans,  or  perhaps  the  Romans,)  as  beasts  of  prey  against  them,  for  the  sins  of  their 
rulers,  teachers,  and  other  profane  people  among  them,  whose  guilt  drew  down  judgments  cm  the  nation, 
9-12. 


*b'c  cir'  7^2''  THUS  saith  the  Lord,  Keep  ye 
Oiymp.  XVII.  i.  "judgment,  and  do  justice  : 

cir.  annum         .  f.  ,        .         . 

Numa;  PompiUi,     tor  my  salvation  IS  near  to  come, 
R.  Roman.,  4.    ^^^  ^^  righteousness  to  be  re- 
vealed. 

2  Blessed  is  the  man  that  doeth  this,  and 
the  son  of  man  that  layeth  hold  on  it ;  "=  that 
keepeth  the  sabbath  from  polluting  it,  and 
keepeth  his  hand  from  doing  any  evil. 

3  Neither  let  "^  the  son  of  the  stranger,  that 
hath  joined  himself  to  the  Lord,  speak,  saying, 
The  Lord  hath  utterly  separated  me  from  his 
people  :  neither  let  the  eunuch  say,  Behold,  I 
am  a  dry  tree. 

4  For  thus  saith  the  Lord  unto  the  eunuchs 
that  keep  my  sabbaths,  and  choose  the  things 
ihat  please  me,  and  take  hold  of  my  covenant; 

5  Even  unto  them  will  I  give  in  °  mine 
house  and  within  m}'  walls  a  place  ^  and  a 
name  better  than  of  sons  and  of  daughters  :  I 

•  Or,  equity. •>  Chap.  xlvi.  13 ;  Malt.  iii.  2 ;  iv.  17  ;  Rom.  xiii. 

II,  12. 1  Chap.  Iviii.  13. J  See  Deut.  xxiii.  1,  2,  3  ;    Acts 

viii.  27;  X.  1,  2,  34;  xvii.4;  xviii.  7;  1  Pet.  i,  1. '1  Tim.  iii. 

15. rjohn  i.  12;  1  John  iii.  1. sChap.  ii.  2:  1  Pet.  i.  1,  2. 

NOTES  OX  CHAP.  LVI. 

Verse  2.  That  keepeth  the  Sabbath  from  polluting  it] 
Kimchi  has  an  excellent  note  here.  "  The  .Sabbath 
is  sanctified  when  it  is  distinguished  in  dignity ;  and 
separated  from  other  days.  1.  As  to  the  body,  in  meat, 
drink,  and  clean  clothing.  2.  As  to  the  soul,  that  it 
be  empty  of  worldly  occupations,  and  be  busily  em- 
ployed in  the  words  of  the  law  and  wisdom,  and  in 
meditation  on  the  works  of  the  Lord."  The  rabbins 
say,  "  Jerusalem  had  never  been  destroyed,  had  not  the 
Sabbaths  been  profaned  in  it." 

\  erse  5.  I  icill  gice  them  an  everlasting  name]  For 
n  lo,  him,  in  the  singular,  it  is  evident  that  we  ought 
to  read  n^  lamo,  them,  in  the  plural :  so  read  the  Sep- 
tuagint,  Syriac,  Chaldee,  and  Vulgate. 

A'erse  6.    The  sons  of  the  stranger]    The  Gentiles. 

That  join  themselves  to  the  Lord]  Who  shall  enter 
into  the  Christian  covenant  by  baptism  and  faith  in 
Christ,  as  the  Jews  and  proselytes  did  by  circumcision. 

To  serve  him]  To  live  according  to  the  Gospel,  and 
ever  do  that  which  is  right  in  the  sight  of  the  Lord. 

To  love  the  name  of  the  Lord]  The  name  of  Jesus. 
the  Christ,  the  Saviour  of  simiers,  the  Anointed  of 
God,  and  the  Giver  of  the  Holy  Spirit  to  his  followers. 


will  give    them    an     everlasting  ■*;  "l  "J-  ^^^■ 

o  o     B.  C.  cir.  712. 

name,  that  shall  not  be  cut  off.       Oiymp.  xvii.  i. 

^     .  ,         ,  f.    .  cir.  annum 

6  Also  the  sons  oi  the  stranger,  Numae  Pompilii, 
that  join  themselves  to  the  Lord,  R-  Koman.,  4. 
to  serve  him,  and  to  love  the  name  of  the 
Lord,  to  be  his  servants,  every  one  that  keep- 
eth the  Sabbath  from  polluting  it,  and  taketh 
hold  of  my  covenant ; 

7  Even  them  will  I  s  bring  to  my  holy 
mountain,  and  make  them  joyful  in  my  house 
of  prayer  :  ''  their  burnt-offerings  and  their 
sacrifices  shall  be  accepted  upon  mine  altar ; 
for  '  mine  house  shall  be  called  a  house  of 
prayer  ''  for  all  people. 

8  The  Lord  God  '  which  gathereth  the  out 
casts  of  Israel  saith,  ""Yet  will  I  gather  oi/iers 
to  him,  °  beside  those  that  are  gathered  unto 
him. 

9  "  All  ye  beasts  of  the  field,  come  to  devoiu-, 
yea,  all  ye  beasts  in  the  forest. 

tRom.  xii.  I ;  Heb.  xiii.  15;   1  Pet.  ii.  5. •  Matt.  xxi.  13 

Mark  xi.  17  ;  Luke  xix.  46. k  Mai.  i.  11. 1  Psa.  cxlvii.  2 

chap. xi.  12. "  John x.  16;  Eph.  i.  10;  ii.  14,15,16. "Heb 

to  his  gathered. o  Jer.  xii.  9. 

To  be  his  set^ants]  To  worship  no  other  God  but 
Jerovau,  and  to  trust  in  none  for  salvation  but  his 
Christ. 

That  keepeth  the  Sabbath]  That  observes  it  as  a 
type  of  the  rest  that  remains  for  the  people  of  God. 

And  taketh  hold  of  my  covenant]  \"\''"(33  biberilhi, 
"  of  my  covenant  sacrifice ;"  as  without  this  he  can  do 
nothing  good  ;  and  without  it  nothing  can  be  accepta 
ble  to  the  iniinite  majesty  of  the  Most  High. 

Verse  7.  .Shall  be  accepted]  A  word  is  here  lost  out 
of  the  text :  it  is  supplied  from  the  Septuagint,  vn' 
yihyu,  Etfovrai,  "  they  shall  be." — Houbigant. 

Verse  9.  All  ye  beasts  of  the  field]  Here  manifestly 
begins  a  new  section.  The  prophet  in  the  foregoing 
chapters,  having  comforted  the  faithful  Jews  with 
many  great  promises  of  God's  favour  lo  be  extended 
to  them,  in  the  restoration  of  their  ruined  state,  and  in 
the  enlargement  of  his  Church  by  the  admission  of 
the  Gentiles  ;  here  on  a  sudden  makes  a  transition  to 
the  more  disagreeable  part  of  the  prospect,  and  to  a 
sharp  reproof  of  the  wicked  and  unbelievers ;  and  es 
pecially  of  the  negligent  and  faithless  governors  and 
teachers,  of  the  idolaters  and  hypocrites,  who  would 
still  draw  down  his  judgments  upon  the  nation.  Pro- 
213 


Reproof  of  careless  ISAIAH, 

10  His  watchmen  are  p blind: 


and  worldly  ministers 


A.  M.  cir.   3292, 
B.  C.  cir.712. 

Oiymp.  XVII.  1.  they  are  all  ignorant,  i  they  are 
Num^ae  p^m"ilii,  all  dumb  dogs,  they  cannot  bark ; 

R.  Roman.  4.  r  sleeping,  lying  down,  loving  to 
slumber. 

1 1  Yea,  they  are  '  greedy  '  dogs  which  "  can 
"  never  have  enough,  and  they  are  shepherds 


pMatt.  XV.  14;  xxiii.  17;  Luke  vi.  39;  xxiii.  16. <i  Phil.  iii.  2. 

f  Ot,  dreaming,  oitalhng  in  their  sleep. sHeb.  strong  of  appetite. 

tMic.  iii.  11. 


bably  having  in  view  the  destruction  of  their  city  and 
polity  by  the  Chaldeans,  and  perhaps  by  the  Romans. 
The  same  subject  is  continued  in  the  next  chapter ; 
in  which  the  charge  of  corruption  and  apostasy  be- 
comes more  general  against  the  whole  Jewish  Church. 
Some  expositors  have  made  great  difficulties  in  the  9th 
verse  of  this  chapter,  where  there  seems  to  be  none. 
It  is  perfectly  well  explained  by  Jeremiah,  chap.  xii. 
7,  9,  where,  having  introduced  God  declaring  his  pur- 
pose of  punishing  his  people,  by  giving  them  up  as  a 
prey  to  their  enemies  the  Chaldeans,  a  charge  to  these 
his  agents  is  given  in  words  very  nearly  the  same 
with  those  of  Isaiah  in  this  place  : — 

"  I  have  forsaken  my  house  ;  I   have  deserted  my 

heritage ; 
I  have  given  up  the  beloved  of  my  soul  into  the 

hands  of  her  enemies. — 
Come  away,  be  gathered  together,  aU  ye  beasts  of 

the  field  ; 
Come  away  to  devour." 

All  ye  beasts  in  the  forest — "  All  ye  beasts  of  the 
forest."]  Instead  of  '\]}^2  baiyaar,  three  MSS.  have 
■^J"  yaar,  without  the  preposition  ;  which  seems  to  be 
right,  and  is  confirmed  by  all  the  ancient  Versions. 

A'^erse  10.  His  watchmen  are  blind]  Kimchi  ob- 
serves, "  The  flock  is  intrusted  to  the  care  of  these 
watchmen.  The  wild  beasts  come  ;  these  dogs  bark 
not ;  and  the  wUd  beasts  devour  the  flock.  Thus  they 
do  not  profit  the  flock.  Yea,  they  injure  it ;  for  the 
owner  trusts  in  them,  that  they  will  watch  and  be  faith- 
ful ;  but  they  are  not.  These  are  the  false  teachers 
and  careless  shepherds." 

Dumb  dogs,  they  cannot  bark]  See  note  on  chap. 
Lxii.  6. 

Sleeping — "  Dreamers"]  D'tn  hozim,  svuirKio^ofAEvoi, 


tliPTi   t11    a.  M.  cir.   3292 
^^y   ^^^      B.  C.  cir.  712. 


Cir.  annum 

Numae  Potnpilii, 

R.  Roman.,  4. 


that  cannot  understand 

look  to  their  own  way,  every  one  Oiymp.xvii.i 

for  his  gain,  from  his  quarter. 

12  Come  ye,  say  they,  I  will 
fetch  wine ;  and  we  will  fill  ourselves  with 
strong  drink  ;  "  and  to-morrow  shall  be  as  this 
day,  and  much  more  abundant. 

"  Heb.  know  not  to  be  satisfied. ^  Ezek.  xxxiv.  2, 3. *  Psa, 

X.  6 ;  Prov.  xxiii.  35 ;   chap.  xxii.  13 ;   Luke  xii.  19 ;    1   Cor. 
XV.  32. 


Septuagint.  This  seems  to  be  the  best  authority  for 
the  meaning  of  this  word,  which  occurs  only  in  this 
place  :  but  it  is  to  be  observed,  that  eleven  MSS.  of 
Kennicott's  and  De  RossPs,  and  four  editions,  have 
D"in  chazim,  seers,  or  those  who  see;  and  so  the  Vul- 
gate seems  to  have  read,  videntes  vana,  "  seeing  vain 
things." 

Loving  to  slumber.]  DuS  lanum  ;  but  six  of  Ken- 
nicott's  and  seven  of  De  Rossi's  MSS.  read  DIJ^  lanus, 
to jly,  "to  change  their  residence:"  but  what  con- 
ne.tion  such  reading  can  have  with  the  sense  of  the 
passage,  I  cannot  discern.  What  is  taken  for  D  sa- 
mech  here  is,  I  have  no  doubt,  a  narrow  formed  final 
D  mem,  which  has  been  mistaken  for  the  above.  Many 
instances  occur  in  my  own  MSS.,  where  the  final  Q 
mem  is  similar  to  the  samech  ;  and  yet  no  such  change 
was  intended  by  the  scribe. 

Verse  1 1 .  Greedy  dogs]  Insatiably  feeding  them- 
selves with  the  fat,  and  clothing  themselves  with  the 
wool,  while  the  flock  is  scattered,  ravaged,  and  starved  ! 
O  what  an  abundance  of  these  dumb  and  greedy  dogs 
are  there  found  hanging  on  and  prowling  about  the 
flock  of  Christ !  How  can  any  careless,  avaricious, 
hireling  minister  read  this  without  agitation  and  dismay  1 

Verse  12.  I  will  fetch  wine — "Let  us  provide 
wine"]  For  nnpX  ekchah,  first  person  singular,  an  an- 
cient MS.  has  nnpj  nikchah,  first  person  plural ;  and 
another  ancient  MS.  has  ps  ak  upon  a  rasure.  So 
the  Syriac,  Chaldee,  and  Vulgate  render  it.  The 
spirit  of  this  epicurean  sentiment  is  this  :  Let  us  in 
dulge  ourselves  in  the  present  time  to  the  utmost,  and 
instead  of  any  gloomy  forebodings  of  the  future,  let  us 
expect  nothing  but  increasing  hilarity  for  every  day 
we  shall  live.      Thus  they, 

"  Counting  on  long  years  of  pleasure  here, 
Are  quite  unfurnished  for  the  world  to  come." 


CHAPTER  LVII. 

After  mentioning  the  removal  of  righteous  persons  as  an  aioful  symptom  of  the  approach  of  Divine  judg- 
ments, 1,  2,  the  prophet  goes  on  to  charge  the  nation  in  general  icith  idolatry,  and  with  courting  the  unpro- 
jitable  alliance  of  idolatrous  kings,  3-12.  In  opposition  to  such  vain  confidence,  the  prophet  enjoins  trust 
in  God,  with  whom  the  penitent  and  humble  are  sure  to  find  acceptance,  and  from  whom  they  should  obtain 
temporal  and  spiritual  deliverances,  13-19.  Awful  condition  of  the  wicked  and  finally  impenitent,  20,  21. 
S14 


Threatenings  against 


CHAP.  LVII. 


the  wicked. 


f 


*B*c  "dr  7p"'  THE  righteous  perisheth,  and 
Olymp.  XVII.  i.  no  man  layeth  U  to  heart: 

Numee^ompilii,  and   " merciful  '•men   are  taken 
R.  Roman.,  4.     ^way,  "  none  considering  that  the 
righteous   is    taken   away   ''  from   the   evil  to 
come. 

2  He  shall  "  enter  into  peace  :  they  shall 
rest  '  in  their  beds,  each  one  walking  « in  his 
uprightness. 

3  But  draw  near  hither,    ''  ye   sons   of  the 

^  Heh.  men  of  kindness^  or  eodliness. ''Ps^i.xii.  1  ;  Mic.  vii.  2. 

=  1   Kings  xiv.   13;  see  2  Kings  ixii.  20;   Wisd.   iv.  20,  &c. 

d  Or,  from  that  which  is  evil, e  Or,  go  in  peace  ;   Luke  ii.  29. 

'2  Chron.  jcvi.  14. 


NOTES  ON  CHAP.  LVII. 
I  shall  give  Bishop  LowtK's  translation  of  the  two 
first  verses,  and  give  the  substance  of  his  criticisms 
with  additional  evidence. 

Ver.   1.   The   righteous   man   perisheth,    and    no  one 
considereth  ; 
And  pious  men  are  taken  away,  and  no  one 

understandeth. 
That   the   righteous  man  is  taken  away  be- 
cause of  the  evil. 
2.   He  shall  go  in  peace  :  he  shall  rest  in  his  bed  ; 
Even  the  perfect  man  :  he  that  walketh  in  the 
straight  path. 
Verse  1.  The  righteous  perisheth — 13X  pllTH  hats- 
tsadik  ahad.     There  is  an  emphasis  here  which  seems 
intended  to  point  out  a  particular  person.      See  below. 
Perisheth — As  the  root  n3j'  abad  signifies  the  stray- 
ing of  cattle,  their  passing  away  from  one  pasture  to 
another,    I    feel   inclined   to   follow   the    grammatical 
meaning  of  the  word  "  perish,"  pereo.    So  the  Vulgate, 
Justus  periit,  from  per,  by  or  through,  and  eo,  to  go. 
In  his  death  the  righteous  man  may  be  said  to  have 
passed  through  life,  and  to  have  passed  by  men,  i.  e., 
gone  or  passed  before  them  into  the  eternal  world.    A 
similar  mode  of  speech  is  used  by  our  Saxon  ancestors 
to  express  death  :   jejopon  pire,  he  went  out  of  sight ; 
and   jepop,   he   went  away  ;    and   yopSpopen,  to  fare 
forth,  to  die. 

There  are  very  few  places  in  Isaiah  where  Jesus 
Christ  is  not  intended  ;  and  I  am  inclined  to  think  that 
He  is  intended  here,  th.it  Just  One  ;  and  perhaps  Ste- 
phen had  this  place  in  view,  when  he  thus  charged 
the  Jews,  "  Ye  denied  tov  ayiov  xai  Sixaiov,  that  Holy 
and  JcsT  One,"  Acts  iii.  14.  That  his  death  was 
not  laid  to  heart  by  the  wicked  Jewish  people,  needs 
no  proof 

Merciful  men]  \(x\ie  first  refers  to  Christ,  this  may 
well  refer  to  the  apostles,  and  to  others  of  the  primi- 
tive Christians,  who  were  taken  away,  some  by  death 
and  martyrdom,  and  others  by  a  providential  escape 
from  the  city  that  they  knew  was  devoted  to  destruc- 
tion. 

The  evil  to  come.]  That  destruction  which  was  to 
come  upon  this  disobedient  people  by  the  Romans. 

Verse  2.  He  shall  enter  into  peace — "  He  shall  go 
in  peace"]  Dl^Ly  N12"  t/abo  shalom  ;  the  expression  is 
elliptical,  such  as  the  prophet  frequently  uses.     The 


sorceress,  the  seed  of  the  adul-  ^- **;  ""T'  2??2. 

'  B.  C.  cir.  713. 

terer  and  the  whore.  oiymp.  xvii.  i 

..•.,,  .         cir.  annum 

4  Against  whom  do   ye  sport  Num»  Pompiiii, 
yourselves  ?    against  whom  make     R-  Roman  ,  4. 
ye  a  wide  mouth,  and  draw  out  the  tongue ' 
are  ye  not  children  of  transgression,  a  '  seed 
of  falsehood, 

5  Enflaming  yourselves  ''  with  idols  '  under 
every  green  tree,  ""  slaying  the  children  in  the 
valleys  under  the  clifts  of  the  rocks  ? 


sOr,  before  him. iiMatt.  itvi.  4. 'Chap.  i.   4. iiOr, 

among  the  oaks  ;  chap.  i.  29. '  2  Kings  xvi.  4 ;  xvii.  10 ;  Jer.  ii. 

20. "  Lev.  xviii.  21 ;  xx.  2  ;  2  Kings  xvi.  3 ;  ixiii.  10 ;  Jer.  vii. 

31 ;  Ezek.  xvi.  20 ;  xx.  20. 


same  sense  is  expressed  at  large  and  in  full  terms. 
Gen.  .XV.  15  :  DlSiy^  yni3S  Ss  N3n  nnsi  veattah  tibbo 
al  abotheycha  beshalom,  "  and  thou  shall  go  to  thy 
fathers  in  peace." 

They  shall  rest  in  their  beds,  each  one  walking  in 
his  uprightness — "  He  shall  rest  in  his  bed  ;  even  the 
perfect  man"]  Tliis  obscure  sentence  is  reduced  to  a 
perfectly  good  sense,  and  easy  construction  by  an  in- 
genious remark  of  Dr.  Durell.  He  reads  S;?  niV 
on  122'iitD  yanuach  al  mishcabo  tarn,  "  the  perfect  man 
shall  rest  in  his  bed."  Two  MSS.  (one  of  them  an. 
cient)  have  xwy  yanuach,  singular  ;  and  so  the  Vulgate 
renders  it,  requiescat,  "  he  shall  rest."  The  verb  was 
probably  altered  to  make  it  plural,  and  so  consistent 
with  what  follows,  after  the  mistake  had  been  made  in 
the  following  w-ords,  by  uniting  1331^3  mishcabo  and  Dn 
tarn  into  one  word.  See  MerricVs  Annotations  on  the 
Psalms,  Addenda ;  where  the  reader  will  find  that  J. 
S.  Moerlius,  by  the  same  sort  of  correction,  and  by 
rescuing  the  adjective  on  lam,  which  had  been  swal- 
lowed up  in  another  word  in  the  same  manner,  has  re- 
stored to  a  clear  sense  a  passage  before  absolutely  un- 
intelligible : — 

lemo  chartsubboth  ein  ki 

:  dSix    ^"^2l    on 
ulam     ubari  tham 

"  For  no  distresses  happen  to  them ; 
Perfect  and  firm  is  their  strength."  Psa.  Ixxiii.  4. 

To  follow  on  my  application  of  this  to  our  Lord  : — ■ 
He,  the  Jlst  One,  shall  enter  into  peace — the  peace- 
able, prosperous  possession  of  the  glorious  mediatorial 
kingdom.  They  shall  rest  upon  their  beds — the  hand 
of  wrong  and  oppression  can  reach  these  persecuted 
followers  of  Christ  no  more.  (But  see  below.)  The 
perfect  man  walking  in  his  uprightness.  This  may  be 
considered  as  a  general  declaration.  The  separated 
spirit,  though  disunited  from  its  body,  walking  in  con- 
scious existence  in  the  paradise  of  God,  reaping  the 
fi-uit  of  righteousness.  The  word  which  we  render  their 
beds,  □niS^a't  mishkebotham,  the  learned  bishop  sup- 
poses to  be  two  words  ;  and  to  be  compounded  of 
nDi^O  mishkabo,  his  bed,  and  an  tarn,  the  upright  or 
perfect  man.  This  is  the  reading  both  of  the  Syriac 
and  Vulgate,  and  it  is  favoured  by  the  Chaldee ;  and 
216 


Hypocritical  idolaters 


ISAIAH. 


and  their  pu7iishment. 


A^  M.  cir.  3892.     g  Ainone  the  smooth  stones  of 

B.  C.  cir.  712.  °  . 

Oijmp.  XVII.  1.   the  Stream  is  thy  portion ;  they, 

Nums  Pompilii,  they  are  thy  lot :   even  to  them 

R.  Roman.,  4.    j^^^gj  ^j^^^  ponied  a  driiik-offering, 

thou  hast  offered  a  meat-offering.      Should  I 
receive  comfort  in  these  ? 

7  "  Upon  a  lofty  and  high  mountain  hast  thou 
set  °  thy  bed  :  even  thither  wentest  thou  up  to 
offer  sacrifice. 

8  Behmd  the  doors  also  and  the  posts  hast 

nEzek.  xvi.  16,  25. oEzek.  xxiii.  41. pOr,  hewed  it  for 

thyselflitgei  than  theirs. 1  Ezek.  xvi.  26,  28  ;  xxiii.  2-20. 


one  of  De  Rossi's  MS.  has  l^Di^D  mishkabo,  his  hed, 
without  the  word  on  tam,  which  has  been  added  by  a 
later  hand.  Bishop  Lowth,  as  we  have  seen,  adopts  this 
separation  of  the  word ;  and  for  inU'  yanuchu,  they 
shall  rest,  reads  niJ''  yanuach,  he  shall  rest,  which  is 
supported  by  two  of  Dr.  Kennicotfs  MSS.,  and  by  the 
Vulgate,  Septuagint,  a.nd  Arabic.  The  word  QH^am, 
taken  from  anUDtyn  mishkebotham,  should  begin  the 
latter  clause  of  the  verse  ;  and  then  the  interpolated 
words,  each  one,  which  our  translators  supplied,  may  be 
very  well  spared.  The  verse  may  be  then  read  and 
paraplirased  thus  : — 
He  shall  enter  into  peace  :  he  shall  rest  upon  his  bed  ; 
The  perfect  man  walking  in  his  uprightness. 
The  bed  must  signify  the  grave ;  the  walking  in  up- 
rightness after  death,  the  conscious  existence  of  the 
happy  spirit,  and  its  eternal  progression  in  happiness 
and  perfection  :  in.3J  nechocho,  straight  before  him  ; 
proceeding  into  the  unlimited  extent  of  eternal  glory, 
increasing  in  happiness,  and  increasing  in  perfection. 
My  old  MS.  Bible  translates  very  nervously  : — 

dljc  tigljtlui^e  man  jjcrijiljitl), 

SCnij  tijetc  i.S  not  tijat  betljinftc  in  Ijij!  Ijcrtc* 

3tn&  men  of  mcrcii  ben  gcbritj, 

jfoc  tijctc  i.S  not  that  unbcr^tontie : 

3from  tijc  fact  for-Sotlj  of  inalitc, 

cBE&tit)  i;S  tljc  rigttoi.sc, 

(Cumm  pcjfe :  teste  it  in  IjijS  btti 

(3C!)at  gccbe  in  Iji^  rigt  retolinge. 
It  has  been  often  remarked  that,  previously  to  the 
execution  of  God's  judgments  upon  a  wicked  place, 
he  has  removed  good  men  from  it,  that  they  might 
not  suffer  with  the  wicked.  WTien  great  and  good 
men  are  removed  by  death,  or  otherwise,  from  any 
place,  the  remaining  inhabitants  have  much  cause  to 
tremble. 

Verse  6.  Among  the  smooth  stones  of  the  stream — 
"  Among  the  smooth  stones  of  the  valley"]  The 
Jews  were  extremely  addicted  to  the  practice  of  many 
superstitious  and  idolatrous  rites,  which  the  prophet 
here  inveighs  against  with  great  vehemence.  Of  the 
worship  of  rude  stones  consecrated,  there  are  many 
testimonials  of  the  ancients.  They  were  called  Bairu- 
Xoi  and  BairuXia-  probably  from  the  stone  which  Ja- 
cob erected  at  Beth-el,  pouring  oil  upon  the  top  of  it. 
This  practice  was  very  common  in  different  ages  and 
places.  Arnobius,  lib.  i..  gives  an  account  of  his  own 
S16 


thou    set  up  thy  remembrance :  ^_  '^  "^'T-  !??2. 

^         ,  ,  ,  B.  C.  cir.  712. 

for  thou  hast  discovered  thyself  Oiymp.  xvii.  i. 
to  another  than  me,  and  art  gone  ivfumae  Pompilii, 
up ;  thou  hast  enlarged  thy  bed,  ^  ^°'°'^"-  ^- 
and  p  made  thee  a  covenant  with  them  ;  i  thou 
lovedst  their  bed  ■"  where  thou  sawest  it. 

9  And  *  thou  '  wentest  to  the  king  with  oint- 
ment, and  didst  increase  thy  perfumes,  and 
didst  send  thy  messengers  far  off,  and  didst 
debase  thyself  even  unto  hell. 


r  Or,  thtm  providest   room. s  Or,  thou  respectedst   the  king. 

'  Chap.  XXX.  6  ;  Ezek.  xvi.  33 ;  xxiii.  ic ;  Hos.  vii.  11 ;  xii.  1. 

practice  in  this  respect  before  he  became  a  Christian : 
Si  quando  conspexeram  lubricatum  lapidem,  et  e.x  olivi 
unguine  sordidatum ;  tanquam  inesset  vis  preesens, 
adulabar,  affabar,  et  beneficia  poscebam  nihil  sentientc 
de  trunco. — "  When  I  have  met  with  a  smooth  stone, 
smeared  with  oil,  supposing  a  spiritual  power  to  be  con 
nected  with  it,  I  worshipped  it,  paid  my  addresses  to 
it,  and  requested  blessings,"  &c.  Clemens  Alex., 
Strom,  lib.  vii.,  speaks  of  a  worshipper  of  every  smooth 
stone  in  a  proverbial  way,  to  denote  one  given  up  to 
superstition.  And  accordingly  Theophrastus  has  mark- 
ed this  as  one  strong  feature  in  the  character  of  the 
superstitious  man  :  Kai  rwv  Xiffapuv  Xifcv  ruv  sv  Taij 
rpio^ois  trapiuv,  sx  Trig  X-ijxu^ou  aXaiou  xaTap^siv,  xai  Effi 
ymaTa  ifsffuv  xai  i'potfxuvi;tfaf  ava.XkarrBdSai.  "  Pass- 
ing by  the  anointed  stones  in  the  streets,  he  takes  out 
his  phial  of  oil,  and  pours  it  on  them  ;  and  having  fallen 
on  his  knees,  and  made  his  adorations,  he  departs." 
Kimchi  says  :  "  When  they  found  a  beautiful  polished 
stone  in  a  brook  or  river,  they  paid  Divine  adoration  to 
it."  This  idolatry  is  still  prevalent  among  the  Hindoos. 
The  stone  which  is  the  object  of  their  adoration  is 
called  salgram.  They  are  found  about  eighty  miles  from 
the  source  of  the  river  Sown,  in  the  vieeroyalty  of 
Bahar,  on  the  coast  of  Bengal.  Ayeen  Akberu  vol. 
ii.  p.  29. 

Verse  8.  Behind  the  doors  also  and  the  postit  hast 
thou  set  up  thy  remembrance — "  Behind  the  door,  and 
the  door-posts,  hast  thou  set  up  thy  memorial"]  That 
is,  the  image  of  their  tutelary  gods,  or  sometliing  dedi- 
cated to  them  ;  in  direct  opposition  to  the  law  of  God, 
which  commanded  them  to  write  upon  the  door-posts  of 
their  house,  and  upon  their  gates,  the  words  of  God's 
law ;  Deut.  vi.  9  ;  xi.  20.  If  they  chose  for  them 
such  a  situation  as  more  private,  it  was  in  defiance 
of  a  particular  curse  denounced  in  the  law  against 
the  man  who  should  make  a  graven  or  a  molten  image, 
and  put  it  in  a  secret  place;  Deut.  xxvii.  15.  An  an- 
cient MS.,  with  another,  has  ins  achar,  without  the 
conjunction  1  van,  and. 

A'erse  9.  And  thou  iventest  to  the  king  with  ointment 
— "  And  thou  hast  visited  the  king  with  a  present  of 
oil"]  That  is,  the  king  of  Assyria,  or  Egypt.  Hosea, 
chap.  xii.  1,  reproaches  the  Israelites  for  the  same 
practice : — 

"  They  make  a  covenant  with  Assyria, 
And  oil  is  carried  to  Egypt." 


Hypocritical  idolaters. 


CHAP.  LVII. 


The  humble  comforted. 


A  M.  cir.  3292.      jQ  Thou   art   wearied    in    the 

B.  C.  cir.  712. 

Oiymp.  xvu.  1.  gfcatncss  of  tliy  way  ;  ^yet  saidst 

cir.  annum  ,  ,„,  i 

NumK  Ponipiiii,  thou    not,     Ihere    is    no    liopc: 

K.  Roman.,  4.      ^^^^^^^^  jj^^g^  f^y^^J  ijjg  v  Jifg  ^f  jjji^g 

hand;  therefore  thou  wast  not  grieved. 

1 1  And  "■  of  whom  liast  tliou  been  afraid  or 
feared,  that  thou  hast  lied,  and  hast  not  re- 
membered me,  nor  laid  it  to  thy  lieart?  'have 
not  I  held  my  peace  even  of  old,  and  thou 
fearest  me  not  ? 

12  I  will  declare  thy  righteousness,  and  thy 
works  ;  for  ihey  shall  not  profit  thee. 

13  When  thou  cricst,  let  thy  companies  de- 
liver tliee ;  but  the  wind  shall  carry  them  all 
away ;  vanity  shall  take  them :  but  he  that  puiteth 

'  Jer.  ii.  25. v  Or,  living. »  Chap.  li.  12, 13. »  Psa.  1.21. 

y  Ch.  xl.  3  ;  l.Tii.  10. '  Job  vi.  10 ;  Luke  i.  49. •  Psa.  Ixviii.  4  ; 

It  is  well  known,  that  in  all  parts  of  the  east,  whoever 
visits  a  great  person  must  carry  hira  a  present.  "  It 
is  counted  uncivil,"  says  Maundrcll,  p.  26,  "to  visit 
in  this  country  without  an  offering  in  hand.  All  great 
men  expect  it  as  a  tribute  due  to  their  character  and 
authority ;  and  look  upon  themselves  as  affronted,  and 
indeed  defrauded,  when  the  compliment  is  omitted." 
Hence  nty  shur,  to  visit  a  person,  is  equivalent  to  mak- 
ing him  a  present ;  and  mViJ^n  teshitrah  signifies  a 
present  made  on  such  occasions ;  as  our  translators 
have  rightly  rendered  it,  1  Sam.  ix.  7  ;  on  which  Jar- 
chi  says,  Menachem  exponit  miiyr\  teshurah,  quod  sig- 
nificat  oblationem  sive  manus,  ut  aliquis  aspiciat  faciem 
regis,  aut  alicujus  magnatis.  "  Menachem  expounds 
mikyr*  teshurah  of  an  offering  or  gift  which  is  present- 
ed in  order  to  be  admitted  into  the  presence  of  the  king 
or  some  great  man." 

Verse  10.  Yet  saidst  thou  not.  There  is  no  hope — 
"  Thou  hast  said.  There  is  hope"]  In  one  of  the  MSS. 
at  Koningsberg,  collated  by  Lilienthal,  the  words  N^ 
mox  lo  amarta,  are  left  in  the  text  unpointed,  as  sus- 
pected ;  and  in  the  margin  the  corrector  has  written 
'T3Nj"il  rattomari.  Now  if  we  compare  Jer.  ii.  25 
and  xviii.  12,  we  shall  fijid  that  the  subject  is  in  both 
places  quite  the  same  with  this  of  Isaiah  ;  and  the  sen- 
timent expressed,  that  of  a  desperate  resolution  to  con- 
tinue at  all  hazards  in  their  idolatrous  practices ;  the  very 
thing  that  in  all  reason  we  might  expect  here.  Proba- 
bly, therefore,  the  latter  is  the  tnie  reading  in  this 
place. — L. 

Verse  1 1.  Nor  laid  it  to  thy  heart — "  Nor  revolved 
it  in  thy  mind"]  Eight  MSS.,  {four  ancient,)  and  the 
two  oldest  editions,  with  another,  add  the  conjunction 
1  vau,  vh\  veto  :  which  is  confirmed  by  all  the  ancient 
Versions. 

Even  of  old — "  And  winked"]  For  □Sli"^''  ">ne- 
olam.  which  makes  no  good  sense  or  construction  in 
this  place,  ^iren^y-MrceMSS.  (seven  ancient)  and  three 
editions  have  CdV;'?,  (to  be  thus  pointed  CdSj'T  malim ;) 
riapopu,  Septuagint ;  quasi  non  videns,  "  as  if  not 
seeing,"  Vulgate.  See  Psa.  x.  I .  The  truth  of  this 
reading,  so  confirmed,  admits  of  no  doubt.     In  one 


his  trust  in  me  shall  possess  the  ^^  ^-  ^'T-  3^3. 
land,  and  shall  inherit  my  holy  oiymp.  xvii.i. 

cir.  annum 

mountani ;  tiumx  PompiUi, 

14  And    shall   say,    )- Cast    ye     ^  ^°"""''  "■ 
up,  cast  ye    up,    prepare  the  way,    take  up 
the  stumbling  block  out  of   the  way    of  my 
people. 

15  For  thus  saith  the  high  and  lofty  One 
that  inhabiteth  eternity,  '•  whose  name  is 
Holy ;  •■'  I  dwell  in  the  high  and  holy  place, 
^  with  him  also  that  is  of  a  contrite  and  hum- 
ble spirit,  '  to  revive  the  spirit  of  the  hum- 
ble, and  to  revive  the  heart  of  the  contrite  ones. 

16  ''For  I  will  not  contend  for  ever,  neither 
will  I  be  always  wroth :  for  the  spirit  should 

Zech.  ii.  13. 1>  Psa.  xxjtiv.  18 ;  li.  17;  cxxxviii.6;  nhap.Ixvi.2. 

«  Psa.  cxlvii.  3 ;  ch.  Ixi.  1. ^  Psa.  Ixxxv.  5  ;  ciii.  9 ;  Mic.  vii.  18. 

of  my  own  MSS.  the  l  vau  has  been  written,  but 
afterwards  struck  out.  Is  it  not  because  I  vas  silent, 
and  winked  ? 

A'erse  12.  Thy  righteousness — "  My  righteousness"] 
For  "^ilpTi"  tsidkathech,  thv  righteousness,  the  Syriac, 
Septuagint,  MSS.  Alex,  and  Pachom.,  and  i.  D.  H., 
and  Marchal.  and  oi  F,  and  the  Arabic,  read  'plX  tsidki, 
MV  righteousness. 

Verse  13.  Let  thy  companies  deliver  thee — "Let 
thine  associates  deliver  thee"]  Thirty-nine  MSS.  {ten 
ancient)  of  Dr.  Kennicott's,  and  two  of  my  own,  and 
the  two  oldest  editions  have  l"l'7'i'"'  yalstsiluchv,  plural. 

Verse  14.  And  shall  say — "  Then  will  I  say"]  ^3X1 
raorner,  to  be  pointed  as  the  first  person  future.  They 
are  the  words  of  God,  as  it  is  plain  from  the  conclu- 
sion of  the  verse ;  ?ny  people,  'OJ'  ammi. 

Verse  15.  For  thus  saith  the  high  and  lofty  One — 
"  For  thus  saith  Jehovah,  the  high  and  the  lofty"]  A 
MS.  adds  niri'  Yehovah,  after  n;<  amar,  and  edition 
Prag.  1518.  .So  the  Septuagint  Alex,  and  Arabic. 
An  ancient  MS.  adds  H'  Yah. 

With  him  also  that  is  of  a  contrite  and  humble  spirit] 
Twelve  MSS.  have  ns  eth,  without  the  conjunction  1 
vau.  Pro  jINl  veeth,  forte  legendum  nx'^XI  veerah  : 
confer  Psa.  cxiii.  5,  et  cxxxviii.  6. — Sf.cker.  '•  We 
should  perhaps  read  nx^NI  veerah,  instead  of  r\xi  veeth 
See  Psa.  cxiii.  5,  and  cxxxviii.  6." 

Ver.se  16.  For  I  will  not  contend  fur  ever]  The 
learned  have  taken  a  great  deal  of  pains  to  little  pur- 
pose on  the  latter  part  of  this  verse,  which  they  sup- 
pose to  be  very  obscure.  After  all  their  labours  upon 
it,  I  think  the  best  and  easiest  explication  of  it  is  given 
in  the  two  following  elegant  passages  of  the  Psalms, 
which  I  presume  are  exactly  parallel  to  it,  and  very 
clearly  express  the  same  sentiment. 
"  But  he  in  his  tender  mercy  will  forgive  their  sin, 

And  will  not  destroy  them  ; 

Yea,  oftentimes  will  he  turn  away  his  WTath, 

And  will  not  rouse  up  his  indignation  : 

For  he  remembereth  that  they  are  but  flesh, 

A  breath  that  passeth,  and  retumetli  not." 

Psa.  Ixxviii.  38,  39. 
217 


Tfie  troubled  and  unhappy 


A^M.  cir.  3292,  f^ji    before    me,    and    the    souls 

B.  C.  cir.  1 12. 

Oiymp.  XVII.  1.   e  lajiich  I  have  made. 
Numip'c^m^iiii,      17  For   the    iniquity    of   ^his 
R.  Roman.,  4.    covetousncss   was    I  wi'oth,  and 
smote  him  :  ^  I  liid  me,  and  was  wroth,  ''  and  he 
went  on  '  frowardly  in  the  way  of  his  heart. 

18  1  have  seen  his  ways,  and  ''  will  heal  him : 
I  will  lead  him  also,  and  restore  comforts  unto 
him  and  to  '  his  mourners. 


ISAIAH.  stale  of  the  wicked 

1 9  I  create  ""  the  fruit  of  the  lips ;  ^^  ^'^^  "^[^  3292. 
Peace,  peace  °  to  him  that  is  far  oiymp.  xvii  i 
off,  and  to  him  that  is  near,  saith  Numse  PompiUi 
the  Lord  ;   and  I  will  heal  him.  ^-  '^°'°^'  *■ 

20  °  But  the  wicked  are  like  the  troubled 
sea,  when  it  cannot  rest,  whose  waters  cast 
up  mire  and  dirt. 

21  p  Tliere  is  no  peace,  saith  my  God,  to  the 
wicked. 


eNum.  xvi.  22;    Job  xxxiv. 

13. s  Chap.  viii.  17  ;  xlv.  15.- 

ing  away. 


14;  Heb.  xii.   9.- 
— t  Chap.  ix.  13. — 


— *'Jer.  vi. 
j  Heb.  turn- 


"  He  will  not  always  contend, 
Neither  will  lie  for  ever  hold  his  wTath  : 
As  a  father  yearneth  towards  his  children, 
So  is  Jehovah  tenderly  compassionate  towards  them 

that  fear  hira  : 
For  he  knoweth  our  frame  ; 
He  remembere5,h  that  we  are  but  dust." 
^/-  Psa.  ciii.  9,  13,  14. 

In  the  former  of  these  two  passages  the  second  line 
seems  to  be  defective  both  in  measure  and  sense.  I 
suppose  the  word  DniN  otham,  them,  is  lost  at  the  end  ; 
which  seems  to  be  acknowledged  by  the  Chaldee  and 
Vulgate,  who  render  as  if  they  had  read  n'nty'  n'?! 
DniS<  velo  yaschith  otham. — L. 

For  the  spirit]      ni"l  ruach,  the  animal  life. 
And   the   souls]     niDiyj    neshamoth,    the   immortal 
spirits.     The  Targum  understands  this  of  the  resur- 
rection.     /  unll  restore  the  souls  of  the  dead,  i.  e.,  to 
their  bodies. 

Verse  17.  For  the  iniquity  of  his  covetousness  ivas 
I  wroth — "  Because  of  his  iniquity  for  a  short  time 
was  I  wroth"]  For  1>'S3  bitso,  I  read  ysa  bctsa,  a 
little  while,  from  J'X3  batsa,  he  cut  off ;  as  the  Septua- 
gint  read  and  render  it,  /3pa^u  ti,  "  a  certain  short 
space."  Propter  iniquitatem  avaritis  ejus,  "  because 
of  the  iniquity  of  his  avarice,"  the  rendering  of  the 
Vulgate,  which  our  translators  and  I  believe  all  others 
follow,  is  surely  quite  beside  the  purpose. 

Verse  18.   /  have  seen  his  loays]     Probably  these 


tjer.  iii.  22. 

ii.  39  ;  Eph.  ii.  17.- 
xlviii.  22. 


■Chap.  Ixi.  2. "Heb.  xiii.  15. "Acta 

— »  Job  XV.  20,  &c. ;  Prov.  iv.  16. p  Chap 


A 


verses  refer  to  the  restoration  of  the  Jews  from  cap- 
tivity. 

Verse  19.  I  create  the  fruit  of  the  lips]  "  The  sa- 
crifice of  praise,"  saith  St.  Paul,  Heb.  xiii.  15,  "is 
the  fruit  of  the  lips."  God  creates  this  fruit  of  the 
lips,  by  giving  new  subject  and  cause  of  thanksgiving 
by  his  mercies  conferred  on  those  among  his  people, 
who  acknowledge  and  bewail  their  transgressions,  and 
return  to  him.  The  great  subject  of  thanksgiving  is 
peace — reconciliation  and  pardon,  offered  to  them  that 
are  nigh,  and  to  them  that  are  afar  off;  not  only  to  the 
Jew,  but  also  to  the  Gentile,  as  St.  Paul  more  than 
once  applies  those  terms,  Eph.  ii.  13,  17.  See  also 
Acts  ii.  39. 

Peace  to  him  that  is  far  off — "  That  is,  to  the  peni- 
tent;  and  to  him  that  is  near,  i.  e.,  the  righteous." — 
Kimchi. 

Averse  2 1 .  There  is  no  peace,  saith  my  God]  For 
TiSn  Elohai,  twenty-two  MSS.  {five  ancient)  of  Kenni- 
cott's,  thirty  of  De  Rossi's,  and  one  ancient  of  my  own, 
read  nin'  Yehovah ;  the  Vulgate,  Septuagtnt  Alex., 
and  Arabic,  and  three  MSS.  have  both.  This  verse 
has  reference  to  the  nineteenth.  The  perseveringly 
wicked  and  impenitent  are  excluded  from  all  share  in 
that  peace  above  mentioned,  that  reconcilement  and 
pardon  which  is  promised  to  the  penitent  only.  The 
forty-eighth  chapter  ends  with  the  same  declaration,  to 
express  the  exclusion  of  the  unbelievers  and  impeni- 
tent from  the  benefit  of  the  foregoing  promises. — L. 


CHAPTER  LVIII. 

This  elegant  chapter  contains  a  severe  reproof  of  the  Jews  on  account  of  their  vices,  particularly  their  hypo 
crisy  in  practising  and  relying  on  outward  ceremonies,  such  as  fasting  and  bodily  humiliation,  xcithout  true 
repentance,  1-5.  It  then  lays  doum  a  clear  and  comprehensive  summary  of  the  duties  they  owed  to  their 
fellow  creatures,  6,  7.  Large  promises  of  happiness  and  prosperity  are  liheivise  annexed  to  the  perform- 
ance of  these  duties  in  a  variety  of  the  most  beautiful  and  striking  images,  8—12.  Great  temporal  and 
spiritual  blessedness  of  those  who  keep  holy  the  Salbath  day,  13,  14. 


A.  M.  cir.  3292. 

B.  C.  cir.  712. 
Olymp.  XVII.  1. 

cii.  annum 
Numae  PompiUi, 

R.  Roman.,  4. 


r^RY  "aloud,  spare  not,  lift  up 

thy  voice  like  a  trumpet,  and 

show  mv  people  their  transgres- 


=  Heb.  wilti 


NOTES  ON  CHAP.  LVIII. 

Verse  1 .  Cry  aloud,  spare  not]    Never  was  a  louder 
cry  against  the  hypocrisy,  nor  a  more  cutting  reproof 
218 


sion,    and   the    house    of   Jacob  ^i'^'^'r-  l^i^- 

B.  C.  cir.  712. 

their  sins.  Oiymp.  xvii.  1. 

2  Yet  they  seek  me  daily,  and   Nums  PompiUi, 

R.  Roman.,  4. 


the  tttroat. 


of  the  wickedness,  of  a  people  professing  a  national 
established  religion,  having  all  the  forms  of  godliness 
without  a  particle  of  its  power.      This  chapter  has  been 


Cutting  reproofs  to  hypocritical  CHAP.   LVIII. 

A.Af.cir.  3292.  delight  to  know  my  ways,  as  a 

B.  C.  cir.  712.  °  J  ■>    ' 

oiymp.  XVII.  1.  nation  tliat  did  righteousness,  and 
Numa.- "poiiipiiii,  forsook  not  the  ordinance  of  their 

R.  Roman.,  4.      Q^^  .    ,]jgy   ^gj.    ^f   ,j^g    ,Jjg    g^Jj. 

nances  of  justice  ;    they  take   delight   in   ap- 
proacliing  to  God. 

3  '"  Wiierefore  have  we  fasted,  say  they,  and 
thou  seest  not  ?  wherefore  have  we  "  afflicted 
our  soul,  and  thou  takest  no  knowledge  ?  Be- 
liold,  in  the  day  of  your  fast  ye  find  pleasure, 
and  exact  all  your  ''  labours  ". 

4  'Behold,  ye  fast  for  strife  and  debate,  and 
to  smite  with  the  fist  of  wickedness  :  'ye.  shall 
not  fast  as  ye  do  this  day,  to  make  your  voice 
to  be  heard  on  high. 

5  Is  it  "^  such  a  fast  that  I  have  chosen  ? 
'  a ''  day  for  a  man  to  afflict  his  soul  ?  is  it  to 
bow  down  his  head  as  a  bulrush,  and  '  to 
spread  sackcloth  and  ashes  under  him  ?  wilt 

kMal.  lii.  14. 'Lev.  xvi.  29,  31 ;    xxiii.  27. J  Or,  things 

uherrwilh  ye  grieve  others. 'Heb.  griefs. fl  Kings  xxi.  9, 

12, 13. e  Or,  ye  fast  not  as  this  day. <<  Zech.  vii.  5. '  Lev. 

ivi.  29. 1  Or,  to  afflict  his  soul  for  a  day. 1  Esth.  iv.  3  ;  Job 

ii.  8 ;  Dan.  ix.  3 ;  Jonah  iii.  6. 


often  appointed  to  be  read  on  political  fast  days  for  the 
success  of  wars  carried  on  for — God  knows  what  pur- 
poses, and  originating  in — God  knows  what  motives. 
Politically  speaking,  was  ever  any  thing  more  inju- 
dicious ? 

Verse  3.  Have  we  afflicted  our  soul — "  Have  we 
afflicted  our  souls"]  Twenty-seven  MSS.  {six  ancient) 
of  Dr.  Kennicott's,  thirty-six  of  De  RossVs,  and  two 
of  my  own,  and  the  old  edition  of  1488  have  the  noun 
in  the  plural  number,  IJ'tySJ  naphsheynu,  oi,r  souls ; 
and  so  the  Sepluagint,  Chaldee,  and  Vulgate.  This 
reading  is  undoubtedly  genuine. 

In  the  day  of  your  fast  ye  find  pleasure]  Fast  days 
are  generally  called  holidays,  and  holidays  are  days  of 
idleness  and  pleasure.  In  numberless  cases  the  fast 
is  turned  into  a.  feast. 

And  exact  all  yvur  labours.]  Some  disregard  the 
most  sacred  fast,  and  will  oblige  their  servant  to  work 
all  day  long ;  others  use  fast  days  for  the  purpose  of 
settling  their  accounts,  posting  up  their  books,  and  draw- 
ing out  their  bills  to  be  ready  to  collect  their  debts. 
These  are  sneaking  hypocrites  ;  the  others  are  daringly 
irreligious. 

Verse  4.  Ye  fast  for  strife  and  debate]  How  often 
is  this  the  case  !  A  whole  nation  are  called  to  fast  to 
implore  God's  blessing  on  wars  carried  on  for  the  pur- 
poses of  wrath  and  ambition. 

To  smile  with  the  fist  of  wickedness:  ye  shall  not 
fast  as  ye  do  this  day — "  To  smite  with  the  fist  the 
poor.  Wherefore  fast  ye  unto  me  in  this  manner"] 
I  follow  the  version  of  the  Septuagint,  which  gives  a 
much  better  sense  than  the  present  reading  of  the  He- 
brew. Instead  of  nS  yj-\  re.tha  lo,  they  seem  to  have 
read  in  their  copy  •'7  no  S;'  ty-i  rash  al  mah  tli.  The 
four  first  letters  are  the  same,  but  otherwise  divided  in 


xxix.    14 ; 

E.TOd.  xiv.  19;  chap,  lii.   12. 


observers  of  Jasts 
thou  call  this  a  fast,  and  an  ac-  \-  ^J-  ""■  ^^■ 

'  B.  C.   rir.  712. 

ceptable  day  to  the  Lord  ?  oiymp.  xvii.  i. 

^     r  1  •         1         i"  IT  *^'^-  annum 

6  Is   not  this    the   last  that  1   Num*  Pompiiii, 
have  chosen?  to  loose  the  bands    '^-  "°""'"-  ^- 
of  wickedness,  '"  lo  undo  "  the  heavy  biudens, 
and  "  to  let  the    p  oppressed   go  free,  and  that 
ye  break  every  yoke  ? 

7  Is  it  not  1  to  deal  thy  bread  to  the  hungry, 
and  that  thou  bring  the  poor  that  are  '  cast 
out  to  thy  house  ?  '  when  thou  seest  the  naked, 
that  thou  cover  him ;  and  that  thou  hide  not 
thyself  from  '  thine  own  flesh  ? 

8  "Then  shall  thy  light  break  forth  as  the 
morning,  and  thine  health  shall  spring  forth 
speedily  :  and  thy  righteousness  shall  go  be- 
fore thee ;  '  the  glory  of  the  Lord  ''  shall  be 
thy  rereward. 

9  Then  shalt  thou  call,  and  the  Lord  shall 
answer ;    thou  shalt  cry,    and   he    shall    say, 

"Neh.  V.  10,  11,  12. "Heb.  the  bundles  of  the  yoke. ojer. 

xxxiv.  9. pHeb.  broken. 1  Ezek.  xviii.  7,  16;   Matt,  xxv 

35. 'Or,  afflicted. sjob  xxxi.     19. "Gen 

Neh.  V.  5. "Job  xi.  17. 

w  Heb.  shall  gather  thee  up. 

regard  to  the  words  ;  the  four  last  are  lost,  and  N  aleph 
added  in  their  place,  in  order  to  make  some  sort  of 
sense  with  '7  J?l?l.      The  version  of  the  Septuagint  is, 

xai  TVjrTlre  iruyjjiaif  ravlnov   Iva  ti  (J,oi  vrigrsMSrS 

as  above. 

Verse  6 .  Let  the  oppressed  go  free]  How  can  any 
nation  pretend  to  fast  or  worship  God  at  all,  or  dare 
to  profess  that  they  believe  in  the  existence  of  such  a 
Being,  while  they  carry  on  the  slave  trade,  and  traffic 
in  the  souls,  blood,  and  bodies,  of  men  I  O  ye  most 
flagitious  of  knaves,  and  worst  of  hypocrites,  cast  off 
at  once  the  mask  of  religion  ;  and  deepen  not  your 
endless  perdition  by  professing  the  faith  of  our  Lord 
Jesus  Christ,  while  ye  continue  in  this  traffic ! 

Verse  7.  Deal  thy  bread  lo  the  hungry]  But  this 
thou  canst  not  do,  if  thou  cat  it  thyself  When  a  man 
fasts,  suppose  ho  do  it  through  a  religious  motive,  he 
should  give  the  food  of  that  day,  from  which  he  ab- 
stains, to  the  poor  and  hungry',  who,  in  the  course  of 
providence,  are  called  to  sustain  many  involuntary  fasts, 
besides  suffering  general  privations.  Wo  to  him  who 
saves  a  day's  victuals  by  his  religious  fast !  He  should 
either  give  them  or  their  value  in  money  to  the  poor. 
See  ver.  6. 

That  thou  bring  the  poor  that  are  cast  out  to  thy 
house — "  To  bring  the  wandering  poor  into  thy  house"] 
ir-Toj^ouj  airsynv;,  Septuagi7it ;  cgenos  vagosque,  Vul- 
gate ;  and  J'^uSa-D  metallclin,  Chaldee.  They  read, 
instead  of  D"T1T3  merudim,  D""iun  hanudim.  "V^mer 
is  upon  a  rasure  in  the  Bodleian  MS.  The  same  MS. 
reads  nn";  baycthah,  in  domum,  "  into  the  house. "^L. 

Verse  8.  And  thine  health  shall  spring  forth  .speedily 

— "And  thy  wounds  shall  speedily  be  healed  over"] 

Et  cicatri.x  vulneris  tui  cito  obducetur  ;  "  And  the  scar 

of  thv  wounds  shall  be  speedily  removed."     Aquila's 

219 


Promises  to  those  who 


ISAIAH. 


keep  holy  the  Sabbath. 


"b    c'  cfr   ?if  ■    ■^^''^    ^  ""'•        ^^  ^^°^   ^^^^    ^'^^y 

oiymp.  XVII.  i.  from  the  midst  of  thee  the  yoke, 
NumjeplTmpiiji,  tlie  putting  forth   of  the   finger, 
R.  Roman,  4.    ^^^^  ,,  speaking  vanity  ; 

10  And  if  thou  draw  out  thy  soul  to  the 
hungry,  and  satisfy  the  afflicted  soul ;  then 
shall  thy  light  rise  in  obscurity,  and  thy  dark- 
ness be  as  the  noon  day : 

1 1  And  the  Lord  shall  guide  thee  continu- 
ally, and  satisfy  thy  soul  in  >'  drought,  and 
make  fat  thy  bones  :  and  thou  shalt  be  like 
a  watered  garden,  and  like  a  spring  of  water, 
whose  waters  ^  fail  not. 

12  And  thei/  that  shall  be  of  thee  '  shall 
build  the  old  waste  places  :  thou  shalt  raise 
up  the  foundations  of  many  generations  ;  and 

X  Psa.    xii.    2. y  Heb.    droughts. *  Heb.    lie   or    deceive. 

'  Chap.  Isi.  4. 1>  Chap.  Ivi.  2. 

Version,  as  reported  by  Jerome,  with  which  agrees  that 
of  the  Chaldee. 

The  glory — "  And  the  glory  "]  Sixteen  MSS.  (five 
ancient)  of  Dr.  Kennicott''s,  and  the  Sepluagint,  Sy- 
riac,  and  Vulgate  add  the  conjunction  1  rau,  '\'\2J'\  ve- 
chabod. 

Verse  10.  And  if  Ihou  draw  nvt  thy  soul  to  the 
hungry — "  If  thou  bring  forth  thy  bread  to  the  hun- 
gry"] "  To  draw  out  thy  soul  to  the  hungry,"  as  our 
translators  rightly  enough  express  the  present  Hebrew 
text,  is  an  obscure  phrase,  and  without  example  in  any 
other  place.  But  instead  of  "ICSJ  naphshecha,  thy  soul, 
eight  MSS.  (three  ancient)  of  Kennicott's  and  three 
of  De  Rossi's  read  ■]":n'7  lachmecha,  thy  bread ;  and 
so  the  Syriac  renders  it.  The  Septuagint  express 
both  words,  tou  apTov  £x  rr;j  -^/M-^ris  em,  "  thy  bread 
from  thy  soul."  I  cannot  help  thinking,  however,  that 
this  reading  is  a  gloss,  and  should  not  be  adopted.  To 
draw  out  the  soul  in  relieving  the  poor,  is  to  do  it,  not 
of  constraint  or  necessity,  but  cheerfully,  and  is  both 
nervous  and  elegant.  His  soul  pities  and  his  hand 
gives. 

Verse  11.  And  make  fat  thy  bones — "And  he  shall 
renew  thy  strength"]  Chaldseus  forte  legit  "jn^VJ'  T^n' 
yachaliph  otsmathccha;  confer  cap.  xl.  29,  31,  et  xli. 
1 . — Secker.  "  The  Chaldee  perhaps  read  "]nT3Vl'  '\''~>vy 
yavAaliph  otsmathccha."  The  Chaldee  has  "n'  ']3U1 
K3'7>  "n3  veguphach  yechaiyey  bechaiyey  alma,  "  and 
he  will  vivify  thy  body  in  life  eternal."  The  rest  of 
the  ancients  seem  not  to  know  what  to  make  of  y'7n' 
yachalits ;  and  the  rendering  of  the  Vulgate,  which 
seems  to  be  the  only  proper  one,  ossa  tua  liberabit, 
"  he  will  deliver  thy  bones,"  makes  no  sense.  I  fol- 
low this  excellent  emendation ;  to  favour  which  it  is 
still  farther  to  be  observed  that  three  MSS.,  instead  of 
ynoVi'  atsmotheycha,  have  "]n:3i'>  otsmathccha,  singu- 
lar.— L. 

Verse  12.  The  restorer  of  paths  to  dwell  in — "  The 
restorer  of  paths  to  be  frequented  by  inhabitants."]  To 
this  purpose  it  is  rendered  by  the  Syriac,  Symmachus, 
and  Theodotion. 

"90 


thou  shalt  be  called.  The  re-  A^^^j,  ^i^-  3292 
pairer  of  the  breach.  The  Oiymp.  xvii.  i. 
restorer      of    paths     to      dwell  NumsPoill^Uii, 

•  R.  Roman.,  4. 

1 3  If  ''  thou  turn  away  thy  foot  from  the 
sabbath, /roffi  doing  thy  pleasure  on  my  holy 
day ;  and  call  the  sabbath  a  delight,  the  holy 
of  the  Lord,  honourable ;  and  shalt  honotir 
him,  not  doing  thine  own  ways,  nor  finding 
thine  own  pleasure,  nor  speaking  thi?ie  own 
words  ; 

14  ■=  Then  shalt  thou  delight  thyself  in  the 
Lord  ;  and  I  will  cause  thee  to  ''  ride  upon 
the  high  places  of  the  earth,  and  feed  thee 
with  the  heritage  of  Jacob  thy  father :  "  for 
the  mouth  of  the  Lord  hath  spoken  it. 


cjobxxii.  26.- 


'  Deut.  xxxii.  13 ;  xxxiii.  29. '  Chap.  i.  20  ; 

xl.  5 :  Mic.  iv.  4. 


Verse  IS.  If  thou  turn  away  thy  foot  from  the  Sab- 
bath] The  meaning  of  this  seems  to  be,  that  they 
should  be  careful  not  to  take  their  pleasure  on  the  Sab- 
bath day,  by  paying  visits,  and  taking  country  jaunts ; 
not  going,  as  Kimchi  interprets  it,  more  than  a  Sab- 
bath day's  journey,  which  was  only  tico  thousand  cu- 
bits beyond  the  city's  suburbs.  How  vilely  is  this  rule 
transgressed  by  the  inhabitants  of  this  land.!  They 
seem  to  think  that  the  Sabbath  was  made  only  for  their 
recreation ! 

From  doing  thy  pleasure]  The  Septuagint,  Syriac, 
and  Chaldee,  for  niB'^  asoth,  manifestly  express  niCi'D 
measoth.  So  likewise  a  MS.  has  it,  but  with  the  omis- 
sion of  the  words  "jSjl  HUB'  shabbath  raglccha. — L. 

The  holy  of  the  Lord — "  And  the  holy  feast  of  Je- 
hov.ih"]  Twenty-eight  MSS.  (seven  ancient)  add 
the  conjunction  1  van,  tynpSl  velikcdosh ;  and  so  the 
Syriac,  Chaldee,  and  Vulgate.  One  of  my  own  has 
the  same  reading. 

Nor  speaking  thine  own  words — "  From  speaking 
vain  words."]  It  is  necessary  to  add  some  epithet  to 
make  out  the  sense  ;  the  Septuagint  say,  angry  words  ; 
the  Chaldee,  words  of  violence.  If  any  such  epithet 
is  lost  here,  the  safest  way  is  to  supply  it  by  the  pro- 
phet's own  expression,  ver.  9,  jiN  1211  vedabar  aven, 
i^ain  words ;  that  is,  profane,  impious,  injurious,  &c. 

"  The  additional  epithet  seems  unnecessary ;  the 
Vulgate  and  Syriac  have  it  not ;  and  the  sense  is  good 
without  it ;  two  ways,  first  by  taking  ^^2^^^  vedabar  for 
a  noun,  and  13T  dabur  for  the  participle  pahul,  and  ren- 
dering,— 

'  From  pursuing  thy  pleasure,  and  the  thing  re- 
solved on.' 

Or,  secondly,  by  supposing  the  force  of  the  preposition 
n  mem  to  have  been  continued  from  the  verb  Nli'OD  mim- 
nietso  to  the  verb  ^^y^^  vedabber  immediately  following ; 
and  rendering, — 

'  From  executing  thy  pleasure,  and  from  speaking 
words  concerning  it.' 
But  the  first  seems  the  easier  rendering." — Dr.  Jubb. 


Tlte  wickedness  of 


Verse  14.  Then  shall  thou  delight  thyself]  If 
all  fasts  and  religious  observances  be  carried  on 
in  the  spirit  and  manner  recommended  above, 
God's  blessing  will  attend  every  ordinance.  But  in 
public  fasts,  prescribed  not  in  the  Book  of  God, 
but  by  the  rulers  of  nations  in  general  (very  uniit 
persons)  care  should  be  taken  that  the  cause  is  good, 


CHAP.    LIX.  the  Jews  reprovea 

that    God's    blessing    may    be    safely   implored 


and 
in  it. 

France  has  lately  fasted  and  prayed  that  they  might 
be  able  to  subjugate  Spain,  restore  and  establish  the 
horrible  inquisition,  and  utterly  destroy  all  the  liberties 
of  the  people !  Is  this  such  a  fast  as  God  hath 
chosen?— A.  D.  1823. 


CHAPTER  LIX. 

This  chapter  contains  a  more  general  reproof  of  the  wickedness  of  the  Jews,  1-8.  After  this  they  are  repre- 
sented confessing  their  sins,  and  deploring  the  unhappy  consequences  of  then:,  9-15.  On  this  act  of 
humiliation  God,  ever  ready  to  pardon  the  penitent,  promises  thai  he  loill  have  mercy  on  them ;  that  the 
Redeemer  icill  come,  mighty  to  save ;  and  that  he  will  deliver  his  people,  subdue  his  enemies,  and  establish 
a  new  and  everlasting  covenant,  16-21. 

A^Ji  cir.  x'x.   "DEHOLD,  the  Lord's  hand  is 

B.  C.  cir.  /I'J.        I  1  ' 

Olymp.  XVII.  1.  nol  "  shortened,  that  it  cannot 

NumiE  Pompiiii,   savc  ;  neitlier  his  ear  hcavy,  that 
^  ""■"""•  •*■    it  cannot  liear  : 


2  But  your  iniquities  liave  separated  between 
you  and  your  God,  and  your  sins  ''  have  hid 
his  face  from  you,  that  he  will  not  hear. 

3  For  '■  yom-  liands  are  defiled  with  blood, 
and  your  fingers  with  iniquity ;  your  lips  have 
spoken  lies,  your  tongue  hath  muttered  per- 
verseness. 

4  None  calleth  for  justice,  nor  any  pleadeth 
for  truth  :  they  trust  in  vanity,  and  speak  lies  ; 
''theyconceive  mischief,  and  bring  forth  iniquity,    struction  are  in  their  paths. 


5  They  hatch  '  cockatrice'  eggs,  ^j  "J,-  ^jj-  ^^■ 
and  weave  the  spider's  web  :  he  Olymp.  xvii,  i. 
that  eateth  of  their  eggs  dieth,  and  Numa;  Pompilii, 
f  that  which  is  crushed  breaketh     «•  «°"'»"-  *■ 
out  into  a  viper. 

6  s  Their  webs  shall  not  become  gar- 
ments, neither  shall  they  cover  themselves 
with  their  works  :  their  works  are  works  of 
iniquity,  and  the  act  of  violence  is  in  their 
hands. 

7  ''  Their  feet  run  to  evil,  and  they  make 
haste  to  shed  innocent  blood  :  their  thoughts 
are  thoughts   of  iniquity ;    wasting  and   '  de 


»Num, 
c  Cliap 


xi.    23 
i.   15. 


ciiap.    1.  2.- 
Uob  XV.  35 : 


*>  Or,    have  made  llim   hide. 

Psa.  vii.   M. <?  Or,  adders^. 


The  foregoing  elegant  chapter  contained  a  severe 
reproof  of  the  Jews,  in  particular  for  their  hypocrisy 
in  pretending  to  make  themselves  accepted  with  God 
by  fasting  and  outward  humiliation  without  true  re- 
pentance ;  while  they  still  continued  to  oppress  the 
poor,  and  indulge  their  own  passions  and  vices ;  with 
great  promises  however  of  God's  favour  on  condition 
of  their  reformation.  This  chapter  contains  a  more 
general  reproof  of  tlieir  wickedness,  bloodshed,  vio- 
lence, falsehood,  injustice.  At  ver.  9  they  are  intro- 
duced as  making,  themselves,  an  ample  confession  of 
their  sins,  and  deploring  their  wretched  state  in  conse- 
quence of  them.  On  this  act  of  humiliation  a  promise 
is  given  that  God,  in  his  mercy  and  zeal  for  his  people, 
will  rescue  them  from  this  miserable  condition ;  that 
the  Redeemer  will  come  like  a  mighty  hero  to  deliver 
them  ;  he  will  destroy  his  enemies,  convert  both  Jews 
and  GenlUes  to  liimself,  and  give  them  a  new  covenant, 
and  a  law  which  shall  never  be  abolished. 

As  this  chapter  is  remarkable  for  the  beauty, 
strength,  and  variety  of  the  images  with  which  it 
abounds ;  so  is  it  peculiarly  distinguished  by  the  ele- 
gance of  the  composition,  and  the  exact  construction 
of  the  sentences.  From  the  first  verse  to  the  two 
last  it  falls  regulaily  into  stanzas  of  four  lines,  (see 


•"Or,  that  which  is  sprinkled  is  as  if  there  brake  out  a  viper. e  Job 

viii.  14,  15. ii  Prov.  i.  16  ;  Rom.  iii.  15. 'Heb.  breaking. 


Prelim.  Dissert,  p.  xxi.,)  which  I  have  endeavoured 
to  express  as  nearly  as  possible  in  the  form  of  the 
original. — L. 

NOTES  ON  CHAP.  LIX. 

Verse  2.  His  face]  For  D'iD  pamm,  faces,  I  read 
panaiv,  his  face.  So  the  Syriac,  Septuagint,  Alexan- 
drian, Arabic,  and  Vulgate.  'i3  panai,  MS.  Forte 
legendura  'J3  panai,  nam  O  mem,  sequitur,  et  loquitur 
Deus ;  confer  cap.  Iviii.  1 4.  "  We  should  perhaps 
read  'J3  panai ;  for  3  mem  follows,  and  God  is  the 
speaker." — Secker.  I  rather  think  that  the  speech  of 
God  was  closed  with  the  last  chapter,  and  that  this 
chapter  is  delivered  in  the  person  of  the  proi)het. — L. 

^"erse  3.  Your  tongue — "  And  your  tongue"]  An 
ancient  MS.,  and  the  Septuagint  and  Vulgate,  add  the 
conjunction. 

Verse  4.  They  conceive  mischief,  and  bring  forth 
iniquity.]  There  is  a  curious  propriety  in  this  mode 
of  expression  ;  a  thought  or  purpose  is  compared  to 
conception  ;  a  word  or  act,  which  is  the  consequence 
of  it,  to  the  birth  of  a  child.  From  the  third  to  the 
fifteenth  verse  inclusive  may  be  considered  a  true 
statement  of  the  then  moral  state  of  the  Jewish  peo- 
;  pie  ;  and  that  they  were,  in  the  most  proper  sense  of 
331 


The  iniquitous 


ISAIAH. 


state  of  the  Jews. 


AMjir-.^3292.     g  The  Way  of  peace  they  know 
Oiymp.  XVII.  1.  not;    and  there  is  no  ''judgment 

cir.  annum         .       ,     .  .  i  ,i  i  j 

Numa;  Pompiiii,  m  their  goings  :  '  they  have  made 
R.  Roman.,  4.    jj^gj^^  cfookcd  paths  :    whosoever 
goeth  therein  shall  not  know  peace. 

9  Therefore  is  judgment  far  from  us,  neither 
doth  justice  overtake  us  :  "  we  wait  for  light, 
but  behold  obsciwity ;  for  brightness,  but  we 
walk  in  darkness. 

10  "We  grope  for  the  wall  like  the  blind, 
and  we  grope  as  if  we  had  no  eyes  :  we  stuinble 
at  noon  day  as  in  the  night ;  we  are  in  deso- 
late places  as  dead  men. 

1 1  We  roar  all  like  bears,  and  °  moiu-n  sore 
like  doves  :  we  look  for  judgment,  but  there  is 
none  ;   for  salvation,  but  it  is  far  off  from  us. 

12  For  oiu-  transgressions  Eire  multiplied  be- 
fore thee,  and  our  sins  testify  against  us  :  for 
our  transgressions  are  with  us  ;  and  as  for  our 
iniquities,  we  know  them : 

^  Or,  right. '  Psa.  cxxv.  5  ;  Prov.  ii.  ]5. ^m  Jer.  viii.  15. 

o  Deut.  xxviii.  29  ;  Jobv.ll;  Amos  viii.  9. "Chap,  xxxviii.  14  ; 

Ezek.  vii.  IG. v  Matt.  xii.  34. TOr,  is  accounted  mad. 

the  word,  giiilty  of  the  iniquities  with  which  they  are 
charged. 

Verse  8.  Whosoever  goeth  therein  shall  not  know 
peace — "  Whoever  goeth  in  them  knoweth  not  peace"] 
For  riD  bah,  singular,  read  D3  bam,  plural,  with  the 
Septuagint,  Syriac,  Vulgate,  and  Chaldee.  The  D  he 
is  upon  a  rasure  in  one  MS.  Or,  for  DiTn^TiJ  nethi- 
hotheyhem,  plural,  we  must  read  Dili'nj  nelhibatham, 
singular,  as  it  is  in  an  ancient  MS.,  to  preserve  the 
grammatical  concord. — L. 

A'^erse  10.  We  stumble  at  noon  day  as  in  the  night — 
"  We  stumble  at  mid-day,  as  in  the  twilight"]  I 
adopt  here  an  emendation  of  Houbigant,  njJtyj  nish- 
gegah,  instead  of  the  second,  ntytyJJ  negasheshah,  the 
repetition  of  which  has  a  poverty  and  inelegance  ex- 
tremely unworthy  of  the  prophet,  and  unlike  his  man- 
ner. The  mistake  is  of  long  standing,  being  prior  to 
all  the  ancient  versions.  It  was  a  very  easv  and  ob- 
vious mistake,  and  I  have  little  doubt  of  our  having  re- 
covered the  true  reading  in  this  ingenious  correction. 

Verse  1 1 .  But  it  is  far  off  from  us — "  And  it  is 
far  distant  from  us."]  The  conjunction  ^  van  must 
necessarily  be  prefi.\ed  to  the  verb,  as  tlie  Syriac, 
Chaldee,  and  Vulgate  found  it  in  their  copies 
verachahah,  "  and  far  off." 

Verse  14.  Justice  standeth  afar  off]  riDTS  tscdakah, 
ighteovsness,  put  here,  says  Kimchi,  for  alms  to  the 
poor.  This  casts  some  light  on  Matt.  vi.  I  :  "  Take 
heed  that  you  do  not  your  alms,"  i\;r\^o'i\jMr,'i .  But 
the  best  copies  have  ^ixaiotfuv/.v,  righteousness  ;  the  for- 
mer having  been  inserted  in  the  text  at  first  merely  as 
the  explanation  of  the  genuine  and  original  word. 

Verse  15.   And  the  Lord  saw  it — "And  Jehovah 

saw  it  "]     This  third  line  of  the  stanza  appears 

manifestly  to   me  to  be   imperfect   by  the  loss  of  a 

phrase.      The  reader  will  perhaps  more  perfectly  con- 

399 


npmi 


1 3  In  transgressing  and  lying  ^  ^  "^'f-  ^292. 
against  the  Lord,  and  departing  Oiymp.  xvii.  i. 

-  /->,     1  1  ■  cir-  annum 

away    from    our    (jrOd,     speaking    Numa:  Pompiiii, 

oppression  and  revolt,  conceiving     R-  Roman.,  4. 
and  uttering  p  from  the  heart  words  of  false- 
hood. 

14  And  judgment  is  tm-ned  away  backward, 
and  justice  standeth  afar  off:  for  truth  is  fallen 
in  the  street,  and  equity  cannot  enter. 

1 5  Yea,  truth  faileth  ;  and  he  that  departeth 
from  evil  i  maketh  himself  a  prey :  and  the 
Lord  saw  it,  and  ''it  displeased  him  that  there 
ivas  no  judgment. 

16  ^  And  he  saw  that  there  was  no  man,  and 
'  wondered  that  there  was  no  intercessor : 
"  therefore  his  arm  brought  salvation  unto  him ; 
and  his  righteousness,  it  sustained  him. 

17  '  For  he  put  on  righteousness  as  a  breast- 
plate, and  a  helmet  of  salvation  upon  his 
head ;    and  he  put  on  the  garments   of  ven- 


I 


'  Heb.  it  was  evil  in  his  eyes. — 
"Psa.  xcviii.  1 ;  chap,  ixiii.  5.- 
17;   1  Thess.  v.  8. 


8  Ezek.  xxii.  30. 1  Mark  vi.  6. 

-V  Wisd.  v.  18,  19  ;  Eph.  vi.  14, 


ceive  my  idea  of  the  matter  if  1  endeavour  to  supply 
the  supposed  defect.  I  imagine  it  might  have  stood 
originally  in  this  manner  : — 

th        in'i        nin"         ni'i 

lo    veyachar   Yehovah     vaiyar 

mishpat     ein    ki  beeyinaiv  veyera 

"  And  Jehovah  saw  it,  and  he  was  wroth  ; 
And  it  displeased  him,  that  there  was  no  judgment." 

We  have  had  already  many  examples  of  mistakes  of 
omission ;  this,  if  it  be  such,  is  very  ancient,  being 
prior  to  all  the  versions. — L. 

Verse  16.  And  icondered  that  there  was  no  inter- 
cessor] This  and  the  following  verses  some  of  the 
most  eminent  rabbins  understand  as  spoken  of  the 
Messiah.  Kimchi  says  that  Rabbi  Joshua  ben  Levi 
proposes  this  objection  ;  "  It  is  vratten,  '  Behold,  he 
will  come  in  the  clouds  of  heaven  as  the  son  of  man,' 
Dan.  vii.  13  ;  and  elsewhere  it  is  written,  '  He  cometh 
lowly,  and  riding  upon  an  ass,'  Zech.  Lx.  9.  How  can 
these  texts  be  reconciled  ?  Thus  ;  If  the  Jews  have 
merit,  he  will  come  unto  them  in  the  clouds  of  hea- 
ven ;  but  if  they  be  destitute  of  merit,  he  will  come 
unto  them  riding  upon  an  ass."  Now  out  of  their  own 
mouth  they  may  be  condemned.  They  were  truly  des- 
titute of  all  merit  when  Jesus  Christ  came  into  Jeru- 
salem riding  upon  an  ass,  according  to  the  letter  of  the 
above  prophecy  ;  and  they  neither  acknowledged  nor 
received  him.  And  that  they  were  destitute  of  merit 
their  destruction  by  the  Romans,  which  shortly  fol- 
lowed their  rejection  of  him,  sufficiently  proves. 

Verse  17.  For  clothing — "  For  his  clothing"]  nM*?]! 
tilbosheth.  "  I  cannot  but  think  that  tliis  word, 
riiyaSn  tilbosheth,  is  an  interpolation.      1.   It  is  in  no 


Blessings  promised  CHAP.  LIX. 

A.  M.  cir.  3292.  geance/o?"  clothing,  and  was  clad 

oiymp.  XVII.  i.  with  zeal  as  a  cloak. 

Nums  Pm"i'niii,      1 8  "  According  to  their  »  deeds, 

R.  Roman..  4.  accordingly  he  will  repay,  fury  to 
his  adversaries,  recompense  to  his  enemies  ; 
to  the  islands  he  will  repay  recompense. 

19   5"  So  shall   they  fear   the    name    of  the 

"Chap.  bull.  6;   Psa.  xxviii.  4;  Jer.  1.  29  ;  Matt.  xvi.  27;  Rev. 
XX.  12;  xxii.  12. »Heb.  recompenses. 

one  ancient  version.  2.  It  is  redundant  in  the  sense, 
as  it  is  before  expressed  in  ''njD  higdey.  3.  It  makes 
the  hemistich  just  so  much  longer  tlian  it  ought  to  be, 
if  it  is  compared  with  the  others  adjoining.  4.  It 
makes  a  form  of  construction  in  this  clause  less  elegant 
than  that  in  the  others.  5.  It  might  probably  be  in 
some  margin  a  vaiious  reading  for  "TJ^  btgdcy,  and 
thence  taken  into  the  text.  This  is  more  probable,  as 
its  form  is  such  as  it  would  be  if  it  were  in  rcgimine, 
as  it  must  be  before  CDpj  nakamy — Dr.  Jibb.  Two 
sorts  of  armour  are  mentioned  :  a  breast-plate  and  a 
helmet,  to  bring  righteousness  and  salvation  to  those 
who  fear  him  ;  and  the  garments  of  vengeance  and  the 
cloak  of  zeal  for  the  destruction  of  all  those  who  finally 
oppose  him,  and  reject  his  Gospel. 

Verse  18.  According  to  their  deeds,  accordingly  he 
will  repay — "  He  is  mighty  to  recompense  ;  he  that 
is  mighty  to  recompense  will  requite"]  The  former 
part  of  this  verse,  as  it  stands  at  present  in  the  He- 
brew text,  seems  to  me  to  be  very  imperfect,  and  abso- 
lutely unintelligible.  The  learned  Vitringa  has  taken 
a  great  deal  of  pains  upon  it  after  Cocceius,  who  he 
says  is  the  only  one  of  all  the  interpreters,  ancient  or 
modern,  who  has  at  all  understood  it,  and  has  opened 
the  way  for  him.  He  thinks  that  both  of  them  toge- 
ther have  clearly  made  out  the  sense  ;  I  do  not  expect 
that  any  third  person  will  ever  be  of  that  opinion.  He 
says,  Videtur  sentenlia  ad  verbum  sonare  :  quasi 
propter  facta  [advcrsariorum]  quasi  propter  rependet ; 
excandescentiam,  &c.,  et  sic  reddidit  Pagnmus.  "  Ac- 
cording to  the  height  of  their  demerits,  he  will  repay 
them  to  the  height  :  fury  to  his  adversaries,  recom- 
pense to  liis  enemies,''  &c. — Walcrland.  This  he 
converts,  by  a  process  which  will  not  much  edify  my 
reader,  into  Secundum  summe  merita,  secundum 
summe  (merita)  rependet ;  which  is  his  translation. 
They  that  hold  the  present  Hebrew  text  to  be  abso- 
lutely infallible  must  make  their  way  through  it  as  thev 
can ;  but  they  ought  surely  to  give  us  somewhat  that 
has  at  least  the  appearance  of  sense.  However,  I 
hope  the  case  here  is  not  quite  desperate ;  the  Chal- 
dee  leads  us  very  fairly  to  the  correction  of  the  text, 
which  is  both  corrupted  and  defective.  The  para- 
phrase runs  thus  :  qSk''  n'7:3J  NIH  N''70J  "IO  marcy 
gundaiya  hu  gimla  yeshallem,  "  The  Lord  of  retribu- 
tion, he  will  render  recompense."  He  manifestly  read 
Sya  baal  instead  of  Sl'O  keal.  }<"S-3J  "TD  marey  gum- 
laiya  is  ni7tJ  7i'2  baal  gemuloth ;  as  Nr\iT"VD  "I'D 
marey  merirutha  is  =^N  S;'2  baal  aph.  Prov.  xxii.  24. 
And  so  in  the  Chaldee  paraphrase  on  Isa.  xsxv.  4  : 
'7JJT  Xirt  "  N'SoJ  "TJ  marey  ganJaiya  yeya  hu  yith- 
geley,  "  The  Lord  of  retribution,  Jehovah  himself, 
shall  be  revealed ;"  words  very  osar  to  those  of  the 


through  the  Mesituh 
Lord  from  the  west,  and  his  glory  \,^^''":  ^^ 

,  °       J      B.C.  cir.  7i2 

from  the  rising  of  the  sun.   When  oiymp.xvii.  i. 

.  1     ,1  ■       ,  T,  cir   annum 

the  enemy  shall  come  in  ^  like  NumK  Pomp^iii, 
a  flood,  the  Spirit  of  the  Lord  ^  ^°"'""'  "■ 
shall  "  lift  up  a  standard  against  him. 

20    And    •>  the    Redeemer    shall    come    to 
Zion,  and  unto   them    that    turn  from    trans- 

■  Or,  put  him  to 


jPsa.  cxiii.  3;  Mai.  i.  II. «  Rev.  xii.  15.- 

flight, 1>  Rom.  xi.  26. 


prophet  in  this  place.  The  second  h^'D  keal,  which 
the  Chaldee  has  omitted,  must  be  read  hv^  baal  like- 
wise. With  this  only  addition  to  the  Chaldee,  which 
the  Hebrew  text  justifies,  we  are  supplied  with  the  fol- 
lowing clear  reading  of  the  passage  : — 

Kin     hiSdj    Si'a 

hu    gemuloth   baal 

ohm'      niSoj     %'2 

yeshallem  gemuloth  baal 

The  Lord  of  retributions,  he 

The  Lord  of  retributions,  shall  repay. 

The  J  caph  in  S;'D  keal  twice  seems  to  have  been  at 
first  3  beth,  in  MS.  This  verse  in  the  Septuagint 
very  imperfect.  In  the  first  part  of  it  they  give  us  no 
assistance  :  the  latter  part  is  wholly  omitted  in  the 
printed  copies  ;  but  it  is  thus  supplied  by  MSS.  Pa- 
chom.  and  i.  D.  ii  :  Toij  i;«vav-7ioif  auTou"  ajAvvav  toij 
syP^iii  auTou'  caig  vrjifois  acoi5o(ji.a  ai-ontfci. — L. 

\'erse  19.  When  the  enemy  shall  come  in  like  a 
flood]  This  all  the  rabbins  refer  to  the  coming  of  the 
Messiah.  If  ye  see  a  generation  which  endures  much 
tribulation,  then  (say  they)  expect  him,  according  to 
what  is  ■nTitten  :  "  When  the  enemy  shall  come  in  like 
a  flood,  the  Spirit  of  the  Lord  shall  lift  up  a  standard 
against  him." 

Kimchi  says,  he  that  was  the  standard-bearer  al- 
ways began  the  battle  by  first  smiting  at  the  enemy. 
Here  then  the  Spirit  of  the  Lord  is  the  standard- 
bearer,  and  strikes  the  first  blow.  They  who  go  against 
sin  and  .Satan  with  the  Holy  -Spirit  at  their  head,  are 
sure  to  win  the  day. 

The  Spirit  of  the  Lord  shall  lift  up  a  standard 
against  him — "  \Miich  a  strong  wind  driveth  along."] 
Quam  spiritus  Domini  cogit,  "  Which  the  Spirit  of  the 
Lord  drives  on." — Vulg.  riDDlJ  nosesah,  pihel  a  DIJ 
nus  fugit.  Kimchi  says  his  father  thus  explained  this 
word  :  riDDlJ  nosesah  interpretatur  in  significatione 
fugae,  et  ait,  spiritus  Domini  fugabit  hostem ; — nani 
secundum  eum  riDDU  nosesah  est  ex  conjugations 
quadrata,  ejusque  radix  est  DU  nus :  "  nosesah  he  in- 
teriireted  in  the  signification  of  flight, — The  Spirit  of 
the  Lord  shall  put  the  enemy  to  flight ;  for  according 
to  him  the  root  of  the  word  is  DU  nus,  he  put  to 
flight."  The  object  of  this  action  I  explain  other- 
wise. The  conjunction  1  vau,  prefixed  to  nn  ruach, 
seems  necessary  to  the  sense  ;  it  is  added  by  the  cor- 
rector in  one  of  the  Koningsberg  MSS.,  collated  by 
Lilienthal.      It  is  added  also  in  one  of  my  own. 

'\'erse  20.   Unto  them  that  turn  from  transgression 
in  Jacob — "And  shall  turn  away  iniquity  from  Jacob"] 
So  the  Septuagint  and  St.  Paul,  Rom.  xi.  86,  reading 
223 


The  Gentiles  exhorted 


A.  M.  cir.   3292. 
B.  C.  cir.  712. 
Olymp.  XVII.  1. 

cir.  annum 
Numae  Pompilii, 
R.   Roman.,  4. 


in    Jacob,     saith 


gression 
Lord. 

2 1  ■=  As  for  me,  this  is  my  cove- 
nant with  them,  saith  the   Lord  ; 
My  Spirit  that  is  upon  tliee,  and  my  vv'ords  which 

c  Heb.  viii.  10 ; 

instead  of  ^^Wl  leshabey  and  ^pi'^J  leyaacoh,  3'tyni 
veheshib  and  3pi'"0  meyaacob.  The  Syriac  likewise 
reads  TWTn  veheshib ;  and  the  Chaldee,  to  the  same 
sense,  ywrh\  ulehashib.  Our  translators  have  ex- 
pressed the  sense  of  the  present  reading  of  the  Hebrew 
text :  "  And  unto  them  that  turn  from  transgression  in 
Jacob." 

Verse  21.  This  is  my  covenant  ivilh  them — "  This 
is  the  covenant  which  I  make  with  them"]  For  QmN 
otham,  them,  twenty-four  MSS.,  (four  ancient,)  and 
nine  editions  have  ajIN  ittam,  with  them. 

My  Spirit  that  is  upon  Mee]  This  seems  to  be  an 
address  to  the  Messiah  ;  Kimchi  says  it  is  to  the  pro- 


ISAIAH 

the 


to  receive  the  Gospel. 


I  have  put  in  thy  mouth,  shall  not  ^-^i..""-.  ¥,^- 

r  J  '  B.  C.  cir.  712. 

depart  out  of  thy  mouth,  nor  out  of  Oiymp.  xvii.  i 

,  1       r    1  1  r        cii^-  annum 

the  mouth  oi  thy  seed,  nor  out  ot  Nums  PompiUj, 
the  mouth  of  thy  seed's  seed,  saith    ^-  ^°°"'"-  * 
the  Lord,  from  henceforth  and  for  ever. 

X.  16. 

phet,  informing  him  that  the  spirit  of  prophecy  should 
be  given  to  all  Israelites  in  the  days  of  the  Messiah,  as 
it  was  then  given  to  him,  i.  e.,  to  the  prophet. 

And  my  words  which  I  have  put  in  thy  mouth] 
Whatsoever  Jesus  spoke  was  the  word  and  mind  of  God 
himself;  and  must,  as  such,  be  implicitly  received. 

Nor  out  of  the  mouth  of  thy  seed]  The  same  doc- 
trines which  Jesus  preached,  all  his  faithful  ministers 
preach  ;  and  his  seed — genuine  Christians,  who  are  all 
born  of  God,  believe  ;  and  they  shall  continue,  and  the 
doctrines  remain  in  the  seed^s  seed  through  all  gene- 
rations— for  ever  and  ever.  This  is  God's  covenant. 
ordered  in  all  things  and  sure. 


CHAPTER  LX. 

The  glorious  jirospect  displayed  in  this  chapter  seems  to  have  elevated  the  prophet  even  above  hts  usual  ma- 
jesty. The  subject  is  the  very  Jlourishing  condition  of  the  Church  of  Jesus  Christ  at  that  period  of  the 
Gospel  dispensation  ivhen  both  Jews  and  Gentiles  shall  become  one  fold  under  one  Shepherd.  The  imagery 
employed  is  of  the  most  consolatory  and  magnificent  description.  This  blessed  state  of  the  world  shall 
follow  a  time  of  gross  darkness,  1,  2.  The  universal  diffusion  of  vital  godliness  beautifully  set  forth  by 
a  great  variety  of  images,  3—14.  The  everlasting  duration  and  spotless  purity  of  this  hingdom  of  Christ, 
15—21.  -4  time  appointed  in  the  counsels  of  Jehovah  for  the  conmiencement  of  this  happy  period  ;  and 
luhen  this  time  arrives,  the  particulars  of  the  prophecy  shall  have  a  speedy  accomplishment,  22. 


A.  M.  cir.   3292. 

B.  C.  cir.  712. 
Olymp.  XVlI.l. 

cir.  annum 
Numae  Pompilii, 

R.   Roman.,  4. 


A  RISE,  "»  shine  ;  ^  for  thy  light 
is  come,  and  ''  the  glory  of 
the  Lord  is  risen  upon  thee. 
2    For,    behold,    the    darkness 

a  Eph.  V.  14. 1*  Or,  be  enlightened  ;  for  thy  light  cometh. 

The  subject  of  this  chapter  is  the  great  increase 
and  flourishing  state  of  the  Church  of  God  by  the  con- 
version and  accession  of  the  heathen  nations  to  it, 
which  is  set  forth  in  such  ample  and  exalted  terms,  as 
plainly  show  that  the  full  completion  of  this  prophecv 
is  reserved  for  future  times.  This  subject  is  displayed 
in  the  most  splendid  colours  under  a  great  variety  of 
images  highly  poetical,  designed  to  give  a  general  idea 
of  the  glories  of  that  perfect  state  of  the  Church  of 
God  which  we  are  taught  to  expect  in  the  latter  times  ; 
when  the  fulness  of  the  Gentiles  shall  come  in,  and 
the  Jews  shall  be  converted  and  gathered  from  their 
ilispersions,  and  the  kingdoms  of  this  world  shall  be- 
come the  kingdoms  of  our  Lord  and  of  his  Christ. 

Of  the  use  in  prophecy  of  general  or  common  poeti- 
cal images,  in  setting  forth  the  greatness  and  impor- 
tance of  a  future  event  universally,  without  descending 
to  particulars,  or  too  minutely  explaining  circumstances, 
I  have  already  pretty  largely  treated  in  the  twentieth 
prelection  on  the  Hebrew  poetry  ;  and  have  more  than 
once  observed  in  these  notes  that  such  images  are  not 
always  to  be  applied  particularly  to  persons  and  things, 
994 


A.  M.  cir.  3292. 

B.  C.  cir.  712. 
Olymp.  XVII.  1. 
^  ,     ,,         .  ,  ,  cir.  annum 

Lord  shall  arise  upon  thee,  and  Numre  Pompilii, 
his  glory  shall  be  seen  upon  thee.    ^  "°""^°-  *■ 


shall  cover  the  earth,  and  gross 
darkness    the    people :     but    the 


tMal.  iv.  2. 


and  were  never  intended  to  be  minutely  explained.  I 
shall  add  here  the  opinion  of  a  very  learned  and  judi- 
cious person  upon  this  subject :  "  It  is,  I  think,  a  mark 
of  right  understanding  in  the  language  of  prophecy, 
and  in  the  design  of  prophecy  too,  to  keep  to  what 
appears  the  design  and  meaning  of  the  prophecy  in 
general,  and  what  the  whole  of  it  laid  together  points 
out  to  us ;  and  not  to  suffer  a  warm  imagination  to 
mislead  us  from  the  real  intention  of  the  spirit  of  pro- 
phecy, by  following  uncertain  applications  of  the  parts 
of  it."  Lowman  on  the  Revelation,  note  on  chap.  xix. 
21. — L.  To  this  testimony  I  must  add  my  own. 
This  is  one  of  the  most  glorious  chapters  in  the  whole 
of  the  Old  Testament.  The  splendour,  glory,  and  ex- 
cellence of  the  Church  of  Christ  are  here  pointed  out 
in  language  which  the  Spirit  of  God  alone  is  capable 
of  using.  But  when  shall  this  state  of  blessedness  take 
place  \     Lord,  thou  only  knowest. 

NOTES  ON  CHAP.  LX. 
Verse  1.  Arise]   Call  upon  God  through  Christ,  for 
his  salvation ;  and, 


The  glorious  itigatheririg 


CHAP.  LX. 


uj  the  Gentiles  to  Christ 


A.  M.  cir.  3292. 

B.  C.  cir.  712. 
Olymp.  XVII.  1. 

cir.  annum 
Numre  Pompiliii 

R.  Roman.,  4. 


3  And  the  ''  Gentiles  shall  come 
to  thy  liglit,  and  kings  to  the 
brightness  of  tliy  rising. 

4  "  Lift  up  tliine  eyes  round 
about,  and  see :  all  tliey  gatlier  themselves 
together,  '  they  come  to  thee  :  thy  sons  sliall 
come  from  far,  and  thy  daughters  shall  be 
niu-sed  at  thy  side. 

5  Then  thou  slialt  see,  and  flow  together, 
and  tliine  heart  shall  fear,  and  be  enlarg- 
ed ;  because  ^  the  ''  abundance  of  the  sea 
shall   be    converted    unto    thee,    the    '  forces 

<i  Chap.  xlix.  6, 23 ;  Rev.  xx\.  24. '  Chap.  xlLx.  18. rChap. 

xlix.  20,  21 ,  22 ;  Ixvi.  12. e  Rom.  xi.  25. 1  Or,  runse  of  the 

tea  shall  be  turned  ttncard  thee. 

Shine]  '^1K  ori,  be  illuminated ;  for  till  thou  arise 
and  call  upon  God,  thou  wilt  never  receive  true  light. 
For  thy  light  is  cmne]  I^IN  HZ  'D  ki  ha  orech,  for 
thy  light  Cometh.  The  Messiah  is  at  the  door ;  who, 
while  he  is  a  light  to  ligliten  the  Gentiles,  will  be  the 
glory — the  effulgence,  of  his  people  Israel. 

Verse  2.  Darkness  shall  cover  the  earth]  This  is 
the  state  of  the  Gentile  people. 

Verse  3.  And  the  Gentiles  shall  come]  This  has 
been  in  some  sort  already  fulfilled.  The  Gentiles 
have  received  the  light  of  the  Gospel  from  the  land  of 
Judea,  and  the  Gentile  kings  have  embraced  that  Gos- 
pel ;  so  that  many  nations  of  the  earth  cu:e  fill]  of  the 
doctrine  of  Christ. 

Verse  4.  Shall  be  nursed  at  thy  side — "  Shall  be 
carried  at  the  side."]  For  nJDSn  teamanah,  shall  be 
nursed,  the  Septuagint  and  Chaldee  read  njKtS'jn  tin- 
nasenah,  shall  be  carried.  A  MS.  has  n:^!^:]"!  f)n3  hy 
al  catheph  tinwisenah,  "  shall  be  carried  on  the  shoul- 
der ;"  instead  of  njOKH  IX  ^y  al  tsad  teamanah, 
'•  shall  be  nursed  on  the  side."  Another  MS.  has 
both  =]n3  catheph  and  IS  tsad.  Another  MS.  has  it 
thus  :  njONn  :  niSCJn  tinnascnah  :  teamanah,  with  a 
line  drawn  over  the  first  word.  Sir  John  Chardin 
says  that  it  is  the  general  custom  in  the  east  to  carry 
their  children  astride  upon  the  liip  with  the  arm  round 
their  body.  His  MS.  note  on  this  place  is  as  fol- 
lows : — Coutume  en  Orient  de  porter  les  enfans  sur 
le  coste  a  califourchon  sur  la  hanche  :  cette  facon  est 
generale  aux  Indes;  les  enfans  se  tiennent  comrae 
cela,  et  la  personne  qui  les  porte  les  embrasse  et  serre 
par  le  corps ;  parcequc  sent  (ni)  eraraaillottes,  ni  en 
robes  qui  les  erabrassent.  "  In  the  east  it  is  the  cus- 
tom to  carry  the  children  on  the  haunch,  with  the  legs 
astride.  This  is  the  general  custom  in  India.  The 
children  support  themselves  in  this  way,  and  the  arm 
of  the  nurse  goes  round  the  body  and  presses  the  child 
close  to  the  side  ;  and  this  they  can  easily  do,  as  the 
children  are  not  swathed,  nor  encumbered  with  clothes." 
Non  brachiis  occidentalium  more,  sed  humeris,  divari- 
catis  tibiis,  impositos  circumferunt.  "  They  carry 
them  about,  not  in  their  arms  after  the  manner  of  the 
western  nations,  but  on  their  shoulders ;  the  children 
being  placed  astride."  Cotovic.  Iter.  S)t.  cap.  xiv. 
This  last  quotation  seems  to  favour  the  reading  nr\D  Sj> 
a/  catheph,  on  the  shoulder,  as  the  Septuagint  likewise 
Vol.  IV.  (     16     ) 


A.  M.  cir.  320B 
B.  C.  cir.  712 

Olymp.  XVII.  1. 
cir.  annum 

Numa!  Pompilii, 
R.  Roman.,  4. 


of  the  Gentiles  shall  come  unto 
tliee. 

6  The  multitude  of  camels  shall 
cover  thee,  the  dromedaries  of  Mi- 
dian  and  ^  Ephah  ;  all  they  from  '  Sheba  shall 
come  :  tliey  shall  bring  "'gold  and  incense  ;  and 
they  shall  show  forth  the  praises  of  the  Lord. 

7  All  the  flocks  of  "  Kedar  shall  be  gathered 
togctlier  unto  thee,  the  rams  of  Nebaioth  shall 
minister  unto  thee  :  they  shall  come  up  with 
acceptance  on  mine  altar,  and  °  I  will  glorify 
the  house  of  my  glory. 


i  Or,  wealth  ;  ver.  1 1 

bcxii.  10. '"Chap. 

o  Hag.  ii.  7,  9. 

chap. 
Ixi.  6; 

Ixi.  6. kGen. 

Matt.  ii.  11. — 

XXV.  4.- 
-«Gen. 

iPsa. 

XXV.  13. 

do :  but  upon  the  whole  I  think  that  rUNK'jn  nv  Sy 
al  tsad  tinitasenah  is  the  true  reading,  which  the  Chtd- 
dee  favours  ;  and  I  have  accordingly  followed  it.  See 
chap.  l.\vi.  12. — L.  This  mode  of  carrying  children 
is  as  conunon  in  India  as  carrying  them  in  the  arms  is 
in  Europe. 

Verse  5.  Then  thou  shall  see — "  Then  shalt  thou 
fear"]  For  '8<^n  tirai,  thou  shalt  see,  as  ours  and 
much  the  greater  number  of  the  translators,  ancient 
and  modern,  render  it,  forty  M.SS.  (ten  ancient)  of 
Kennicotfs,  and  twenty-eight  of  De  Rossi's,  with  one 
ancient  of  my  own,  and  the  old  edition  of  1488,  have 
'XTn  tirai,  thou  shalt  fear:  the  true  reading,  con- 
firmed by  the  perfect  parallelism  of  the  sentences  ;  the 
heart  ruffled  and  dilated  in  the  second  line  answering 
to  the  fear  and  joy  expressed  in  the  first.  The  Pro- 
phet Jeremiah,  chap,  x.xxiii.  9,  has  the  same  natural 
and  elegant  sentiment  : — 

"  And  this  city  shall  become  to  me  a  name  of  joy  ; 
A  praise  and  an  honour  for  all  the  nations  of  the 

earth ; 
WTiich  shall  hear  all  the  good  that  I  do  unto  them : 
And  they  shall  fear,  and  they  shall  tremble,  at  all 

the  goodness 
And  at  all  the  prosperity  that  I  procure  unto  ner." 

And  David  : — 
"  I  will  praise  thee,  for  I  am  fearfully  and  wonderfully 
made."  Psa.  cxxxix.  14. 

His  tibi  me  rebus  quaedam  divina  voluptas 
Percipit  atque  horror.  Luceet.  iii.  28. 

Recenti  mens  trepidat  metu, 
Plenoque  Bacchi  pectore  turbidum 
Leetatur.  HoR.  Carm.  ii.  19.  1.  5. — L. 

A''erse  6.  The  praises  of  the  Lord — "  And  the  praiso 
of  Jehovah."]  Thirty-three  MSS.  and  three  editions 
have  rhr\7\'i  uthehillath,  in  the  singular  number ;  and 
so  read  the  ancient  versions,  and  one  of  my  own  MSS. 

Verse  7.  The  rams  of  Nebaioth  shall  minister  unto 
thee]  Vitringa  on  the  place  understands  their  minis- 
tering, and  ascending  or  going  up  on  the  altar,  as 
offering  themselves  voluntarily :  ipsi  se,  non  expectato 
sacerdote  alio,  glorise  et  sanctificationi  divini  nominis 
ultro  ae  libenter  oblaturi.  "  They,  waiting  for  no 
priest,  go  and  freely  offer  themselves  to  the  glory  and 
336 


The  restoration  of  the  Jews,  and 


ISAIAH.  their  glorious  state  in  consequence. 


Ai  '^  "''•  Ifc?-      8   Who  are  these  that  fly  as  a 

B.  C.  cir.  712.  .'  . 

Oiymp.  xvii.  1.  cloud,  and  as  the  doves  to  their 

cir.  annum  .     -,  .} 

Numae  Pompilii,    WllldoWS  .' 

R.  Roman.,  4.  g  p  gy^ely  the  isles  shall  wait 
for  me,  and  the  ships  of  Tarshish  first,  i  to 
bring  thy  sons  from  far,  ■■  their  silver  and  their 
gold  with  them,  "^  unto  the  name  of  the  Lord 
thy  God,  and  to  the  Holy  One  of  Israel,  '  be- 
cause he  hath  glorified  thee. 

1 0  And  "  the  sons  of  strangers  shall  build  up 
thy  walls,  '  and  their  kings  shall  minister  unto 
thee  :  for  ""  in  my  vwath  I  smote  thee,  '  but 
in  my  favour  have  I  had  mercy  on  thee. 

11  Therefore  thy  gates  ^  shall  be  open  con- 
tinually ;  they  shall  not  be  shut  day  nor  nigjit ; 
that  men  may  bring  unto  thee  the  ^  forces  of 
the  Gentiles,  and  that  their  kings  may  he 
brought. 

12  "For  the  nation  and  kingdom  that  will 
not  serve  thee  shall  perish ;  yea,  those  nations 
shall  be  utterly  wasted. 

13  ^  The  glory  of  Lebanon  shall  come  unto 
thee,  the  fir  tree,  the  pine  tree,  and  the  box 
together,  to  beautify  the  place  of  my  sanc- 
tuary; and  I  will  make  "  the  place  of  my  feet 
glorious. 

14  The  sons  also  of  them  that  afflicted  thee 
shall  come  bending  unto  thee  ;    and  all  they 


p  Psa.  lixii.  10  ;  chap.  xlii.  4 ;  li.  5. n  Gal.  iv.  26. '  Psa. 

btviii.   30;    Zech.   xiv.  14. »Jer.   iii.    17. 'Chap.   Iv.   5. 

"  Zech.  vi.  15. '  Chap.  xlix.  23  ;  Rev.  xxi.  24. »'  Chap.  Ivii. 

17. »Chap.  liv.  7,  8. jRev.  xxi.  25. »0r,  wealth;  ver. 

5. "Zech.  xiv.  17,  19;  Matt.  xxi.  44. 

sanctification  of  the  sacred  name."  This  gives  a  very 
elegant  and  poetical  turn  to  the  image.  It  was  a 
general  notion  that  prevailed  with  sacrificers  among 
the  heathen,  that  the  victim's  being  brought  without 
reluctance  to  the  altar  was  a  good  omen;  and  the 
contrary  a  bad  one.  Sabinos  petit  aliquanto  tristior; 
quod  sacrificanti  hostia  aufugerat.  Sueton.  Titus, 
cap.  X.  Accessit  dirum  omen,  profugus  altaribus 
taurus.  "  It  was  an  omen  of  dreadful  portent  when 
the  victim  fled  away  from  the  altar."  Tacit.  Hist, 
iii.  56. — L. 

Verse  8.  And  as  the  doves  to  their  u'indows — "  And 
like  doves  upon  the  wingV]  Instead  of  Sx  el,  to, 
forty-two  MSS.  of  Kennicott^s,  and  one  of  mine,  have 
7^  al,  upon.  For  QD'HIIN  aruhboteyhem,  their  win- 
doios,  read  Orrm^X  ehrotheyhem,  their  wings,  trans- 
posing a  letter. — Houbigant.  The  Septuagint  render  it 
tfuv  vsofftfoif,  "  with  their  young  ;"  they  read  Qn'mSN 
ephrocheyhem,  nearer  to  the  latter  than  to  the  present 
reading. — L. 

Verse  9.  The  ships  of  Tarshish  first — "The  ships 

of  Tarshish  among  the  first"]    For  DjB'.SI^  barishonah 

twenty-five  M.SS.  and  the  Syriac  read  n:"iJ'N13:J  keba- 

rishonah,  "  as  at  the  first."     The  ships  of  Tarshish  .\s 

226 


that   despised   thee    shall    -ibow  %^c''^';^1f- 
themselves  down  at  the  soles  of  oiymp.  xVii.  i. 
thy  feet ;  and  they  shall  call  thee,  Numae  Pompiiu, 
The  city  of  the  Lord,  "  the  Zion     ^-  ^°'°^'  •*■ 
of  the  Holy  One  of  Israel. 

15  Whereas  thou  hast  been  forsaken  and 
hated,  so  that  no  man  went  through  thee,  1 
will  make  thee  an  eternal  excellency,  a  joy  of 
many  generations. 

16  Thou  shalt  also  suck  the  milk  of  the 
Gentiles,  ^  and  shalt  suck  the  breast  of  kings  ■ 
and  thou  shalt  know  that  ^  I  the  Lord  a7?i  thy 
Saviour  and  thy  Redeemer,  the  Mighty  One 
of  Jacob. 

17  For  brass  I  will  bring  gold,  and  for  iron 
I  will  bring  silver,  and  for  wood  brass,  and 
for  stones  iron :  I  will  also  make  thy  ofl&cers 
peace,  and  thine  exactors  righteousness. 

18  Violence  shall  no  more  be  heard  in  thy 
land,  wasting  nor  destruction  within  thy  bor 
ders  ;  but  thou  shalt  call  ""thy  walls  Salvation, 
and  thy  gates  Praise. 

19  The  '  sun  shall  be  no  more  thy  light  by 
day ;  neither  for  brightness  shall  the  moon 
give  light  unto  thee  :  but  the  Lord  shall  be 
unto  thee  an  everlasting  light,  and  ''  thy  God 
thy  glory. 

20  '  Thy  sun  shall  no  more  go  down ;  neither 


bChap.  XXXV.  2;  xli.  19. =  See  1  Chron.  xxviii,  2;   Psa 

cxxxii.  7. <i  Chap.  xlix.  23  ;    Rev.  iii.  9. '  Heb.  xii.  22 

Rev.  xiv.  1. I'Chap.  xlix.  23;  Ixi.  6;   Ixvi.  11,  12, e  Chap 

xliii.  3. ii  Chap.  xxvi.  1. » Rev.  xxi.  23 ;  xxii.  5. k  Zech. 

ii.  5. '  See  Amos  viii.  9. 


at  the  first ;  that  is,  as  they  brought  gold  and  silver  in 
the  days  of  Solomon. 

Verse  13.  And  I  icill  make  the  place  of  my  feel 
glorious — "  And  that  I  may  glorify  the  place  whereon 
I  rest  my  feet"]  The  temple  of  Jerusalem  was  called 
the  house  of  God,  and  the  place  of  his  rest  or  resi- 
dence. The  visible  symbolical  appearance  of  God 
called  by  the  Jews  the  shechinah,  was  in  the  most 
holy  place,  between  the  wings  of  the  cherubim,  above 
the  ark.  This  is  considered  as  the  throne  of  God, 
presiding  as  King  over  the  Jewish  state ;  and  as  a 
footstool  is  a  necessary  appendage  to  a  throne,  (see 
note  on  chap.  Iii.  2,)  the  ark  is  considered  as  the 
footstool  of  God,  and  is  so  called,  Psa.  xcix.  5  ;  1 
Chron.  xxviii.  8. 

The  glory  of  Lebanon']     That  is,  the  cedar. 

Verse  19.  Neither  for  brightness  shall  the  moon  give 
light  unto  thee — "  Nor  by  night  shall  the  brightness 
of  the  moon  enlighten  thee"]  This  line,  as  it  stands 
in  the  present  text,  seems  to  be  defective.  The  Sep- 
tuagint and  Chaldce  both  express  the  night,  which  is 
almost  necessary  to  answer  to  day  in  the  preceding 
line,  as  well  as  to  perfect  the  sense  here.  I  therefore 
think  that  we  ought,  upon  the  authority  of  the  Sep- 
(      15*     1 


A  prophecy  of  the 


CHAP.  LXI. 


advent  of  the  Messiah. 


A.  M.  cir.  3292. 

B.  C.  cir.  712. 

Olj-mp.  XVII.  1. 

cir.  annum 
Numa;  Pompilii, 
R.  Roman.,  4. 


21    ' 

'  they 


■  Thy 
shall 


shall  thy  moon  withdraw  itself: 
for  the  Lord  shall  be  thine  ever- 
lasting light,  and  the  days  of 
thy  mourning  shall  be  ended, 
people  also  shall  he  all  righteous : 
inherit  the  land  for  ever,   "  the 


"Chap.  Ui.  1;  Rbt.  xxi.  27. »Psa.  xxivii.  11,  22;   Malt. 

v.  5. 


tuagint  and  Ckaldee,  to  read  either  nS'Sl  velailah,  and 
by  nighl,  instead  of  DJjSl  ulenogah,  and  for  bright- 
ness ;  or  hS'Sd  njjSl  ulenogah  ballailah,  adding  the 
word  n^'Sa  ballailah,  by  night. — L. 

Ver.se  21.  0/ my  planting]  "i'QO  mattai ;  so,  with 
the  Ken,  read  forty-four  ^ISS.  (seven  ancient)  and 
six  editions ;  with  which  agree  the  Syriac,  Chaldee, 
and  Vulgate. 

Verse  22.  /  the  Lord  will  hasten  it  in  his  time] 
TTiere  is  a  time  set  for  the  fulfilment  of  this  prophecy  : 


cir.  annum 
NumiE  Pompilii, 
R.  Roman.,  4. 


branch  of  my  planting,  f  the  work  *g  ^  ^j_'^  ^^^j^^- 
of  my  hands,  that  I  may  be  Oiymp.  xvii.  i. 
glorified. 

22  1  A  little  one  shall  become 
a  thousand,  and  a  small  one  a  strong  nation  : 
I  the  Lord  will  hasten  it  in  his  time. 

"Chap.  Ixi.  3;  Matt.  xv.  13  ;  John  xv.  2. pChap.  xxix.  23; 

xlv.  U  ;   Eph.  ii.  iO. 1  Matt.  xiii.  31,  32. 


that  time  must  come  before  it  begins  to  take  place ; 
but  when  it  does  begin,  the  whole  will  be  performed  in 
a  short  space.  It  is  not,  lliercfore,  the  time  deter- 
mined for  the  event  that  shall  be  hastened,  but  all  the 
circumstances  of  the  event ;  all  the  parts  of  the  pre- 
diction shall  be  speeddy  completed.  ?  tljc  Uotbe 
in  IjiijS  tpmc  jiobcpnlp  iScljal  tioun  ti)Pfl, — Old  MS. 
Bible.  And  because  it  is  the  Lord,  therefore  it 
will  be  done :  for  although  it  be  difficult,  he  is 
almighty. 


CHAPTER   LXI. 

The  subject  of  the  preceding  chapter  is  continued  in  this ;  and  to  give  it  the  greater  solemnity,  the  Messiah 
is  introduced  describing  his  character  and  office,  and  confirming  the  large  promises  made  before,  1—9.  In 
consequence  of  this  the  Jewish  Church  is  introduced,  praising  God  for  the  honour  done  her  by  her  restor- 
ation to  favour,  and  by  the  accession  of  the  Gentiles,  ivhich  is  beautifully  described  by  allusions  to  the  rich 
pontifical  dress  of  the  high  priest ;  a  happy  similitude  to  express  the  ornaments  of  a  restored  nation  and 
of  a  renewed  mind,  10.  Certainty  of  the  prophecy  illustrated  by  a  figure  drawn  from  the  vegetable  king- 
dom, 11. 


A.  M.  cir.   3292. 

B.  C.  cir.  712. 

Olj-rap.  XVII.  1. 

cir.  annum 
Numae  Pompilii, 

^-  ^°"'"-  ■*     preach    good 
meek ;    he    hath    sent   me 


T^HE  »  Spirit  of  the  Lord  God  captives 

is    upon    me ;    because    the  ,  the    prison 
Lord    ''  hath    anointed    me    to   bound ; 
tidings    unto    the 


and    the    opening    of 
to     them    that    are 


A.  M.    cir.  3292. 

B.  C.  cir.  712. 
Olymp.  XVII.  1. 

cir.  annum 
Numae  Pompilii, 

R.  Roman.,  4. 


2  '  To  proclaim  the  acceptable   

to    bind    up  the  :  year  of  the  Lord,  and  '  the  day  of  vengeance 
broken-hearted,    to   proclaim  "•  liberty   to    the   of  our  God ;   ?  to  comfort  all  that  mourn  ; 


■Chap.  xi.  2;  Luke  iv.  18;  John  i.  32 

7. cpsa.  cxivii.  3;  chap.  Ivii.  15. 

xxiir.  8. 


iii.  34. i>Psa.  xXv. 

'  Chap.  xlii.  7 ;  see  Jer. 


NOTES  ON  CHAP.  LXI. 

Verse  1.  The  Spirit  of  the  Lord  God  is  upon  me — 
"  The  Spirit  of  Jehovah  is  upon  me"]  The  Septua- 
gint,  Vulgate,  and  St.  Luke,  (chap.  iv.  18,)  and  a 
MS.,  and  two  old  editions  omit  the  word  "jnx  Adonai, 
the  Lord ;  which  was  probably  added  to  the  text 
through  the  superstition  of  the  Jews,  to  prevent  the 
oronunciation  of  the  word  niH'  Yehovah  following. 
See  Kennicott  on  the  state  of  the  printed  Hebrew  text, 
Tol.  i.,  p.  510. 

In  most  of  Isaiah's  prophecies  there  is  a  primary 
and  secondary  sense,  or  a  remote  subject  illustrated  by 
one  that  is  near.  The  deliverance  of  the  Jews  from 
their  captivity  in  Babylon  is  constantly  used  to  shadow- 
forth  the  salvation  of  men  by  Jesus  Christ.  Even  the 
prophet  himself  is  a  typical  person,  and  is  sometimes 
intended  to  represent  the  great  Saviour.  It  is  evident 
from  Luke  iv.  18  tliat  thi.s  is  a  prophecy  of  our  blessed 
Loi\l  and  his  preaching ;  and  yet  it  is  as  evident  that 


•See     Lev.  xxv.   9. rChap.    xxxiv.    8;    Ixiii.   4;     Iivi. 

14;    Mai.  iv.  ],  3;    2  Thess.  i.  7,  8,  9. eChap.   Ivii.    18; 

Matt.  v.  4. 


it  primarily  refers  to  Isaiah  preaching  the  glad  tidings 
of  deliverance  to  the  Jews. 

The  opening  of  the  prison — "  Perfect  liberty"] 
nip  np3  pekach  koach.  Ten  MSS.  of  Kennicott's, 
several  of  De  Rossi's,  and  one  of  my  own,  with  the 
Complutensian,  have  nmu^s  pekachkoach  in  one  word  ; 
and  so  the  Septuagint  and  Vulgate  appear  to  have 
taken  it :  not  merely  opening  of  prisons,  but  every  kind 
of  liberty — complete  redemption. 

The  proclaiming  of  perfect  liberty  to  the  bound,  and 
the  year  of  acceptance  with  Jehovah,  is  a  manifest 
allusion  to  the  proclaiming  of  the  year  of  jubilee  by 
sound  of  trumpet.  See  Lev.  xxv.  9,  &c.  This 
was  a  year  of  general  release  of  debts  and  obliga- 
tions, of  bondmen  and  bondwomen,  of  lands  and 
possessions  which  had  been  sold  from  the  families 
and  tribes  to  which  they  belonged.  Our  Saviour, 
by  applying  this  text  to  himself,  (Luke  iv.  18,  19,)  a 
text  so  manifestly  relating  to  the  institution  above 
227 


Gracious  promises 


ISAIAH. 


made  to  Israel. 


A^M.cir.  3m  3  To  appoint  unto  them  that 
oiymp.xvii.  i.  mourn  in  Zion,  ''to  give  unto 
NumiE  Pompilii,  them   beauty   for   ashes,  the  oil 

R.  Roman.,  4.  of-joy  for  mouming,  the  garment 
of  praise  for  the  spirit  of  heaviness  ;  that  they 
might  be  called  trees  of  righteousness,  '  the 
planting  of  the  Lord,  ^  that  he  might  be 
glorified. 

4  And  they  shall  'build  the  old  wastes,  they 
shall  raise  up  the  former  desolations,  and  they 
shall  repair  the  waste  cities,  the  desolations 
of  many  generations. 


l  Psa.  XXX.  11. '  Chap.  Ix.  21. k  John  xv.  8. '  Chap.  xlix. 

8;  Iviii.  12;  Ezek.  xxxvi.  33,  36. "  Eph.  ii.  12. 


mentioned,  plainly  declares  the  typical  design  of  that 
institution. 

Verse  3.  To  appoint  unto  them  that  mourn  in  Zion 
— "  To  impart  gladness  to  the  mourners  of  Zion"] 
A  word  necessary  to  the  sense  is  certainly  lost  in  this 
place,  of  which  the  ancient  Versions  have  preserved 
no  traces.  Houbigant,  by  conjecture,  inserts  the  word 
\WZt  sason,  gladness,  taken  from  the  line  next  but  one 
below,  where  it  stands  opposed  to  '7DX  ehel,  sorroto  or 
mouming,  as  the  word  lost  here  was  to  '''73N  aheley, 
mourners  :  I  follow  him. — L. 

Beauty  for  ashes — "  A  beautiful  crovra  instead  of 
ashes"]  In  times  of  mourning  the  Jews  put  on  sack- 
cloth, or  coarse  and  sordid  raiment,  and  spread  dust 
and  ashes  on  their  heads ;  on  the  contrary,  splendid 
clothing  and  ointment  poured  on  the  head  were  the 
signs  of  joy.  "  Feign  thyself  to  be  a  mourner,"  says 
Joab  to  the  woman  of  Tekoah,  "  and  put  on  now 
mourning  apparel,  and  anoint  not  thyself  with  oil,"  2 
Sam.  xiv.  8.  These  customs  are  at  large  expressed 
in  the  Book  of  Judith  :  "  She  pulled  off  the  sack- 
cloth which  she  had  on,  and  put  off  the  garments  of 
her  widowhood,  and  washed  her  body  all  over  with 
water  and  anointed  herself  with  precious  ointment, 
and  braided  the  hair  of  her  head,  and  put  on  a  tire 
[mitre,  marg.]  upon  it ;  and  put  on  her  garments  of 
gladness  ;"   chap.  x.  3. — L. 

laX  nnn  IND  peer  tachath  ephar,  glory  for  ashes  ; 
a  paronomasia  which  the  prophet  often  uses :  a  chaplet, 
crown,  or  other  ornament  of  the  head  (for  so  the  Vul- 
gate renders  the  word  here  and  in  the  10th  verse;  in 
which  last  place  the  Septuagint  agree  in  the  same 
rendering,)  instead  of  dust  and  ashes,  which  before 
covered  it ;  and  the  costly  ointments  used  on  occa- 
sions of  festivity,  instead  of  the  ensigns  of  sorrow.- — L. 

Trees  of  righteousness — "  Trees  approved"]  Heb. 
oaks  of  righteousness  or  truth ;  that  is,  such  as  by 
their  flourishing  condition  should  show  that  they  were 
indeeed  "  the  scion  of  God's  planting,  and  the  work 
of  his  hands ;"  under  which  images,  in  the  preceding 
chapter,  ver.  21,  the  true  servants  of  God,  in  a  highly 
improved  state  of  the  Church,  were  represented  ;  that 
is,  says  Vitringa  on  that  place,  "  coimnendable  for  the 
strength  of  their  faith,  their  durability,  and  firmness." 

Verse  4.  "And  they  that  spring  from  thee"]  A 
word  is  lost  here  likewise.  After  1J21  ubanu,  "  they 
22  S 


5  And  "  strangers  shall  stand  ^-  M-  cir.  3292. 

°  B.  C.  cir.  712. 

and  feed   your  flocks,   and  the  oiymp.  xvii.  i. 

CI  ,.  7     77   7  cir-  annum 

sons  ot    the  alien  shaU  be   your  Numa;  PompUii, 
ploughmen  and  your  vinedressers.        Rom'"'-.  *■ 

6  °  But  ye  shall  be  named  the  Priests  of  the 
Lord:  men  shall  call  you  the  Ministers  of 
our  God  :  °  ye  shall  eat  the  riches  of  the  Gen- 
tiles, and  in  their  glory  shall  ye  boast  your- 
selves. 

7  P  For  your  shame  ye  shall  have  double ; 
and  for  confusion  they  shall  rejoice  in  their 
portion :    therefore    in   their   land   they    shall 


i 


"  Exod.  xix.  6 ;  chap.  Ix.  17 ;  ixvi.  21 ;  1  Pet.  ii.  5, 9  ;  Rev.  i.  6 ;  v. 
10. o  Chap.  Ix.  5,  11,  16. P  Chap.  xl.  2 ;  Zech.  ix.  12. 


shall  build,"  add  "jOD  m/mmecAa,  they  that  spring  from 
thee.  Four  MSS.  have  it  so,  (two  of  them  ancient,) 
and  one  of  mine  has  it  in  the  margin,  and  it  is  con 
firmed  by  chap.  Iviii.  12,  where  the  sentence  is  the 
very  same,  this  word  being  here  added.  Kimchi  makes 
the  same  remark  :  "  the  word  "]on  mimmecha  is  omit- 
ted here  ;  but  is  found  in  chap.  Iviii.  12." 

The  desolations  of  many  generations']  It  seems 
that  these  words  cannot  refer  to  the  Jews  in  the 
Babylonish  captivity,  for  they  were  not  there  many 
generations ;  but  it  may  refer  to  their  dispersions  and 
state  of  ruin  since  the  advent  of  our  Lord;  and  conse- 
quently this  may  be  a  promise  of  the  restoration  of  the 
Jewish  people. 

Verse  5.  Strangers  shall — feed  your  flocks]  Gen- 
tiles shall  first  preach  to  you  the  salvation  of  Christ, 
and  feed  with  Divine  knowledge  the  Jewish  congre- 
gations. 

Verse  7.  For  your  shame — "  Instead  of  your 
shame"]  The  translation  of  this  verse,  which  is  very 
confused,  and  probably  corrupted  in  the  Hebrew,  is 
taken  from  the  Syriac  Version ;  except  that  the  latter 
has  not  expressed  the  word  nJCO  mishneh,  double,  in 
the  first  place.  Five  MSS.  add  the  conjunction  1  vau 
to  nnsty  simchath.  The  Syriac  reads  IJin  taronnu, 
and  VkyiTl  tirashu,  in  the  second  person,  "  ye  shall  re- 
joice, ye  shall  inherit."  And  for  UT\h  lahem,  to  them, 
two  MSS.,  (one  of  them  ancient,)  three  of  De  Rossi's, 
and  the  Syriac,  read  ddS  lachem,  to  you,  in  the  second 
person  likewise. 

The  Version  of  the  Septuagint  is  imperfect  in  this 
place  ;  the  first  half  of  the  verse  is  entirely  omitted  in 
all  the  printed  copies.  It  is  supplied  by  MSS.  Pa- 
chom.  and  i.  D.  ii.  in  the  foDowing  manner : — 

Avri  ir»ij  mdyyvri:;  ij(j[,£»jv  Tr\g  Si'^'ki);, 

Kai  avTi  TYis  6vrpoT,>j?  ayaXXiaffsrai  rj  /j-Epij  aUTCJV 

Ala  ToUTo  rriM  y*]V  auruv  sx  &svrspo\j — 

"  Instead  of  your  shame  ye  shall  have  double. 
And  instead  of  youi  confusion  their  portion  shall 

rejoice ; 
Therefore,  they  shall  possess  their  land  a  second 

time." 

In  which  the  two  MSS.  agree,  except  thai  i.  D.  n.  has 
by  mistake  iifj-s^af,  day,  for  i)  (A6f  if,  the  part.    And  Cod. 


Gracious  promises 


CHAP.  LXll. 


A.  M.  cir.  3292. 

B.  C.  cir.  712. 
Olymp.  XVII.  1. 

cir.  annum 
Numa:  Ponipllii, 

R.  Roman.,  4. 


possess  the  double  :    everlasting 
joy  shall  be  unto  them. 

8  For  "I  I  the  Lord  love  judg- 
ment, '  I  hale  robbery  for  burnt- 
offering  ;  and  I  will  direct  their  work  in  truth, '  and 
I  will  make  an  everlasting  covenant  with  them. 

9  And  their  seed  shall  be  known  among  the 
Gentiles,  and  their  offspring  among  the  people : 
all  that  see  them  shall  acknowledge  them, 
'  that  they  are  the  seed  which  the  Lord  hath 
blessed. 

10  "I  will  greatly  rejoice  in  the  Lord,  my 


made  to  Israel. 


3292. 


•iPsa.   _..  .. 
xli.  7;  xiii.  15; 
chap.  Uy.  23. 


— 'Chap.   i.  11,  13. 'Chap.  Iv.  3. iGen. 

XV.  18 ;  xvii.  8 ;  xxiv.  7 ;  xxvi.  3 ;  xxtuI.  4,  13  ; 


Marchal.,  in  the  margin,  has  pretty  nearly  the  same 
supplement  as  from  Thcodotion. — L. 

Verse  8.  /  hate  robbery,  for  burnt-offering — "  Who 
hate  rapine  and  iniquity"]  The  S'/riac,  and  Chaldee 
prefix  the  conjunction  1  raw,  instead  of  the  preposition 
3  beth,  to  nbll'  olah,  which  the)'  render  iniquity  or 
oppression  ;  and  so  the  Sepluagint,  aSixia;.  The  dif- 
ference lies  in  the  punctuation ;  n7li'3  beolah,  in  a 
burnt-offering,  nSl>'3  beavelah,  in  iniquity.  The  let- 
ters are  the  same  in  both  words.  Five  of  De  Rossi's 
MSS.  confirm  this  reading. 

Verse  9.  Their  seed  shall  be  known  among  the 
Gentiles]  Both  Jews  and  Gentiles  are  to  make  but 
onefold  under  one  shepherd,  Christ  Jesus.  But  still, 
notwithstanding  this,  they  may  retain  their  peculiarity 
and  national  distinction ;  so  that  though  they  are 
known  to  be  Christians,  yet  they  shall  appear  to  be 
converted  Jews.  After  their  conversion  to  Christianity 
this  will  necessarily  be  the  case  for  a  long  time. 
Strange  nations  are  not  so  speedily  amalgamated,  as 
to  lose  their  peculiar  cast  of  features,  and  other 
national  distinctions. 

Verse  10.  I  will  greatly  rejoice  in  the  Lord]  These 
may  be  the  words  of  the  Jews  now  converted,  and 


soul  shall  be  joyful  in  my  God;  ^^';<=''-  ■„„ 

■'    ■'  •^  B.  C.  cir.  712. 

for  ^lie  hath  clothed  me  with  the  oiymp.xvii.  i. 
garments  oi  salvation,  he  natli  Numx  PompiUi, 
covered  me  with  the  robe  of  ^- '""'"""'  ■* 
righteousness,  "  as  a  bridegroom  ^  decketh 
hi?/iself  with  ornaments,  and  as  a  bride  adorneth 
herself  with  her  jewels. 

1 1  For  as  the  earth  bringclh  forth  her  bud, 
and  as  the  garden  canseth  the  things  that  are 
sown  in  it  to  spring  forth ;  so  the  Lord  God 
will  cause  >'  righteousness  and  ^  praise  to 
spring  forth  before  all  the  nations. 


"  Hab.  iii.  18. •  Psa.  cxxxii. 9, 16. "  Chap. xlix.  18 ;  Rev. 

xxi.  2. »  Heb.  decketh  as  priest. y  Psa.  Ixxii.  3 ;  Ixxxv.  11. 

«  Chap.  Ix.  18  ;  Ixii.  7. 

brought  into  the  Church  of  Christ,  and  with  the  Gentiles 
made  fellow  heirs  of  the  blessings  of  the  new  covenant. 

As  a  bridegroom  decketh  himself  with  ornaments — 
"  As  the  bridegroom  decketh  himself  with  a  priestly 
crowTi"]  An  allusion  to  the  magnificent  dress  of  the 
high  priest,  when  performing  his  functions ;  and  par- 
ticularly to  the  mitre,  and  crown  or  plate  of  gold  on 
the  front  of  it,  Exod.  xxix.  6.  The  bonnet  or  mitre 
of  the  priests  also  was  made,  as  Moses  expresses  it, 
"  for  glory  and  for  beauty,"  Exod.  xxviii.  40.  It  is 
difficult  to  give  its  full  force  to  the  prophet's  meta- 
phor in  another  language.  The  version  of  Aquila  and 
Sijmmachus  comes  nearest  to  it :  us  vu(A(pi(iv  iepaTSuo- 
(aSvov  (TTS^avij-  "  as  a  bridegroom  decked  with  a  priestly 
crown." — L. 

Verse  1 1 .  The  Lord  God — "  The  Lord  Jehovah"] 
"  "JIX  Adonai,  the  Lord,  makes  the  line  longer  than  the 
preceding  and  following ;  and  the  Septuagint,  Alexan- 
drian, (and  MS.S.  Pachom.  and  i.  D.  n.,)  and  Arabic, 
do  not  so  render  it.  Hence  it  seems  to  be  interpolated." 
— Dr.  Jl'bb.  Three  MSS.  have  it  not.  See  on  ver. 
1  of  this  chapter.  Both  words  niD'  '31X  Adonai  Ye- 
Aoia/i,  are  wanting  in  one  of  my  MSS. ;  but  are  supplied 
in  the  margin  by  a  later  hand 


CHAPTER  LXIL 

The  prophet  opens  this  chapter  with  ardent  prayers  that  the  happy  period  of  reconciliation  just  noiD  pro- 
mised, and  here  again  foretold,  may  be  hastened,  1-5.  He  then  calls  upon  the  faithful,  particularly  the 
priests  and  Levites,  to  join  him,  urging  the  promises,  and  even  the  oath,  of  Jehovah,  as  the  foundation  of 
their  request,  6-9.  And,  relying  on  this  oath,  he  goes  on  to  speak  of  the  general  restoration  promised,  as 
already  performing ;  and  calls  to  the  people  to  march  forth,  and  to  the  various  nations  among  whom  they 
are  dispersed  to  prepare  the  way  for  them,  as  God  had  caused  the  order  for  their  return  to  be  universally 
proclaimed,  10-12. 


A.M.  cir.  3292. 

B.  C.  cir.  712. 
Olymp.  XVII.  1. 

cir.  annum 
NumEB  Pompilii, 

R.  RomaD.,  4. 


pOR  Zion's  sake  will  I  not  hold 
my   peace,    and  for  Jerusa- 
lem's sake  ^I  will  not  rest,  until 
the  righteousness  thereof  go  forth 


■Ver.  7. 


NOTES  ON  CHAP.  LXII. 

A'erse  1 .  For  Zion's  sake  will  I  not  hold  my  peace] 
These  are  the  words  of  Jehotab  declaring  his  pur- 


as  brightness,  and  the  salvation 

thereof  as  a  lamp  that  burneth. 

2   ""And  the  Gentiles  shall  see 

thy  righteousness,  and  all   kings 


A.  M.  cir.   3292. 

B.  C.  cir.  712. 
Olymp.  XVII.  1. 

cir.  annum 
Numae  Pompilii, 

R.  Roman.,  4. 


b  Chap.  Ix.  3. 


pose  relative  to  the  events  predicted  in  the  preceding 
chapter. 

Thou  shah  be  called  by  a  new  name]    Viz.,  Chris 
S99 


Jews  and  Gentiles  shall  be  united 


ISAIAH. 


to  God,  and  made  one  people. 


Olymp.  XVII.  1.  called    by  a    new   name,   which 
Numse  Pompiiii,   the   mouth   of    the    Lord    shall 

R.  Roman.,  4.      „„„.« 


3  Thou  shall  also  be  "*  a  crown  of  glory  in 
the  hand  of  the  Lord,  and  a  royal  diadem  in 
the  hand  of  thy  God. 

4  '  Thou  shalt  no  more  be  termed  ^  Forsaken ; 
neither  shall  thy  land  any  more  be  termed 
s  Desolate  :  but  thou  shalt  be  called  ■■  Hephzi- 
bah,  and  thy  land  '  Beulah  :  for  the  Lord  de- 
lighteth  in  thee,  and  thy  land  shall  be  married. 


<^  See  ver.  4, 12  ;  chap.  Ixv.  1 5. J  Zech.  ix.  16. '  Hos.  i.  10 ; 

1  Pet.  ii.  10. rChap.  xlix.  14;   liv.  6,7. gChap.  liv.   1. 

t  That  is,  My  delight  is  in  her. '  That  is,  Married. 


TiAN — or,  as  in  the  fourth  verse,  T^2  'S2n  chephtsi  bah, 
"  my  dehght  is  in  her" — because  she  has  now  received 
that  command,  "  This  is  my  beloved  Son,  in  whom  I 
am  well  pleased  ;  hear  him." 

Verse  4.  Thy  land  Beulah]  nSiyi  beulah,  married. 
In  the  prophets,  a  desolate  land  is  represented  under 
the  notion  of  a  widow ;  an  inhabited  land,  under  that 
of  a  married  woman,  who  has  both  a  husband  and 
children. 

Verse  5.  For  s.s  a  young  man — so]  The  particles 
of  comparison  are  not  at  present  in  the  Hebrew  Text : 
but  the  Septuagint,  Syriac,  and  Chaldee  seem  to 
have  read  in  their  copies  2  caph  prefixed  to  the  verb, 
iyy2  O  ki  Jceyibal,  which  seems  to  have  been  omit- 
ted by  mistake  of  a  transcriber,  occasioned  by  the 
repetition  of  the  same  two  letters.  And  before  the 
verb  in  the  second  line  a  MS.  adds  \3  hen,  so ;  which 
the  Septuagint,  Syriac,  and  Chaldee  seem  also  to 
have  had  in  their  copies.  In  the  third  line  of  this 
verse  the  same  MS.  has  in  like  manner  ^\i/^a02'\  vechim- 
sos,  and  two  MSS.  and  the  Babylonish  Talmud  Cltyi^D 
hmsos,  adding  the  2  caph ;  and  in  the  fourth  line,  the 
Babylonish  Talmud  likewise  adds  p  hen,  so,  before  the 
verb. 

Sir  John  Chardin,  in  his  note  on  this  place,  tells  us, 
■*  that  it  is  the  custom  in  the  east  for  youths,  that  were 
never  married,  always  to  marry  virgins  ;  and  widowers, 
however  young,  to  marry  widows." — Harmer,  Observ. 
ii  p.  482. 

So  shall  thy  sons  marry  thee.]  For  yn  banayich, 
thy  sons,  Bishop  Lowth  reads,  restorer  or  builder,  as  he 
does  not  consider  the  word  as  the  plural  of  p  ben,  a 
son,  but  the  participle  benoni  of  the  verb  nJ3  lanah,  lie 
built.  I  do  not  see  that  we  gain  much  by  this  trans- 
lation. Thy  sons  shall  dwell  in  thee,  Vulgate;  and  so 
the  Septuagint  and  Chaldee. 

Verse  6.  Ye  that  mahe  mention  of  the  Lord,  heep 
not  silence]  The  faithful,  and  in  particular  the  priests 
and  Levites,  are  exhorted  by  the  prophet  to  beseech 
God  with  unremitted  importunity  (compare  Luke  xviii. 
1,  &c.)  to  hasten  the  redemption  of  Sion.  The  image 
in  this  place  is  taken  from  the  temple  service  ;  in  which 
there  was  appointed  a  constant  watch,  day  and  night, 
by  the  Levites  :  and  among  them  this  seems  to  have 
belonged  particularly  to  the  singers,  see  1  Chron.  ix. 
930 


5  For  as  a  young  man  marrieth  ^i,^-  '^'.'■-  ^^■ 

JO  B.  C.  cir.  712. 

a  virgin,  so  shall  thy  sons  marry  Oiymp  xvii.  i. 

,  ,  ,  11-1  *^ir.  annum 

thee  :  and  "  as  the  bridegroom  re-  Numa:  Pompiiii, 
joiceth  over  the  bride,  so  i  shall     "'  ^°'°^°-  *■ 
thy  God  rejoice  over  thee. 

6  "  I  have  set  watchmen  upon  thy  walls,  0 
Jerusalem,  lohich  shall  never  hold  their  peace 
day  nor  night :  "  ye  that  make  mention  of  the 
Lord,  keep  not  silence, 

7  And  give  him  no  "  rest,  till  he  establish, 
and  till  he  make  Jerusalem  p  a  praise  in  the 
earth. 


k  Heb.UfiM  the  joy  oftkebrid^groom. ^Chap.  ixv.  19. m  Ezelt. 

iii.  17;  xxxiii.  7. "Or,  ye  that  are  the  LORD' S  remembrancers. 

"Heb.  silence. p  Chap.  Ixi.  11 ;  Zeph.  iii.  20. 


33.  Now  the  watches  in  the  east,  even  to  this  day,  are 
performed  by  a  loud  cry  from  time  to  time  of  the  watch- 
men, to  mark  the  time,  and  that  very  frequently,  and 
in  order  to  show  that  they  themselves  are  constantly 
attentive  to  their  duty.  Hence  the  watchmen  are  said 
by  the  prophet,  chap.  Iii.  8,  to  lift  up  their  voice ;  and 
here  they  are  commanded,  not  to  keep  silence  ;  and  the 
greatest  reproach  to  them  is,  that  they  are  dumb  dogs ; 
they  cannot  hark ;  dreamers  ;  sluggards,  loving  to  slum- 
ber, chap.  Ivi.  10.  "The  watchmen  in  the  camp  of 
the  caravans  go  their  rounds  crying  one  after  another, 
'  God  is  one,  he  is  merciful :'  and  often  add,  '  Take 
heed  to  yourselves.'  "  Tavernier,  Voyage  de  Perse, 
Liv.  i.  chap.  x.  The  hundred  and  thirty-fourth  Psalm 
gives  us  an  example  of  the  temple  watch.  The  whole 
Psalm  is  nothing  more  than  the  alternate  crj'  of  two 
different  divisions  of  the  watch.  The  first  watch  ad- 
dresses the  second,  reminding  them  of  their  duty  ;  the 
second  answers  by  a  solemn  blessing.  The  address 
and  the  answer  seem  both  to  be  a  set  form,  which  each 
division  proclaimed,  or  sung  aloud,  at  stated  intervals, 
to  notify  the  time  of  the  night : — 

First  Chorus. 
"  Come  on  now,  bless  ye  Jehovah,  all  ye  servants  of 
Jehovah ; 
Ye  that  stand  in  the  house  of  Jehovah  in  the  nights; 
Lift  up  your  hands  towards  the  sanctuary. 
And  bless  ye  Jehovah." 

Seco.n'd  Chorus. 

"Jehovah  bless  thee  out  of  Sion; 
He  that  made  heaven  and  earth." 

"Ye  who  stand  in  the  place  of  the  watch,  in  the  house 
of  the  sanctuary  of  the  Lord ;  and  ye  praise  through 
the  nights ;" — says  the  Chaldee  paraphrase  on  the 
second  line.  And  this  explains  what  is  here  particu- 
larly meant  by  proclaiming,  or  making  remembrance 
of,  the  name  of  Jehovah  :  the  form,  which  the  watch 
made  use  of  on  these  occasions,  was  always  a  short 
sentence,  expressing  some  pious  sentiment,  of  \\hich 
Jehovah  was  the  subject ;  and  it  is  remarkable,  that 
the  custom  in  the  ^^ast  in  this  respect  also  still  conti- 
nues the  very  same  ;  as  appears  by  the  example  above 
given  from  Tavernier. 


The  future  restm-ation 


CHAP.  LXII. 


of  the  Jews. 


\,  *i-  ""■  !-5-     8  The  Lord  hath  sworn  by  liis 

B.  C.  cir.   712.  •' 

Oiymp.  XVII.  1.  riglit  hand,  and  by  the  arm  of  his 

<.ir.  nnnuin  ,  r^         i      t        -n 

NunL-uPompiiii,  Strength,  iSiirclyl  will  no  more 
R.  Roman.,  ■>.    r  gjyg    ^]jy  ^0171    to  be  meat  for 

thine  enemies ;  and  tlie  sons  of  the  stranger 
shall  not  drink  thy  wine,  for  the  which  thou 
hast  laboured  : 

9  But  they  that  have  gatiiered  it  shall  eat  it, 
and  praise  the  Lord  ;  and  they  that  have 
brought  it  together  shall  drink  it  'in  the  courts 
of  my  holiness. 

10  Go  through,  go  tlirough  the  gates;  'pre- 

iHeb.   If  I  give,  tie. 'Deut.  xxix.  31,  &c. ;  Jer.  v.  17. 

•See  Deut.  xii.  12;  xiv.  23,26;  xvi.  11,  14. iChap.  xl.  3; 

Ivii.  14. 


And  this  observation  leads  to  the  explanation  of  an 
obscure  passage  in  the  Prophet  Malaclii,  chap.  ii.  12. 

"  Jehovah  will  cut  off  the  man  that  doeth  this  ; 

The  watchman  and  the  answerer,  from  the  taberna- 
cles of  Jacob ; 

And  him  that  presenteth  an  offering  to  Jehovah 
God  of  hosts." 

ruyi  "ly  er  veoneh,  the  master  and  the  scholar,  says  our 
translation,  after  the  Vulgate  :  the  son  and  the  grand- 
son, says  the  Syriac  and  Chaldee,  as  little  to  the  pur- 
pose :  Arias  Montanus  has  given  it  vigilantem  et  re- 
spondentem,  "  the  watchman  and  the  answerer  ;"  that 
is,  the  Levite  and  "  him  that  presenteth  an  offering  to 
Jehovah,"  that  is,  the  priest. — L.  Ye  that  make  men- 
tion of  the  Lord,  keep  not  silence.  Is  not  this  clause 
an  address  to  the  ministers  of  Christ,  to  continue  in 
supplication  for  the  conversion  of  the  Jewish  people  ? 
Kimchi  seems  to  think  that  the  watchmen  are  the  inter- 
ceding angels ! 

Verse  9.  But  Iheij  that  have  gathered  it  shall  eat  it, 
and  praise  the  Lord\  This  and  the  following  line 
have  reference  to  the  law  of  Moses  :  "  Thou  mayest 
not  eat  within  thy  gates  the  tithe  of  thy  corn,  or  of  thy 
wine,  or  of  thy  oil ;  but  thou  must  eat  them  before  the 
Lord  thy  God,  in  the  place  which  the  Lord  thy  God 
shall  choose,"  Deut.  xii.  17,  18.  "And  when  ye  shall 
come  into  the  land,  and  shaU  have  planted  aU  manner 
of  trees  for  food,  then  ye  shall  count  the  fruit  thereof 
as  uncircumcised  :  three  years  it  shall  be  as  uncir- 
cumcised  unto  you  ;  it  shall  not  be  eaten  of.  But  in 
the  fourth  year  all  the  fruit  thereof  shall  be  holy  to  praise 
the  Lord  withal.  And  in  the  fifth  year  ye  shall  eat  the 
fruit  thereof,"  Lev.  xix.  23-25.  This  clearly  explains 
the  force  of  the  expressions,  "  shall  praise  Jehovah," 
and  "  shall  drink  it  in  my  sacred  courts." 

Five  MSS.,  one  ancient,  have  ini'^JX'  yocheluhu, 
they  shall  eat  it,  fully  expressed  :  and  so  lilcewise 
imntS'''  yishtuhu,  they  shall  drink  it,  is  found  in  nine- 
teen MSS.,  three  of  them  ancient. — L. 


pare  ye  the  way  of  the  people  ;  *•  ^J;  <=''•  ^2M. 
cast  up,  cast  up  the  highway;  oiymp.  xvii. i. 
gather  out  the  stones  ;  "  lift  up  a  Num^'pomlliiu, 
standard  for  the  people.  ^- '^'""''"  '  "■ 

1 1  Behold,  the  Lord  hath  proclaimed  unto 
the  end  of  the  world,  ''Say  ye  to  the  daughter 
of  Zion,  Behold,  lliy  salvation  comelh;  behold, 
his  ™  reward  is  with  him,  and  his  ^  work  be 
fore  him. 

1 2  And  they  shall  call  them,  The  holy  peo 
pie.  The  redeemed  of  the  Lord  :  and  thou  shall 
be  called,   Sought  out,  A  city  ^  not  forsaken. 

"Chap.   xi.  12. "Zech.   ix.   9;    Matt.    xxi.   5;    John  xii. 

15. "Chap.    xl.   10;     Rev.   xxii.    12. ^  Or,    recompenae. 

y  Ver.  4. 

Verse  10.  Of  the  people — "  For  the  people"]  Be- 
fore the  word  Di'n  haam,  the  people,  two  MSS.  insert 
TWTV  Yehovah;  one  MS.  adds  the  same  word  after;  and 
eight  M.S.S.,  three  ancient,  instead  of  Di'n  haam,  have 
DliT  Yehovah,  and  so  likewise  one  edition.  But  though 
it  makes  a  good  sense  either  way,  I  believe  it  to  be 
an  interpolation,  as  the  ancient  Versions  do  not  fa- 
vour it.  The  Septuagint  indeed  read  'D;?  ammi,  my 
people. — L. 

Verse  11.  Unto  the  end  of  the  world — '('-(Nn  nvp  bn 
el  kelsch  haarets — Instead  of  Sx  el,  to,  -\y  ad,  unto, 
is  the  reading  of  two  of  KennicotCs  MSS.  ;  and  one 
of  mine  has  n'i'p:^  mikketseh,  "from  the  end  of  the 
earth." 

Behold,  thy  salvation  cometh — "  Lo,  thy  Saviour 
Cometh"]  So  all  the  ancient  Versions  render  the 
word  1>'iy  yishech. 

Behold,  his  reioard]  See  note  on  chap.  xl.  10, 
11.  This  reward  he  carries  as  it  were  in  his  hand. 
His  work  is  before  him — he  perfectly  knows  what  is 
to  be  done  ;  and  is  perfectly  able  to  do  it.  He  will  do 
what  God  should  do,  and  what  man  cannot  do ;  and 
men  should  be  workers  with  him.  Let  no  man  fear  that 
the  promise  shall  not  Ije  fulfilled  on  account  of  its  dif- 
ficulty, its  greatness,  the  hinderances  in  the  way,  or  the 
unworthiness  of  the  person  to  whom  it  is  made.  It  ia 
God's  work  ;  he  is  able  to  do  it,  and  as  willing  as  he 
is  able. 

Verse  12.  They  shall  call  them — These  character- 
istics seem  to  be  put  in  their  inverted  order. — 1.  God 
will  nol  forsake  them.  2.  They  shall  be  sought  out. 
3.  They  shall  be  redeemed.  And,  4.  Be  in  conse- 
quence a  holy  people.  1.  When  God  calls,  it  is  a 
proof  that  he  has  not  forsaken.  2.  When  he  seeks,  it 
is  a  proof  he  is  waiting  to  be  gracious.  3.  ^\^len  the 
atonement  is  exhibited,  all  things  are  then  ready.  4. 
And  when  that  is  received,  holiness  of  heart  and  life  is 
then  to  be  kept  continually  in  view,  as  this  is  the  genu- 
ine work  of  God's  Spirit ;  and  without  holiness  none 
shall  see  the  Lord. 

831 


description  of  a 


ISAIAH. 


mighty  Conqueror 


CHAPTER  LXIII. 

The  prophet,  {or  rather  the  Church  he  represents,)  sees  the  great  Deliverer,  long  promtsed  and  expected, 
making  his  appearance,  after  having  crushed  his  enemies,  like  grapes  in  the  wine-vat.  The  comparison 
suggests  a  lively  idea  of  the  wrath  of  Omnipotence,  lohich  its  unhappy  objects  can  no  more  resist  than  the 
grapes  can  resist  the  treader.  Indeed,  there  is  so  much  pathos,  energy,  and  sublimity  in  this  remarkable 
passage,  as  hardly  any  thing  can  be  conceived  to  exceed.  The  period  to  which  it  refers  must  be  the  same 
with  that  predicted  in  the  nineteenth  chapter  of  the  Revelation,  some  parts  of  which  are  expressed  in  the 
same  terms  ivith  this,  and  plainly  enough  refer  to  the  very  sudden  and  total  overthroiv  of  Antichrist,  and 
of  all  his  adherents  and  auxiliaries,  of  which  the  destruction  of  Babylon,  the  capital  of  Chaldea,  and  of 
Bozra,  the  chief  city  of  the  Edomites,  tvas  the  prototype,  1-6.  At  the  seventh  verse  commences  a  peni- 
tential confession  and  supplication  of  the  Jeivs,  as  uttered  in  their  present  dispersion,  7-19. 

A.  M .  cir.  3292. 

B.  C.  cir.  712. 
Olymp.  XVII.  1. 

cir.  annum 
NumEe  Pompilii, 

R.   Roman.,  4. 


T^T^HO  is  this  that  cometh  from 
Edom,  with  dyed  garments 
from  Bozrah  ?  this  that  is  ='  glo- 
rious in  his  apparel,  travelling  in 


»Heb.  decked. 


The  very  remarkable  passage  with  which  this  chap- 
ter begins  seems  to  me  to  be,  in  a  manner,  detached 
from  the  rest,  and  to  stand  singly  by  itself;  having  no 
immediate  connexion  with  what  goes  before,  or  with 
what  follows,  otherwise  than  as  it  may  pursue  the  ge- 
neral design,  and  stand  in  its  proper  place  in  the  order 
of  prophecy.  It  is  by  many  learned  interpreters  sup- 
posed that  Judas  Maccabeus  and  his  victories  make  the 
subject  of  it.  What  claim  Judas  can  have  to  so  great 
an  honour  will,  I  think,  be  very  difficult  to  make  out ; 
or  how  the  attributes  of  the  great  person  introduced 
can  possibly  suit  him.  Could  Judas  call  himself  the 
announcer  of  righteousness,  mighty  to  save  ?  Could 
he  talk  of  the  day  of  vengeance  being  iti  his  heart,  and 
the  year  of  his  redeemed  being  come  ?  or  that  his  own 
arm  wrought  salvation  for  him?  Besides,  what  were 
the  great  exploits  of  Judas  in  regard  to  the  Idumeans  "! 
He  overcame  them  in  battle,  and  slew  twent)'  thousand 
of  them.  And  John  H3rrcanus,  his  brother  Simon's 
son  and  successor,  who  is  called  in  to  help  out  the 
accomplishment  of  the  prophecy,  gave  them  another 
defeat  some  time  afterward,  and  compelled  them  by 
force  to  become  proselytes  to  the  Jewish  religion,  and 
to  submit  to  circumcision  :  after  which  they  were  in- 
corporated with  the  Jews,  and  became  one  people  with 
them.  Are  these  events  adequate  to  the  prophet's  lofty 
prediction  \  Was  it  so  great  an  action  to  win  a  battle 
with  considerable  slaughter  of  the  enemy,  or  to  force 
a  whole  nation  by  dint  of  the  sword  into  Judaism  ?  or 
was  the  conversion  of  the  Idumeans,  however  effected, 
and  their  admission  into  the  Church  of  God,  equivalent 
to  a  most  grievous  judgment  and  destruction,  threaten- 
ed in  the  severest  terms  ?  But  here  is  another  very 
material  circumstance  to  be  considered,  which,  I  pre- 
sume, entirely  excludes  Judas  Maccabeus,  and  even 
the  Idumeans,  properly  so  called.  For  the  Idumea  of 
the  prophet's  time  was  quite  a  different  country  from 
that  which  Judas  conquered.  For  during  the  Babylon- 
ish captivity  the  Nabatheans  had  driven  the  Edomites 
out  of  their  country  ;  who  upon  that  took  possession  of 
the  southern  parts  of  Judea,  and  settled  themselves 
there ;  that  is,  in  the  country  of  the  whole  tribe  of 
Simeon,  and  in  half  of  that  of  Judah.  See  Prideaux, 
233 


the  greatness  of  his  strength  ?    I  ^  'l^-  '=^^  ^^^j^^. 

that     speak     in     righteousness,  Oiymp. xvii.i. 

.    ,  cir.  annum 

mighty  to  save.  Numa  PompiUi 

b,„.f   *7.^,,   ^^^   i«  R.  Roman.,  4. 


2  Wherefore    ^art  thou  red  in 


bRev.  xix.  13. 


ad.  an.  740  and  165.  And  the  metropolis  of  the 
Edomites,  and  of  the  country  thence  called  Idumea,  which 
Judas  took,  was  Hebron,  1  Mace.  v.  65,  not  Bozrah. 
I  conclude,  therefore,  that  this  prophecy  has  not  the 
least  relation  to  Judas  Maccabeus.  It  may  be  asked, 
to  whom,  and  to  what  event  does  it  relate  1  I  can  only 
answer,  that  I  know  of  no  event  in  history  to  which, 
from  its  importance  and  circumstances,  it  can  be  ap- 

'  plied  :  unless,  perhaps,  to  the  destruction  of  Jerusalem 
and  the  Jewish  polity ;  which  in  the  Gospel  is  called 
the  coming  of  Christ  and  the  days  of  vengeance.  Matt, 
xvi.  28  ;  Luke  xxi.   22.      But  though  this  prophecy 

:  must  have  its  accomplishment,  there  is  no  necessity 
for  supposing  that  it  has  been  already  accomplished. 
There  are  prophecies,  which  intimate  a  great  slaughter 
of  the  enemies  of  God  and  his  people,  which  remain  to 
be  fulfilled  ;  these  in  Ezekiel,  chap,  xxxviii.,  and  in 
the  Revelation  of  St.  John,  chap,  xx.,  are  called  Gog 
and  Magog.  This  prophecy  of  Isaiah  may  possibly 
refer  to  the  same  or  the  like  event.  We  need  not  be 
at  a  loss  to  determine  the  person  who  is  here  intro- 
duced, as  stained  with  treading  the  wine-press,  if  we 
consider  how  St.  John  in  the  Revelation  has  applied 
this  image  of  the  prophet,  Rev.  xix.  13,  15,  16.  Com- 
pare chap,  xxxiv. — L. 

NOTES  ON  CHAP.  LXIII. 

Verse  1.  Who  is  this  that  cometh  from  Edom] 
i  Probably  both  Edom  and  Bozrah  are  only  figurative 
expressions,  to  point  out  the  place  in  which  God 
should  discomfit  his  enemies.  Edom  signifies  red,  and 
Bozrah,  a  vintage.  Kimchi  interprets  the  whole  of 
the  destruction  of  Rome. 

/  that  speak  in  righteousness — "  I  who  publish 
righteousness"]  A  MS.  has  innn  hammedabber,  with 
the  demonstrative  article  added  with  greater  force 
and  emphasis  :  The  announcer  of  righteousness.  A 
MS.  has  nplV  tsedakah,  without  3  be  prefixed  ;  and  so 
the  Septuagint  and  Vidgate.  And  thirty-eight  MSS. 
(seven  ancient)  of  Dr.  Kennicott^s,  and  many  of  De 
Rossi's,  and  one  of  my  own,  add  the  conjunction  1  vau 
to  31  rab,  and  mighty ;  which  the  Septuagint,  Syriac, 
and  Vidgate  confirm.- — L. 


A  mighty  Conqueror  and 

A.  M.  cir.  3292.  ji^j^g  apparel,  and  thy  earments 

B.  C.  cir.  712.  ,  .  ,  1     ,      •  1 

Olymp.  XVII.  1.  like    lum    that    treadetli    in    the 

cir.  annum  .       r  .  -j 

Numaj  Pompilii,    Wine  tat  ! 

R.  Romim..  4.  3  j  j,^yg  <=  trodden  the  wine- 
press alone  ;  and  of  the  people  there  was  none 
with  me  :  for  I  will  tread  them  in  mine  anger, 
and  trample  ihcm  in  my  fury  ;  and  their  blood 
shall  be  sprinkled  upon  my  garments,  and  I 
will  stain  all  my  raiment. 

4  For  the  ''  day  of  vengeance  is  in  mine 
heart,  and  the  year  of  my  redeemed  is 
come. 

5  "And  I  looked,  and  '  there  was  none  to 
help ;  and  I  wondered  that  there  was  none  to 

cLam.  i.  15;  Rev.  xiv.  19,  20;  xix.  15. <!  Chap,  xxxiv.  8; 

Ixi.  2. '  Chap.  xli.  28  ;  lix.  IC. 


CHAP.  LXIII. 


his  conquests  described. 


Verse  2.  Wherefore  art  thou  red  in  thine  apparel] 
For  yi>\2hh  lilehusheeha,  twenly-nine  MSS.  {nine  an- 
cient) oi  KenmcotCs,  and  Ihirti/  o(  De  RossCs,  and  one 
edition,  have  ytyuSS  Itlehusheycha  in  the  plural ;  so 
the  Septuagint  and  Sijriac.  And  all  the  ancient  Ver- 
sions read  it  with  O  mem,  instead  of  the  first  h  lamed. 
But  the  true  reading  is  probably  ■]B'u'7"D  malbushecha 
in  the  singular,  as  in  ver.  3. — L. 

A'erse  3.  And  of  the  people  there  was  none  with  me] 
I  was  wholly  abandoned  by  them  :  but  a  good  meaning 
is.  No  man  has  had  any  part  in  making  the  atonement ; 
it  is  entirely  the  work  of  the  Messiah  alone.  IS'o  cre- 
ated being  could  have  any  part  in  a  sacrifice  that  was 
to  be  of  infinite  merit. 

And  I  will  stain — "  And  I  have  stained"]  For 
■i"l'7!<JX  egalti,  a  verb  of  very  irregular  formation,  com- 
pounded, as  they  say,  of  the  two  forms  of  the  preterite 
and  future,  a  MS.  has  inSxJX  egalehii,  the  regular  fu- 
ture with  a  pleonastic  pronoun  added  to  it,  according  to 
the  Hebrew  idiom  :  "  And  all  my  raiment,  I  have  stain- 
ed it."  The  necessity  of  the  verb's  being  in  the  past 
tense  seems  to  have  given  occasion  to  the  alteration 
made  in  the  end  of  the  word.  The  conversive  1  van 
at  the  beginning  of  the  sentence  affects  the  verb,  though 
not  joined  to  it  ;  of  which  there  are  many  examples : — 

anithani  remim  umilekamey 

•  And  thou  wilt  hear  me  (or  hear  thou  me)  from  among 
the  horns  of  the  unicorns,"  Psa.  xxii.  22. — L. 

Instead  of  -nji  S>'  al  hegadai,  upon  my  garments, 
one  of  my  ancient  MSS.  has  nj3  "pxS  laarels  begadni, 
to  the  earth  :  but  this  word  is  partly  effaced,  and  h},' 
al  wTitten  in  the  margin  by  a  later  hand. 

Verse  5.  And  my  fury — "  And  mine  indignation"] 
For  ■n"3ni  vachamalhi,  nineteen  MSS.  (three  ancient) 
of  Kenmcott's,  nine  of  De  Rossi's,  and  one  of  mine, 
and  four  editions,  have  -nnnsi  retsidkalhi,  and  my 
righteousness ;  from  chap.  lix.  16,  which  I  suppose 
the  transcriber  retained  in  his  memory.  It  is  true  tliat 
the  Versions  are  in  favour  of  the  common  reading  ; 
but  that  noticed  above  seems  to  stand  on  good  autho- 
rity, and  is  a  reading  both   pleasing  and   impiessive. 


uphold :  therefore  mine  own  e  arm  *g  *^-  ^'.'■-  ^^• 
brought  salvation  unto  me;    and  Oiymp. xvii. i. 

P  .  111  cir.  annum 

my  fury,  it  upheld  me.  Numaj Pompilii, 

6  And  I  will  tread  down  the  "■  ^°""'"-  *■ 
people  in  mine  anger,  and  ''  make  them  drunk 
in  my  fury,  and  I  will  bring  down  their  strength 
to  tiie  earth. 

7  I  will  mention  the  '  loving-kindnesses  of 
the  Lord,  and  the  praises  of  the  Lord, 
according  to  all  that  the  Lord  hath  bestowed 
on  us,  and  the  great  goodness  toward  the  house 
of  Israel,  which  he  hath  bestowed  on  them 
according  to  his  mercies,  and  according  to  the 
multitude  of  his  loving-kindnesses. 


fJohn  xvi.  32.- 


-rgPsa.  xcviii.  1 ;  chap.  lix.  16.- 
'  Psa.  XXV.  6 ;  ixxxix.  49. 


^  Rev.  xvi.  6. 


Opposite,  in  the  margin,  my  MS.  has   the   conunon 
reading  by  a  later  hand. 

Verse  6.  And  make  them  drunk  in  my  fury — "  And 
I  crushed  them  in  mine  indignation"]  For  DIDB^J^I 
vaashkerem,  and  I  made  them  drunken,  twenty-seven 
MSS.,  (three  ancient,)  tivelve  of  De  Rossi's,  and  the 
old  edition  of  1488,  have  D13tyNl  vaashabherem,  and 
I  crushed  them  :  and  so  the  Syriac  and  Chaldee.  The 
Septuagint  have  omitted  this  whole  line. 

Verse  7.  I  loill  mention  the  loving-kindnesses  of  the 
Lord]  The  prophet  connects  the  preceding  mercies 
of  God  to  the  Jews  with  the  present  prospect  he  has 
of  their  redemption  by  the  Messiah ;  thus  making  a 
circle  in  which  eternal  goodness  revolves.  The  re- 
maining part  of  this  chapter,  with  the  whole  chapter 
following,  contains  a  penitential  confession  and  suppli- 
cation of  the  Israelites  in  their  present  state  of  disper- 
sion, in  which  they  have  so  long  marvellously  subsisted, 
and  still  continue  to  subsist,  as  a  people  ;  cast  out  of 
their  country  ;  without  any  proper  form  of  civil  polity 
or  religious  worship  ;  their  temple  destroyed,  their  city 
desolated  and  lost  to  them,  and  their  whole  nation 
scattered  over  the  face  of  the  earth,  apparently  desert- 
ed and  cast  off  by  the  God  of  their  fathers,  as  no  longer 
liis  peculiar  people. 

They  begin  with  acknowledging  God's  great  mer- 
cies and  favours  to  their  nation,  and  the  ungrateful 
returns  made  to  them  on  their  part,  that  by  their  dis- 
obedience they  had  forfeited  the  protection  of  God, 
and  had  caused  him  to  become  their  adversary.  And 
now  the  prophet  represents  them,  induced  by  the  me- 
mory of  the  great  things  that  God  had  done  for  them, 
as  addressing  their  humble  supplication  for  the  renewal 
of  his  mercies.  They  beseech  him  to  regard  them  in 
consideration  of  his  former  loving  kindness,  they  ac- 
knowledge him  for  then  Father  and  Creator,  they 
confess  their  wickedness  and  hardness  of  heart,  they 
entreat  his  forgiveness,  and  deplore  their  present  mise- 
rable condition  under  which  they  have  so  long  suffered. 
It  seems  designed  as  a  formulary  of  humiliation  for 
the  Israelites,  in  order  to  their  conversion. 

The  whole  passage  is  in  the  elegiac  form,  pathetic 
and  elegant ;  but  it   has  suffered  much   in  our  present 
copy  by  the  mistakes  of  transcribers. 
833 


Go(Vs  great  mercies 

'B^c'^cir  7if'      ®   For  he  said,  Surely  they  are 
Oiymp.  XVII.  1.  my  people,  children  that  will  not 

cir.  annum         ,.  ,  ,i     •     ci      • 

Numaj  Pompiiii,  lie  :    SO  he  was  their  bavionr. 
^  ^°""'"-  *■       9   k  In  all  their  affliction  he  was 


afflicted,  ^  and  the  angel  of  his  presence  saved 
them :  "  in  his  love  and  in  his  pity  he  redeem- 
ed them ;  and  °  he  bare  them,  and  carried 
them  all  the  days  .of  old. 

10  But  they  "rebelled,  and  p vexed  his  holy 
Spirit :  i  therefore  he  was  turned  to  be  their 
enemy,  and  he  fought  against  them. 

11  Then  he  remembered  the  days  of  old, 
Moses,  and  his  people,  saying,  Where  is  he 
that  ''brought  them  up  out  of  the  sea  with  the 

kjudg.  X.  16;  Zech.ii.8;  Acts  Ik.  4. '  Exod.  xiv.  19  ;  xxiii. 

20,  21 ;  xxxiii.  14;  Mai.  iii.  1 ;  Acts  xii.  11. mDeut.vii.  7,  8. 

"Exod.  xix.  4;   Deut.  j.  31;  xxxii.  11,  12;  chap.  xlvi.  3,  4. 

o  Exod.  XV.  24  ;  Num.  xiv.  1 1 ;  Psa.  Ixxviii.  56 ;  xcv.  9. P  Psa. 

Ixxviii.  40 ;  Acts  vii.  51 ;  Eph.  iv.  30. 

The  praises  of  the  Lord — "  The  praise  of  Jeho- 
vah"] For  rilSnn  tehil/olh,  plural,  twenty-nine  MSS. 
(three  ancient)  and  two  editions,  have  n7nn  tehillath, 
in  the  singular  number ;  and  so  the  Vulgate  renders 
it ;  and  one  of  the  Greek  versions,  in  the  margin  of 
Cod.  Marchal.  and  in  the  text  of  MSS.  Pachom  and  i. 
D.  II.  Tr)v  oivstfiv  Ku|iou,  "  the  praise  of  the  Lord." — L. 

Verses  8,  9.  So  he  was  their  Saviour.  In  all  their 
affliction — "  And  he  became  their  Saviour  in  all  their 
distress"]  I  have  followed  the  translation  of  the  Sep- 
tuagint  in  the  latter  part  of  the  eighth,  and  the  former 
part  of  the  ninth  verse  ;  which  agrees  with  the  present 
text,  a  little  differently  divided  as  to  the  members  of 
the  sentence.  They  read  Sut)  miecol,  out  of  all,  in- 
stead of  '7D3  bechol,  in  all,  which  makes  no  difference 
in  the  sense  ;  and  IV  tsar  they  understand  as  I'S  tsir. 
Kai  lysttTO  auToij  eij  tTwrripiav  sx  iratfris  &X|^]^£WJ  au- 
T6JV  ou  iffsajBvg,  ou5s  ayysKos-  "  And  he  was  salva- 
tion to  them  in  aU  their  tribulation ;  neither  an  am- 
bassador nor  an  angel,  but  himself  saved  them."  An 
angel  of  liis  presence  means  an  angel  of  superior 
order,  in  inmiediate  attendance  upon  God.  So  the 
angel  of  the  Lord  says  to  Zacharias,  "  I  am  Gabriel, 
that  stand  in  the  presence  of  God,"  Luke  i.  19.  The 
presence  of  Jehovah,  Exod.  xxxiii.  14,  15,  and  the 
angel,  Exod.  xxxiii.  20,  21,  is  Jehovah  himself;  here 
an  angel  of  his  presence  is  opposed  to  Jehovah  him- 
self, as  an  angel  is  in  the  following  passages  of  the 
same  book  of  Exodus.  After  their  idolatrous  wor- 
shipping of  the  golden  calf,  "  when  God  had  said  to 
Moses,  I  will  send  an  angel  before  thee — I  will  not  go 
up  in  the  midst  of  thee — the  people  mourned,"  Exod. 
xxxiii.  2—4.  God  afterwards  comforts  Moses,  by 
saying,  "  My  presence  (that  is,  I  myself  in  person,  and 
not  by  an  angel)  will  go  with  thee,"  ver.  14.  Auroj 
TpO'i'o^suff'ofAai  tfou,  "  I  myself  will  go  before  thee,"  as 
the  Septuagint  render  it. 

The  MSS.  and  editions  are  much  divided  between 
the  two  readings  of  the  text  and  margin  in  the  com- 
mon copies,  sS  lo,  not,  and  \h  lo,  to  him.  All  the 
ancient  Versions  express  the  chetib  reading,  nS  lo,  not. 

And  he  bare  them  and  carried  them  all  tlie  days  of 
234 


ISAIAH.  to  Israel  his  people. 

^  shepherd  of  his  flock  ?   '  where  ^  M.  cir.  3292. 

'^  B.  C.  cir.  712. 

is  he   that   put    his    holy    Spirit  oiymp.  xvii.  1. 

...      ,  .       «  cir.  annum 

Within  him  f  Numa:  PompiUi, 

12  That  led  them  by  the  right  ^-  "°'"^''-  *■ 
hand  of  Moses,  "  with  his  g\orious  arm,  ''  divid 
ing  the  water  before  them,  to  make  himself 
an  everlasting  name  ? 

IS'"  That  led  them  through  the  deep  as  a 
horse  in  the  wilderness,  that  they  should  not 
stumble  ? 

14  As  a  beast  goeth  down  into  the  valley, 
the  Spirit  of  the  Lord  caused  him  to  rest : 
so  didst  thou  lead  thy  people,  ^  to  make  thy- 
self a  glorious  name. 

lExod.  xxiii.  21. >■  Exod.  xiv.  30;  xxxii.  11,  12  ;  Num.  xiv. 

13,  14,  &c. ;  Jer.  ii.  6. sQr,  shepherds,  as  Psa.  Ixxvii.  20. 

iNum.  xL  17,  25 ;  Neli.  ix.  20 ;  Dan.  iv.  8 ;  Hag.  ii.  5. "  Exod. 

XV.   6. ^Exod.    xiv.  21;    Josh.   iii.    16. "Psa.    cvi.   9. 

J  2  Sam  vii.  23. 

old — "  And  he  took  them  up,  and  he  bore  them,  all 
the  days  of  old."]   See  the  note  on  chap.  xlvi.  3. — L. 

Verse  10.  And  he  fought  against  them]  Twenty-six 
MSS.  {ten  ancient)  and  the  frst  edition,  wiiti  another, 
add  the  conjunction  1  z'aw,  Nini  I'ehu,  and  he. 

Verse  1 1 .  Moses  and  his  people — "  Moses  his  ser- 
vant"] For  my  ammo,  his  people,  two  MSS.  (one  of 
them  ancient)  and  one  of  my  own,  (ancient,)  and  one 
of  De  Rossi^s,  and  the  old  edition  of  1488,  and  the 
Syriac,  read  naj'  abdo,  his  servant.  These  two  words 
have  been  mistaken  one  for  the  other  in  other  places ; 
Psa.  Ixxviii.  71,  and  Lxxx.  5,  for  IDJ^  ammo,  his  peo- 
ple, and  ■]DJ'  ammecha,  thy  people,  the  Septuagint  read 
n31'  abdo,  his  servant,  and  "|T3J?  abdecha,  thy  servant. 

Where  is  he  that  brought  them  up  out  of  the  sea 
ivith  the  shepherd  of  his  flock  ?  ivhere,  (^c. — "  How 
he  brought  them  up  from  the  sea,  with  the  shepherd 
of  his  flock  ;  how,"  &c.]  For  rT'N  aiyeh,  how,  interro- 
gative, twice,  the  Syriac  Version  reads  ys  eich,  how, 
without  interrogation,  as  that  particle  is  used  in  the 
Syriac  language,  and  sometimes  in  the  Hebrew.  See 
Ruth  iii.  18  ;  Eccles.  ii.  16. 

The  shepherd  of  his  flock]  That  is,  Moses.  The 
MSS.  and  editions  vary  in  this  word;  some  have  it 
nj'T  roeh,  in  the  singular  number  ;  so  the  Septuagint, 
Syriac,  and  Chaldee.  Others  "yi  roey,  plural,  the 
shepherds. — L. 

Verses  13,  14.  That  led  them  through  the  deep — 
As  a  beast  goeth  doum  into  the  valley]  In  both  these 
verses  there  is  an  allusion  to  the  Israelites  going 
through  the  Red  Sea,  in  the  bottom  of  which  they 
found  no  more  inconvenience  than  a  horse  would  in 
running  in  the  desert,  where  there  was  neither  stone 
nor  mud ;  nor  a  beast  in  the  valley,  where  all  was 
plain  and  smooth. 

Averse  14.  The  Spirit  of  the  Lord  caused  him  to 
rest — "  The  Spirit  of  Jehovah  conducted  them"]  For 
Un'ji^  tenichcnnii,  caused  him  lo  rest,  the  Septuagint 
have  £l)6>)y'<io'sv  auToujr,  conducted  them ;  they  read  DnJil 
tanchem.  The  Syriac,  Chaldee,  and  Vulgate  read 
Unjn  tanchennu,  conducted  him.  Two  MSS.  have 
the  word  without  the  '  yod  in  the  middle. 


The  humble  prayer 


15''  Look  down  from  heaven, 


I 


A.  M.  cir.  3292. 
B.  C.  cir.  712. 

Olymp.  XVII.  1.  and  behold  '  from  the  habitation 
Num'a.Pompiiii,  of  tliy  hohness  and  of  thy  glory  : 

R.  Koman.,  4. 


where  is  thy  zeal  and  thy  strength, 

•  the  sounding   ''  of  thy  bowels    and   of    thy 
mercies  toward  me  ?  are  they  restrained  ? 

16  "^  Doubtless  thou  art  our  father,  though 
Abraham  ""  be  ignorant  of  us,  and  Israel 
acknowledge  us  not :  thou,  0  Lord,  art  our 
Father,  "  oiu-  Redeemer ;  thy  name  is  from 
everlasting. 

»  Deut.  xxvi.  15;  Psa.  lixx.  14. «Psa.  xxxiii.  14. "Or, 

the  multitude. 1>  Jer.  xxxi.  20 ;  Hos.  xi.  8. <=  Deut.  xxxLi.  6 ; 

1  Chron.  xxix.  10 ;  chap.  liiv.  8. ^  Job  xiv.  21 ;  Eccles.  ix.  5. 

•  Or,  our  Redeemer  from  everlasting  is  thy  name. 

A'erse  15.  And  thy  strength — "And  thy  mighty 
power"]  For  yniUJ  geburotheycha,  plural,  thirty-two 
MSS.  {seveti  ancient)  and  twenty-one  of  De  Rossi's, 
and  seven  editions,  have  ■]mi2J  geburathecha,  singular. 

Are  they  restrained .']  For  "Sx  elai,  from  (or  in  re- 
gard to)  me,  the  Septuaginl  and  Syriac  read  lyiS 
eleynu,  from  us. — L. 

Verse  16.  Our  Redeemer  ;  thy  name  is  from  ever- 
t'asting — "  O  deliver  us  for  the  sake  of  thy  name."] 
The  present  text  reads,  as  our  translation  has  render- 
ed it,  "  Our  Redeemer,  thy  name  is  from  everlasting." 
But  instead  of  d'?!"^  meolam,  from  everlasting,  an 
ancient  MS.  has  \y"yi  lemaan,  for  the  sake  of,  which 
gives  a  much  better  sense.  To  show  the  impropriety 
of  the  present  reading,  it  is  sufficient  to  observe,  that 
the  Septuagint  and  Syriac  translators  thought  it  ne- 
cessary to  add  1J"'7>'  aleynu,  upon  tis,  to  make  out  the 
sense ;  That  is,  "  Thy  name  is  upon  us,  or  we  are 
called  by  thy  name,  from  of  old."  And  the  Septua- 
gint have  rendered  uSxj  goalenu,  in  the  imperative 
mood,  fjuffai  »)fji.a«:,  deliver  us. — L. 

Verse  17.  Why  hast  thou  made  us  to  err]  A  mere 
Hebraiim,  for  why  hast  thou  permitted  us  to  err.     So, 


CHAP.  LXIV.  of  the  captive  Jews 

17  O  Lord,  why  hast  thou  ^^l^'"'^,^ 
'  made  us  to  err  from  thy  ways,  Oiymp.  xvii.  i 
and  8  hardened  our  heart  from  Numae  Pompim 
thy  fear?  »  Return,  for  thy  "' "°°"'" ■  *■ 
servants'  sake,    the    tribes  of    thine    inherit- 


ance. 

18  'The  people  of  thy  holiness  have  pos- 
sessed it  but  a  little  while  :  ''  our  adversaries 
have  trodden  down  thy  sanctuary. 

1 9  We  are  thine :  thou  never  barest  rule 
over  them :  '  they  were  not  called  by  thy  name. 

cPsa.  cxix.  10. g  See  chap.  vi.  10,  with  John  xii.  40 ;  Rom. 

ix.  18. !>  Num.  X.  36 ;  Psa.  xc.  13. '  Deut.  vii.  6 ;  xivi.  19  ; 

chap.  Ixii.  12 ;  Dan.  viii.  24. ^  Psa.  Ixxiv.  7. '  Or,  thy  name 

was  not  called  upon  them  ;  chap.  Ixv.  1. 



Lead  us  not  into  temptation ;  do  not  suffer  us  to  fall 
into  that  to  which  we  are  tempted. 

Verse  18.  The  people  of  thy  holiness  have  possessed 
it  but  a  little  ivhile — "It  is  little  that  they  have  taken 
possession  of  thy  holy  mountain"]  The  difficulty  of 
the  construction  in  this  place  is  acknowledged  on  all 
hands.  Vitringa  prefers  that  sense  as  the  least  excep- 
tionable wliich  our  translation  has  expressed  ;  in  which 
however  there  seems  to  be  a  great  defect ;  that  is,  the 
want  of  what  in  the  speaker's  view  must  have  been 
the  principal  part  of  the  proposition,  the  object  of  the 
verb,  the  land,  or  it,  as  our  translators  supply  it,  which 
surely  ought  to  have  been  expressed,  and  not  to  have 
been  left  to  be  supplied  by  the  reader.  In  a  word,  I 
believe  there  is  some  mistake  in  the  test  ;  and  here 
the  Septuagint  help  us  out ;  they  had  in  their  copy  in 
har,  mountain,  instead  of  Di'  am,  people,  tou  opoui;  roa 
otjiou  tfou,  the  mountain  of  thy  Holy  One.  "  Not  only 
have  our  enemies  taken  possession  of  Mount  Sion, 
and  trodden  down  thy  sanctuary  ;  even  far  worse  than 
this  has  befallen  us  ;  thou  hast  long  since  utterly  cast 
us  off,  and  dost  not  consider  us  as  thv  peculiar  peo 
pie."— L. 


CHAPTER  LXIV. 

The  whole  of  this  chapter,  which  is  very  pathetic  and  tender,  may  be  considered  as  a  formulary  of  prayer 
and  humiliation  intended  for  the  Jews  in  order  to  their  conversion,  1-12. 

^E.G'.'^ir^?'   O    '^^^    ^''°"    woiildest    ^Tend      2   As  ivhen    Mhe  melting   fire  ^^ '^c  ""cir  7^?" 

Olymp.  xvii.i.  the  heavens,  that  thou  would- '  burneth,    the    fire    canseth    the  oiymp.  xvii.  i. 

cir.    annum  ,  i  ,       v.  i     -i  i        i  cir-  annum 

NumsB  Pompiiii,  est  come  down,  that  the  "moun- 1  waters  to  boil,  to  make  thy  name  Numa;  Pompilii, 

R^Roman..  4.    ^^^j^g    j^gj^^   ^^^   j^^^    ^^   ^j^^  I  j-no^-n  to  thine  adversaries,  that  «■  «°°"°-  ■*■ 

presence. 


■Psa.  cxUv.  5. b  Juag.  >.  5  ;  Mic.  i.  4. 


I  the  nations  may  tremble  at  thy  presence  ! 

I  ^  Heb.  the  fire  of  meltings. 


AVhich  is 


NOTES  ON  CHAP.  LXIV.  Rabbi  Jonah,  apud  Sal.  ben  Melee  in  loc. 

Verse  1.   O  that  thou  wouldest  rend  the  heavens —    approved  by  Schultens,  Orig.  Heb.  p.  30. 
This  seems  to  allude  to  the  wonderful  manifestation        "  The  fire  kindling  the  stubble  does  not  seem  like 
of  God  upon  Mount  .Sinai.  enough  to  the  melting  of  the  mountains  to  be  brought 

Verse  2.   .is  when  the  melting  fire  burneth — "  As    ^  ^  simile  to  it.      What  if  thus  ? — 
the  fire  kindleth  the  dry  fuel"]  D'^on  hamasim.     "  It  !     '  That  the  mountains  might  flow  down  at  thy  pr 
means  dry  stubble,  and  the  root  \a  33n  hamas,"  says  sence ! 

836 


The  confession 


ISAIAH. 


of  the  Jews. 


*i  *J;  "'■  2?^^-      3  When    ■>  thou   didst  terrible 

B.  C.  cir.  712.  ,       ,       1  c 

Oiymp.  XVII.  1.  things  which  we    looked  not  lor, 

cir.  annum  ,  ^    t  ^.  ^    ■ 

Numse  Pompiiii,  thou  camest  down,  the  mountains 
R.  Roman.,  4.    flo^rgd  down  at  thy  presence. 
4  For  since  the  beginning  of  the  world  "  ?wen 

have   not   heard,  nor   perceived   by  the   ear, 


^Exod.  xxxiv.  10;  Judg.  v.  4,  5  ;  Psa.  Ixviii.  8;  Hab.  iii.  3,  6. 
«  Psa.  jutxi.  19 ;  1  Cor.  ii.  9. 


As  the  fire  of  things  smelted  buineth, 

As  the  fire  eauseth  the  waters  to  boil — ' 
There  is  no  doubt  of  the  Hebrew  words  of  the  second 
line  bearing  that  version." — Dr.  Jubb. 

I  subniit  these  different  interpretations  to  the  reader's 
Judgment.  For  my  own  part  I  am  inclined  to  think 
that  the  text  is  much  corrupted  in  this  place.  The 
ancient  Versions  have  not  the  least  traces  of  either  of 
the  above  interpretations.  The  Septuagint  and  Sy- 
riac  agree  exactly  together  in  rendering  this  line  by, 
"  As  the  wax  melteth  before  the  fire,"  which  can  by 
no  means  be  reconciled  with  the  present  text.  The 
Vulgate,  for  D'Dnn  hamasim,  read  IDS"  yemasu. 

That  the  nations]  For  D'U  goyim,  the  nations,  four 
MSS.  (one  of  them  ancient)  have  W\T\  harim,  the 
mountains. — L. 

Verse  4.  For  since  the  beginning  of  the  world  men 
have  not  heard — "  For  never  have  men  heard"]  St. 
Paul  is  generally  supposed  to  have  quoted  this  passage 
of  Isaiah,  1  Cor.  ii.  9 ;  and  Clemens  Romanus  in  his 
first  epistle  has  made  the  same  quotation,  very  nearly 
in  the  same  words  with  the  apostle.  But  the  citation 
is  so  very  different  both  from  the  Hebrew  text  and  the 
version  of  the  Septuagint,  that  it  seems  very  difficult, 
if  not  impossible,  to  reconcile  them  by  any  literal 
emendation,  without  going  beyond  the  bounds  of  tem- 
perate criticism.  One  clause,  "  neither  hath  it  enter- 
ed into  the  heart  of  man,"  (which,  by  the  way,  is  a 
phrase  purely  Hebrew,  iS  Sv  nSi'  alah  al  leb,  and 
should  seem  to  belong  to  the  prophet,)  is  wholly  left 
out ;  and  another  is  repeated  without  force  or  pro- 
priety ;  viz.,  "  nor  perceived  by  the  ear,"  after,  "  never 
have  heard :"  and  the  sense  and  expression  of  the 
apostle  is  far  preferable  to  that  of  the  Hebrew  text. 
Under  these  difficulties  I  am  at  a  loss  what  to  do  bet- 
ter, than  to  offer  to  the  reader  this,  perhaps  disagree- 
able, alternative :  either  to  consider  the  Hebrew  text 
and  Septuagint  in  this  place  as  wilfully  disguised  and 
corrupted  by  the  Jews ;  of  which  practice  in  regard 
to  other  quotations  in  the  New  Testament  from  the 
Old,  they  lie  under  strong  suspicions,  (see  Dr.  Owen 
on  the  version  of  the  Septuagint,  sect,  vi.— ix.  ;)  or  to 
look  upon  St.  Paul's  quotation  as  not  made  from  Isaiah, 
but  from  one  or  other  of  the  two  apocryphal  books, 
entitled.  The  Ascension  of  Esaiah,  and  the  Apocalypse 
of  Elias,  in  both  of  which  tliis  passage  was  found  ; 
and  the  apostle  is  by  some  supposed  in  other  places 
to  have  quoted  such  apocryphal  wTitings.  As  the  first 
of  these  conclusions  will  perhaps  not  easily  be  admit- 
ted by  many,  so  I  must  fairly  warn  my  readers  that 
the  second  is  treated  by  Jerome  as  little  better  than 
heresy.  See  his  comment  on  this  place  of  Isaiah. — L. 
f  would  read  the  whole  verse  thus  ;  "  Yea,  from  the 
836 


neither  hath  the  eye  'seen,   O    *; M- <="••  3292. 

.'  '  B.  C.  cir.  713. 

God,  beside  thee,  what  he  hath  Oiymp.  xvii.  i. 

let'         1  •       1     r  ^^-  annum 

prepared  tor  him  that  waiteth  lor  Numae  Pompim 
him.  ^  ^°°"'°-  "■ 

5  Thou   meetest    him    that   rejoiceth    s  and 
worketh  righteousness,  ^  those  that  remember 

f  Or,  seen  a  God  besides  thee^  which  doeth  so  for  him,  &c. s  Acts 

X.  35. ^'  Chap.  xxvi.  8. 

time  of  old  they  have  not  heard,  they  have  not  hear- 
kened to,  an  eye  hath  not  seen  a  God  besides  thee. 
He  shall  work  for  that  one  that  waiteth  for  him." 
This  I  really  think  on  the  whole  to  be  the  best  trans 
lation  of  the  original. 

The  variations  on  this  place  are  as  follows  :  for 
H'Oiy  shameu,  they  have  heard,  a  MS.  and  the  Septua- 
gint read  IJi'Oty  shamanu,  we  have  heard  :  for  the 
second  xS  lo,  not,  sixty-nine  MSS.  and  four  editions 
have  N71  velo,  and  not,  and  the  Syriac,  Chaldee,  and 
Vulgate.  And  so  pj'l  veayin,  and  eye,  Septuagint  and 
Syriac.  JIN  eth,  the,  (emphatic,)  is  added  before  D'n'7X 
Elohim,  God,  in  MS.  Bodleian.  Ono'?  Umechakkey, 
to  them  that  wait,  plural,  two  MSS.  and  all  the  an- 
cient Versions. — L. 

Verse  5.  Thou  meetest  hiyn  that  rejoiceth  and  work 
eth  righteousness — "  Thou  meetest  with  joy  those  who 
work  righteousness"]  The  Syriac  reads  [ffty  nriN  J'Jlj) 
'£^^3  poga  attah  shesh  baashi,  as  above. 

In  those  is  continuance,  and  we  shall  be  saved — 
"  Because  of  our  deeds,  for  we  have  been  rebellious"] 
I'tClJl  dSiJ'  Dn3  bahem  olam  venivvashea.  I  am  fully 
persuaded  that  these  words  as  they  stand  in  the  pre- 
sent Hebrew  text  are  utterly  unintelligible ;  there  is 
no  doubt  of  tlie  meaning  of  each  word  separately  ;  but 
put  together  they  make  no  sense  at  all.  I  conclude, 
therefore,  that  the  copy  has  suffered  by  mistakes  of 
transcribers  in  this  place.  The  corruption  is  of  long 
standing ;  for  the  ancient  interpreters  were  as  much 
at  a  loss  for  the  meaning  as  the  moderns,  and  give 
nothing  satisfactory.  The  Septuagint  render  these 
words  by  5ia  touto  SifXavjj^iifjiEv,  therefore  we  have 
erred :  they  seem  to  have  read  j'tyiJJ  DH'Si'  aleyhem 
niphsha,  without  helping  the  sense.  In  this  difficulty 
what  remains  but  to  have  recourse  to  conjecture  ? 
Archbishop  SecJter  was  dissatisfied  with  the  present 
reading :  he  proposed  i'iyui  U"'?],'  t33n  hebet  aleynu 
venivvashea  ;  "  look  upon  us,  and  we  shall,  or  that  we 
may,  be  saved  :"  which  gives  a  very  good  sense,  but 
seems  to  have  no  sufficient  foundation.  Besides,  the 
word  ViJUl  venivvashea,  which  is  attended  with  great 
difficulties,  seems  to  be  corrupted  as  well  as  the  two 
preceding  ;  and  the  true  reading  of  it  is,  I  think,  given 
by  the  Septuagint,  yty-JJl  veniphsha,  s*Xavri&»]|u,sv,  we 
have  erred,  (so  they  render  the  verb  j'tys  pasha,  chap. 
xlvi.  8,  and  Ezek.  xxiii.  12,)  parallel  to  NOn^l  vannecheta, 
i;(AapTO(jitv,  we  have  sinned.  For  D7IJ'  DDD  bahem 
olam,  which  means  nothing,  I  would  propose  U'SSj'on 
hammaaleleynu,  "  because  of  our  deeds  ;  which  I  pre- 
sume was  first  altered  to  □n'S'7J"33  bemaaleleyhem, 
an  easy  and  common  mistake  of  the  third  person  plu- 
ral of  the  pronoun  for  the  first,  (see  note  on  chap, 
xxxiii.   2,)  and  then  with  some  farther  alteration  to 


The  confession 


CHAP.  LXIV. 


of  the  Jews. 


^B^^c^cir  Tp'^'  *^®®  '"  ^^y  ways:  behold,  thou 

oiymp.  XVII.  i,  art  wroth;    for  we  have  sinned  : 

cir.  annum  ;  ■       ,i             •              ^-                            j 

Numie  Pompiiii,  in  those  IS  continuance,  and  Ave 

^-  '^°""'"  ■  *■  shall  be  saved. 


6  But  we  are  all  as  an  unclean  thing,  and 
all  ''  our  righteousnesses  are  as  filthy  rags ; 
and  we  all  do  '  fade  as  a  leaf :  and  our  iuiqui- 
ties,  like  the  wind,  have  taken  us  away. 

7  And  '"  there  is  none  that  callcth  upon  thy 
name,  that  stirreth  up  himself  to  take  hold  of 
thee  :  for  thou  hast  hid  thy  face  from  us,  and 
hast  "consumed  us,  "because  of  our  iniquities. 

8  'But  now,  O  Lord,  thou  art  our  Father; 
we  are  the  clay,  "i  and  thou  our  potter ;    and 


we    all   are    '  the    work    of  thy  A, ";  '"■  3292. 

•'       B.  C.  cir.  712. 

hand.  oiymp.  xvii.  i. 

„    15  ,     ,  .1  /-.         tir.  annum 

9  Be  not   '  wToth  very  sore,  O  Numte  PompiUi, 
Lord,  neither  remember  iniquity    R-  Roman.,  4. 
for  ever  :    behold,  see,  we  beseech  thee,  *  we 
are  all  thy  people. 

10  Thy  holy  cities  are  a  wilderness,  Zion 
is  a  wilderness,  "  Jerusalem  a  desolation. 

11  "  Our  holy  and  our  beautiful  house,  where 
our  fathers  praised  thee,  is  burned  up  with  fiie 
and  all  ■"  our  pleasant  things  are  laid  waste. 

12  ''Wilt  thou  refrain  thyself  for  these 
things,  O  Lord  ?  ''  wilt  thou  hold  thy  peace, 
and  afflict  us  very  sore  ? 


■  Mai.  iii.  6. k  Phil.  iii.  9. '  Psa.  xc.  5,  C. "  Hos.  vii.  7. 

o  Heb.   melted. »  Heb.    by  the  hnrid,  as   Job   ix.   4. P  Chap. 

Ixiii.  16. a  Chap.  xxix.  16;  xlv.  9  ;  Jer.  xviii.  6;  Rom.  ix.  20. 

21. ffiph.  ii.  10. 


oSli'  cna  behem  olam.  The  On'^i'  aleyhem,  which 
the  Septuagint  probably  found  in  their  copy,  seems  to 
be  a  remnant  of  □rr'?'?;'^^  bemaalelcyhem. 

This,  it  may  be  said,  is  imposing  your  sense  upon 
the  prophet.  It  may  be  so  ;  for  perhaps  these  may 
not  be  the  very  words  of  the  prophet  :  but  however  it 
is  better  than  to  impose  upon  him  what  makes  no  sense 
at  all  ;  as  they  generally  do,  who  pretend  to  render 
such  corrupted  passages.  For  instance,  our  own  trans- 
lators :  "  in  those  is  continuance,  and  we  shall  be 
saved  ;''  in  those — in  whom,  or  what  !  There  is  no 
antecedent  to  the  relative.  "  In  the  ways  of  God," 
say  some  :  "  with  our  fathers,"  says  Vitringa,  joining 
it  in  construction  with  the  verb,  nSSp  katsaphta,  "  thou 
hast  been  angry  with  them,  our  fathers ;"  and  putting 
NOrijl  vannecheta,  "  for  we  have  sinned,"  in  a  paren- 
thesis. But  there  has  not  been  any  mention  of  our 
fathers :  and  the  whole  sentence,  thus  disposed,  is 
utterly  discordant  from  the  Hebrew  idiom  and  con- 
struction. In  those  is  continuance ;  chyj!  olam  means 
a  destined  but  hidden  and  uninoton  portion  of  time  ; 
but  cannot  mean  continuation  of  time,  or  continuance, 
as  it  is  here  rendered.  Such  forced  interpretations 
are  equally  conjectural  with  the  boldest  critical  emen- 
dation ;  and  generally  have  this  farther  disadvantage, 
that  they  are  altogether  im worthy  of  the  sacred 
wTiters. — L. 

Covcrdale  renders  the  passage  thus  : — 23ut  Io>  tl)OU 
arc  ansiie,  fot  Use  offenbc.  anb  Ijabe  been  ctacr  tn  3'iiitne ; 
anb  tijcte  ijS  not  one  Inliole.     This  is,  I  am  afraid, 

making  a  sense. 

.\fter  all  that  this  very  learned  prelate  has  done  to 
reduce  these  words  to  sense  and  meaning,  I  am  afraid 
■we  are  still  far  from  the  prophet's  mind.  Probably 
Dn3  bahem,  in  them,  refers  to  yjIT  deracheijcha,  thy 
ways,  above.  C371J'  olam  may  be  rendered  of  old,  or 
during  the  whole  of  the  Jewish  economy ;  and  J'iyi:! 
veniwashea,  "  and  sh.all  we  be  saved  V  Thus  : — Thou 
art  wroth,  for  we  have  sinned  in  them  (thy  ways)  of 
old  :  and  can  we  be  saved  %  For  we  are  all  as  an  im- 
clean  thing,  &c. 

Verse  6.  .U  filthy  rags]  Q"\y  iddim.    Rab.  Mosheh 


"  Psa.  Ixxiv 

1,2 

Ixxii 

8. 

"Psa 

.Ixxix 

13.— 

0 

Psa.  Ixxix. 

1; 

chap.  iii.  8 
2  Chron.  x 

;  Jer 

vj.  r ; 

IX 

U. 

2  Kines  xiv 

9 

Psa.  1 

\XIT. 

7; 

XXVI. 

12. — 

— w 

Ezek.  xxiv.  21, 

25.— 

—I 

Chap 

xUi. 

24 

y  Psa. 

buxiii.l. 

ben  Maimon  interpretatur  D'tJ?  iddim,  vestes  quibus 
mulier  se  abstergit  post  congressum  cum  marito  suo. 
Alii  pannus  menstruatus.  Alii  panni  mulieris  parien- 
tis. — anb  toe  ben  mabe  a^  unclenc  alle  toe :  anb  ai* 
the  tlotlj  of  the  tooman  tootcn  blobe  (lotoirtg,  alt  nuc 
rigttoijin£^pe;S, — Old  MS.  Bible.  If  preachers  knew 
properly  the  meaning  of  this  word,  \^■ould  they  make 
such  a  liberal  use  of  it  in  their  public  ministry  ?  And 
why  should  any  use  a  word,  the  meaning  of  which 
he  does  not  understand  ?  How  many  in  the  congre- 
gation blush  for  the  incautious  man  and  his  "  filthy 
rags !" 

Verse  7.  There  is  none]  Twelve  MSS.  have  j'N 
ein,  without  the  conjunction  \  vau  prefixed  ;  and  so  read 
the  Chaldee  and  Vnlgatc. 

And  hast  consumed  us  because  of  our  iniquities — 
"  .\nd  hast  delivered  us  up  into  the  hands  of  our  ini- 
quities."] For  IJJloni  vattemugenu,  "  hast  dissolved 
us,"  the  Septuagint,  Syriac,  and  Chaldee  had  in  their 
copies  IJJJOn  temaggenenu,  "  hast  delivered  us  up." 
Houbigant.      Seeker. 

Verse  8.  But,  now,  O  Lord,  thou  art  our  Father — 
"But  thou,  O  Jehov.\h,  thou  art  our  Father""]  For 
nnj'l  veattah,  and  now,  five  MS.S.,  one  of  them  ancient, 
and  the  two  oldest  editions,  1486  and  1488,  have  nnxi 
veattah,  and  thou ;  and  so  the  Chaldee  seems  to  have 
read.  The  repetition  has  great  force.  The  other  word 
may  be  well  spared.  "  But  now,  O  Lord,  thou  art  our 
Father."'  How  ver}'  affectionate  is  the  complaint  in 
this  and  the  following  verses  !  But  how  does  the  dis- 
tress increase,  when  they  recollect  the  desolations  of 
the  temple,  and  ruin  of  public  worship,  ver.  II:"  Our 
holy  and  beautiful  house,  where  our  fathers  praised  thee, 
is  burnt  up  with  fire,"  &c. 

We  all  are  the  work  of  thy  hand]  Tliree  M.SS.  (two 
of  them  ancient)  and  the  Septuagint  read  nB'i'T  maa- 
seh,  the  work,  without  the  conjunction  1  vau  prefixed. 
And  for  ^T  yadecha,  thy  hand,  the  Bodleian,  and 
two  other  MSS.,  the  Septuagint,  Syriac,  and  Vul- 
gate read  yT  yadeycha,  thy  hands,  in  the  plural 
number. — L. 

Verse  9.  Neither  remember  iniquity]  For  ^Dt^  tJ'S 
337 


The  cotwersion  of 


ISAIAH. 


load  tizcor,  one  of  my  MSS.  has  ^SDH  1;?S  load  tik- 
tsoph,  "  be  not  angiy,"  as  in  the  preceding  clause. 
This  has  been  pajtially  obliterated,  and  13  tn  tizcor, 


the  Gentiles  foretold. 


written  in  the  margin  by  a  later  hand :  but  this  MS. 
abounds  with  words  of  this  kind,  all  altered  by  later 
hands. 


CHAPTER  LXV. 

We  have  here  a  vindication  of  God's  dealings  with  the  Jews,  1,2.      To  this  end  the  prophet  points  out  their 

great  hypocrisy,  and  gives  a  particular  enumeration  of  their  dreadful  abominations,  many  of  which  were 
committed  under  the  specious  guise  of  sanctity,  3-5.  For  their  horrid  impieties,  (recorded  in  writing 
before  Jehovah,)  the  wrath  of  God  shall  certainly  come  upon  them  to  the  uttermost ;  a  prediction  which  was 
exactly  fulfilled  in  the  first  and  second  centuries  in  the  reigns  of  the  Roman  emperors  Vespasian,  Titus, 
and  Hadrian,  lohen  the  whole  Jeicish  polity  was  dissolved,  and  the  people  dispersed  all  over  the  world,  6,  7. 
Though  God  had  rejected  the  Jews,  and  called  the  Gentiles,  tvho  sought  him  not,  (Rom.  ix.  24-26,)  yet  a 
remnant  from  among  the  former  shall  be  preserved,  to  lohom  he  will  in  due  time  make  good  all  his  pro- 
mises, 8—10.  Denunciation  of  Divine  vengeance  against  those  idolaters  who  set  in  order  a  table  for  Gad, 
and  fill  out  a  libation  to  Meni,  ancient  idolatries,  which,  from  the  context,  and  from  the  chronological  order 
of  the  events  predicted,  have  a  plain  reference  to  the  idolatries  practised  by  Antichrist  under  the  guise  of 
Christianity,  11,  12.  Dreadful  fate  which  awaits  these  gross  idolaters  beautifully  contrasted  with  the 
great  blessedness  reserved  for  the  righteous,  13—16.  Future  restoration  of  the  posterity  of  Jacob,  and  the 
happy  state  of  the  world  in  general  from  that  most  glorious  epoch,  represented  by  the  strong  figure  of  the 
creation  of  new  heavens  and  a  new  earth,  wherein  dwelleth  righteousness,  and  into  which  no  distress  shall 
be  permitted  to  enter,  17—19.  In  this  new  state  of  things  the  term  of  human  life  shall  be  greatly  pro- 
tracted, and  shall  possess  none  of  that  uncertainty  ivhich  attaches  to  it  in  "  the  heavens  and  the  earth  which 
are  now."  This  is  elegantly  illustrated  by  the  longevity  of  a  tree ;  manifestly  alluding  to  the  oak  or 
cedar  of  Lebanon,  some  individuals  of  ivhich  are  known  to  have  lived  from  seven  to  ten  centuries,  20—23. 
Beautiful  figures  shadowing  forth  the  profound  peace  and  harmony  of  the  Church  of  Jesus  Christ,  lohich 
shall  immediately  follow  the  total  overthrow  of  Antichrist ;  ivith  a  most  gracious  jn-omise  that  the  great 
chain  of  Omnipotence  shall  be  put  upon  every  adversary,  so  that  none  will  be  able  any  longer  to  hurt  and 
destroy  in  all  God's  holy  mountain,  24,  25. 


T    "  AM    sought    of    them    that 
asked  not  for  me ;  I  am  found 


A.  M.  cir.  3292. 
B.  C.  cir.  712. 
Olymp.  XVII.]. 

NumaiPompim,   of  them  that  sought  me  not:    I 

R.  Roman .  4.     _;^        ggij^jj     ^g_     \i&\o\^     me, 

''  was  not  called  by  my 


said, 
unto  a  nation    that 


•Rom.  ix.  24,  25,  26,  30;  x.  20;  Eph.  ii.  12,  13. 


This  chapter  contains  a  defence  of  God's  proceed- 
ings in  regard  to  the  Jews,  with  reference  to  their  com- 
plaint in  the  chapter  preceding.  God  is  introduced 
declaring  that  he  had  called  the  GentUes,  though  they 
had  not  sought  him ;  and  had  rejected  hi.s  own  people 
for  their  refusal  to  attend  to  his  repeated  call ;  for  their 
obstinate  disobedience,  their  idolatrous  practices,  and 
detestable  hypocrisy.  That  nevertheless  he  would  not 
destroy  them  all ;  but  would  preserve  a  remnant,  to 
whom  he  would  make  good  his  .ancient  promises.  Se- 
vere punishments  are  threatened  to  the  apostates  ;  and 
great  rewards  are  promised  to  the  obedient  in  a  future 
flourishing  state  of  the  Church. — L. 

NOTES  ON  CHAP.  LXV. 
Verse  1.  I  am  sought  of  them  that  ashed  not  for 
me — "  I  am  made  known  to  those  that  asked  not  for 
me"]  "jTkJ^nj  nidrashti,  siJ.(paMr,g  Sysvofjiriv,  the  Sep- 
tuagint,  Alexandrian,  and  St.  Paul,  Rom.  x.  20  ;  who 
has  however  inverted  the  order  of  the  phrases,  £(A(pa- 
vrjs  Eyevo(Ariv,  "  I  was  made  manifest,"  and  sups5jiv,  "  I 
was  found,"  from  that  which  thev  have  in  the  Septita- 
238 


2  "1  have  spread  out  my  hands  *g  ^  "J'-  2??^' 
all  the  day  unto  a  rebellious  peo-  Olymp.  xvii.  i. 
pie,  which  walketh  in  a  way  that  Numa;  Pompiiii, 
was  not   good,   after   their    own    R-  Roman.,  4. 
thoughts ; 

3  A   people    ^  that  provoketh  me  to  angei 

bChap.  Ixiii.  19. cRom.  x.  21. ^  Deut.  rxxii.  21. 

gint.  'iMirm  nidrashti  means,  "  I  am  sought  so  as  to 
be  found."  Vitringa.  If  this  be  the  true  meaning  of 
the  word,  then  iSxiy  shaalu,  "  that  asked,"  which  fol- 
lows, should  seem  defective,  tlie  verb  wanting  its  ob 
ject :  but  two  MSS.,  one  of  them  ancient,  have  "JlSxB' 
shealuni,  "  asked  me  ;"  and  another  MS.  '^7  iSxsy  shealu 
li,  "  asked  for  me  ;"  one  or  other  of  which  seems  to  be 
right.  But  Cocceius  in  Lex.,  and  Vitringa  in  his  trans- 
lation, render  'Ptynj  nidrashti,  by  "  I  have  answered  ;" 
and  so  the  verb  is  rendered  by  all  the  ancient  Versions 
in  Ezek.  xx.  3,  31.  If  this  be  right,  the  translation 
wiU  be,  "I  have  answered  those  that  asked  not."  I 
leave  this  to  the  reader's  judgment ;  but  have  followed 
in  my  translation  the  Septuagint  and  St.  Paul,  and  the 
MSS.  above  mentioned.  ^y^p2  bikeshuni  is  WTitten 
regularly  and  fully  in  above  a  hundred  MSS.  and  in  the 
oldest  edition,  'Jl!J'p3  bikeshuni. — L. 

Verse  3.  That  sacrificeth  in  gardens,  and  bumeth 
incense  upon  altars  of  brick — "  Sacrificing  in  the  gar- 
dens, and  burning  incense  on  the  tiles"]  These  are 
instances  of  heathenish  superstition,  and  idolatrous  prac- 
tices, to  which  the  Jews  were  immoderately  addicted 


The  former  idolatries 


A.  M.  cir.  3292.  continually    to  my  face;    "  tliat 

B.  C.  cir.  712.  J  _  f  ' 

oiymp.  XVII.  1.  sacrinceth  m  gaidens,  and  bum- 

Num»  Pompliu,  cth  iucense  '  upon  altars  of  brick  ; 

R.  Roman..  4.       4    8  Wliicli  remain    among  the 

«Chap.   i.  29;   Ixvi.   17;   see  Lev.   xvii.  5. '"Heb.   upon 

brickt. 


CHAP.  LXV.  of  the  Jews 

graves,  and   lodge  in  the  monu-  '^j; '*'■  "^'!'-  ^^ 

ments  ;  •■  which  eat  swine's  flesh,  Oiymp.  xi'll.  i. 

and  '  broth  of  abominable  things  Nuidk  Pompiiii, 
is  in  their  vessels ; 


R.  Roman.,  4. 


cDeut.  xTiii.  11.' 


1  Chap.  Ixvi.  17 ;  see  Lev.  xi.  7. '  Or 

pitctg. 


oefore  the  Babylonish  captivity.  The  heathen  wor- 
shipped their  idols  in  groves  ;  whereas  God,  in  opposi- 
tion to  this  species  of  idolatry,  commanded  his  people, 
when  they  should  come  into  the  promised  land,  to  de- 
stroy all  the  places  wherein  the  Canaanites  had  served 
their  gods,  and  in  particular  to  burn  their  groves  with 
fire,  Deut.  xii.  2,  3.  These  apostate  Jews  sacrificed 
upon  altars  built  of  bricks ;  in  opposition  to  the  com- 
mand of  God  in  regard  to  his  altar,  which  was  to  be 
of  unhewn  stone,  Exod.  xx.  25.  Et  pro  uno  altari, 
quod  impolitis  lapidibus  Dei  erat  lege  constructum,  coc- 
tos  lateres  ct  agrorum  cespites  hostiarum  sanguine  cru- 
entabant.  "  And  instead  of  one  altar  which,  according 
to  the  law  of  God,  was  to  be  constructed  of  unhewn 
stones,  they  stained  the  bricks  and  turfs  of  the  fields 
with  the  blood  of  their  victims."  Hieron.  in  loc.  Or 
it  means,  perhaps,  that  they  sacrificed  upon  the  roofs 
of  their  houses,  which  were  always  flat,  and  paved  with 
brick,  or  tile,  or  plaster  of  terrace.  An  instance  of 
this  idolatrous  practice  we  find  in  2  Kings  xxiii.  12, 
where  it  is  said  that  Josiah  "  beat  down  the  altars  that 
were  on  the  top  of  the  upper  chamber  of  Ahaz,  wliicl* 
the  kings  of  Judah  had  made."  See  also  Zeph.  i.  5. 
Sir  John  ChardMs  MS.  note  on  this  place  of  Isaiah 
is  as  follows :  "  -Vinsi  font  tous  les  Gentiles,  sur  les 
lieux  elevds,  et  sur  les  terrasses,  appellez  lateres,  par- 
ceque  sont  faits  de  briq."  "  \ATio  dwell  in  the  sepul- 
chres, and  lodge  in  the  caverns,"  for  the  purposes  of 
necromancy  and  divination ;  to  obtain  dreams  and  re- 
velations. Another  instance  of  heathenish  supersti- 
tion :  so  Virgil  : — 

Hue  dona  sacerdos 
Cum  tulit,  et  casarum  ovium  sub  nocte  silenti 
Pellibus  incubuit  stratis,  somnosque  petivit : 
Multa  modis  sinmlacra  videt  volitantia  miris, 
■Et  varias  audit  voces,  fruiturque  deorum 
Colloquio,  atque  imis  Acheronta  aflatur  Avernis. 

,Cn.  vii.  86. — L 
"Here  in  distress  the  Italian  nations  come, 
Anxious,  to  clear  their  doubts,  and  learn  their  doom. 
First,  on  the  fleeces  of  the  slaughtered  sheep, 
By  night  the  sacred  priest  dissolves  in  sleep : 
When  in  a  train,  before  his  slumbering  eye. 
Thin  airy  forms  and  wondrous  visions  fly. 
He  calls  the  powers  who  guard  the  infernal  floods. 
And  talks  inspired,  familiar  with  the  gods."     Pitt. 

There  was  a  practice  exactly  like  this  which  pre- 

ailed  among  the  Highlanders  of  Scotland  ;  an  authen- 

.'c  account  of  this  is  given  by  Sir  Walter  Scott,  in  a 

note  on  his  poem  called  The  Lady  of  the  Lake.     It  is 

as  follows  : — 

"  The  Highlanders,  like  all  rude  people,  had  various 
superstitious  modes  of  inquiring  into  futurity.  One  of 
the  most  noted  was  the  Taghairm,  mentioned  in  the 
text.     A  person  was  wrapped  up  in  the  skin  of  a  new- 


ly-slain bullock,  and  deposited  beside  a  waterfall,  or  at 
the  bottom  of  a  precipice,  or  in  some  other  strange, 
wild,  and  unusual  situation,  where  the  scenery  around 
him  suggested  nothing  but  objects  of  horror.  In  thia 
situation  he  revolved  in  his  mind  the  question  proposed  ; 
and  whatever  was  impressed  upon  him  by  his  exalted 
imagination  pa.ssed  for  the  inspiration  of  the  disembo- 
died spirits  who  haunt  those  desolate  recesses.  In 
some  of  the  Hebrides,  they  attributed  the  same  oracu- 
lar power  to  a  large  black  stone  by  the  sea-shore,  which 
they  approached  with  certain  solemnities ;  and  consi- 
dered the  first  fancy  which  came  into  their  own  minds 
after  they  did  so,  to  be  the  undoubted  dictate  of  the 
tutelar  deity  of  the  stone ;  and  as  such  to  be,  if  pos- 
sible, punctually  complied  with.  Martin  has  recorded 
the  following  curious  modes  of  Highland  augury,  in 
which  the  Taghairm,  and  its  effects  upon  the  person 
who  was  subjected  to  it,  may  serve  to  illustrate  the 
text. 

"  It  was  an  ordinary  thing  among  the  over-curious 
to  consult  an  invisible  oracle  concerning  the  fate  of 
families  and  battles,  &c.  This  was  performed  three 
different  ways ;  the  first  was  by  a  company  of  men, 
one  of  whom,  being  detached  by  lot,  was  afterwards 
carried  to  a  river,  which  was  the  boundary  between  two 
villages.  Four  of  the  company  laid  hold  on  him  ;  and, 
having  shut  his  eyes,  they  took  him  by  the  legs  and 
arms,  and  then,  tossing  him  to  and  again,  struck  his 
hips  with  force  against  the  bank.  One  of  them  cried 
out,  ^^'hat  is  it  you  have  got  here  1  Another  answers, 
A  log  of  birch-wood.  The  other  cries  again,  Let  his 
invisible  friends  appear  from  all  quarters,  and  let  thera 
relieve  him  by  giving  an  answer  to  our  present  de- 
mands ;  and  in  a  few  minutes  after,  a  number  of  little 
creatures  came  from  the  sea,  who  answered  the  ques- 
tion, and  disappeared  suddenly.  The  man  was  then 
set  at  liberty  ;  and  they  all  returned  home,  to  take  their 
measures  according  to  the  prediction  of  their  false  pro- 
phets ;  but  the  poor  deluded  fools  were  abused  ;  for  the 
answer  was  still  ambiguous.  This  was  always  prac- 
tised in  the  night,  and  may  literally  be  called  the  works 
of  darkness. 

"  I  had  an  account  from  the  most  intelligent  and  ju- 
dicious men  in  the  Isle  of  Skie,  that,  about  sixty-two 
years  ago,  the  oracle  was  thus  consulted  only  once,  and 
that  was  in  the  parish  of  Kilmartin,  on  the  east  side, 
by  a  wicked  and  mischievous  race  of  people,  who  are 
now  extinguished,  both  root  and  branch. 

"  The  second  way  of  consulting  the  oracle  was  by 
a  party  of  men,  who  first  retired  to  solitary  places,  re- 
mote from  any  house ;  and  ilicre  they  singled  out  one 
of  their  number,  and  wTapt  him  in  a  big  cow's  hide, 
which  they  folded  about  him.  His  whole  body  was 
covered  with  it,  except  his  head,  and  so  left  in  this  pos- 
ture all  night,  until  his  invisible  friends  relieved  him, 
bv  givins  a  proper  answer  to  the  question  in  hand ; 
239 


God^s  gracious  promise 

%  "c  c'r  7^f  ■  ^  ^  "V^^iich  say,  Stand  by  thy- 
Oiymp.  XVII.  1.  self,  come  not  near  to  me  ;  for  I 
Numffl  Pompiiii,  am  holier  than  thou.  These  are 
^-  "°°""-  ^-  a  smoke  in  my  '  nose,  a  fire  that 
burneth  all  the  day. 

6  Behold,  ™  it  is  written  before  me  :  "  I  will 
not  keep  silence,  "  but  will  recompense,  even 
recompense  into  their  bosom, 

7  Your  iniquities,  and  p  the  iniquities  of 
your  fathers  together,  saith  the  Lord,  i  which 


ISAIAH.  of  restoration. 

have  burned  incense   upon   the  A;'^  ™-  3292. 

1       i_i        1  ,      B.  C.  cir.  712. 

mountams,      '  and     blasphemed  Olymp.  xvii.  i. 
me    upon    the    hills :    therefore  NumsE  p'ompllii, 
will  I  measure  their  former  work    R-  Roman.,  i 
into  their  bosom. 

8   Thus  saith  the  Lord,  As  the  new  wine  isl 
found  in  the  cluster,  and  one  saith,  Destroy  it 
not ;  for  ^  a  blessing  is  in  it :  so  will  I  do  for 
my  servants'  sakes,  that  I  may  not  destroy 
them  all. 


k  See  Matt.  ix.  11  ;  Luke  v.  30  ;  xviii.  1 1 ;  Jude  19. 1  Or,  anger. 

■n  Deut.  xx.'tii.  34 ;  Mai.  iii.  16. "  Psa.  I.  3. 


which  he  received,  as  he  fancied,  from  several  persons 
that  he  found  about  him  all  that  time.  His  consorts 
returned  to  him  at  the  break  of  day,  and  then  he  com- 
municated his  news  to  them ;  which  often  proved  fatal 
to  those  concerned  in  such  unwarrantable  inquiries. 

"  There  was  a  third  way  of  consulting,  which  was 
a  confirmation  of  the  second  above  mentioned.  The 
same  company  who  put  the  man  into  the  hide  took  a 
live  cat,  and  put  him  on  a  spit.  One  of  the  number 
was  employed  to  turn  the  spit ;  and  one  of  his  consorts 
inquired  of  him,  What  are  you  doing  !  He  answered, 
I  roast  this  cat  until  his  friends  answer  the  question  ; 
which  must  be  the  same  that  was  proposed  by  the  man 
shut  up  in  the  hide.  And  afterwards,  a  very  big  cat 
(in  allusion  to  the  story  of  '  the  King  of  the  Cats,'  in 
Lord  Lyttleton's  Letters,  and  well  known  in  the  High- 
lands as  a  nursery  tale)  comes,  attended  by  a  number 
of  lesser  cats,  desiring  to  relieve  the  cat  turned  upon 
the  spit,  and  then  answers  the  question.  If  this  an- 
swer proved  the  same  that  was  given  to  the  man  in 
the  hide,  then  it  was  taken  as  a  confirmation  of  the 
other,  which,  in  this  case,  was  believed  infallible. 

"  Mr.  Alexander  Cooper,  present  minister  of  North- 
Vist,  told  me  that  one  John  Eraeh,  in  the  Isle  of  Lewis, 
assured  him  it  was  his  fate  to  have  been  led  by  his  cu- 
riosity with  some  who  consulted  this  oracle,  and  that 
he  was  a  night  within  the  hide,  as  above-mentioned ; 
during  which  time  he  felt  aud  heard  such  terrible  things, 
that  he  could  not  express  them.  The  impression  it 
made  on  him  was  such  as  could  never  go  off;  and  he 
said  for  a  thousand  worlds  he  woidd  never  again  be  con- 
cerned in  the  like  peiformance,  for  this  had  disordered 
him  to  a  high  degree.  He  confessed  it  ingenuously, 
and  with  an  air  of  great  remorse ;  and  seemed  to  be 
very  penitent  under  a  just  sense  of  so  great  a  crime. 
He  declared  this  about  five  years  since,  and  is  still 
living  in  the  Lewis  for  any  thing  I  know." — Descrip- 
tion of  the  Western  Isles,  p.  110.  See  also  Pennant's 
Scollish  Tour,  vol.  ii.  p.  361. 

A'erse  4.  Which  remain  among  the  graves]  "  For 
the  purpose  of  evoking  the  dead.  They  lodged  in 
desert  places  that  demons  might  appear  to  them ;  for 
demons  do  appear  in  such  places,  to  those  who  do  be- 
lieve in  them." — Kimchi. 

In  the  monuments — "In  the  caverns"]  D"11XJ3 
bannetsurim,  a  word  of  doubtful  signification.  An  an- 
cient MS.  has  □''lii'3  bafstsurim,  another  D"li"3  bats- 
tsurim,  "  in  the  rocks  "  and  Le  Clerc  thinks  the  Sep- 
240 


"Psa.  bcxix.  12;  Jer.  rri.  18;  Ezek.  xi.  21.- 
q  Ezek.  xviii.  6. '  Ezek.  xx.  27,  28. — 


— p  Exod.  XX.  5- 
3  Joel  ii.  14. 


tuagint  had  it  so  in  their  copy.  They  render  it  by  ev 
Toig  (firriXaioij,  "  in  the  caves." 

Which  eat  swine^s  flesh]  This  was  expressly  for- 
bidden by  the  law,  Lev.  xi.  7,  but  among  the  heathen 
was  in  principal  request  in  their  sacrifices  and  feasts. 
Antiochus  Epiphanes  compelled  the  Jews  to  eat  swine's 
flesh,  as  a  fuU  proof  of  their  renouncing  their  religion, 
2  Mac.  vi.  18  and  vii.  1.  "And  the  broth  of  abom- 
inable meats,"  for  lustrations,  magical  arts,  and  other 
superstitious  and  abominable  practices. 

In  their  vessels']  For  DH'So  keleyhem,  a  MS.  had  at 
first  Dit'^DJ  bichleyhem.  So  the  Vulgate  and  Chaldee, 
(and  the  preposition  seems  necessary  to  the  sense,)  "  in 
<heir  vessels." 

Verse  5.  For  I  am  holier  than  than]  So  the  Chal- 
dee renders  it.  "j'fViynp  hedashticha  is  the  same  with 
133  '^Li'^p  kadashti  mimmecha.  In  the  same  manner 
'jnpin  chazaktani,  Jer.  xx.  7,  is  used  for  "joa  nptn 
chazacta  mimmenni,  "thou  art  stronger  than  I." — L. 

Verse  6.  Behold,  it  is  ivritten  before  me]  Their  sin 
is  registered  in  heaven,  calling  aloud  for  the  punishment 
due  to  it. 

I  will — recompense  into  their  bosmn]  The  bosom  is 
the  place  where  the  Asiatics  have  their  pockets,  and 
not  in  their  skirts  like  the  inhabitants  of  the  west. 
Their  loose  flowing  garments  have  scarcely  any  thing 
analogous  to  skirts. 

Into  their  bosom]  For  '7],'  al,  ten  MSS.  and  five 
editions  have  Ss  el.  So  again  at  the  end  of  this  verse, 
seventeen  MSS.  and  your  editions  have  '7N  al. — L. 

Verse  7.  Your  iniquities,  and  the  iniquities  of  your 
fathers — "  Their  iniquities,  and  the  iniquities  of  their 
fathers  "]  For  the  pronoun  affixed  of  the  second  per- 
son cn  chem,  your,  twice,  read  DD  hem,  their,  in  the 
third  person  ;  with  the  Septuagint  and  Houbigant. — L. 

Verse  8.  A  blessing  is  in  it]  The  Hebrews  call  all 
things  which  serve  for  food  nD"13  herachah,  "  a  bless- 
ing." On  this  verse  Kimthi  remarks :  "As  the  clus- 
ter of  grapes  contains,  besides  the  juice,  the  bark,  and 
the  kernels,  so  the  IsraeUtes  have,  besides  the  just,  sin- 
ners among  them.  Now  as  the  cluster  must  not  be 
destroyed  because  there  is  a  blessing,  a  nutritive  part 
in  it ;  so  Israel  shall  not  be  destroyed,  because  there 
1  are  righteous  persons  in  it.  But  as  the  bark  and  ker- 
I  nels  are  thrown  away,  when  the  wine  is  pressed  out, 
]  so  shall  the  sinners  be  purged  away  from  among  the 
j  just,  and  on  their  return  from  exile,  shall  not  be  per-- 
,  mitted  to  enter  into  the  land  of  Israel  ;"  F/Zek.  xx.  38. 


A  gracious  promise 


CHAP.  LXV. 


of  restoration 


K.  M.  cir.  3292.     9   ^iid  I  will  bring  forth  a  seed 

B    0   cir  712 

Olymp.  xvii.  1.   out  of  Jacob,  and  out  of  Judali 

cir.  annum  •    i       ■.  r  .    • 

Niima:  Ponipiiii,  a»  uilicritor  01    my   mcuiUaiiis  : 
R.  Roman.,  4.    ^^^^  ^,j,.,g  t  gigct  shall  inherit  il, 

and  my  sen-ants  shall  dwell  there. 

10  And  "  Sharon  shall  be  a  fold  of  flocks, 
and  ''  the  valley  of  Achor  a  place  for  the 
herds  to  lie  down  in,  for  my  people  that  have 
sought  me. 

11  But  yc  are  tiiey  that  forsake  the  Lord, 
that  forget  '''  my  holy  mountain,  that  prepare 


I  Vcr.  15,  22 ;  Matt.  xxiv.  22  ;  Rom.  xi.  5, 7. "  Chap,  xxxiii. 

9;  XXXV.  2. >  Josh.  vii.  24,26;  Hos.  ii.  15. "Chap.  Ivi.  7  ; 

Ivii.  13  ;  vcr.  25. 

For  my  sen'anls'  sakes — "  For  the  sake  of  my  ser- 
vant"] It  is  to  be  observed  that  one  of  the  Konings- 
burg  JLSS.  collated  by  Lilicnthal  points  the  word  'l^i' 
abdi,  singular  ;  that  is,  "my  servant,"  meaning  the  Mes- 
siah; and  so  read  the  Sepltiagiiit,  which  gives  a  very 
good  sense.  In  two  of  my  old  MSS.  it  is  pointed  "131' 
abadai,  and  'T3i'  ahdi,  "  my  servant,"  this  confirms  the 
above  reading. 

Verse  9.  An  inheritor  of  my  mounlains — "  An  in- 
heritor of  my  mountain"]  "in  hari,  in  the  singular 
number ;  so  the  Septuagint  and  Syriac ;  that  is,  of 
Mount  Sion.  See  ver.  1 1  and  chap.  Ivi.  7,  to  which 
Sion,  the  pronoun  feminine  singular,  added  to  the 
verb  in  the  next  line,  refers ;  nia'T'  yereshuah,  "  shall 
inherit  her." — L. 

Terse  10.  Sharon — and  the  valley  of  Achor]  Two 
of  the  most  fertile  parts  of  Judea ;  famous  for  their 
rich  pastures ;  the  former  to  the  west,  not  far  from 
Joppa  ;  the  latter  north  of  Jericho,  near  Gilgal. 

Verse  1 1 .  That  prepare  a  table  for  that  troop — 
"  \Vho  set  in  order  a  table  for  Gad"]  The  disquisitions 
and  conjectures  of  the  learned  concerning  Gad  and 
Meni  are  infinite  and  uncertain  :  perhaps  the  most  pro- 
bable may  be,  that  Gad  means  good  fortune,  and  Meni 
the  moon.  "But  why  should  we  be  solicitous  about 
it  t"  says  Sehmidius.  "  It  appears  sufficiently,  from 
the  circumstances,  that  they  were  false  gods ;  either 
stars,  or  some  natural  objects  ;  or  a  mere  fiction.  The 
Holy  Scriptures  did  not  deign  to  explain  more  clearly 
what  these  objects  of  idolatrous  worship  were ;  but 
chose  rather,  that  the  memory  of  the  knowledge  of  them 
should  be  utterly  abolished.  .\nd  God  be  praised, 
that  they  are  so  totally  abolished,  that  we  are  now  quite 
at  a  loss  to  know  what  and  what  sort  of  things  they 
were."  Sehmidius  on  the  place,  and  on  Jud.  ii.  13, 
Bibl.  Hallensia. 

Jerome,  on  the  place,  gives  an  account  of  this  idola- 
trous practice  of  the  apostate  Jews,  of  making  a  feast, 
or  a  lectisternium,  as  the  Romans  called  it,  for  these 
pretended  deities.  Est  in  cunctis  urbibus,  et  maxiine 
in  ^Eg)-pto,et  in  Alexandria,  idololatriae  vetus  consuetu- 
do,  ut  ultimo  die  anni,  et  mensis  ejus  qui  extremus  est, 
ponant  mensam  refertam  varii  generis  epulis,  et  poeu- 
lum  mulso  mixtuni ;  vel  praeteriti  anni  vel  futuri  fer- 
tUitatem  auspieantes.  Hoc  autem  faciebant  et  Israelita?, 
omnium  simulachrorum  portenta  venerantes  ;  et  nequa- 
quam  altari  victimas,  sed  hujusmodi  mensse  liba  funde- 

VoL.  rV.  (     16     ) 


'  a  table  for  that  ^  troop,  and  that  \,  "•  «'.'■  329a 

r          •    1          1              1    ■     1         rr      •  '*■  ^-  '^"-    "'2- 

furnish    the    drink-ofiering    luito  oiymp.  xvii.  i. 

,1     ,    .,            1  fir  annum 

that  'number.  Numse Pompiiii. 

12    Therefore   will   I    number  ^  '^"""'"'  "* 


you  to  the  sword,  and  ye  shall  all  bow  down 
to  the  slaughter  :  "  because  when  I  called,  ye 
did  not  answer  ;  when  I  spake,  ye  did  not  hear  ; 
but  did  evil  before  mine  eyes,  and  did  choose 
thai  wherein  I  delighted  not. 

13  Therefore  thus  saith  the  Lord  God,  Be 
hold,  my   servants   shall  eat,  but  ye  shall  be 


»  Ezek.  xxiii.  41 ;   1  Cor.  x.  21. y Or,  Gad. "Or,  Mmi. 

»2  Chron.  xxxvi.  15,  16;  Prov.  i.24,  &c. ;  chap.  Ixvi.  4  ;  Jer.  vii. 
13  ;  Zcch.  vii.  7;  Matt.  xxi.  34-13. 


bant.  "  In  all  cities,  and  especially  in  Egjpt  and  Alex- 
andria, it  was  an  ancient  idolatrous  custom  on  the  last 
day  of  the  year,  to  spread  a  table  covered  with  various 
kinds  of  viands,  and  a  goblet  mixed  with  new  wine,  re 
ferring  to  the  fertility  either  of  the  past  or  coming  year. 
The  Israelites  did  the  same,  worshipping  all  kinds  of 
images,  and  pouring  out  libations  on  such  tables,"  &c. 
See  also  Le  Clerc  on  the  place  ;  and  on  Ixvi.  17,  and 
Dav.  INIilUi  Dissert,  v. 

The  allusion  to  Meni,  which  signifies  number,  is  ob- 
vious. If  there  had  been  the  like  allusion  to  Gad,  which 
might  have  been  expected,  it  might  perhaps  have  helped 
to  let  us  into  the  meaning  of  that  word.  It  appears 
from  Jerome's  version  of  this  place,  that  the  words  tu 
5ai(j.civiu,  to  a  demon,  (or  (5ai(jiov(,  as  some  copies  have 
it,)  and  t?)  Tayji,  to  fortune,  stood  in  his  time  in  the 
Greek  version  in  an  inverted  order  from  that  which  they 
have  in  the  present  copies ;  the  latter  then  answering 
to  TJ  gad,  the  former  to  ^j~>  meni :  by  which  some  dif- 
ficulty would  be  avoided  ;  for  it  is  commonly  supposed 
that  Tj  gad  signifies  ny^ri,  fortune.  See  Gen.  xxx.  11, 
apud  Sept.  This  matter  is  so  far  well  cleared  up  by 
MSS.  Pachom.  and  1. 1).  ii., which  agree  in  placing  these 
two  words  in  that  order,  which  Jerome's  version  sup- 
poses.— L. 

My  Old  MS.  Bil)le  translates :  ilEljat  putten  tl)e 
liorbe  of  fortune ;  aitb  ofTtcScu  litout^S  upon  it ;  and  so 
the  Vulgate. 

rji  Tv-^-fi  x;pagfj.a.  "  Preparing  a  table  for  the  demon, 
and  filling  up,  or  pouring  out,  a  libation  to  fortune." 
— Septuagint. 

Ye  have  set  up  an  aulter  unto  fortune 

And  geven  rich  drink  ofieringes  unto  treasure. 

CoVERDALE. 

Verse  12.  Therefore  wilt  I  number  you]  Referring 
to  Meni,  which  signifies  number.  "Rabbi  Eliezar  said 
to  his  disciples,  Turn  to  God  one  day  before  you  die. 
His  disciples  said.  How  can  a  man  know  the  day  of 
his  death  !  He  answered.  Therefore  it  is  necessary  that 
you  should  turn  to  God  to-day,  for  possibly  ye  may  die 
to-morrow." 

Verse  13.   My  servants  shall  eat,  but  ye  shall  be 

hungry]   Rabbi  Joachan  ben  Zachai  said  in  a  parable  : 

There  was  a  king  who  invited  his  servants,  but  set 

them  no  time  to  come  to  the  feast      The  prudent  and 

041 


A  gracious  promise 


ISAIAH. 


of  restoration 


*R*r  ''■''7?2^'  ^^°ST-  behold,  my  servants  shall 

Oiymp. XVII. i.  drink,  but    ye   shall   be  thirsty: 

Numi  Pompiiii,  behold,  my  sen-ants  shall  rejoice, 

R.  Roman.,  4.  ^jyn  yg  gh^u  be  ashamed  : 

14  Behold,  my  servants  shall  sing  for  joy 
of  heart,  but  ye  shall  crj'  for  sorrow  of  heart, 
and  ''  shall  howl  for  "^  vexation  of  spirit. 

15  And  ye  shall  leave  yom:  name  '^  for  a 
ciirse  unto  "  my  chosen :  for  tlie  Lord  God 
shall  slay  thee,  and  ^  call  his  servants  by  an- 
other name  : 

16  s  That  he  who  blesseth  himself  in  the 
eartli  shall  bless  himself  in  the  God  of  txuth  ; 
and  '^  he  that  sweareth  in  the  earth  shall  swear 
by  the  God  of  truth ;  because  the  fonner 
troubles  are  forgotten,  and  because  they  are 
hid  from  mine  eyes. 

17  For,  behold,  I  create  '  new  heavens  and 
a  new  earth :   and  the  fonner  shall  not  be  re- 

b  Matt.  viii.  12 ;  Luke  xiii.  23. >:  Heb.  breakhig. <1  See  Jer. 

xxis.  22  ;  Zeoh.  viii.  13. '  Ver.  9,  22. f  Chaj).  Ixii.  2  ;  Acts 

xi.  26. 1  Psa.  Ix-ui.  17  ;  Jer.  iv.  2. 'Deut.  vi.  13 ;  Psa.  Ixiii. 

11 ;  chap.  xix.  18 ;  xlv.  23 ;  Zeph.  i.  5. 

wary  who  were  among  them  adorned  themselves  ;  and, 
standing  at  the  gate  of  the  king's  house,  said,  Is  there 
any  thing  lacking  in  the  king's  house  1  i.  e.,  Is  there 
any  work  to  be  done  in  it !  But  the  foolish  which  were 
among  them  went,  and  mocking  said,  When  shall  the 
feast  be,  in  which  there  is  no  labour  !  Suddenly,  the 
king  sought  out  liis  servants :  they  who  were  adorned 
entered  in,  and  they  who  were  still  polluted  entered  in 
also.  The  king  was  glad  when  he  met  the  prudent ; 
but  he  was  angry  when  he  met  i\ie  foolish.  Therefore 
he  said,  Let  those  sit  down,  and  let  them  eat ;  but  let 
these  stand  and  look  on. 

This  parable  is  very  like  that  of  the  mse  and  fool- 
ish virgins,  jMatt.  xxr.,  and  that  of  the  marriage  of  the 
king's  son,  INIatt.  xxii. 

Verse  15.  Shall  slay  thee — "  Shall  slay  you"]  For 
■jiTOni  vehemiihecha,  shall  slay  thee,  the  Sepluagint  and 
Chaldee  read  □DiToni  vehemithechem,  shall  slay  you, 
plural. 

Verse  17.  /  create  new  heavens  and  a  new  earth'\ 
This  has  been  variously  understood.  Some  Jews  and 
some  Christians  understand  it  literally.  God  shall 
change  the  state  of  the  atmosphere,  and  render  the 
earth  more  fruitful.  Some  refer  it  to  what  they  call  the 
MiUeimium ;  others,  to  a  glorious  state  of  religion  ;  oth- 
ers, to  the  re-creation  of  the  earth  after  it  shall  have 
been  destroyed  by  fiie.  I  think  it  refers  to  the  full 
conversion  of  the  Jews  ultimately ;  and  primarily  to 
the  deliverance  from  the  Babylonish  captivity. 

A'erse  18.  Rejoice  for  ever  in  that  which  I  create — 
"  Exult  in  the  age  to  come  which  I  create"]  So  in 
chap.  ix.  5,  li"  '3S  ahiad,  irar-/)^  tou  fisXXovroj  aiuvog, 
"  the  father  of  the  age  to  come,"  Sept.  See  Bishop 
Chandler,  Defence  of  Christianity,  p.  136. 

Verse  19.    The  voice  of  weeping,  &c.]    "Because 
of  untimely  deaths,  shall  no  more  be  heard  in  thee ;  for  | 
243 


membered,     nor      *  come     into  ^  "SI-  <^?-  3292. 

'  B.  C.   cir.  712. 

mind.  Olymp.  XVII.  1. 

18  But  be  ye  glad  and  rejoice  Nu^se  ¥"01^1111, 
for  ever  in  that  which  I  create  :     R-  Ro-aan.,  4. 
for,   behold,    I  create  Jerusalem   a  rejoicing, 
and  her  people  a  joy. 

1 9  And  ^  I  will  rejoice  in  Jerusalem,  and 
jov  in  my  people  ;  and  the  ""  voice  of  weeping 
shall  be  no  more  heard  in  her,  nor  the  voice 
of  crying. 

20  There  shall  be  no  more  thence  an  infant 
of  days,  nor  an  old  man  that  hath  not  filled 
his  days  :  for  the  child  shall  die  a  hundred 
years  old ;  "  but  the  sinner  being  a  hundred 
years  old  shall  be  accursed. 

2 1  And  °  they  shall  build  houses,  and  in- 
habit them ;  and  thej'  shall  plant  vineyards, 
and  eat  the  fruit  of  them. 

22  They   shall   not   build,   and   another   in- 


iChap.  li.  16;  Ixvi.  22;  2  Pet.  iii.  13;  Rev.  xxi.   1. k  Heb. 

come  upon  the  tieart. 1  Cbap.  Ixii.  5. ™  Chap.  xxxv.  10  ;   li. 

11:  Rev.  vii.  17;  xxi.  4. »  Eccles.  viii.  12. "See  Lev. 

xxn.  16 ;  Deut.  xxviii.  30  ;  chap.  Ixii.  8 ;  Amos  ix.  14. 


natural  death  shall  not  happen  till  men  be  full  of  days  ; 
as  it  is  vpritten,  ver.  20  :  There  shall  be  no  more  thence 
an  infant  of  days,  i.  e.,  the  people  shall  live  to  three 
OT  five  hundred  j'ears  of  age,  as  in  the  days  of  the  patri- 
archs ;  and  if  one  die  at  one  hundred  years,  it  is  because 
of  his  sin ;  and  even  at  that  age  he  shall  be  reputed  an 
infant ;  and  they  shall  say  of  him,  An  infant  is  dead. 
These  things  shall  happen  to  Israel  in  the  days  of  the 
Messiah." — Kimchi. 

Averse  20.  Thence — "There"]  'FoxXIDVl'^mishsham, 
thence,  the  Septuagint,  Syriac,  and  Vulgate,  read  lD'iH 
sham,  there. 

Verse  22.  They  shall  not  build,  and  another  inhabit] 
The  reverse  of  the  curse  denounced  on  the  disobe- 
dient, Deut.  xxviii.  30  :  "  Thou  shalt  build  a  house, 
and  thou  shalt  not  dweU  therein  ;  thou  shalt  plant  a 
vineyard,  and  shalt  not  gather  the  grapes  thereof." 

For  as  the  days  of  a  tree]  It  is  commonh'  sup 
posed  that  the  oak,  one  of  the  most  long-lived  of  the 
trees,  lasts  about  a  thousand  years :  being  five  hundred 
years  growing  to  full  perfection,  and  as  many  decaying  : 
which  seems  to  be  a  moderate  and  probable  computa- 
tion. See  Evelyn,  Sylva,  B.  in.  chap.  iii.  The  pre- 
sent emperor  of  China,  in  his  ver}-  ingenious  and  sensi- 
ble poem  entitled  Eloge  de  Mou/iden,  a  translation  of 
which  in  French  was  published  at  Paris,  1770,  speaks 
of  a  tree  in  his  country  which  lives  more  than  a  hin- 
dred  ages  ;  and  another,  which  after  fourscore  ages  is 
only  in  its  prime,  pp.  37,  38.  But  his  imperial  majes- 
ty's commentators,  in  their  note  on  the  place,  carry  the 
matter  much  farther;  and  quote  authority,  which  affirms, 
that  the  tree  last  mentioned  by  the  emperor,  the  im- 
mortal tree,  after  having  lived  ten  thousand  years,  is  still 
oidy  in  its  prime.  I  suspect  that  the  Chinese  enlarge 
somewhat  in  their  national  chronology,  as  well  as  in  that 
of  their  trees.  See  Chou  Kins,  Preface,  bv  Mons.  de 
{      16'    ") 


The  great  glory  of 


CHAP.  LXVI. 


the  Messiah's  kingdom. 


A.  M.  cir.  3292. 

B.  C.  cir.  712. 
Olymp.  XVII.  1. 

cir.  annum 
Niuna!  Ponijiilii, 

l^  Roman.,  4. 


habit ;   they  shall  not  plant,  and 
another  eat :   for  •"  as  the  days  of 
a  tree  are  the  days  of  my  people, 
and  1  mine  elect  '  shall  long  en- 
joy the  work  of  their  hands. 

23  They  shall  not  labour  in  vain,  'nor  bring 
forth  for  trouble ;  for  '  they  are  the  seed  of 
the  blessed  of  the  Lord,  and  their  offspring 
with  them. 


i>Psa.  icii.  12.- 


— q  Ver.  9,   15. ^Heb.  shall  make  them  con- 

tmue  ton^f  or  shali  wear  out. 


Guignes.  The  prophet's  idea  seems  to  be,  that  they 
shall  live  to  the  age  of  the  antediluvians  ;  which  seems 
to  be  very  justly  expressed  by  the  days  of  a  tree,  ac- 
cording to  our  notions.  The  rabbins  have  said  that 
this  refers  to  the  tree  of  life,  which  endures  five  hun- 
dred years. — L. 

Verse  23.  They  shall  not  labour  in  vain — "My 
chosen  shall  not  labour  in  vain"]  I  remove  "Tns 
bechirai,  my  elect,  from  the  end  of  the  twenty-second 
to  the  beginning  of  the  twenty-third  verse,  on  the  au- 
thority of  the  Sepluagint,  Syriac,  and  Vulgate,  and  a 
MS.  ;  contran,-  to  the  division  in  the  Masoretic  text. — 
L.  The  Sepluagint  is  beautiful :  My  chosen  shall  not 
labour  in  vain,  neither  shall  they  beget  children  for  the 
curse ;  for  the  seed  is  blessed  of  the  Lord,  and  their 
posterity  with  them." 

Nor  bring  forth  for  trouble — "  Neither  shall  they 
generate  a  short-lived  race"]  n'^n::'?  labbe/ialah,  in 
festinationem,  "  what  shall  soon  hasten  away."  Eij 
xarapav,  for  a  curse,  Sept.  They  seem  to  liave  read 
hSnS  lealah. — Grotius.  But  Psa.  Ixxviii.  33  both  justi- 
fies and  explains  the  word  here  : — 


24  And  it  shall  come  to  pass,  ^^"^  "^r^  ^■ 
that  "before    they    call,   I    will  Olymp. xvii.i 

,        ,  .,        ,  cir.  annum 

answer  ;  and  while  they  are  yet  Numa;  Pompiiii. 
speaking,  I  will  hear.  "  "°"""' '  •* 

25  Tiie  ^  wolf  and  the  lamb  shall  feed  to- 
gether, and  the  lion  shall  eat  straw  like  the 
bullock  :  "  and  dust  shall  be  the  serpent's  meat. 
They  shall  not  hurt  nor  destroy  in  all  my  holy 
mountain,  saith  the  Lord. 


•  Deut.xxviii.  41 ;  Hos.  ix.  12. 'Chap. lii.  9. "Psa.  ixxii. 

5  ;  Dan.  Lx.  21 . '  Chap.  xi.  6, 7,  9. "  Gen.  iii.  14. 


yemeyhem  bahebel  vayechal 

nSn33        □ni:B'i 

babbehalah  ushenotham 
"  And  he  consumed  their  days  in  vanity  , 
And  their  years  in  haste." 

(isra  ivmSr^s,  say  the  Sepluagint.  Jerome  on  this  place 
of  Isaiah  explains  it  to  the  same  purpose  :  "  Eig  avii*ap|i- 
av,  hoc  est,  ut  esse  desistant." 

Verse  24.  Before  they  call  I  will  ans%eer]    I  will  give 
them  all  they  crave  for,  and  more  than  they  can  desire. 

Verse  25.  Tlie  uwlf  and  the  lamb,  ^c]  The  glo- 
rious salvation  which  Jesus  Christ  procures  is  for  men, 
and  for  men  only  :  fallen  spirits  must  still  abide  under 
the  curse  :  "  He  took  not  on  him  the  nature  of  angels, 
but  the  seed  of  Abraham." 

Shall  feed  together]  For  ITMiD  heechad,  as  one,  an 
ancient  IMS.  has  nrT'  yachdav,  together;  the  usual  word, 
to  the  same  sense,  but  very  different  in  the  letters. 
The  Sepluagint,  Syriac,  and  Vulgate  seem  to  agree 
with  the  MSS.— L. 


CHAPTER  LXVK 

This  chapter  treats  of  the  same  subject  with  the  foregoing.  God,  by  his  prophet,  tells  the  Jews,  who  valuea 
themselves  much  on  their  temple  and  pompous  worship,  that  the  Most  High  dwelleth  not  in  temples  made 
with  hands;  and  that  no  outicard  riles  of  worship,  while  the  worshippers  are  idolatrous  and  impure,  can 
please  him  tvho  looketh  at  the  heart,  1—3.  This  leads  to  a  threatening  of  vengeance  for  their  guilt,  allud- 
ing to  their  making  void  the  law  of  God  by  their  abominable  traditions,  their  rejection  of  Christ,  perse- 
cution of  his  followers,  and  consequent  destruction  by  the  Romans.  But  as  the  Jewish  ritual  and  people 
shadow  forth  the  system  of  Christianity  and  its  professors ;  so,  in  the  prophetical  writings,  the  idolatries 
of  the  Jews  are  frequently  put  for  the  idolatries  afterwards  practised  by  those  bearing  the  Christian  name. 
Consequently,  if  we  tcould  have  the  plenitude  of  meaning  in  this  section  of  prophecy,  which  the  very  context 
requires,  we  must  look  through  the  type  into  the  antitype,  viz.,  the  very  gross  idolatries  practised  by  the 
members  of  Antichrist,  the  pompous  heap  of  human  inventions  and  traditions  with  which  they  have  encum- 
bered the  Christian  system,  their  most  dreadful  persecution  of  Christ's  spiritual  and  true  worshippers,  and 
the  awful  judgments  which  shall  overtake  them  in  the  great  and  terrible  day  of  ihc  Lord,  4-6.  The  mighty 
and  sudden  increase  of  the  Church  of  Jesus  Christ  at  the  period  of  Antichrist's  fall  represented  by  the  very 
strong  figure  of  Sion  being  delivered  of  a  man-child  before  the  time  of  her  travail,  the  meaning  of  which 
symbol  the  prophet  immediately  subjoins  in  a  series  of  interrogations  for  the  sake  of  greater  force  and 
emphasis,  7-9.  Wonderful  prosperity  and  unspeakable  blessedness  of  the  world  when  the  posterity  of 
Jacob,  icith  the  fulness  of  Ihc  Gentiles,  shall  be  assembled  to  Messiah's  standard,  10-14.  All  the  wicked 
of  the  earth  shall  be  gathered  together  to  the  bailie  of  that  great  day  of  God  Almighty,  and  the  slain  of 
Jehovah  shall  be  many,  15-18.  Manner  of  the  future  restoration  of  the  Israelites  from  their  several  dis- 
persions throughout  the  habitable  globe,  19-21.  Perpetuity  of  this  neio  economy  of  grace  to  the  house  of 
Israel,  2^.  Righteousness  shall  be  universally  diffused  in  the  earth ;  and  the  memory  of  those  who  have 
transgressed  against  the  Lord  shall  be  hod  in  continual  abhorrence,  23,  24.      Thus  this  great  prophet,  after 

243 


The  wicKedness  and  ISAIAH.  hypocrisy  of  the  Jews. 

tracing  the  principal  events  o/time,  seems  at  length  to  have  terminated  his  views  m  eternity,  where  all  revo- 
lutions cease,  lohere  the  blessedness  of  the  rightemis  shall  be  unchangeable  as  the  new  heavens,  and  the 
misery  of  the  wicked  as  the  fire  that  shall  not  be  quenched. 

A  M^cir.  3292.   rpHUS  saith  the  Lord,   ^  The 

B.  C.  cir.  712.       J_  .  ' 

Oiymp.  XVII.  1.  heaven  is  my  throne,  and  the 

cir.  annum  ,      .  ^  i  i 

Numa;  Pompiiii,   earth  IS  iny  lootstool :  where  is 
R.  Roman.,  4.    jj^g  Yious&  that  ye  build  unto  me  ? 
and  where  is  the  place  of  my  rest  ? 

2  For  all  those  things  hath  mine  hand  made, 
and  all  those  things  have  been,  saith  the 
Lord  :  ''but  to  this  man  will  I  look,  "^ even  to 
him  that  is  poor  and  of  a  contrite  spirit,  and 
■^  trembleth  at  my  word. 

3  "  He  that  killeth  an  ox  is  as  if  he  slew  a 
man ;  he  that  sacrificeth  a  ^  lamb,  as  if  he 


» 1  Kings  viii.  27 ;  2  Chron.  vi.  18  ;  Matt.  v.  34,  35  ;  Acts  vii. 

48,  49;  xvii.  24. b  Chap.  Ivii.  15;  Ixi.  1. c  Psa.  xxxiv.  18; 

li.  17. -"^  Ezra  ix.  4 ;  x.  3  ;  Prov.  xxviii.  14  ;  ver.  5. 

NOTES  ON  CHAP.  LXVI. 

This  chapter  is  a  continuation  of  the  subject  of  the 
foregoing.  The  Jews  valued  themselves  much  upon 
their  temple,  and  the  pompous  system  of  services  per- 
formed in  it,  which  they  supposed  were  to  be  of  perpetual 
duration  ;  and  they  assumed  great  confidence  and  merit 
to  themselves  for  their  strict  observance  of  all  the  ex- 
ternals of  their  religion.  And  at  the  very  time  when  the 
judgments  denounced  in  verses  6  and  12  of  the  pre- 
ceding chapter  were  hanging  over  their  heads,  they 
were  rebuilding,  by  Herod's  munificence,  the  temple 
in  a  most  magnificent  manner.  God  admonishes  them, 
that  "  the  Most  High  dwelleth  not  in  temples  made 
with  hands ;"  and  that  a  mere  external  worship,  how 
diligently  soever  attended,  when  accompanied  with 
wicked  and  idolatrous  practices  in  the  worshippers, 
would  never  be  accepted  by  him.  This  their  hypoc- 
risy is  set  forth  in  strong  colours,  which  brings  the 
prophet  again  to  the  subject  of  the  former  chapter  ;  and 
he  pursues  it  in  a  different  manner,  with  more  express 
declaration  of  the  new  economy,  and  of  the  flourishing 
state  of  the  Church  under  it.  The  increase  of  the 
Church  is  to  be  sudden  and  astonishing.  They  that 
escape  of  the  Jews,  that  is,  that  become  converts  to 
the  Christian  faith,  are  to  be  employed  in  the  Divine 
mission  to  the  Gentiles,  and  are  to  act  as  priests  in 
presenting  the  Gentiles  as  an  offering  to  God ;  see 
Rom.  XV.  16.  And  both,  now  collected  into  one  body, 
shall  be  witnesses  of  the  final  perdition  of  the  obstinate 
and  irreclaimable. 

These  two  chapters  manifestly  relate  to  the  calling 
of  the  Gentiles,  the  establishment  of  the  Christian  dis- 
pensation, and  the  reprobation  of  the  apostate  Jews,  and 
their  destruction  executed  by  the  Romans. — L. 

Verse  2.  And  all  those  things  have  been — "  And  all 
these  things  are  mine"]  A  word  absolutely  necessary 
to  the  sense  is  here  lost  out  of  the  text :  "'?  /;',  miite. 
It  is  preserved  by  the  Septuagint  and  Syriac. 

Verse  3.   He  that  killeth  an  ox  is  as  if  he  slew  a  man 

— "  He  that  slayeth  an  ox  killeth  a  man"]  The.^e  are 

instances  of  wickedness  joined  with  hypocrisy  ;  of  the 

most  flagitious  crimes  conunitted  by  those  who  at  the 

244 


«  cut  off  a  doe's  neck  ;    he  that  ^„  ^'^  "=!■■•  ^.m 

°.  .1  B.  C.  cir.  712. 

ofiereth  an  oblation,  as  if  he  offer-  Olymp.  xvii.  i. 
ed  swine's  blood ;  he  that  '^  burneth  Numaj  PompiUi, 
incense,  as  if  he  blessed  an  idol.     R-  Roman.,  4. 
Yea,  thev  have  chosen  their  own  ways,  and 
their  soul  delighteth  in  their  abominations. 

4  I  also  will  choose  their  '  delusions,  and 
will  bring  their  fears  upon  them  ;  ^  because 
when  I  called,  none  did  answer ;  when  I 
spake,  they  did  not  hear  :  but  they  did  evil 
before  mine  eyes,  and  chose  that  in  which  T 
delighted  not. 


( 


'  Chap.  i.  11. f  Or,  hid.- 

a  memorial  of,  Lev.  ii.  2. — 
IxT.  12;  Jer.  vii.  13. 


— g  Deut.  xxiii.  18. ^  Heb.  rnaketh 

-J  Or,  devices. ^  Prov.  i.  24 ;  chap. 


same  time  affected  great  strictness  in  the  performance 
of  all  the  external  services  of  religion.  God,  by  the 
Prophet  E^:ekiel,  upbraids  the  Jews  with  the  same  prac- 
tices ;  "  When  they  had  slain  their  children  to  their 
idols,  then  they  came  the  same  day  into  my  sanctuary 
to  profane  it,"  chap,  xxiii.  39.  Of  the  same  kind  was 
the  hypocrisy  of  the  Pharisees  in  our  Saviour's  time  : 
"  who  devoured  widows'  houses,  and  for  a  pretence 
made  long  prayers,"  Matt,  xxiii.  14. 

The  generality  of  interpreters,  by  departing  from  the 
literal  rendering  of  the  text,  have  totally  lost  the  true 
sense  of  it,  and  have  substituted  in  its  place  what 
makes  no  good  sense  at  all ;  for  it  is  not  easy  to  show 
how,  in  any  circumstances,  sacrifice  and  murder,  the 
presenting  of  legal  offerings  and  idolatrous  worship,  can 
possibly  be  of  the  same  account  in  the  sight  of  God. 

He  that  offereth  an  oblation,  as  if  he  offered  sim'ne''s 
blood — "  That  maketh  an  oblation  offereth  swine's 
blood"]  A  word  here  likewise,  necessary  to  complete 
the  sense,  is  perhaps  irrecoverably  lost  out  of  the  text. 
The  Vulgate  and  Chaldee  add  the  word  offereth,  to 
make  out  the  sense  ;  not,  as  I  imagine,  from  any  differ- 
ent reading,  (for  the  word  wanted  seems  to  iiave  been 
lost  before  the  time  of  the  oldest  of  them,  as  the  Sep- 
tuagint had  it  not  in  their  copy,)  but  from  mere  ne- 
cessity. 

Le  Clerc  thinks  that  nSj'ID  maaleh  is  to  be  repeated 
from  the  beginning  of  this  member  ;  but  that  is  not 
the  case  in  the  parallel  members,  which  have  another 
and  a  different  verb  in  the  second  place.  "  iiDT  dam, 
sic  A''ersiones ;  putarem  tamen  legendum  participium 
aliquod,  et  quidem  n3i  zabach,  cum  sequatur  n  cheth, 
nisi  jam  praecesserat." — Secker.  Hotibigant  supplies 
7DN'  achat,  eatelh.  After  all,  I  think  the  most  probable 
word  is  that  which  the  Chaldee  and  Vulgate  seem 
to  have  designed  to  represent  ;  that  is,  3'ip3  makrib, 
offereth. 

In  their  abominations.']  CDTTSlpty^l  ubeshikkutsey- 
hem,  "  and  in  their  abominations ;"  two  copies  of  the 
Machator,andoneo{ Kennicott'sMSS.ha.ye  □n''7l7J31 
uiegilliileyhem,  "and  in  their  idols."  So  the  Vulgate 
and  Syriac. 


Glorious  ingathering 


CHAP.  LXVI. 


of  the  Gentiles. 


^B*c1ir  fn'     ^  ^^^^  ^'^^  "^^^^  °^  ^^^  Loud, 
oiymp.  xviiri.   '  ye   that    tremble  at  his  word ; 


or.  aimum 


NumiE  Pompiiii,  Your  brctlircii    that    hated  you, 
R.  Romnn.,  4.    jjj^j  ^.^gf  y^y  q^  fp^  j^jy  name's 

sake,  said,  ■"  Let  the  Lord  be  glorified :  but 
"  he  sliall  appear  to  yom-  joy,  and  ihey  shall 
be  aslianied. 

6  A  voice  of  noise  from  the  city,  a  voice 
from  the  temple,  a  voice  of  the  Lord  that 
rendereth  recompense  to  his  enemies. 

7  Before  she  travailed,  she  brought  forth ; 
before  her  pain  came,  she  was  delivered  of  a 
man  child. 

8  \\'ho  hath  heard  such  a  thing  ?  who  hath 
seen  such  things  ?  Shall  the  earth  be  made  to 
bring  forth  in  one  day :  or  shall  a  nation  be 
born  at  once  ?  for  as  soon  as  Zion  travailed, 
she  brought  forth  her  children. 

9  Shall  I  bring  to  the  birth,  and  not  °  cause 
to  bring  forth  ?  saith  the  Lord  :  shall  I  cause 
to  bring  forth,  and  shut  the  womb  ?  saith 
thy  God. 


iVer.   t. 


"Chap.  V.    19. "2  Thess.   i.  10;   Tit  ii.    13. 

o  Or,  beget. p  Or,  brightness. 


Verse  5.  Your  brethren  that  hated  you — said — "  Say 
ye  to  your  brethren  that  hate  you"]  The  Syriac  reads 
DD'nx^  l"i"DN  imru  laacheychem ;  and  so  the  Septua- 
gint,  Edit.  Comp.  ei-^rars  o.SiK(prji;  ijxuv  and  MS.  Mar- 
chat,  has  adsXtpois'  and  so  Cyril  and  Procopius  read 
and  explain  it.  It  is  not  easy  to  make  sense  of  the 
reading  of  the  Septuagint  in  the  other  editions ;  swars 
a5s>4ioi  rjfjLuv  Toif  (iKfoutfiv  ifxaj-  but  for  Vifiuu,  our,  MS. 
I.  D.  II.  also  has  iifi.'j\i,  your. 

^  erse  6.  A  voice  of  noise  from  the  city,  a  voice  from 
the  temple,  a  voice  of  the  Lord]  It  is  very  remark- 
able that  similar  words  were  spoken  by  Jesus,  son  of 
Ananias,  previously  to  the  destruction  of  Jerusalem. 
See  his  very  affecting  history  related  by  Josephus, 
War,  B.  vi.,  chap.  v. 

A'erse  8.  Who  hath  seen — "  And  who  hath  seen"] 
Twenty  MSS.,  (four  ancient,)  of  Kennicott's,  and 
twenty-nine  of  De  Rossi's,  and  two  ancient  of  my  own, 
and  the  two  oldest  editions,  with  two  others,  have  "01 
umi,  adding  the  conjunction  1  van ;  and  so  read  all  the 
ancient  versions.     And  tvho  hath  seen  > 

Verse  9.  Shall  I  bring  to  the  birth]  TJjys  'jxn  haani 
ashbir,  nam  ego  matricem  frangam  ;  Mostanvs.  The 
word  means  that  which  immediately  precedes  the  ap- 
pearance of  the  fetus — the  breaking  forth  of  the  liquor 
amnii.  This  also  is  an  expression  that  should  be  stu- 
diously avoided  in  prayers  and  sermons. 

Verse  1 1.  tVi//(  the  abundance  of  her  glory — "  From 
her  abundant  stores."]  For  vn  mizziz,  from  the 
splendour,  two  MSS.  and  the  old  edition  of  1488,  have 
rtO  mizziv ;  and  the  latter  I  zain  is  upon  a  rasure  in 
three  other  MSS.  It  is  remarkable  that  Kimchi  and 
Sal.  bin  Melee,  not  being  able  to  make  any  thing  of 
the  word  as  it  stands  in  the  text,  say  it  means  the 


10  Rejoice  ye  with  Jerusalem,  ^a**;"'-  ^• 

■>  J  '      B.  C.  cir.  712. 

and  be  glad  with  her,  all  ye  that  oij-mp.  xvii.  i 

,  ,  .    .        ^       .  .  ,    ,  cir.  annum 

love  her  :  rejoice  lor  joy  with  her,  Numa;  Pompiiu, 
all  ye  that  mourn  for  her  :  "•  "°'"''"' •*■ 

1 1  That  ye  may  suck,  and  be  satisfied  wtL 
the  breasts  of  her  consolations  ;  that  ye  may 
milk  out,  and  be  delighted  with  the  "  abundance 
of  her  glory. 

12  For  thus  saith  the  Lord,  Behold,  1 1 
will  extend  peace  to  her  like  a  river,  and  the 
glory  of  the  Gentiles  like  a  flowing  stream ; 
then  shall  ye  '  suck,  ye  shall  be  =  borne 
upon  her  sides,  and  be  dandled  upon  her 
knees. 

13  As  one  whom  his  mother  comforteth,  so 
will  I  comfort  you  ;  and  ye  shall  be  comforted 
in  Jerusalem. 

14  And  when  ye  see  this,  your  heart  shall 
rejoice,  and  '  your  bones  shall  flourish  like 
an  herb  :  and  the  hand  of  the  Lord  shall  be 
known  toward  his  servants,  and  his  indigna- 
tion toward  his  enemies. 


qChap.  xlviii.  18;  \\.  5. 'Chap.  Ix.  16. 'Chap.  xlix.  22; 

Ix.  4. 'See  EzeK.  xxxvii.  1,  &c. 


same  with  VID  mizziv  ;  that  is,  in  effect,  they  admit 
of  a  various  reading,  or  an  error  in  the  text.  But  as 
Vitringa  observes,  what  sense  is  there  in  sucking  nou- 
rishment from  tlie  splendour  of  her  glory  ?  He  there- 
fore endeavours  to  deduce  another  sense  of  the  word 
V\  ziz  ;  but,  as  far  as  it  appears  to  me,  without  any 
authority.  I  am  more  inclined  to  accede  to  the  opi- 
nion of  those  learned  rabbins,  and  to  think  that  there 
is  some  mistake  in  the  word  ;  for  tliat  in  truth  is  tlieir 
opinion,  tliough  they  disguise  it  by  saying  that  the  cor- 
rupted word  means  the  verj'  same  with  that  which  they 
believe  to  be  genuine.  So  in  chap.  xli.  21  they  say 
that  J'SN  apha,  a  viper,  means  the  same  with  DSN  ephes, 
nothing  ;  instead  of  acknowledging  that  one  is  written 
by  mistake  instead  of  the  other.  I  would  propose  to 
read  in  this  place  j"iD  mizzin  or  [I'D  mizzen,  which  is 
the  reading  of  one  of  De  Rossi's  MS.,  (instead  of  t"3 
meziz,)  from  the  stores,  from  pt  zun,  to  nourish,  to 
feed;  see  Gen.  xlv.  23  ;  2  Chron.  xi.  23  ;  Psa.  cxliv. 
13.  And  this  perhaps  may  be  meant  by  Aquila,  who 
renders  the  word  by  airo  «a\iToSar(iois-  with  which  that 
of  the  Vulgate,  ab  omnimoda  gloria,  and  of  Symm-i- 
chus  and  Theodotion,  nearly  agree.  The  Chaldee  fol- 
lows a  different  reading,  without  improving  the  sense  ; 
|"0  meyin,  from  the  wine. — L. 

A' erse  12.  Like  a  river,  and — like  a  flowing  stream 
— "  Like  the  great  river,  and  like  the  overflowing 
stream"]  That  is,  the  Euphrates,  (it  ought  to  have 
been  pointed  in:3  cannahar,  ut  fluvius  ille,  as  the 
river.)  and  the  Nile. 

Then  shall  ye  suck — "  And  ye  shall   suck  at  the 

breast"]    These  two  words  nv:'  Si'  al  shad,  at  the  breast, 

seem  to  have  been  omitted  in  the  present  text,  from 

their  likeness  to  the  two  words  following ;  nX  ^i'  al 

245 


Glorious  ingathering 


ISAIAH. 


of  the  Gentiles 


AMcir.3292.       ^g    u  Fqj.,    beliold,    the    Lord 

B.  C.  cir.  712.  .  1     1  ■ 

Olymp.  xvu.  1.  will  come  With  fire,  and  with  his 
Numi  Pompiiii,  chariots     like    a     whirlwind,    to 
R.  Roman.,  4.    jgnder  his  anger   with  fury,  and 
his  rebuke  with  flames  of  fire. 

1 6  For  by  fire  and  by  "  his  sword  will  the 
Lord  plead  with  all  flesh  :  and  the  slain  of 
the  Lord  shall  be  many. 

17  "They  that  sanctify  themselves,  and  pu- 
rify themselves  in  the  gardens  ^  behind  one 
tree  in  the  midst,  eating  swine's  flesh,  and  the 

"  Chap.  ix.  5  ;  2  Thess.  i.  8. '  Chap,  xxvii.  1. 

tsad,  at  the  side.  A  very  probable  conjecture  of  Hou- 
higant.  The  Chaldee  and  Vulgate  have  omitted  the 
two  latter  words  instead  of  the  two  former.  See  note 
on  chap.  Ix.  4. 

Verse  15.  The  Lord  will  come  with  fire — "  Jehovah 
shall  come  as  a  fire"]  For  K'^?3  haesh,  in  fire,  the  Sep- 
tuagint    had   in   their   copy  tyxp   kaesh,    as    a  fire ; 

To  render  his  anger  icith  fury — "  To  breathe  forth 
his  anger  in  a  burning  heat"]  Instead  of  2\i'r\h  leha- 
shib,  as  pointed  by  the  Masoretes,  to  render,  I  under- 
stand it  as  ZWT\h  lehashshib,to  breathe,  from  ^tyj  nashab. 

Verse  17.  Behind  one  tree — "After  the  rites  of 
Achad"]  The  Syrians  worshipped  a  god  called  Adad. 
Plin.  Nat.  Hist.  x.\xvii.  11;  Macrob.  Sat.  i.  23. 
They  held  him  to  be  the  highest  and  greatest  of  the 
gods,  and  to  be  the  same  with  Jupiter  and  the  sun  ;  and 
the  name  Adad,  says  Macrobius,  signifies  one  ;  as  like- 
wise does  the  word  Achad  in  Isaiah.  Many  learned 
men  therefore  have  supposed,  and  with  some  proba- 
bility, that  the  prophet  means  the  same  pretended  deity, 
nnx  achad,  in  the  Si/rian  and  Chaldean  dialects,  is  in 
chad ;  and  perhaps  by  reduplication  of  the  last  letter 
to  express  perfect  unity,  it  may  have  become  nn 
chadad,  not  improperly  expressed  by  Macrobius  Adad, 
without  the  aspirate.  It  was  also  pronounced  by  the 
Syrians  themselves,  with  a  weaker  aspirate,  nn 
hadad ;  as  in  Benhadad,  Hadadezer,  names  of  their 
kings,  which  were  certainly  taken  from  their  chief 
object  of  worship.  This  seems  to  me  to  be  a  probable 
account  of  this  name. 

But  the  Masoretes  correct  the  text  in  this  place. 
Their  marginal  reading  is  nns  achalh,  which  is  the 
same  word,  only  in  the  feminine  form  ;  and  so  read 
thirty  MSS.  (six  ancient)  and  the  two  oldest  editions. 
This  Le  Clerc  approves,  and  supposes  it  to  mean 
Hecate,  or  the  moon  ;  and  he  supports  his  hypothesis 
by  arguments  not  at  all  improbable.  See  his  note  on 
the  place. 

Whatever  the  particular  mode  of  idolatry  which  the 
prophet  refers  to  might  be,  the  general  sense  of  the 
place  is  perfectly  clear.  But  the  Chaldee  and  Syriac, 
and  after  them  Symmachus  and  Theodotion,  cut  off  at 
once  all  these  difficulties,  by  taking  the  word  nns 
achad  in  its  common  meaning,  not  as  a  proper  name  ; 
the  two  latter  rendering  the  sentence  thus  :  Owiaa 
aX^.rj\uv  ev  fisau  tadiovruv  to  Kpcac  to  xoipciov  ;  "  One 
after  another,  in  the  midst  of  those  that  eat  swine's 
246 


abomination,  and  the  mouse,  shall  A^'^'^T-  2??^ 
be  consumed    together,  saith  the   oiymp.  xvii.  i. 

^  cir.  annum 

JjOKD.  Numas  Pompiiii 

18  For  I  know  their  works  and    ^-  ^°°"^"-  ^- 
their  thoughts ;  it  shall  come  that  I  will  gather 
all  nations  and  tongues ;  and  they  shall  come, 
and  see  my  glory. 

1 9  y  And  I  will  set  a  sign  among  them ,  and 
I  will  send  those  that  escape  of  them  unto  the 
nations,  to  Tarshish,  Pul,  and  Lud,  that  draw 
the  bow,  to  Tubal,  and  Javan,  to  the  isles  afar 

^  Chap.  Ixv.  3,  4. ^  Or,  one  after  another. 7  Luke  ii.  34. 

flesh."  I  suppose  they  all  read  in  their  copies  IXMt 
nns  achad  achad,  one  by  one,  or  perhaps  ITMi  inx  ^^X 
achad  achar  achad,  one  after  another.  See  a  large 
dissertation  on  this  subject  in  Davidis  Millii  Disserta- 
tiones  Selectae,  Dissert,  vi. — L. 

I  know  not  what  to  make  of  this  place  ;  it  is  cer- 
tain that  our  translation  makes  no  sense,  and  that  of 
the  learned  prelate  seems  to  me  too  refined.  Kimchi 
interprets  this  of  the  Turks,  who  are  remarkable  for 
ablutions.  "  Behind  one  in  the  midst"  he  understands 
of  a  large  fish-pond  placed  in  tlie  middle  of  their  gar- 
dens. Others  make  Tnx  achad  a  deity,  as  above ; 
and  a  deity  of  various  names  it  is  supposed  to  be,  for 
it  is  Achad,  and  Chad,  and  Hadad,  and  Achath,  and 
Hecat,  an  Assyrian  idol.  33cI)nu'iJ  tijr  fjrst  tvcc  ov  t1)C 
Bate  tofttfnc  fortlj.— Old  MS.  Bible. 

Averse  18.  For  I  luiow  their  works^  A  word  is  here 
lost  out  of  the  present  text,  leaving  the  text  quite  im- 
perfect. The  word  is  ^nv  yodea,  knowing,  supplied 
from  the  Syriac.  The  Chaldee  had  the  same  word  in 
the  copy  before  him,  which  he  paraphrases  by  t'7J  'mp 
hedemi  gelon,  their  deeds  are  manifest  before  me  ;  and 
the  Aldine  and  Complutensian  editions  of  the  Sep- 
tuagini  acknowledge  the  same  word  eirioTafiai,  which 
is  verified  by  MS.  Pachom.  and  the  Arabic  version. 
I  think  there  can  be  little  doubt  of  its  being  genuine. 
The  concluding  verses  of  this  chapter  refer  to  the 
complete  restoration  of  the  Jews,  and  to  the  destruc- 
tion of  all  the  enemies  of  the  Gospel  of  Christ,  so 
that  the  earth  shall  be  fiUed  with  the  knowledge  and 
glory  of  the  Lord.  Talia  saecla  currite  !  Lord,  hasten 
the  time  ! 

It  shall  come — "  And  I  come"]  For  nN3  baah, 
which  will  not  accord  with  any  thing  in  the  sentence, 
I  read  N3  ba,  with  a  MS.  ;  the  participle  answering  to 
jnr  yodea,  with  which  agree  the  Seplaagint,  Syriac, 
and  Vulgate.  Perhaps  it  ought  to  be  N31  veba,  when 
I  shall  come,  Syr.  ;  and  so  the  Septuagint,  according 
to  Edit.  Aid.  and  Complut.,  and  Cod.  Marchal. 

A'erse  19.  That  draio  the  boiv]  I  much  suspect 
that  the  words  ntyp  'Jl^D  moshechey  kesheth,  icho  draw 
the  bow,  are  a  corruption  of  the  word  ■]B'"D  meshei, 
Moschi,  the  name  of  a  nation  situated  between  the 
Euxine  and  Caspian  seas ;  and  properly  joined  with 
'72n  tubal,  the  Tibareni.  See  Bochart,  Phaleg.  iii.  12. 
The  Septuagint  have  fionox,  without  any  thing  of  the 
drawers  of  the  bow :  the  word  being  once  taken  for 
a  participle,  the  boio  was  added  to  make  sense  of  it 


The  future  restoration 


CHAP.  LXVI. 


of  the  Israelites. 


A-  M.  cir  3292.  qQ^  ^\^^i  ji^yg  ,^oj  heard  my  fame, 
oiymp.  xvii.  i.  neither  have  seen  my  glory ;  ^  and 

cir.  anliaai  ,  i     11    i      i  1 

.Nmiikb  I'ompilii,  they  shall  declare  my  glory  among 

K.Roman.,  4.      ^J,g   GcntileS. 

•ZO  And  they  shall  bring  all  yoiir  brethren 
"■for  ail  offering  luito  the  Lord  out  of  all 
nations  upon  horses,  and  in  chariots,  and  in 
''  litters,  and  upon  mules,  and  upon  swift 
beasts,  to  my  holy  mountain  Jerusalem,  saith 
the  Lord,  as  the  children  of  Israel  bring  an 
offering  in  a  clean  vessel  into  the  house  of 
the  Lord. 

2 1  And  I  will  also  take  of  them  for  ■=  priests 
and  for  Levites,  saith  the  Lord. 


«Mal.  i.  11. •Rom.  XV.  16. >>  Or,  cauches. c  Ejod. 

xix.  G;  chap.  Ixi.  6;  1  Pet.  li.  9 ;  Rev.  i.  C. il  Chap.  l.w.  17. 

2  Pet.  iii.  13  ;  Rev.  x,ti.  1. '  Zech.  xiv.  16. 

rwp  kesheth,  the  bow,  is  omitted  in  a  MS.  and  by  the 
Sepluagint. 

That  have  not  heard  my  fame — "  Wlw  never  heard 
my  name"]  For  'irDB^  shimi,  my  fame,  I  read,  with  the 
Sepluagint  and  Syriac,  'Oty  shemi,  my  name. 

Averse  20.  And  in  chariots — "  And  in  counes  "] 
There  is  a  sort  of  vehit'le  much  used  in  the  east,  con- 
sisting of  a  pair  of  hampers  or  cradles,  thrown  across 
a  camel's  back,  one  on  each  side  ;  in  each  of  which  a 
person  is  carried.  They  have  a  covering  to  defend 
them  from  the  rain  and  the  sun.  Thcvcnol  calls  them 
counes,  i.  p.  356.  Mai/let  describes  them  as  covered 
cages  hanging  on  both  sides  of  a  camel.  "  At  Alep- 
po," says  Dr.  Russell,  "  women  of  inferior  condition  in 
longer  journeys  are  commonly  stowed,  one  on  each 
side  of  a  mule,  in  a  sort  of  covered  cradles."  Nat. 
Hist,  of  Aleppo,  p.  89.  These  seem  to  be  what  the 
prophet  means  by  the  word  0"3V  tsabbim.  Harmer's 
Observations,  i.  p.  445. 

Verse  2 1 .  And  for  Levites]  For  O'lSS  laleviyim, 
fifty-nine  IMS.S.,  (eight  ancient,)  have  O'lSbl  velale- 
riyim,  adding  the  conjunction  1  rau,  which  the  sense 
seems  necessarily  to  require  :  and  so  read  all  the  an- 
cient versions.  See  Josh.  iii.  3,  and  the  various  read- 
ings on  that  place  in  KennicolCs  Bible. 

Verse  24.  For  their  worm  shall  not  die]  These 
words  of  the  prophet  are  applied  by  our  blessed  Sa- 
viour, Mark  ix.  44,  to  express  the  everlasting  punish- 
ment of  the  wicked  in  Gehenna,  or  in  hell.  Gehenna, 
or  the  valley  of  Hinnom,  was  very  near  to  Jerusalem 
to  the  south-east :  it  was  the  place  where  the  idola- 
trous Jews  celebrated  that  horrible  rite  of  making  their 
children  pass  tlirough  the  fire,  that  is,  of  burning  them 
in  sacrifice  to  Moloch.  To  put  a  stop  to  this  abomi- 
nable practice,  Josiah  defded,  or  desecrated,  the  place, 
by  filling  it  with  human  bones,  2  Kings  xxiii.  10,  14  ; 
and  probably  it  was  the  custom  afterwards  to  throw  out 
tlie  carcasses  of  animals  there,  when  it  also  became  the 
common  burying  place  for  the  poorer  people  of  Jeru- 
salem. Our  Saviour  expressed  the  state  of  the  blessed 
by  sensible  images ;  such  as  paradise,  Abraham's  bo- 
som, or,  which  is  the  same  thing,  a  place  to  recline 
next  tn  .Abraham  at  tilile  in  the  kingdom  of  heaven. 


22  For  as  *■  the  new  heavens  ^^  ^:  <='.f-  3292. 

,1  ,  ,  •    ,     T       .,,      "•  C-  cir.  712. 

and  the  new  earth,  which  I  will  Oiymp.  xvii.  i. 

1  I     11  •        1     r  cir.  annum 

make,    shall  remain    bctorc   me,   Numae  PompiUi, 
saith  the  Lord,  so  shall  your  seed     «■  Konian .  *■ 
and  your  name  remain. 

23  And  "  it  shall  come  to  pass  that  '  from 
one  new  moon  to  another,  and  from  one  sabbath 
to  another,  «  shall  all  flesh  come  to  worship 
before  me,  saith  the  Lord. 

24  And  they  shall  go  forth,  and  look  upon 
''  the  carcasses  of  the  men  that  have  transgressed 
against  me  :  for  their  '  worm  shall  not  die, 
neither  shall  their  fire  be  quenched ;  and  they 
shall  be  an  abhorring  unto  all  flesh. 


f  Heb.  from  neiv  moon  to  ttis  new  moon,  and  from  sabbath  to  his  sab' 

bath. ePsa.  hv.  2  ;   chap.  xlix.  26. i>Ver.  16. iJIark 

i.\.  44,  46,  48. 


See  Matt.  viii.  11.  Ccenabat  Nerva  cum  paucis. 
A'eiento  proximtts,  atque  etiam  in  sinu  recumbebat. 
"  The  Emperor  Nerva  supped  with  few.  Veicnto  was 
the  first  in  his  estimation,  and  even  reclined  in  liis  bo- 
som." Plin.  Epist.  iv.  22.  Compare  John  xiii.  23  ; 
for  we  could  not  possibly  have  any  conception  of  it, 
but  by  analogv'  from  worldly  objects.  In  like  manner 
he  expressed  the  place  of  torment  under  the  image  of 
Gehenna ;  and  the  punishment  of  the  wicked  by  the 
worm  which  there  preyed  on  the  carcasses,  and  the  fire 
that  consumed  the  wretched  victims.  Marking  how- 
ever, in  the  strongest  manner,  the  diflference  between 
Gehenna  and  the  invisible  place  of  torment ;  namely, 
that  in  the  former  the  suffering  is  transient : — the  worm 
itself  which  preys  upon  the  body,  dies;  and  the  fire 
wliich  totally  consumes  it,  is  soon  extinguished  : — 
whereas  in  the  figurative  Gehenna  the  instruments  of 
punishment  shall  be  everlasting,  and  the  suffering  with- 
out end ;  "  for  there  the  worm  dieth  not,  and  the  fire 
is  not  quenched." 

These  emblematical  images,  expressing  heaven  and 
hell,  were  in  use  among  the  Jews  before  our  Saviour's 
time ;  and  in  using  them  he  complied  with  their  no- 
tions. "  Blessed  is  he  that  shall  eat  bread  in  the  king- 
dom of  God,"  says  the  Jew  to  our  Saviour,  Luke  xiv. 
15.  And  in  regard  to  Gehenna,  the  Chaldee  para- 
phrast,  as  I  observed  before  on  chap.  x,xx.  33,  renders 
everlasting  or  continual  burnings  by  "  the  Gehenna  of 
everlasting  fire."  .\nd  before  his  time  the  son  of  Si- 
rach,  chap.  vii.  17,  had  said,  "The  vengeance  of  the 
ungodly  is  fire  and  worms."  So  likewise  the  author 
of  the  book  of  Judith,  chap.  xvi.  17  :  "  Wo  to  the  na- 
tions rising  up  against  my  kindred  :  the  Lord  Almighty 
will  take  vengeance  of  them  in  the  day  of  judgment, 
in  putting  fire  and  worms  in  their  flesh ;"  manifestly 
referring  to  the  same  emblem. — L. 

Kimchi's  conclusion  of  his  notes  on  this  book  is 
remarkable  : — 

"  Blessed  be  God  who  hath  created  the  mountains 
and  the  hills, 

And  hath  endued  me  with  strength  to  finish  the 
book  of  salvation  : 

He  shall  rejoice  us  with  good  tidings  and  reports. 
?17 


( loncluding  observations 


ISAIAH. 


on  this  prophet. 


He  shall  show  us  a  token  for  good ; — 
And  the  end  of  his  miracles  he  shall  cause  to  ap- 
proach us." 
Several  of  the  Versions  have  a  peculiarity  in  their 
terminations  : — 

And  they  shall  be  to  a  satiety  of  sight  to  all  flesh. 

Vulgate. 

mit  tljci  lEfcljul  ben  into  fpUpng  of  iSigt  to  all  (Tc^slje. 

Old  MS.  Bible. 
And  they  shall  be  as  a  vision  to  all  flesh. 

Septuagint. 

And  the  wicked  shall  be  punished  in  hell  till  the 
righteous  shall  say, — It  is  enough.    Chaldee. 

They  shall  be  an  astonishment  to  all  flesh ; 
So  that  they  shall  be  a  spectacle  to  all  beings. 

Syriac. 

The  end  of  the  prophecy  of  Isaiah  the  prophet. 
Praise  to  God  who  is  truly  praiseworthy.     Arabic. 

One  of  my  old  Hebrew  MSS.  after  the  twenty-first 
verse  repeats  the  twenty-tliird  :  "  And  it  shall  come  to 
pass  that  from  one  new  moon  to  another,  and  from  one 
Sabbath  to  another,  shaU  aU  flesh  come  to  worship 
before  me,  saith  the  Lord." 

Masoretic  Notes. 

Number  of  verses  in  this  book,  1395. 

Middle  verse, — -Chap,  xxxiii.  21. 

Masoretic    sections,   26. 

pin  chazak,  Be  strong. 

In  the  course  of  these  notes  the  reader  will  have 
often  observed  two  MSS.  of  the  Septuagint  referred 
to  by  Bp.  Lowth,  and  marked  i.  B.  ii.,  i.  D.  ii.  They 
are  both  in  the  British  Museum.  The  former  contains 
the  prophets,  and  was  wTitteu  about  tlie  tenth  or  ele- 
venth century  ;  and  because  it  once  belonged  to  Pacho- 
mius,  patriarch  of  Constantinople,  in  the  beginning  of 
the  si.Kteenth  century,  the  bishop  often  quotes  it  by 
the  title  MS.  Pachom.  The  other  contains  many  of 
the  historical  books,  beginning  with  Ruth,  and  ending 
with  Ezra ;  and  has  also  the  Prophet  Isaiah.  This 
MS.  consists  of  two  parts, — one  apparently  written  in 
the  eleventh  or  twelfth  century ;  the  other,  in  the  be- 
ginning of  the  fourteenth.  Dr.  Grahe  and  Dr.  Woide, 
as  well  as  Bp.  Lowth,  considered  these  MSS.  of  great 
value  and  authority. 

It  may  be  necessary  to  say  something  of  the  He- 
brew MSS.  ^^■hich  I  have  also  frequently  quoted.  The 
collations  of  Kennicott  and  De  Rossi  have  been  long 
before  the  public  ;  and  to  describe  them  would  be 
useless.  The  collections  of  the  latter  Bp.  Lowth  had 
never  seen,  else  he  could  have  strengthened  his  autho- 
rities :  these,  for  the  first  time,  I  have  in  the  preced- 
ing notes  incorporated  with  Bishop  Lowth's  references, 
and  thus  added  double  strength  to  the  learned  prelate's 
authorities.  But  of  my  own  I  should  say  something, 
as  they  form  no  part  of  the  above  collections  ;  and  yet 
are  among  the  oldest  MSS.  known  to  exist.  Inde- 
pendently of  rolls,  which  contain  only  the  MegUlah, 
Esther,  and  the  Pentateuch,  they  are  ten  in  number, 
and  formerly  belonged  to  the  Rev.  Cornelius  Schulting, 
a  Protestant  minister  of  Amsterdam.  After  his  death 
S48 


in  1726,  tney  were  sold  by  public  auction,  and  came 
into  the  possession  of  the  Rev.  John  A^an  der  Hagen,  a 
reformed  minister  of  the  same  place. 

In  1733,  Jo.  Christ.  Wolf  described  these  MSS.  in 
the  fourth  volume  of  liis  Bibliotheca  Hebraea,  p.  79 
A  few  years  ago  I  had  the  smgular  good  fortune  to 
purchase  the  whole  of  these  at  Utrecht ;  a  collection 
of  MSS.,  which  Dr.  Kennicott  complains  that  he  could 
not  by  any  entreaties  obtain  the  privilege  of  collating. 
These  are  his  own  words, — "  Wolfius,  (Bib.  Heb.  iv. 
79-82,)  memorat  codices  )  0.  oltm  penes  Schultin- 
gium ;  quorum  plurimi  postea  erant  penes  Rev.  Joh. 
Van  der  Hagen.  Usmn  Codd.  Hagenianorum  obti- 
nere  nulla  potuit  a  me  precatio."  Dissert.  Gener.  p. 
78.  sub  Cod.  84.  Dr.  Kennicott  supposed  that  three 
of  those  MSS.  had  been  collated  for  him  :  but  in  this 
I  believe  he  was  mistaken ;  as  he  was  also  in  suppos- 
ing that  only  the  greater  part  of  the  ten  MSS.  of 
Schulting  had  fallen  into  the  hands  of  Mr.  Van  der 
Hagen ;  for  the  fact  is,  the  whole  ten  were  purchased, 
by  Van  der  Hagen,  and  the  same  ten  are  now  in  my 
library,  being  precisely  those  described  by  Wolfius,  as 
above.  I  have  collated  the  Prophet  Isaiah  throughout, 
-in  two  of  the  most  ancient  of  these  MSS.  ;  and  have 
added  their  testimony  in  many  places  to  the  various 
readings  collected  by  Kennicott  and  De  Rossi.  The 
very  bad  state  of  my  health,  and  particularly  of  my 
eyes,  prevented  a  more  extensive  collation  of  these 
very  ancient  and  invaluable  MSS.  Some  of  the  oldest 
are  without  any  date.  They  are  marked  with  the  ten 
first  letters  of  the  alphabet.  Cod.  C.  was  written 
A.  D.  1076, — D.  in  1286,— G.  in  1215,— H.  in 
1309, — I.  in  1136.  In  most  of  these  there  is  an 
ample  harvest  of  important  various  readings. 

Bishop  Lowth,  in  giving  an  account  of  his  labours 
on  this  prophet,  takes  a  general  view  of  the  difiiculties 
and  helps  he  met  with  in  his  work.  This  being  of 
considerable  importance,  I  shall  lay  an  abstract  of  it 
before  the  reader,  as  a  proper  supplement  to  the  pre- 
ceding sheets.      He  observes  : — 

"  The  Masoretic  punctuation, — by  which  the  pronun- 
ciation of  the  language  is  given,  and  the  forms  of  the 
several  parts  of  speech,  the  construction  of  the  words, 
the  distribution  and  limits  of  the  sentences,  and  the 
connexion  of  tlie  several  members,  are  fixed, — is  in  ef- 
fect an  interpretation  of  the  Hebrew  text  made  by  the 
Jews  of  late  ages,  probably  not  earlier  than  the  eighth 
century  ;  and  ma)'  be  considered  as  their  translation  of 
the  Old  Testament.  Where  the  words  unpointed  are 
capable  of  various  meanings,  according  as  they  may  be 
variously  pronounced  and  constructed,  the  Jews  by  their 
pointing  have  determined  them  to  one  meaning  and  con- 
struction ;  and  the  sense  which  they  thus  give  is  their 
sense  of  the  passage,  just  as  the  rendering  of  a  trans- 
lator into  another  language  is  his  sense.  The  pomts 
have  been  considered  as  part  of  the  Hebrew  text,  and 
as  giving  the  meaning  of  it  on  no  less  than  Divine  au- 
thority. Accordingly  our  public  translations  in  the 
modern  tongues,  for  the  use  of  the  Church  among  Pro- 
testants, and  so  likewise  the  modern  Latin  translations, 
are  for  the  most  part  close  copies  of  the  Hebrew  pointed 
text,  and  are  in  reality  oidy  versions  at  second  hand, 
translations  of  the  Jews'  interpretation  of  the  Old  Tes- 
tament. 


Concluding  observations 


CHAP.   LXVl. 


on  I  his  projihe'. 


"  To  what  a  length  an  opinion  lightly  taken  up,  and 
embraced  with  a  full  assent  without  due  examination, 
may  be  carried,  we  may  see  in  another  example  of 
much  tlie  same  kind.  The  learned  of  the  Church  of 
Rome,  who  have  taken  the  liberty  of  giving  transla- 
lions  of  Scripture  in  the  modern  languages,  have  for 
the  most  part  sul)jecled  and  devoted  themselves  to  a 
prejudice  equally  groundless  and  absurd.  The  Council 
of  Trent  declared  the  Latin  translation  of  the  Scrip- 
tures, called  the  Vulgate,  w  hich  had  been  for  many  ages 
in  use  in  their  Cliurob,  to  be  authentic  ;  a  very  am- 
biguous term,  which  ought  to  have  been  more  precisely 
defined  than  the  fatliers  of  this  council  chose  to  de- 
fine it.  Upon  this  ground  many  contended  that  the 
Vulgate  Aversion  was  dictated  l)y  the  Holy  Spirit ;  at 
least  was  providentially  guarded  against  all  error ;  was 
consequently  of  Divine  authority,  and  more  to  be  re- 
garded than  even  the  original  Hebrew  and  Greek  texts. 

•'  But  a  very  fruitful  source  of  error  proceeded  from 
the  Jewish  copyists  consulting  more  the  fair  appearance 
of  their  copy  tlian  the  correctness  of  it,  by  wilfully 
leaving  mistakes  uncorrected,  lest  by  erasing  they  should 
diminish  the  beauty  and  the;  value  of  the  transcript,  (for 
instance,  when  they  had  uiitten  a  word  or  part  of  a 
word  wrong,  and  immediately  saw  their  mistake,  they 
left  the  mistake  uncorrected,  and  wrote  the  word  anew 
after  it ;)  their  scrupulous  regard  to  the  evenness  and 
fulness  of  their  lines,  which  induced  them  to  cut  off 
from  the  ends  of  lines  a  letter  or  letters  for  which  there 
was  not  suflScient  room,  (for  they  never  divided  a  word, 
so  that  the  parts  of  it  should  belong  to  two  lines,)  and 
to  add  to  the  ends  of  lines  letters  wholly  insignificant, 
by  way  of  expletives  to  fill  up  a  vacant  space  :  their 
custom  of  writing  part  of  a  word  at  the  end  of  a  line, 
where  there  was  not  room  for  the  whole,  and  then  giv- 
ing the  whole  word  at  the  beginning  of  the  next  line. 

"  These  circumstances  considered,  it  would  be  the 
most  astonishing  of  all  miracles,  if  the  Hebrew  «Titings 
of  the  Old  Testament  had  come  down  to  us  through 
'heir  hands  absolutely  pure,  and  free  from  all  mistakes 
whatsoever. 

"  The  ancient  Versions,  as  the  principal  sources  of 
emendation,  and  higldy  useful  in  rectifymg  as  well  as 
in  explaining  the  Hebrew  text,  are  contained  in  the 
London  Polyglot. 

"  The  Greek  Version,  commonly  called  the  Septua- 
gint,  or  of  the  seventy  interpreters,  probably  made  by 
different  hands,  (the  number  of  them  uncertain,)  and  at 
different  times,  as  the  exigence  of  the  Jewish  Church 
at  Alexandria  and  in  other  parts  of  Egypt  required,  is 
of  the  first  authority,  and  of  the  greatest  use  in  cor- 
recting the  Hebrew  text,  as  being  the  most  ancient  of 
all ;  and  as  the  copy  from  wluch  it  was  translated  ap- 
pears to  have  been  free  from  many  errors  which  after- 
wards by  degrees  got  into  the  text.  But  the  Greek 
Version  of  Isaiah  is  not  so  old  as  that  of  the  Penta- 
teuch by  a  hundred  years  and  more,  having  been  made 
in  all  probability  after  the  time  of  Antiochus  Epiphanes, 
when  the  reading  of  the  prophets  in  the  Jewish  s\-na- 
gognes  began  to  be  practised  ;  and  even  after  the  build- 
ing of  Onias'  temple,  to  favour  which  there  seems  to 
have  been  some  artifice  employed  in  a  certain  passage 
of  Isaiali  (chap.  xix.  18)  in  this  Version.  And  it  un- 
fortunately happens  that  Isaiah  has  had  the  hard  fate 


to  meet  with  a  Greek  translator  ver>-  unworthy  of  him, 
there  being  hardly  any  book  of  tlu^  Old  Testament  so 
ill  rendered  in  that  Version  as  this  of  Isaiali. 

"The  Arabic  A'ersion  is  sometimes  referred  to  as 
verifying  the  reading  of  the  Septuagint,  being,  for  the 
most  part  at  least,  taken  from  that  Version. 

"  The  Chaldce  paraphrase  of  Jonathan  ben  Uzziel, 
made  about  or  before  the  time  of  our  Saviour,  though 
it  often  wanders  from  the  te.xt  in  a  wordy  allegorical 
explanation,  yet  very  frequently  adheres  to  it  closely, 
and  gives  a  verbal  rendering  of  it ;  and  accordingly  is 
sometimes  of  great  use  in  ascertaining  the  true  read- 
ing of  the  Hebrew  text. 

"  The  Syriac  Version  stands  next  in  order  of  time 
but  is  superior  to  the  Chaldee  in  usefulness  and  authoi 
ity,  as  well  in  ascertaining  as  in  explaining  the  Hebrew 
text.  It  is  a  close  translation  of  the  Hebrew  language 
into  one  of  near  affinity  to  it.  It  is  supposed  to  have 
been  made  as  early  as  the  first  century. 

"  The  fragments  of  the  three  Greek  Versions  ol 
Aquila,  Sijmmuclms,  and  Theodntion,  all  made  in  the 
second  century,  which  are  collected  in  the  Ile.xapla  of 
Montfau^on,  are  of  considerable  use  for  the  same 
purpose. 

"  The  Vulgate,  being  for  the  most  part  the  transla- 
tion of  Jerome,  made  in  the  fourth  century,  is  of  ser 
vice  in  the  same  way,  in  proportion  to  its  antiquity. 

"  In  referring  to  Dr.  Kennicott's  Collections,  I  have 
given  the  whole  number  of  manuscripts  or  editions 
which  concur  in  any  particular  reading ;  what  propor- 
tion that  number  bears  to  the  whole  number  of  collated 
copies  which  contain  the  Book  of  Isaiah,  may  be  seen 
bv  comparing  it  with  the  catalogue  of  copies  collated, 
which  is  given  at  the  end  of  that  book  in  the  doctor's 
edition  of  the  Hebrew  Bible. 

"  Among  the  manuscripts  which  have  been  collated, 
I  consider  those  of  the  tenth,  eleventh,  and  twelfth 
centuries  as  ancient,  comparatively  and  in  respect  of 
the  rest.  Therefore  in  quoting  a  number  of  manu- 
scripts, where  the  variation  is  of  some  importance,  I 
have  added,  that  so  many  of  that  number  are  ancient, 
that  is,  are  of  the  centuries  above  mentioned. 

"  The  design  of  the  notes  is  to  give  the  reasons  and 
authorities  on  which  the  translation  is  fotinded  ;  to  rec- 
tify or  to  explain  the  words  of  the  text ;  to  illu.-?trate 
the  ideas,  the  images,  and  the  allusions  of  the  prophet, 
by  referring  to  objects,  notions,  and  customs  which  pe- 
culiarly belong  to  his  age  and  his  countrj'  ;  and  to  point 
out  the  beauties  of  particular  passages.  If  the  reader 
would  go  deeper  into  the  mystical  sense,  into  theologi- 
cal, historical,  and  chronological  disquisitions,  there  are 
many  learned  expositors  to  whom  he  may  have  recourse, 
who  have  written  full  commentaries  on  this  prophet,  to 
which  title  the  present  work  has  no  pretensions.  The 
sublime  and  spiritual  uses  to  be  made  of  this  peculiarly 
evangelical  prophet,  must  be  all  founded  on  a  faithful 
representation  of  the  Iheral  sense  which  his  words  con- 
tain. This  is  what  1  have  endeavoured  closely  and 
exactly  to  express." 

In  conclusion,  it  may  be  necessar)'  to  give  some  ac- 
count of  what  I  have  ventured  to  superadd  to  the  la- 
bours of  this  ven,'  learned  prelate.      .Vftcr  consulting 
the  various  commentators,  who  have  spent  much  time 
249 


Concluding  observations 


ISAIAH. 


on  this  prophet. 


and  labour  in  their  endeavours  to  illustrate  this  prophet, 
I  found  their  interpretations  of  many  of  the  most  im- 
portant prophecies  strangely  diiferent,  and  often  at  va- 
riance. Former  commentators  have  taken  especial 
care  to  bring  forth  in  the  most  prominent  point  of  view 
all  those  passages  which  have  been  generally  under- 
stood to  refer  to  our  blessed  Lord,  and  the  Christian 
dispensation.  Later  critics,  especially  those  on  the 
continent,  have  adopted  the  Jewish  plan  of  interpreta- 
tion, referring  the  parts  belonging  to  the  Messiah  in  his 
sufferings,  &c.,  to  the  prophet  himself,  or  to  the  chil- 
dren of  the  captivity  in  their  state  of  suffering ;  and 
those  passages  which  speak  of  the  redemption  nf  the 
world,  and  the  glorious  state  of  the  Christian  Church, 
they  apply  to  the  deliverance  of  the  Israelites  from  the 
Babylonish  captioity.  It  is  really  painful  to  see  what 
labour  and  learning  these  critics  spend  to  rob  the  pro- 
phet of  his  title  of  evangelical ;  and  to  show  that  even 
the  sacred  vsriters  of  the  New  Testament,  in  their  ap- 
plication of  select  passages  to  our  Lord,  only  followed 
the  popular  custom  of  accommodating  passages  of  the 
Sacred  Writings  to  occurrences  and  events,  to  which 
their  leading  circumstances  bore  some  kind  of  resem- 
blance, the  application  being  only  intended  to  convey 
the  idea  of  similitude,  and  not  of  identity. 
250 


While  I  have  cautiously  handled  those  passages,  the 
application  of  which  was  dubious,  I  have  taken  care  to 
give  my  opinion  with  firmness  on  those  which  seem  to 
have  no  other  meaning  than  what  they  derive  from  their 
application  to  the  great  work  of  redemption  by  Jesus 
Christ,  and  the  glory  that  should  follow  the  outpouring 
of  his  Spirit.  Many  readers  will  no  doubt  suppose  that 
I  should  have  dwelt  more  on  the  spiritual  parts  of  this 
inimitable  book ;  but  to  this  there  would  be  scarcely 
any  end.  ^V}lo  could  exhaust  the  stores  of  this  pro- 
phet !  and  if  any  thing  were  left  unsaid,  some  would 
stUI  be  unsatisfied,  to  say  nothing  of  the  volume  being 
thereby  swollen  beyond  all  reasonable  bounds.  I  have 
marked  enough  for  the  reader's  meditation ;  and  have 
thrown  out  a  sufficient  number  of  hints  to  be  improved 
by  ministers  of  the  word  of  God.  To  another  class 
it  may  appear  too  critical ;  but  this  chiefly  applies  to 
the  learned  bishop,  whose  plan,  as  by  far  the  best  in 
my  judgment,  I  have  followed ;  and  whose  collection 
of  various  readings  I  felt  it  my  duty  to  complete,  a 
thing  that  none  of  his  editors  have  attempted  before. 
I  have  therefore  added  the  various  readings  collected 
by  De  Rossi  to  those  of  Dr.  Kennicott,  which  the 
bishop  had  cited  as  authorities,  on  which  he  built  his 
alterations  and  critical  conjectures. 


INTRODUCTION   TO  THE  BOOK 


PROPHET    JEREMIAH. 


'PHE  Prophet  Jeremiah,  son  of  Hilkiah,  was  of  the  sacerdotal  race,  and  a  native  of 
Anathoth,  a  village  in  the  tribe  of  Benjamin,  within  a  few  miles  of  Jerusalem,  which 
iiad  been  appointed  for  the  use  of  the  priests,  the  descendants  of  Aaron,  Josh.  x\i.  18. 
He  was  called  to  the  prophetic  office  when  very  young ;  probably  when  he  was  fourteen 
years  of  age,  and  in  the  thirteenth  of  the  reign  of  Josiah,  A.  M.  3375,  B.  C.  C29.  He 
continued  to  prophesy  till  after  the  destruction  of  Jerusalem  by  the  Chaldeans,  which  took 
place  A.  M.  3416 ;  and  it  is  supposed  that  about  two  years  after  he  died  in  Egypt.  Thus  it 
appears  that  he  discharged  the  arduous  duties  of  the  prophetic  office  for  upwards  of  forty 
years. 

Being  very  young  when  called  to  the  prophetic  office,  he  endeavoured  to  excuse  himself 
on  account  of  his  youth  and  incapacity  for  the  work ;  but,  being  overruled  by  the  Divine 
authority,  he  undertook  the  task,  and  performed  it  with  matchless  zeal  and  fidelity  in  the 
midst  of  a  most  crooked  and  perverse  people,  by  whom  he  was  continually  persecuted,  and 
whom  he  boldly  reproved,  often  at  the  hazard  of  his  life. 

His  attachment  to  his  country  was  strong  and  fervent ;  he  foresaw  by  the  liglit  of  prophecy 
the  ruin  that  was  coming  upon  it.  He  might  have  made  terms  with  the  enemy,  and  not 
only  saved  his  life,  but  have  gained  ease  and  plenty ;  but  he  chose  rather  to  continue  with 
his  people,  and  take  his  part  in  all  the  disasters  that  befell  them. 

After  the  destruction  of  Jerusalem,  Nebuchadnezzar  having  made  Gedaliah  governor  of 
Judea,  the  fractious  Jews  rose  up  against  him,  and  put  him  to  death ;  they  then  escaped  to 
Tahpanhes  in  Egypt,  carrying  Jeremiah  with  tliem ;  who,  continuing  to  testify  against  their 
wickedness  and  idolatry,  at  length  fell  a  victim  to  hi.s  faithfulness  :  they  filled  up  the  measure 
of  their  iniquity,  as  tradition  reports,  by  stoning  the  prophet  to  death.  God  marked  this 
murderous  outrage  by  his  peculiar  displeasure  ;  for  in  a  few  years  after  they  were  almost  all 
miserably  destroyed  by  the  Chaldean  armies  whicii  had  invaded  Egj'pt ;  and  even  this 
destruction  had  been  foretold  by  the  prophet  himself,  chap,  xliv  :  "  They  were  consumed  by 
the  sword  and  by  the  famine  imtil  there  was  an  end  of  them,  a  small  remnant  only  escaping," 
ver.  14,  27,  28. 

The  pitch  of  desperate  wickedness  to  which  the  Jews  had  arrived  previously  to  their 
captivity  was  truly  astonishing.  They  had  exhausted  all  the  means  that  infinite  mercy, 
associated  with  mf-imle justice,  could  employ  for  the  salvation  of  sinners;  and  they  became 
in  consequence  desperately  wicked ;  no  wonder,  therefore,  that  wrath  fell  upon  them  to  the 
uttermost.  It  seems  that  their  hardness  and  darkness  had  proceeded  to  such  lengths  that 
they  abandoned  themselves  to  all  the  abominations  of  idolatn,'  to  avenge  themselves  on  God, 
because  he  would  not  bear  with  their  continual  profligacy.  Were  ever  people  more  highly 
favoiued,  more  desperately  ungrateful,  or  more  signally  punished  !  What  a  lesson  is  their 
histor\'  to  the  nations  of  the  earth,  and  especially  to  those  who  have  been  favoured  with  the 
light  of  revelation ! 

I  should  have  entered  into  a  particular  discussion  relative  to  the  history  of  those  times 
mentioned  by  this  propiiet,  had  they  not  passed  already  in  review  in  the  Books  of  Kings 
and  Chronicles ;  in  which  much  of  the  historical  parts  of  this  propiiet  has  been  anticipated  ; 

351 


INTRODUCTION  TO  THE  BOOK  OF  JEREMIAH. 


and  to  which,  in  order  to  avoid  repetition,  I  must  refer  my  readers.      What  is  farther  neces 
sary  to  be  added  will  be  found  in  the  following  notes. 

As  a  writer,  the  character  of  Jeremiah  has  been  well  drawn  by  Bishop  Loivth.  On  com- 
paring him  with  Isaiah,  tlie  learned  prelate  says  :  "  Jeremiah  is  by  no  means  wanting  either 
in  elegance  or  .sublimity ;  although,  generally  speaking,  inferior  to  Isaiah  in  both.  St. 
Jerome  has  objected  to  him  a  certain  rushcity  in  his  diction  ;  of  which,  I  must  confess,  I  do 
not  discover  the  smallest  trace.  His  thoughts,  indeed,  are  somewhat  less  elevated,  and  he  is 
commonly  more  large  and  diffuse  in  his  sentences ;  but  the  reason  of  this  may  be,  that  he  is 
mostly  taken  up  with  the  gentler  passions  of  grief  and  pity,  for  the  expressing  of  which  he 
has  a  peculiar  talent.  This  is  most  evident  in  the  Lainentations,  where  those  passions  alto- 
gether predominate  ;  but  it  is  often  visible  also  in  his  Prophecies ;  in  the  former  part  of  the 
book  more  especially,  which  is  principally  poetical.  The  middle  parts  are  for  the  most  part 
historical ;  but  the  last  part,  consisting  of  six  chapters,  is  entirely  poetical ;  and  contains 
several  oracles  distinctly  marked,  in  which  this  prophet  falls  very  little  short  of  the  loftiest 
style  of  Isaiah." 

It  has  often  been  remarked,  that  although  several  of  the  prophecies  in  this  book  have  their 
dates  distinctly  noted,  and  most  of  the  rest  may  be  ascertained  from  collateral  evidence  ;  yet 
there  is  a  strange  disorder  in  the  arrangemejit.  "  There  is,"  says  Dr.  Blayney,  "  a  prepos- 
terous jumbling  together  of  the  prophecies  of  the  reigns  of  Jehoiakim  and  Zedekiah  in  the 
seventeen  chapters  which  follow  the  twentieth,  according  to  the  Hebrew  copies  ;  so  that,  without 
any  apparent  reason,  many  of  the  latter  reigns  precede  those  of  the  former ;  and  in  the  same 
reign,  the  last  delivered  are  put  first,  and  xhe  first,  last."  In  order  to  prevent  the  confusion 
arising  from  this,  Dr.  Blayney  has  transposed  the  chapters  where  he  thought  it  needful,  without 
altering  the  numerals  as  they  stand  in  our  common  Bibles. 

This  defect  has  been  noticed,  and  attempts  made  to  remedy  it,  by  others.  Dr.  John 
George  Balder,  Professor  of  Theology  in  the  Protestant  seminary  of  Strasburg,  has  just  now 
published  the  fi7-st  volume  of  a  work,  enthled,  Jeremie,  traduit  siir  le  Texte  original, 
accompagni  de  Notes  Explicatives,  Historiques,  et  Critiques,  Qvo.,  (antedated)  Strasbourg, 
1824.  After  a  preface,  and  very  judicious  historical  introduction,  consisting,  the  first  of 
twenty-two,  tlie  second  of  thirty-six  pages,  the  text  and  notes  follow.  The  poetical  parts  of 
the  text  are  translated  in  the  hemistich  manner,  as  the  original  appears  in  the  best  copies  ; 
and  tlie  whole  is  divided  into  sections  ;  each  of  which  is  introduced  with  judicious  observa- 
tions relative  to  time,  place,  circumstances,  and  the  matter  contained  in  that  section.  The 
discourses  or  prophecies  delivered  under  a  particular  reign,  are  all  produced  under  that  reign 
in  their  chronological  order.  A  table  of  this  arrangement  I  shall  here  introduce,  and  refer  to 
the  use  of  it  afterwards  : — 


I 


TABLE  I. 

Prophecies  under  Josiah. 

Chap.  xiv. 

l.-xv.  21. 

xvi. 

l.-xvii.  18 

Chap.  i.    1-19. 

xviii. 

1-23. 

iv.   v.-vi.  30. 

xix. 

l.-xx.  13. 

ii.    l.-iii.  5. 

XX. 

14-18. 

iii.   G.-iv.  4. 

xxiii. 

9-40. 

xvii.    19-27. 

XXXV. 

1-19. 

xlvii.    1-7. 

XXV. 

1-38. 

xxxvi. 

1-32. 

xlv. 

1-5. 

Umler  Jelioiaktm. 

xii. 

14-17. 

X. 

17-25. 

vii.   l.-ix.  25. 

xxvi.    1-24. 

Under  Jeconiah. 

xlvi.   a-12. 

X.    1-lG. 

xiii 

1-27. 

Under   ZedehaH. 


Chap,  xxiii. 

l.-xxii.  8. 

xi. 

1-17. 

xi. 

18.-xii.  13. 

xxiv. 

1-10. 

xxix. 

1-32. 

xxvii. 

1. -XXV  iii.  17 

xlix. 

34-39. 

li. 

59-64. 

xxi. 

1-14. 

xxxiv. 

1-7. 

xxxvii. 

1-10. 

xxxiv. 

8-22. 

.xxxvii. 

11-21. 

xxxviii. 

1-28. 

J53 


INTRODUCTION  To  THE  BOOK  OF  JEREMIAH. 


Chap,  xxxix.  15-18. 
xxxii.  1-44. 
xxxiii.  1-26. 
xxxix.  1-10. 

kfler  the  destruction  of  Jerusalem. 

xxxix.  11—14. 

xl.  l.-xli.  18. 
xlii.  l.-xliii.  7. 


Chap.  XXX.  l.-xxxi.  40. 

Prophecies  delivered  in  Egypt. 

xliii.  8-13. 
xliv.  1-30. 
xlvi.  13-28. 

Prophecies  relative  to  strange  nations, 
xlvi.  1,  and  xlix.  1-6. 


Chap,  xlviii.  1-47. 
xlix.  7-22. 
xlix.  23-27. 
xlix.  28-33. 
1.  l.-li.  58-64. 

Historical  Appendix. 

lii.  1-34. 


The  kings  under  whom  Jeremiah  prophesied  succeeded  each  other  in  the  following  order . 
1.  Josiah;   2.  Jehoahaz;  3.  Jehoiachin,  or  Jeconiali ;  4.  Jehoiakinm ;   5.   Zedekiah. 
To  render  the  transpositions  evident  whicii  have  taken  place  in  these  prophetical  discourses 
we  have  only  to  look  at  those  which  bear  the  date  of  their  delivery. 


TABLE  II. 


Chap. 


1 

1 

iii. 

0 

xxi. 

xxiv. 

XXV. 

xxvi. 

xxviii. 

xxix. 

TTfxii. 

xixiv. 

Delivered  the  thirteenth  year  of  Josiah. 

Under  Josiah. 

Under  Zedekiah. 

After  the  carrying  away  of  Jeconiah, 
son  of  Jehoiakini. 

The  fourth  year  of  Jehoiakim. 

The  beginning  of  the  reign  of  Jehoia- 
kim. 

The  beginning  of  the  reign  of  Zedekiah. 

After  the  carrying  away  of  Jeconiah. 

The  tenth  year  of  Zedekiah. 

(Under  Zedekiah)  during  the  siege  of 
Jerusalem. 

(Under  Zedekiah)  when  he  had  obliged 


Chap. 


x.\xv 

.    1 

XXXV  i 

.    1 

xxxvii 

1 

xxxvii. 

11. 

xxxviii 

1. 

xxxLx. 

15. 

xlv 

1. 

xlvi. 

2. 

xlLx. 

34. 

li. 

59. 

his  subjects  to  give  liberty  to  the  Israel- 
ites whom  they  had  reduced  to  slavery. 

Under  Jehoiakim. 

Under  Jehciiakim. 

Under  Zedekiah  during  the  siege  of  Je- 
rusalem. 

Under  Zedekiah. 

Under  Zedekiah. 

Under  Zedekiah  whde  Jeremiah  was  in 

prison. 
The  fourth  year  of  Jehoiakim. 
The  fourth  year  of  Jehoiakim. 
In  the  beginning  of  the  reign  of  Zedekiah 
The  fourth  year  of  Zedekiah. 


Taking  into  consideration  the  order  of  the  reigns,  a  child  may  perceive  that  the  above 
prophecies  are  not  in  the  order  of  the  times  of  their  delivery ;  and  that  the  sheets  or  skins 
on  which  the  text  of  that  MS.  was  wTitten,  from  which  the  present  copies  have  derived  their 
origin,  have  been  pitifully  interchanged,  huddled  and  tacked  together,  without  connexion  or 
arrangement. 

To  remedy  this  defect.  Dr.  Blayaey  has  arranged  the  chapters  in  the  following  order, 
which  he  terms  a  new  arrangement  of  the  chapters  in  Jeremiah,  from  chap.  xx.  to  chap,  xlvi., 
inclusive  :  xx.,  xxii.,  xxiii.,  xxv.,  xxvi.,  xxxv.,  xxxvi.,  xlv.,  xxiv.,  xxix.,  xxx.,  xxxi.,  xxvii., 
xxviii.,  xxi.,  xxxiv.,  xxxvii.,  xxxii.,  xxxiii.,  xxxviii.,  xxxix.  15—18,  xxxix.  1—14,  xl.,  xli.,  xlii., 
xliii.,  xliv.,  xlvi.,  &c. 

The  preceding  and  subsequent  chapters  Dr.  Blayneij  thought  sufficiently  correct  for  all 
the  general  purposes  of  chronology ;  and  it  is  according  to  this  order  that  he  prints  the  text 
in  his  edition  and  translation  of  this  prophet. 

Dr.  Dahler,  as  we  have  seen,  is  more  circumstantial.  Where  he  has  dates,  as  are  shown 
in  the  preceding  table,  he  produces  the  text  in  that  order;  where  there  are  not  positive  dates, 
he  ascertains  several  by  circumstantial  intimations,  which  bear  great  evidence  of  accuracy ; 
but  there  is  a  numerous  class  of  discoiu-ses  which  he  is  obliged  to  insert  in  this  work  by 
critical  conjecture.  In  such  a  case  as  this,  when  the  arrangement  of  the  common  text  is 
so  evidently  defective,  and  in  many  respects  absurd,  this  procedure  is  quite  allowable  ;  for 
although  the  present  text  as  to  its  arrangement  has  the  sanction  of  antiquity,  yet  when  a 
remedy  is  found,  it  would  be  absiud,  if  not  sinful,  to  follow  an  order  which  we  may  rest 
satisfied  never  did  proceed  from  the  inspired  writer. 

I  hope  none  will  suppose  that  these  observations  detract  any  thing  from  the  Divine  inspi- 
ration of  the  book.     The  prophet  delivered  his  discourses  at  particidar  times  in  select  portions, 

353 


INTRODUCTION  TO  THE  BOOK  OF  JEREMIAH. 

during  forty  or  forty-three  years ;  these  were  afterwards  gathered  together  and  stitched  up 
without  any  attention  to  chronologica'.  arrangement.  Though  the  Spirit  of  the  Lord  directed 
the  prophet,  yet  it  would  be  absurd  to  suppose  that  it  guided  tlie  hand  of  every  collector  or 
scrihe  into  whose  custody  these  several  parcels  might  come.  Suppose  a  man  buy  a  copy  of 
the  Bible  in  sheets,  and  not  knowing  how  to  collate  them,  stitches  the  whole  confusedly 
together,  so  that  in  many  places  the  sense  cannot  be  made  out  from  a  preceding  to  a  following 
sheet,  would  it  not  be  singularly  foolish  for  any  person  to  sa.y,  "  As  God  is  the  Fountain  of 
wisdom  and  Author  of  reason,  such  incongruities  cannot  proceed  from  him,  therefore  this  book 
was  not  given  by  Divine  revelation."  A  child  in  a  printer's  oiEce  might  reply,  "  Cut  the 
stitching  asunder,  that  is  man's  work ;  collate  the  sheets  and  put  them  in  their  proper  order, 
and  you  will  soon  see  that  every  paragraph  is  in  harmony  with  the  rest,  and  contains  the 
words  of  Divine  wisdom." 

Many  an  ancient  MS.,  which  appeared  mutilated  and  imperfect,  I  have  restored  to  order 
and  perfection  by  catting  the  binding  asunder,  and  restoring  the  sheets  and  leaves  to  those 
places  from  which  the  ignorance  and  unskilfulness  of  the  binder  had  detached  them.  May 
we  not  be  allowed  to  treat  the  dislocations  in  the  writings  of  a  j^rophet  in  the  same  way, 
when  it  is  evident  that  in  the  lapse  of  time  his  work  has  suffered  by  the  hand  of  the  careless 
and  ignorant. 

But  it  may  be  asked,  "  After  all  the  evidence  I  have,  and  the  concessions  I  have  made, 
why  I  have  not  transposed  those  disjointed  chapters,  and  produced  them  in  the  order  in 
which  I  think  they  should  be  read  ?"  I  answer.  Were  I  to  give  a  new  translation  with  notes 
of  this  prophet  separately,  as  Drs.  Blayne.y  and  Dahler  have  done,  I  should  feel  it  my  duty 
to  do  what  the  objection  states  ;  but  as  my  province  as  a  general  commentator  requires  me 
to  take  up  all  the  books  of  the  sacred  volume  in  the  order  in  which  I  find  them  in  the  present 
authorized  version,  though  convinced  that  this  arrangement  is  neither  correct  nor  convenient ; 
so  I  take  up  the  parts  of  each,  however  transposed,  in  the  same  manner,  directing  the  reader 
by  tables  and  notes  to  regulate  his  use  of  the  work  so  as  to  produce  general  edification  with 
as  little  embarrassment  as  possible. 

For  general  pm-poses,  Dr.  Blayney''s  chronological  arrangement  may  be  sufficient ;  but  for 
greater  accuracy  Table  I.  may  be  preferred.  These  may  at  least  be  considered  in  the  light 
of  helps  to  a  better  understanding  of  these  several  prophecies  ;  but  no  man  is  bound  to  follow 
either,  farther  than  he  is  convinced  that  it  follows  what  is  specifically  set  down  by  the  prophet 
himself,  or  fairly  deducible  from  strong  circumstantial  evidence. 

In  my  notes  on  this  prophet  I  have  availed  myself,  as  far  as  my  plan  would  permit,  of  the 
best  helps  vv'ithin  my  reach.  The  various  readings  of  Kennicott  and  De  Rossi  I  have 
carefully  consulted,  and  occasionally  strengthened  the  evidence  in  behalf  of  those  readings, 
more  particularly  recommended  by  collations  from  my  own  MSS.  I  regret  that  I  have  not 
been  able,  for  the  reasons  mentioned  at  the  conclusion  of  the  notes  on  Isaiah,  to  produce  all 
the  various  readings  of  importance  found  in  these  ancient  MSS.,  and  especially  in  the  Book 
of  Lamentations,  which  is  contained  in  Jive  of  them ;  but  like  the  woman  in  the  Gospels,  / 
have  done  what  I  could,  and  must  leave  the  rest  to  those  who,  with  better  abilities,  may 
possess  the  gi-eater  advantages  of  youth  and  strength,  with  unimpaired  sight. 

Reader !  God  designs  thee  a  blessing  by  every  portion  of  his  word :  in  thy  reading  seek 
for  this ;  and  if  these  notes  be  helpful  to  thee,  give  Him  the  glory. 

A.  C. 
Eastcott,  Nov.  I,  1824. 

254 


THE   BOOK 


PEOPHET     JEREMIAH. 


Chronological  notes  relative  to  the  commence?nent  of  Jeremiah's  prophesying. 

Year  from  the  Creation,  according  to  Archbishop  Usher,  3375. — Year  from  the  Deluge,  according  to  the 
generally  received  Hebrew  text,  conferred  with  Acts  vii.  4,  1719. — Fourth  year  of  the  thirty -seventh 
Olympiad. — Year  from  the  building  of  Rome  according  to  the  Varronian  account,  1125. — Year  before  the 
vulgar  era  of  Christ's  nativity,  629. — Twelfth  year  of  Ancus  Marlins,  the  fourth  king  of  the  Romans  : 
this  was  the  one  hundred  and  twenlielh  year  before  the  expulsion  of  the  Tarqiiins. — Nineteenth  year  of 
Phraortes,  the  second  king  of  Media. — Twenty-third  year  of  Archidamus,  king  of  Lacedaemon,  of  the  family 
of  the  Proclida;. — Sixteenth  year  of  Eurycrates  II.,  king  of  Laccd8emon,  of  the  family  of  the  Euryslhenidse. 
— Third  year  of  Sadyattes,  king  of  Lydia,  which  was  the  eighty-second  year  before  the  conquest  of  this 
kingdom  by  Cyrus. — Twelfth  year  of  Philip,  the  sixth  king  of  Macedon,  or  the  two  hundred  and  ninety- 
third  before  the  commencement  of  the  reign  of  Alexander  the  Great. — Thirteenth  year  of  Josiah,  king  of 
ludah. — Epoch  of  the  building  of  Cyrene  by  Battus,  according  to  some  chronologers. 


CHAPTER  I. 

General  title  to  the  whole  Book,  1—3.  Jeremiah  receives  a  commission  to  prophesy  cmiceming  nations  and 
kingdoms,  a  work  to  which  in  the  Divine  purpose  he  had  been  appointed  before  his  birth,  4—10.  The 
vision  of  the  rod  of  an  almond  tree  and  of  the  seething  pot,  with  their  signification,  1 1—16.  Promises  of 
Divine  protection  to  Jeremiah  in  the  discharge  of  the  arduous  duties  of  his  prophetical  office,  17—19. 


*g^.  p75.      rpHE   words   of  Jeremiah   the 
01.  xxxvir.  4.  son  of  Hilkiah,  of  the  priests 

Anci  Martii,         ,  .        *         i       i      •         i 

R.  Roman.,      tliat  tt'ere    '^  in  Anatnoth   in   the 

'"•  land  of  Benjamin  : 

2  To  whom  tlie  word  of  the  Lord  came  in 

the  days  of  Josiali  the  son  of  Amon  king  of 

Judah,  ''  in  tlie  thirteenth  year  of  his  reign. 

^'  ^^olifi^^*'      ^  ^^  came  also  in  the  days  of 

B  C.  cir.  610.    Jelioiakim  the  son  of  Josiah  king 

of  Jiidah,  '-  nnto  the  end  of  tlie 

eleventh   year  of   Zedekiah  the 


— 5S8. 
01.  XLII.  3. 
— XLVIII.  1. 


•Josh.  xii.  18-,  1  Chron.  vi.  60,  chap,  xxxii.  7,  8,  9. i>Ch. 

irr.  3. cChap.  ixxix.  2. JChap.  lii.  12,  15. «2  Kings 


NOTES  ON  CHAP.  I. 

A'erse  1-3.  The  words  of  Jeremiah]  These  three 
verses  are  the  title  of  the  Book ;  and  were  probably 
added  by  Ezra  when  he  collected  and  arranged  the  sa- 
cred books,  and  put  them  in  that  order  in  which  they 
are  found  in  Hebrew  Bibles  in  general.  For  particu- 
lars relative  to  this  prophet,  the  times  of  his  prophesy- 
ing, and  the  arrangement  of  his  discourses,  see  the  in- 
troduction. 

Eleventh  year  of  Zedekiah]  That  is,  the  last  year 
of  his  reign ;  for  he  was  made  prisoner  by  the  Chal- 
deans in  the  foimh  month  of  that  year,  and  the  carry- 


king    of    Judah, 
of  Je- 
captive    "  in    the    fiftli 


son   of   Josiah 
*  unto  the 
rnsalem 
month. 

4  Then  the  word  of  the  Lord 
came  unto  me,  saying, 

5  Before  I  "^  formed  tliee  in  the 
belly  °  I  knew  thee  ;  and  before 
thou  earnest  forth  out  of  the  womb  I  '^  sancti- 
tied  tliee,  and  I  '  ordained  thee  a  prophet  unto 
the  nations. 


A.  M.  cir.  33D4. 

—3416. 

B.  C.  rir.  610. 

—588. 

01.  XLII.  3. 

—XLVIII.  1. 

A.  M.  3375. 
B.  C.  0^9. 
Ol.  XXXVII.  4. 
Anci  Martii, 
R.  Roman., 
12. 


XXV.  8.- 
12,  17.^ 


^Isa.  xlix.  1,  5;   Ecclus.  ilix. 
kLukei.  15,41 ;  Gal.  i.  15,  16.- 


— eExod.  xxxiii. 
'  Heb.  gave. 


ing  away  of  the  inhabitants  of  Jerusalem  was  in  the 
fifth  month  of  the  same  year. 

^'erse  4.  The  ivord  of  the  Lord  came  unto  me] 
Then  I  first  felt  the  inspiring  influence  of  the  Divine 
Spirit,  not  only  revealing  to  me  the  subjects  which  he 
would  have  me  to  declare  to  the  people,  but  also  the 
words  which  I  should  use  in  these  declarations. 

Verse  5.  Before  I  formed  thee]  I  had  destined  thee  to 
the  prophetic  office  before  thou  wert  born  :  I  had  formed 
my  plan,  and  appointed  thee  to  be  my  envoy  to  this  peo- 
ple. St.  Paul  speaks  of  his  own  call  to  preach  the  Gos- 
pel to  the  Gentiles  in  similar  terms,  Gal.  i.  15,  Id. 
255 


The  proplieCa  vistons  of  the 


JEREMIAH. 


almond  tree  and  seething  pet 


01.  xxxvii.  4.  behold,  I  cannot  speak  :  for  I  am 

Anci  Martii,  ,  .,  , 

R.  Koraan.,        a  Child. 

'^'  7  But  the  Lord  said  unto  me, 

Say  not,  I  am  a  child  ;  for  thou  shalt  go  to  all 
that  I  shall  send  thee,  and  '  whatsoever  I  com- 
mand thee  thou  shalt  speak. 

8  "  Be  not  afraid  of  their  faces  ;  for  » I  am 
with  thee  to  deliver  thee,  saith  the  Lord. 

9  Then  the  Lord  put  forth  his  hand,  and 
°  touched  my  mouth.  And  the  Lord  said  imto 
me.  Behold,  I  have  "  put  my  words  in  thy 
mouth. 

10  1  See,  I  have  this  day  set  thee  over  the 
nations  and  over  the  kingdoms,  to  '  root  out, 
and    to   pull    down,   and  to  destroy,    and    to 


kExod.  iv.  10;   vi.  12,30;     Isa.  vi.  5. 1  Num.   xxii.    20, 

38  ;  Matt.  x.tviii.  20. '■■  Ezek.  ii.  6 ;  iii.  9  ;  ver.  17. "  Exod. 

iii.  12  ;    Deut.  xxxi.  6,  8;   Josh.  i.  5  ;   chap.  xv.  20  ;    Acts  xxvi. 
17;    Heb.  xui.  6. 


Verse  6.  /  cannot  speak]     Being  very  young,  and 
wholly  inexperienced,  I  am  utterly  incapable  of  con- 
ceiving aright,  or  of  clothing  these  Divine  subjects  in 
suitable  language.      Those  who  are  really  called  of 
God  to  the  sacred  ministry  are   such  as  have  been 
brought  to  a  deep  acquaintance  with  themselves,  fee! 
their  own  ignorance,  and  know  their  own  weakness. 
They  know  also  the  awful  responsibility  that  attaches 
to  the  work  ;  and  nothing  but  the  authority  of  God  can 
induce  such  to  undertake  it.      They  whom  God  never 
called  run,  because  of  worldly  honour  and  emolument : 
the  others  hear  the  call  with  fear  and  trembling,  and 
can  go  only  in  the  strength  of  Jehovah. 
"  How  ready  is  the  man  to  go, 
Whom  God  hath  never  sent ! 
How  timorous,  diffident,  and  slow, 
God's  chosen  instrument !" 

Verse  7.  Whatsoever  I  command  thee]  It  is  my 
words  and  message,  not  thine  own,  that  thou  shalt  de- 
liver. 1  shall  teach  thee  ;  therefore  thy  youth  and  in- 
experience can  be  no  hinderance. 

Verse  8.  Se  not  afraid  of  their  faces]  That  is, 
the  Jews,  whom  he  knew  would  persecute  him  because 
of  the  message  which  he  brought.  To  be /oce- warned 
is  to  be  half  armed.  He  knew  what  he  was  to  expect 
from  the  disobedient  and  the  rebellious,  and  must  now 
be  prepared  to  meet  it. 

Verse  10.  I  have — se/  thee  over  the  tialions]  God 
represents  his  messengers  the  prophets  as  doing  what 
he  commanded  them  to  declare  should  be  done.  In 
this  sense  they  rooted  up,  pulled  down,  and  destroyed — 
declared  God's  judgments  ;  they  builded  up  and  planted 
— declared  the  promises  of  his  mercy.  Thus  God  says 
to  Isaiah,  chap.  vi.  10  :  "  Make  the  heart  of  this  peo- 
ple fat — and  shut  their  eyes."  Show  them  that  they 
are  sfttpid  and  blind ;  and  that,  because  they  have  shut 
their  eyes  and  hardened  their  hearts,  God  will  in  his 
judgments  leave  them  to  their  hardness  and  darkness. 

Verse  11.  A  rod  of  an  almond  tree.]     tps>  sha/ced, 
956 


throw    down,    to   build,    and    to 
plant. 


A.  M.  3375. 
B.  C.  629. 
01.  XXXVII.  4. 
_  .,     T,,  ,  1       /*     1  Anci  Martii, 

1 1    Moreover  the  word  oi  the      r.  Roman., 
Lord  came  unto  me,  saying,  Jere- 


miah, what  seest  thou  ?     And  I  said,  I  see  a 
rod  of  an  almond  tree. 

1 2  Then  said  the  Lord  unto  me,  Thou  hast 
well  seen :  for  I  will  hasten  my  word  to  per- 
form it. 

13  And  the  word  of  the  Lord  came  unto 
me  the  second  time,  saying,  What  seest  thou  ? 
And  I  said,  I  see  ^  a  seething  pot ;  and  the 
face  thereof  is  '  toward  the  north. 

14  Then  the  Lord  said  unto  me.  Out  of  the 
"  north  an  evil  ''  shall  break  forth  upon  all  the 
inhabitants  of  the  land. 


o  Isa.  vi.  7. Pisa.  li.  16  ;   chap,  v.  14. 1 1  Kings  xix.  17. 

'Chap,  xviii.  7,  8,  9,  10;   2  Cor.  x.  4,  5. sEzek.  xi.  3,  7; 

xxiv.  3. tHeb.  from  the  face  of  the  north. "Chap.  iv.  6; 

vi.  1. ^Heb.  shall  be  opened. 


from  "[pW  shakad,  "  to  be  ready,"  "  to  hasten,"  "  to 
ivatch  for  an  opportunity  to  do  a  thing,"  to  awake ;  be- 
cause the  almond  tree  is  the  first  to  flower  and  bring 
forth  fruit.  Pliny  says,  Floret  prima  omnium  amyg- 
dala mense  Januario  ;  Martio  vero  pomum  maturat.  It 
blossoms  in  January,  when  other  trees  are  locked  up 
in  their  winter's  repose ;  and  it  bears  fruit  in  March, 
just  at  the  commencement  of  spring,  when  other  trees 
only  begin  to  bud.  It  was  here  the  symbol  of  that 
promptitude  with  which  God  was  about  to  fulfil  his 
promises  and  threatenings.  As  a  rod,  says  Dahler,  is 
an  instrument  of  punishment,  the  rod  of  the  almond 
may  be  intended  here  as  the  symbol  of  that  punishment 
which  the  prophet  was  about  to  announce. 

Verse  12.  /  will  hasten  my  word]  Here  is  a  paro- 
nomasia. What  dost  thou  see  ?  I  see  Ipiy  shaked, 
"  an  almond,"  the  hastening  tree :  that  which  first 
awakes.  Thou  hast  icell  seen,  for  (ipK'  shoked)  I  will 
hasten  my  u-ord.  I  will  awake,  or  watch  over  my 
word  for  the  first  opportunity  to  inflict  the  judgments 
which  I  threaten.  The  judgment  shall  come  speedily  ; 
it  shaU  soon  flourish,  and  come  to  maturity. 

Verse  13.  A  seething  pot — toward  the  north.]  We 
find,  from  Ezekiel  xxiv.  3,  &c.,  that  a  boiling  pot  was 
an  emblem  of  ivar,  and  the  desolations  it  produces. 
Some  have  thought  that  by  the  seething  pot  Jiidea  is 
intended,  agitated  by  the  invasion  of  the  Chaldeans, 
whose  land  lay  north  of  Judea.  But  Dr.  Blayney  con- 
tends that  njlSi'  "3D^  mippeney  tsaphonah  should  be 
translated,  From  the  face  of  the  north,  as  it  is  in  the 
margin ;  for,  from  the  next  verse,  it  appears  that  the 
evil  was  to  come  from  the  north ;  and  therefore  the 
steam,  which  was  designed  as  an  emblem  of  that  evil, 
must  have  arisen  from  that  quarter  also.  The  pot  de- 
notes the  empire  of  the  Babylonians  and  Chaldeans 
lying  to  the  north  of  Judea,  and  pouring  forth  its  mul- 
titudes like  a  thick  vapour,  to  overspread  the  land. 
Either  of  these  interpretations  will  suit  the  text. 

Verse  1 4.  ShaU  break  forth]  nniDn  tippathach,  shall 


Divine  protection 


CHAP.  II. 


promised  to  Jeremiah. 


*o  ^-  ?Jn*  1 5  For,  lo,  I  will  ^  call  all  the 
01.  xxxvu.  4.   families  of  llie  kingdoms  of  the 

R,  Roman.,'  north,  sailli  the  Lord  ;  and  they 
'^'  shall  come,  and  they  shall   *  set 

every  one  his  tlirone  at  the  entering  of  the 
gates  of  Jerusalem,  and  against  all  the  walls 
thereof  round  about,  and  against  all  the  cities 
of  Judah. 

16  And  I  will  utter  my  judgments  against 
them  touching  all  their  wickedness,  ^  who  have 
forsaken  mc,  and  have  burned  incense  unto 
other  gods,  and  worshipped  the  works  of  their 
own  hands. 

17  Thou  therefore  '■  gird  up  thy  loins,  and 


"Chap.  T.  IS;   vi.  22;    x.  22  ;    xxv.  9. «  Chap,  xxxix.  3; 

xliii.    10. rDeut.   xiviii.    20;    cliap.  xvii.    13. '1  Kings 

xviii.  4G  ;  2  Kings  iv.  29  ;  ix.  1 ;    Job  xxxviii.  3  ;    Luke  xii.  35  ; 

V  opened.  The  door  shall  be  thrown  abroatl,  that 
these  calamities  may  pass  out  freely. 

Verse  15.  Shall  set  every  one  his  throne  at  the  en- 
tering of  the  gales]  As  the  gates  of  the  cities  were 
the  ordinary  places  where  justice  was  administered, 
so  the  enemies  of  Jerusalem  are  here  represented  as 
conquering  the  whole  land,  assuming  the  reins  of  go- 
vernment, and  laying  the  whole  country  under  their 
omi  laws  ;  so  that  the  Jews  should  no  longer  possess 
any  political  poicer  :  they  should  be  wholly  subjugated 
by  their  enemies. 

Verse  16.  /  ivitl  utter  my  judgments]  God  de- 
nounced his  judgments  :  the  conquest  of  their  cities, 
and  the  destruction  of  the  realm,  were  the  facts  to 
which  these  judgments  referred  ;  and  these  facts  prove 
that  the  threatening  was  fulfilled. 

Worshipped  the  icoris  of  their  oicn  hands.]  Idola- 
try was  the  source  of  all  theii  wickedness,  and  was 
the  cause  of  their  desolations.  For  'iS'i'o'?  lemaascy, 
the  works,  more  than  a  hundred  MSS.  of  KennicotCs 
and  De  Rossi's,  with  many  editions,  have  niy>  0^  le- 
maaseh,  the  work.  Idolatry  was  their  one  great  work, 
the  business  of  their  life,  their  trade. 

Verse  17.  Gird  up  thy  loins]  Take  courage  and 
be  ready,  lest  I  confound  thee ;  take  courage  and  be 
resolute,  ja  pen,  lest  by  their  opposition  thou  be  terri- 
fied and  confounded.  God  is  often  represented  as 
doing  or  causing  to  be  done,  what  he  only  permits  or 
suffers  to  be  done.     Or,  do  not  fear  them,  I  will  not 


arise,  and  speak  unto  them  all      *g*^  ^'■ 
that   I   command  thee  :   °  be  not  01.  xxxvii.  4. 
dismayed  at    their   faces,  lest  I      r.  Roman.,' 


12. 


''  confound  thee  before  tiiem. 

18  For,  behold,  I  have  made  thee  this  day 
■=  a  defenced  city,  and  an  iron  pillar,  and  brazen 
walls  against  the  whole  land,  against  the  kings 
of  Judah,  against  the  princes  tiiereof,  against 
the  priests  thereof,  and  against  the  people  of 
the  land. 

19  And  they  shall  fight  against  thee;  but 
they  shall  not  prevail  against  thee ;  "■  for  I 
07/1  with  thee,  saith  the  Lord,  to  deliver 
thee. 


1  Pet.  i.    18.— 
breafi  to  pieces.- 


'  Exod.  iii.  12 ;  ver.  8  ;    Ezek.   ii. 
-«Isa.  1.  7;   chap.  vi.  27  j  xv.  20.— 


bOr, 

iVer.  8. 


suffer  thee  to  be  confounded.  So  Dahler,  Ne  crains 
pas  que  je  te  confonde  a  leurs  yeux,  "  Do  not  fear 
that  I  shall  confound  thee  before  them."  It  is  well 
known  that  the  phrase,  gird  tip  thy  reins,  is  a  meta- 
phor taken  from  the  long  robes  of  the  Asiatics  ;  which, 
on  going  a  journey,  or  performing  their  ordinary  work, 
they  were  obliged  to  truss  up  under  their  girdles,  that 
the  motions  of  the  body  might  not  be  impeded. 

Verse  18.  /  have  made  thee  this  day  a  defenced 
city,  and  an  iron  pillar,  and  brazen  walls]  Though 
thou  shalt  be  exposed  to  persecutions  and  various  in- 
dignities, they  shall  not  prevail  against  thee.  To  their 
attacks  thou  shalt  be  as  an  impregnable  city ;  as  j/;t- 
shaken  as  an  iron  pillar ;  and  as  imperishable  as  a 
wall  of  brass.  None,  therefore,  can  have  less  cause 
to  apprehend  danger  than  thou  hast.  The  issue  proved 
the  truth  of  this  promise  :  he  outlived  all  their  insults  ; 
and  saw  Jerusalem  destroyed,  and  his  enemies,  and 
the  enemies  of  his  Lord,  carried  into  captivity.  In- 
stead of  nion  chomoth,  lealls,  many  JISS.  and  editions 
read  iion  chomath,  a  wall,  which  corresponds  with 
the  singular  nouns  preceding. 

Verse  19.  They  shall  not  prevail  against  thee] 
Because  I  am  determined  to  defend  and  support  thee 
against  all  thy  enemies.  One  of  the  ancients  has  said, 
©Eou  ^sXovcos,  xai  sti  picroj  crXj,?)  2u^;<]'  Thestius, 
apud  Theophil.  ad  Autolyc.  lib.  ii.  "  God  protecting 
thee,  though  thou  wert  at  sea  upon  a  twig,  thou 
shouldst  be  safe." 


CHAPTER  II. 

Ood  expresses  his  corUmued  regard  for  hts  people,  long  since  chosen,  1-3.  He  then  expostulates  with  them 
on  their  ungrateful  and  worse  than  heathen  return  to  his  regard,  4-11  ;  at  which  even  the  inanimate 
creation  must  be  astonished,  12,  13.  After  this  their  guilt  is  declared  to  be  the  sole  cause  of  the  calami- 
ties which  their  enemies  had  power  to  inflict  on  them,  14-17.  They  are  upbraided  for  their  alliances  with 
idolatrous  countries,  18,  19  ;  and  for  their  strong  propensity  to  idolatry,  iwlwithstanding  all  the  care  and 
tender  mercy  of  God,  20-'29.  Even  the  chaslenings  of  the  Almighty  have  produced  in  this  people  no 
repentance,  30.  The  chapter  concludes  with  compassionately  remonstrating  against  their  folly  and  ingra- 
titude in  revolting  so  deeply  from  God,  and  with  warning  them  of  the  fearful  consequences,  31-37. 
Vol.  IV.  (     17     )  "  857 


The  Lord's  controversy 


JEREMIAH. 


with  his  people. 


ly/rOREOVER  the  word  of  the 
Lord  came  to  me,  saying, 


A.  M.  3375. 

B.  C.  629. 

01.  XXXVII.  4. 

Aiici  Martii,  .^     /-.  i  •         i  r 

R.  Roman.,         2   (jo  and  Cry  m  the  ears  oi 
*^'  Jerusalem,  saying,  Thus  saith  the 

Lord  ;  I  remember  ^  thee,  the  kindness  of  thy 
^  youtli,  the  love  of  thine  espousals,  '^  when 
thou  wentest  after  me  in  the  wilderness,  in  a 
land  that  luas  not  sown. 

3  "^  Israel  was  hohness  unto  the  Lord,  and 
'  the  first-fruits  of  his  increase  :  ^  all  that  de- 
vour him  shall  offend ;  evil  shall  come  upon 
them,  saith  the  Lord. 

4  Hear  ye  the  word  of  the  Lord,  O  house 
of  Jacob,  and  all  the  families  of  the  house  of 
Israel  : 

5  Thus  saith  the  Lord,  eWhat  iniquity 
have  your  fathers  found  in  me,  that  they  are 
gone  far  from  me,  ^  and  have  walked  after 
vanity,  and  are  become  vain  ? 

6  Neither  said  they.    Where  is  the  Lord 

•Or,  for  thy  sake. 1- Ezek  xvi.  8,  22,  60;   xxiii.  3,8,  19; 

Hos.  ii.   15. cDeut.  ii.  7. ^  Exod.  xix.  5,  6. e  James 

i.  18;   Rev.  xiv.  4. ("Chap.  xii.  14;   see  chap.  1.  7. sisa. 

V.   4;    Mic.  vi.   3. ''2  Kings  xvii.  15;  JonaJi  ii.  8. — -»  Isa. 

Ixiii.  9,  11,   13;    Hos.   xiii.    4. ^  X)eut.  viii.  15  ;    xxxii.  10. 

1  Or,  the  land  of  Cartnel. 


NOTES  ON  CHAP.  II. 

Verse  2.  /  remember  thee\  The  youth  here  refers 
to  their  infant  political  state  when  they  came  out  of 
Egypt ;  they  just  then  began  to  be  a  people.  Their 
espousals  refer  to  their  receiving  the  law  at  Mount 
Sinai,  which  they  solemnly  accepted,  Exod.  xxiv.  6-8, 
and  which  acceptance  was  compared  to  a  betrothing 
or  espousal.  Previously  to  this  they  were  no  people, 
for  they  had  no  constitution  nor  form  of  government. 
When  they  received  the  law,  and  an  establishment  in 
the  Promised  Land,  then  they  became  a  people  and  a 
nation. 

Wentest  after  me]  Receivedst  my  law,  and  wert 
obedient  to  it ;  confiding  thyself  wholly  to  my  guid- 
ance, and  being  conscientiously  attached  to  my  wor- 
ship. The  kindness  was  that  which  God  showed 
them  by  taking  them  to  be  his  people,  not  their  kind- 
ness to  him. 

"Verse  3.  Israel  was  holiness  unto  the  Lord]  Fully 
consecrated  to  his  service. 

The  first  fruits  of  his  increase]  They  were  as 
wholly  the  Lord's,  as  the  first  fruits  were  the  property 
of  the  priests  according  to  the  law,  Nuin.  x\-iii.  13. 
These  the  priests  alone  had  a  right  to  devote  to  their 
own  use. 

All  that  devour  him  shall  offend]  As  they  were  be- 
trothed to  the  Lord,  they  were  considered  his  especial 
property ;  they  therefore  who  injured  them  were  con- 
sidered as  laying  violent  hands  on  the  property  of  God. 
They  who  persecute  God's  children  have  a  grievous 
burden  to  bear,  an  awful  account  to  give. 

Verse  5.  What  iniquity  have  your  fathers  found  in 
me]  Have  they  ever  discovered  any  thing  cruel,  un- 
258 


that  '  brought  us   up  out  of  the     ^^^  ^|'^5- 
land  of  Egypt,  that  led  us  tlurough  01.  xxxvii.  4. 
the  ^  wilderness,  through  a  land      r.  Roman.,' 
of  deserts  and  of  pits,  tlirough  a  ' 

land  of  drought,  and  of  the  shadow  of  death, 
through  a  land  that  no  man  passed  through, 
and  where  no  man  dwelt  ? 

7  And  I  brought  you  into  '  a  "  plentifril  coun- 
try, to  eat  the  fruit  thereof  and  the  goodness 
thereof;  but  when  ye.  entered,  ye  "defiled  my 
land,  and  made  mine  heritage  an  abomination. 

8  The  priests  said  not,  "VMiere  is  the  Lord  ? 
and  they  that  handle  the  °  law  knew  me  not : 
the  pastors  also  transgressed  against  me,  p  and 
the  prophets  prophesied  by  Baal,  and  walked 
after  things  that  1  do  not  profit. 

9  Wherefore  ""I  will  yet  plead  with  you,  saith 
the  Lord,  and  '  with  your  children's  children 
will  I  plead. 

10  For  pass  '  over  the  isles  of  Chittim,  and 

n>  Num.  xiii.  27 ;    xiv.  7,  8  ;    Deut.  viii.   7,  8,  9. » L,ev. 

xviii.  25,  27,  28;   Num.  xxxv.  33,  34;   Psa.   lx.xviii.  58,    59; 

cvi.  38;   chap.  iii.  1;   .\vi.  18. °  Mai.  ii.  6,  7  ;  Rom.  ii.  20. 

pChap.  xxiii.  13. iVer.  11;  Hab.  ii.  18. '  Ezek.  xx.  35, 

36 ;    Mic.    vi.    2. »  Exod.   xx.    5 ;    Lev.    xx.    5. •  Or, 

over  to. 

just,  oppressive  in  my  laws  ?  Any  thing  unkind  or 
tyrannical  in  my  government  ?  \Vhy  then  have  they 
become  idolaters  ? 

Verse  6.  Through  the  wilderness]  Egypt  was  the 
house  of  their  bondage  :  the  desert  through  which  they 
passed  after  they  came  out  of  Egypt,  was  a  place 
where  the  m.eans  of  life  were  not  to  be  found ;  where 
no  one  family  could  subsist,  much  less  a  company  of 
600,000  men.  God  mentions  these  things  to  show 
that  it  was  by  the  bounty  of  an  especial  providence 
that  they  were  fed  and  preserved  alive.  Previously 
to  this,  it  was  a  land  through  which  no  man  passed, 
and  in  ivhich  no  man  dwelt.  And  why  !  because  it 
did  not  produce  the  means  of  life ;  it  was  the  shadow 
of  death  in  its  appearance,  and  the  grave  to  those  who 
committed  themselves  to  it. 

Verse  7.  And  I  brought  you  into  a  plentiful  coun- 
try] The  land  of  Canaan. 

My  latid]  The  particular  property  of  God,  which 
he  gave  to  them  as  an  inheritance,  they  being  his  pe 
culiar  people. 

Verse  8.  They  that  handle  the  law]  'tysni  vethophe- 
shey,  they  that  draw  out  the  law ;  they  whose  ofliee  it 
is  to  explain  it,  draw  out  its  spiritual  meanings,  and 
show  to  what  its  testimonies  refer. 

The  pastors  also]  Kings,  political  and  civU  rulers. 

Prophesied  by  Baal]  Became  his  prophets,  and 
were  inspired  with  the  words  of  lying  spirits. 

Verse  9.  /  will  yet  plead  with  you]  3'1X  arib,  I  will 
maintain  my  process,  vindicate  my  own  conduct,  and 
prove  the  wickedness  of  yours. 

Verse  10.    The  isles  of  Chittim]  This  is  the  island 
of  Cyprus,  according  to  Josephus.     In  1  Maccabees, 
(      17*     ) 


The  Lord's  controversy 


CHAP.  II. 


with  his  people. 


*B  "c  6^0^  ^'^^  '  ^"^  ^^^^  ""'°  Kedar,  and 
01.  xxxvii.  4.  consider   diligently,    and  see    if 

Anci  .Martii,  .  ,  i'  i  ■ 

R.  Roman.,      tlierc  he  siicli  a  llnng  : 

'^-  ]  1    "  Hath    a    nation    changed 

their  gods,  which  are  ^  yet  no  gods  ?  "^  but  my 
people  have  changed  their  glory  for  ^  that  which 
doth  not  profit. 

12  >"  Be  astonished,  O  ye  heavens,  at  this,  and 
be  iioiTibly  afraid,  be  ye  very  desolate,  saith 
tlie  Lord. 

13  For  my  people  have  committed  two  evils; 
they  have  forsaken  me  the  ^  Fountain  of  living 
waters,  and  hewed  them  out  cisterns,  broken 
cisterns  that  can  hold  no  water. 

1 4  /s  Israel  "  a  servant  ?  is  he  a  home-born 
slave  ?  why  is  he  '  spoiled  ? 

15  '  The  young  lions  roared  upon  him,  and 
^  yelled,  and  they  made  his  land  waste  :  his 
cities  are  burned  without  inhabitant. 


"Mic.  iv.  5.— — ^' Psa.  cxv.  4;  Isa.  xxxvii.  19;  chap.  xvi.  20; 

"  Psa.  cvi.  20  ;  Rom.  i.  23. •  Vcr.  8. >  Isa.  i.  2 ;  chap.  vi. 

19. *Psa.  xxxvi.  9;   chap.  xvii.  13 ;   xviii.  14 ;   John  iv.  14. 

*  Sec  Exod.  iv.  22. b  Heb.  become  a  spoil  ? c  Isa.  i.  7 ; 

chap.  iv.  7. 

chap.  viii.  5,  it  is  taken  for  Macedonia.  Besides  this, 
how  they  (the  Romans)  had  discomfiled  in  battle  Philip 
and  Perseus,  iing  of  the  Chitlims.  Chittim  was  tlie 
grandson  of  Japhet ;  and  Bochart  has  made  it  appear 
that  the  countries  inhabited  by  the  Chittim  were  Italy 
and  the  adjacent  provinces  of  Europe,  lying  along  the 
coast  of  the  Mediterranean  Sea  ;  and  probably  this  is 
the  prophet's  meaning. 

Send  unto  Kedar]  The  name  of  an  Arabian  tribe. 
See  if  nations  either  near  or  remote,  cultivated  or 
stupid,  have  acted  with  such  fickleness  and  ingratitude 
as  you  have  done !  They  have  retained  their  gods  to 
whom  they  had  no  obligation ;  ye  have  abandoned 
your  God,  to  whom  ye  owe  your  life,  breath,  and  all 
things ! 

Verse  12.  Be  astonished,  O  ye  heavens]  Or,  the 
heavens  are  astonished.  The  original  will  admit  either 
sense.  The  conduct  of  this  people  was  so  altogether 
bad,  that  among  all  the  iniquities  of  mankind,  neither 
heaven  nor  earth  had  witnessed  any  thing  so  exces- 
sively sinful  and  profligate. 

Verse  13.  Two  evils]  Fir.tt,  ihey  forsook  God,  the 
Fountain  of  life,  light,  prosperity,  and  happiness. 
Secondly,  they  hewed  out  broken  cisterns ;  they  join- 
ed themselves  to  idols,  from  whom  tliey  could  receive 
neither  temporal  nor  spiritual  good  !  Their  conduct 
was  the  excess  of  folly  and  blindness.  What  we  call 
here  broken  cisterns,  means  more  properly  such  ves- 
sels as  were  HI  made,  not  staunch,  ill  put  together,  so 
that  the  water  leaked  through  them. 

A'erse  14.  Is  Israel  a  servant  1]  Is  he  a  slave  pur- 
chased with  money,  or  a  servant  born  in  the  famili/  ? 
He  is  a  son  himself  If  so,  then,  it-Ay  is  he  spoiled  ? 
Not  because  God  has  not  shown  him  love  and  kind- 
ness ;  but  because  he  forsook  God,  turned  to  and  is 
joined  with  idols. 


16   Also  the  children  of  Noph      ^^'J;-^^'^^- 
and  •=  Tahapanes,  Hiave  broken  Oi.xxxvii.  4 

,,  r     I        1         J  Anci  Martii, 

the  crown  ol  thy  head.  r.  Roman., 

17^  Hast  thou  not  procured  this  '^' 

unto  thyself,  in  that  thou  hast  forsaken  the 
Lord  thy  God,  when  ''  he  led  thee  by  the 
way  ? 

18  And  now  what  hast  thou  to  do  '  in  the 
way  of  Egypt,  to  drink  the  waters  of  ''Sihor? 
or  what  hast  thou  to  do  in  the  way  of  Assyria 
to  drink  the  waters  of  the  river  ? 

19  Thine  own  '  wickedness  shall  correct 
thee,  and  thy  backslidings  shall  reprove  thee  : 
know  therefore  and  sec  that  it  is  an  evil  thing 
and  bitter,  that  thou  hast  forsaken  the  Lord 
thy  God,  and  that  my  fear  is  not  in  thee, 
saith  the  Lord  God  of  hosts. 

20  For  of  old  time  I  have  broken  thy  yoke, 
and  burst  thy  bands  ;  and  "■  thou  saidst,  I  will 


7,  8, 


9. fOr, 

;Chap.  iv. 


J  Heb.  gave  out  their  voice. c  Chap,   xliii. 

feed  on  thy  crown  ;    Deut.  xxxiii.  20  ;    Isa.  viii 

18. 1' Deut.  xxxii.  10.— 'Isa.  xxx.   1,  2. v  Josh.  xiii.  3. 

I  Isa.  iii.  9  ;  Hos.  v.  5. "Exod.  xix.  8;  Josh.  xxiv.  18;  Judg 

X.  16 ;  1  Sam.  xii.  10. 

Verse  15.  The  young  lions  roared  upon  him]  The 
Assyrians,  who  have  sacked  and  destroyed  the  king- 
dom of  Israel,  with  a  fierceness  like  that  of  pouncing 
upon  their  prey. 

Verse  16.  The  children  of  Noph  and  Tahapanes] 
Noph  and  Tahapanes  were  two  cities  of  Egypt,  other- 
wise called  Memphis  and  Daphni.  It  is  well  known 
that  the  good  king  was  defeated  by  the  Egyptians, 
and  slain  in  battle.  Thus  was  the  crown  of  Judah's 
head  broken. 

Verse  18.  What  hast  thou  to  do  in  the  way  of  Egypt] 
Why  dost  thou  make  alliances  with  Egypt  1 

To  drink  the  waters  of  Sihor  ?]  This  means  the 
Nile.     See  on  Isa.  x.\iii.  3. 

The  icay  of  Assyria]  Why  make  alliances  with  the 
Assyrians  ^  All  such  connexions  will  only  expedite 
thy  ruin. 

To  drink  the  waters  of  the  river  .']  The  Euphrates, 
as  inJ  nahar  or  '\r\j'r\  hannahar  always  means  Eu- 
phrates, the  country  between  the  Tigris  and  Euphrates, 
is  termed  to  this  day  Mahcr  alnahar,  "  the  country 
beyond  the  river,"  i.  e.,  Mesopotamia. 

Instead  of  cleaving  to  the  Lord,  they  joined  affinity 
and  made  alliances  with  those  two  nations,  who  were 
ever  jealous  of  them,  and  sought  their  ruin.  Egypt 
was  to  thein  a  broken  reed  instead  of  a  staff ;  Assy- 
ria was  a  leaky  cistern,  from  which  they  could  derive 
no  help. 

Verse  20.  Of  old  time  I  have  broken  thy  yoke]  It 
is  thought  by  able  critics  that  the  verbs  should  be  read 
in  the  second  person  singular,  thou  hast  broken  thy 
yoke,  THOU  hast  burst  thy  bonds ;  and  thus  the  Sep- 
tuagint,  tfuvsT^ivJ/ttj  rou  ^uyov  gov,  "  thou  hast  broken 
thy  yoke."  And  the  Vulgate,  Confregisti  jugum  meum, 
rupisti  vincula  mea ;  "  Thou  hast  broken  my  yoke , 
thou  hast  burst  my  bonds  ;"  and  so  the  Arabic.  But 
359 


God^s  mercy  to  Israel, 


JEREMIAH. 


and  their  ingratitude 


^  "c'  629^'      "°''   "  transgress  ;    when    "  upon 
01.  XXXVII.  4.  every  high  hill  and  under  every 
'a'^Roman!!      green      tree      thou     wanderest, 
^^-  p  playing  the  harlot. 

2 1  Yet  I  had  i  planted  thee  a  noble  vine, 
wholly  a  right  seed  :  how  then  art  thou  turned 
into  ^  the  degenerate  plant  of  a  strange  vine 
unto  me  1 

22  For  though  thou  '  wash  thee  with  nitre, 
and  take  tliee  much  soap,  yet  '  thine  iniquity 
is  marked  before  me,  saith  the  Lord  God. 

23  "  How  canst  thou  say,  I  am  not  polluted, 
I  have  not  gone  after  Baalim  ?  see  thy  way 
"  in  the  valley,  know  what  thou  hast  done  : 
^  thou  art  a  swift  dromedary  traversing  her  ways ; 


"Or,  serve. °Deut.   xii.   2;  Isa.  Ivii.   5,  7;   chap.  iii.  6. 

p  Exod.  xxxiv.  15,  16. n  Exod.  xv.  17 ;  Psa.  xliv.  2  ;  Ixxx.  8  ; 

Isa.  V.  1,  &c. ;   Ix.  21  ;  Malt  .^xi.  33  ;  Mark  xii.  1  ;    L-jke  xx.  9. 

'Deut.  xxxii.  32;  Isa.  i.  21;   v.  4. 8  Job  ix.  30.- — 'Deut. 

xxxii.  34  ;  Job  xiv.  17 ;  Hos.  xiii.  12. 


the  Chaldee  gives  it  a  meaning  which  removes  the 
difficulty  :  "  I  liave  broken  the  yoke  of  the  people 
from  thy  neck ;  I  have  cut  your  bonds  asunder." 
And  when  this  was  done,  they  did  promise  fair  ;  for 
"  thou  saidst,  I  will  not  transgress ;"  but  still  they 
played  the  harlot — committed  idolatrous  acts  in  the 
high  places,  where  the  heathen  had  built  their  altars, 
pretending  that  elevation  of  this  kind  assisted  their 
devotion. 

Verse  21.  /  had  planted  thee  a  noble  vine"\  I  gave 
thee  the  fullest  instruction,  the  purest  ordinances,  the 
highest  privileges ;  and  reason  would  that  I  should 
expect  thee  to  live  suitably  to  such  advantages  ;  but 
instead  of  this  thou  art  become  degenerate ;  the  tree 
is  deteriorated,  and  the  fruit  is  bad.  Instead  of  be- 
ing true  worshippers,  and  of  a  holy  life  and  conversa- 
tion, ye  are  become  idolaters  of  the  most  corrupt  and 
profligate  kind.  See  Isa.  v.  1,  &c.,  where  the  same 
image  is  used. 

Verse  23.  For  though  thou  wash  thee  uith  nitre^ 
It  should  be  rendered  natar  or  natron,  a  substance  to- 
tally different  from  our  nitre.  It  comes  from  the  root 
inJ  nathar,  to  dissolve,  loosen,  because  a  solution  of 
it  in  water  is  abstersive,  taking  out  spots,  &c.,  from 
clothes.  It  is  stUl  used  in  the  cast  for  the  purpose  of 
washing.  If  vinegar  be  poured  on  it,  Dr.  Shaw  says, 
a  strong  effervescence  is  the  immediate  consequence, 
which  illustrates  Prov.  xxv.  20  :  "  The  singing  of 
songs  to  a  heavy  heart  is  like  vinegar  upon  natron  ;" 
that  is,  there  is  no  affinity  between  them  ;  opposition 
and  strife  are  occasioned  by  any  attempt  to  unite 
them. 

Thine  iniquity  is  marked  before  me]  No  washing 
will  take  out  thy  spots ;  the  tnarks  of  thy  idolatry  and 
corruption  are  too  deeply  rooted  to  be  extracted  by 
any  human  means. 

Verse  23.  See  thy  way  in  the  valley]  The  valley 
of  Hinnom,  where  they  offered  their  own  children  to 
Moloch,  an  idol  of  the  Ammonites. 

.4  swift  dromedary  traversing  her  ways]  Dr.  Blay- 
260 


24  "^  A  y  wild  ass  ^  used  to  the      ^j^^  ^sw. 

wilderness,  that  snuffeth  up  the  01.  xxxvii.  4. 

.     ,  ,  ,  .      ,  Anci  Martii, 

Wind  at   ^  her   pleasure  ;  m  her      r,  Roman., 

occasion    who    can    ''  turn    her  ' 


away  ?  all  they  that  seek  her  will  not  weary 
themselves  ;  in  her  month  they  .shall 
find  her. 

25  Withhold  thy  foot  from  being  unshod,  and 
thy  throat  from  thirst :  but  ■=  thou  saidst, 
^  There  is  no  hope  ;  no ;  for  I  have  loved 
"  strangers,  and  after  them  will  I  go. 

26  As  the  thief  is  ashamed  when  he  is  found, 
so  is  the  house  of  Israel  ashamed  ;  they,  their 
kings,  their  princes,  and  their  priests,  and 
their  prophets, 

"Prov.  XXX.  12. "Chap.  vii.  31. "Or,  O  swift  dromeda- 
ry.  ^  Job  xxxix.  5,  &c. ;  chap.  xiv.  6. v  Or,  O  wild  ass,  &c. 

t-Heh.  taught. aHeb.   the  desire  of  tier  tieart. ^  Ox,  reverse 

it. c  Chap,  xviii.  12. d  Or,  is  the  case  desperate  ? — —^  Deut. 

xxxii.  J6 ;  chap.  iii.  13. 


ney  translates,  "  A  fleet  dromedary  that  hath  taken  to 
company  with  her." 

Dr.  Dahler  rather  paraphrases,  thus  :- 

Semblable  a  une  dromedaire  en  chaleur. 
Qui  court  d'une  cote  a  I'autre. 

"  Like  to  a  droinedary  in  her  desire  for  the  male, 
Which  runs  hither  and  thither." 

This  is  an  energetic  comparison ;  and  shows  the 
unbridled  attachment  of  those  bad  people  to  idolatry, 
and  the  abominable  practices  by  which  it  was  usually 
accompanied. 

Verse  24.  A  wild  ass  used  to  the  wilderness]  An- 
other comparison  to  express  the  same  thing. 

Snuffeth  up  the  wind]  In  a  high  fever  from  the  in- 
ward heat  felt  at  such  times,  these  animals  open  their 
mouths  and  nostrils  as  wide  as  possible,  to  take  in 
large  draughts  of  fresh  air,  in  order  to  cool  them. 

In  her  month  they  shall  find  her.]  The  meaning  is, 
that  although  such  animals  are  exceedingly  fierce  and 
dangerous  when  they  are  in  this  state  ;  yet,  as  soon 
as  they  have  found  the  male,  the  desire  is  satisfied, 
and  they  become  quiet  and  governable  as  before.  But 
it  was  not  so  with  this  idolatrous  people  :  their  desires 
were  ever  fierce  and  furious  ;  they  were  never  satiated, 
one  indulgence  always  leading  to  another.  The  brute 
beasts  had  only  a  short  season  in  which  this  appetite 
prevailed ;  but  they  acted  without  restraint  or  limit. 

A''erse  25.  Withhold  thy  foot  from  being  unshod^ 
When  it  was  said  to  them,  "  Cease  from  discovering 
thy  feet ;  prostitute  thyself  no  more  to  thy  idols." 

And  thy  throat  from  thirst]  Drink  no  more  of 
their  libations,  nor  use  those  potions  which  tend  only 
to  increase  thy  appetite  for  pollution.  Thou  didst  say. 
There  is  no  hope  :  it  is  useless  to  advise  me  thus;  I 
am  determined  ;  I  have  loved  these  strange  gods,  and 
to  them  will  I  cleave. 

Verse  26.  jIs  the  thief  is  ashamed]  As  the  pilferer 
is  confounded  when  he  is  caught  in  the  fact ;  so  shall 
thou,  thy  kings,  princes,  priests,  and  prophets,  be  con- 


The  gross  absurdity 


CHAP.  II. 


of  their  idolatry. 


Anci  Mnrtii, 
R.  RtHnjin., 

12. 


B  "c'  ^"'        ^^   Saying  to  a  stock,  Thou  art 
01.  XXXVII.  4.  my  father  ;  and  to  a  stone,  Tliou 
liast  ^  brought  me  forth  :   for  they 

liavc  turned  K  </ie«V  back  unto  me, 

and  not  their  face :    but  in  the  time  of  their 
''trouble  they  will  say,  Arise,  and  save  us. 

28  But  '  where  are  tliy  gods  that  thou  liast 
made  thee  ?  let  them  arise,  if  they  "^  can  save 
thee  in  the  time  of  ihy  'trouble  :  for  '"accord- 
ing to  the  number  of  thy  cities  are  thy  gods, 
O  Judah. 

29  "  Wherefore  will  ye  plead  with  me  ?  ye  all 
have  transgressed  against  me,  saith  tlie  Lord. 

30  In  vain  have  I  "smitten  your  children  ;  they 
received  no  correction  :  yoiu-  own  sword  hath 
P  devoured  your  prophets,  like  a  destroying  lion. 

31  0  generation,  see  ye  the  word  of  the 
Lord.  i  Have  I  been  a  wilderness  unto  Israel  ? 
a  land  of  darkness  ?  wherefore  say  my  people, 


^  We  '  are  lords  ; 
unto  thee  ? 


we  will    come    no  more 


•"Or,   begotten    me, s  HpI).    the    hinder    part    of    the    neck. 

'Judj.  .T.  10;   Psa.  lixviii.  3-t ;   Isa.  xxvi.  16. 'Deut.  xxxii. 

37;  Jude.  x.  14. tjsa.  xlv.  20. 1  Heb.  euil ">Chap.  xi. 

13. oVer.  23,35. olsa.  i.  5;   ix.  13;   chap.  v.  3. p2 

Chron.  xxxvi.  16  ;   Neh.  ix.  26  ;   Matt,  xxiii.  29,  «Scc;    Acts  vii. 
52;  1  Thess.  ii.  15. nVcr.  5. 


founded,  when  God  shall  arrest  thee  in  thy  idolatries, 
and  deliver  thee  into  the  hands  of  thine  enemies. 

Verse  27.  Thou  art  mi/  father]  By  thee  we  have 
been  produced,  and  hy  thee  we  are  sustained.  This 
was  the  property  of  the  true  God  ;  for  he  is  the  Author 
and  Supporter  of  being.  How  deeply  fallen  and  bru- 
tishly  ignorant  must  they  be  when  they  could  attribute 
this  to  the  stock  of  a  tree  ! 

Verse  28.  According  lo  the  number  of  thy  cities 
are  thy  gods]  Among  lieathen  nations  every  city  had 
its  tutelary  deity.  Judah,  far  sunk  in  idolatrj',  had 
adopted  this  custom.  The  Church  of  Rome  has  re- 
fined it  a  little  :  every  city  has  its  tutelary  sai»/,  and 
this  saint  has  a  procession  and  worship  peculiar  to 
himself.     So  here :  not  much  of  the  old  idolatry  is  lost. 

Verse  31.  Have  I  been  a  wilderness  unto  Israel?] 
Have  I  ever  withheld  from  you  any  of  the  blessings 
necessary  for  your  support  ? 

A  land  of  darliness]  Have  you,  since  you  passed 
through  the  wilderness,  and  came  out  of  the  darkness 
of  Egypt,  ever  been  brought  into  similar  circum- 
stances 1  You  have  had  food  and  all  the  necessaries 
of  life  for  your  bodies ;  and  my  ordinances  and  word 
to  enlighten  and  cheer  your  souls.  I  have  neither 
been  a  wilderness  nor  a  land  of  darkness  lo  you. 

We  are  lords]  We  wish  to  be  our  outi  masters ; 
we  will  neither  brook  religious  nor  civil  restraint ;  we 
will  regard  no  laws,  human  or  Divine.  It  was  this 
disposition  that  caused  them  to  faU  in  so  tully  with  the 
whole  system  of  idolatry. 

Verse  32.  Can  a  maid  forget  her  ornaments]  This 
people  has  not  so  much  attachment  to  me  as  young 


32  Can  a  maid  forget  her  orna- 
ments, o)-  a  bride  her  attire  ?  yet 


A.  M.  3375. 
B.  C.  629. 

01.  xxxvn.4. 
my  people    "  have  forgotten  me      r.  Roman.,' 
days  without  number.  '^' 


33  Why  trimmest  thou  thy  way  to  seek  love? 
therefore  hast  thou  also  taught  the  wicked 
ones  thy  ways. 

34  Also  in  thy  skirls  is  found  "  the  blood  of 
tlie  souls  of  the  poor  innocents  :  I  have  not 
found  it  by  ■"  secret  search,  but  upon  all  these. 

35  "Yet  thou  sayest,  Because  I  am  innocent, 
surely  his  anger  shall  turn  from  me.  Behold, 
>■  I  will  plead  with  thee,  ^  because  thou  sayest, 
I  have  not  sinned. 

36  ="  Why  gaddest  thou  about  so  much  to 
change  thy  way  ?  ''  thou  also  shalt  be  ashamed 
of  Egypt,  "  as  thou  wast  ashamed  of  Assyria. 

37  Yea,  thou  shalt  go  forth  from  him, 
and  ''  thine  hands  upon  thine  head  :  for  the 
Lord  hath  rejected  thy  confidences,  and  thou 
siialt  not  prosper  in  them. 

•"Heb.  W^e  have  dominion, 3 Psa.  xii.  4. 'Deut.  xxxii. 

15. "Psa.  cvi.  21;   cliap.  xiii.  25  ;    Hos.  viii.   14. 'Psa. 

cvi.  38  ;     chap.    xix.   4. "Heb.    digging, '  Ver.    23,29. 

J-Ver.  9. ^Prov.  xxviii.  13;  1   John  i.  8,  10. "Ver.  18; 

chap,  xxxi  22;  Hos.  v.  13  ;  xii.  1. ^Issl,  xxx.  3  ;  chap,  xxxvii. 

7. '2  Chron.  xxviii.  16,  20,  21. J  2  Sam.  xiii.  19. 


females  have  to  their  dLress  and  ornaments.  They 
never  forget  them ;  and  even  when  arrived  at  old  age, 
look  with  pleasure  on  the  dress  and  ornaments  which 
they  have  worn  in  their  youth. 

Dai/s  ivithout  number.]  That  is,  for  many  years ; 
during  the  whole  reign  of  Manasses,  which  was  fifty- 
five  years,  the  land  was  deluged  with  idolatry,  from 
which  the  reform  by  good  King  Josiah  his  grandsoa 
had  not  yet  purified  it. 

Verse  33.  Why  trimmest  thou  thy  uay]  Ye  have 
used  a  multitude  of  artifices  to  gain  alliances  with  tha 
neighbouring  idolatrous  nations. 

Hast  thou  also  taught  the  wicked  ones  (hy  ways.'] 
Ye  have  made  even  these  idolaters  worse  than  they 
were  before.  Dr.  Blayney  translates,  "  Therefore 
have  I  taught  calamity  thy  ways."  A  prosopopoeia  : 
"  I  have  instructed  calamity  where  to  find  thee."  Thou 
shalt  not  escape  punishment. 

Verse  34.  The  blood  of  the  souls  of  the  poor  inno- 
cents] We  find  from  the  sacred  history  that  Manasseh 
had  filled  Jerusalem  whh  innocent  blood ;  see  2  Kings 
xxi.  16,  and  Ezek.  xxxiv.  10. 

/  have  not  found  it  by  secret  search,  but  upon  all 
these.]  .Such  deeds  of  darkness  and  profligacy  are 
found  only  in  Israel.  Dr.  Blaynei/  translates,  "I 
have  not  found  it  in  a  digged  hole,  but  upon  every 
oak."  Others  cover  the  blood  that  it  may  not  appear ; 
but  ye  have  shed  it  openly,  and  sprinkled  it  upon  your 
consecrated  oaks,  and  gloried  in  it. 

Verse  35.   Because  I  am  innoceiit]  They  continued 
to  assert  their  innocence,  and  therefore  expected  that 
God's  judgments  woidd  be  speedily  removed  ! 
361 


trocPs  great  readiness 


JEREMIAH. 


to  receive  Israel  agam 


I  will  plead  with  thee]  I  will  maintain  my  process, 
follow  it  up  to  conviction,  and  inflict  the  deserved 
punishment. 

Verse  36.  Why  gaddest  thou  about]  When  they 
had  departed  from  the  Lord,  they  sought  foreign  alli- 
ances for  support.  1.  The  Assyrians,  2  Chron.  xxviii. 
13-21  ;  but  they  injured  instead  of  helping  them. 
2.  The  Egyptians :  but  in  this  they  were  utterly  dis- 
appointed, and  were  ashamed  of  their  confidence. 
See  chap,  xxxvii.  7,  8,  for  the  fulfilment  of  this  pre- 
diction. 

Verse  37.  Thmi  shalt  go  forth  from  him.  and  thine 


hands  upon  thine  head]  Thou  shalt  find  all  thy  con- 
fidence in  vain,^ — thy  hope  disappointed, — and  thy 
state  reduced  to  desperation.  The  hand  being  placed 
on  the  head  was  the  evidence  of  deep  soitow,  occa- 
sioned by  utter  desolation.  See  the  case  of  Tamar, 
when  ruined  and  abandoned  by  her  brother  Amnon, 
2  Sam.  xiii.  19. 

Thou  shall  not  prosper  in  them.]  They  shall  all 
turn  to  thy  disadvantage ;  and  this,  as  we  shall  see  in 
the  history  of  this  people,  was  literally  fulfilled.  O 
what  a  grievous  and  bitter  thing  it  is  to  sin  against  the 
Lord,  and  have  him  for  an  enemy ! 


CHAPTER   HI. 

The  first  five  verses  of  this  chapter  allude  to  the  subject  of  the  last ;  and  contain  earnest  exhortations  to 
repentance,  tvith  gracious  promises  of  pardon,  notivith.itanding  every  aggravation  of  guilt,  1—5.  At  the 
sixth  verse  a  new  section  of  prophecy  commences,  opening  loith  a  complaint  against  Judah  for  having  ex- 
ceeded in  guilt  her  sister  Israel,  already  cast  off  for  her  idolatry,  6-11.  She  is  cast  off,  but  not  for  ever  ; 
for  to  this  same  Israel,  ivhose  place  of  captivity  {Assyria)  lay  to  the  north  of  Judea,  pardon  is  promised 
on  her  repentance,  together  with  a  restoration  to  the  Church  of  God,  along  tvith  her  sister  Judah,  in  the 
latter  days,  12—20.  The  prophet  foretells  the  sorrow  and  repentance  of  the  children  of  Israel  under  the 
Gospel  dispensation,  21.  God  renews  his  gracious  promises,  22  ;  and  they  again  confess  their  sins.  In 
this  confession  their  not  deigning  to  name  the  idol  Baal,  the  source  of  their  calamities,  hit  calling  him  in 
the  abstract  shame,  or  a  thing  of  shame,  is  a  nice  touch  of  the  pencil,  extremely  beautiful  and  natural, 
22-25. 


01.  XXXVII.  4.  away  his  wife,  and  she  go 

Anci  Martii,       ^  .  .  ,    ,  , 

R.  Roman.,  irom  him,  and  become  another 
'^'  man's,  "^  shall  he  return  imto  her 

again  ?  shall  not  that  *=  land  be  greatly  pol- 
luted ?  but  thou  hast  '^  played  the  harlot  with 
many  lovers ;  "  yet  return  again  to  me,  saith 
the  Lord. 

2  Lift  up  thine  eyes  unto  '  the  high  places, 
and  see  where  thou  hast  not  been  lien  with. 


aHeb.  saying. t>Deut.  xxiv.  4. cChap.  ii.  7. dChap. 

ii.  20  ;    Ezek,  xri.  26,  28,  29. '  Chap.  iv.   1 ;    Zech.  i.   3. 

fSee   Deut.  xii.  2;   chap.  ii.  20. sGen.  xxxviii.  14;   Prov. 


NOTES  ON  CHAP  IIL 
Verse  1.  If  a  man  put  away  his  wife]  It  was  ever 
understood,  by  the  law  and  practice  of  the  country, 
that  if  a  woman  were  divorced  by  her  husband,  and 
became  the  wife  of  another  man,  the  first  husband 
could  never  take  her  again.  Now  Israel  had  been 
married  unto  the  Lord ;  joined  in  solemn  covenant  to 
him  to  worship  and  ser\'e  him  only.  Israel  turned 
from  following  him,  and  became  idolatrous.  On  this 
ground,  considering  idolatry  as  a  spiritual  whoredom, 
and  the  precept  and  practice  of  the  law  to  illustrate 
this  case,  Israel  could  never  more  be  restored  to  the 
Divine  favour :  but  God,  this  first  husband,  in  the 
plenitude  of  his  mercy,  is  willing  to  receive  this  adul- 
terous spouse,  if  she  will  abandon  her  idolatries  and 
return  unto  him.  And  this  and  the  following  chapters 
are  spent  in  affectionate  remonstrances  and  loving  ex- 
hortations addressed  to  these  sinful  people,  to  make 
_  262 


s  In  the  ways  hast  thou  sat  for      ^  ^-  ^|75. 
them,  as  the  Arabian  in  the  wilder-  oi.  xxxvij,  4. 
ness  ;    ^  and   thou   hast    polluted      r.  Roman.,' 
the  land  with  thy  whoredoms  and  ^'^' 

with  thy  wickedness. 

3  Therefore  the  '  showers  have  been  with- 
hoklcn,  and  there  hath  been  no  latter  rain  ; 
and  thou  hadst  a  ^  whore's  forehead,  thou  re- 
fusedst  to  be  ashamed. 

4  Wilt  thou  not  from  this  time  cry  unto  me, 

xxiii.  28;  Ezek.  xvi.  24,25. h Chap.  ii.  7;    ver.  9. 'Lev. 

xxvi.  19;  Deut.  xxvUi.  23,  24 ;  chap.  ix.  12;  xiv.  4. k  Chap. 

V.  3  ;  vi.  15  ;  viii.  12 ;  Ezek.  iii.  7 ;  Zeph.  iii.  5. 


them  sensible  of  their  own  sin,  and  God's  tender  mercy 
in  oflfering  to  receive  them  again  into  favour. 

Verse  2.  As  the  Arabian  in  the  wilderness]  They 
were  as  fully  intent  on  the  practice  of  their  idolatry, 
as  the  Arab  in  the  desert  is  in  lying  in  wait  to  plunder 
the  caravans.  Where  tliey  have  not  cover  to  lie  in 
ambush,  they  scatter  themselves  about,  and  run  hither 
and  thither,  raising  themselves  up  on  their  saddles  to 
see  if  they  can  discover,  by  smo/ie,  dust,  or  other  tohen, 
the  approach  of  any  travellers. 

Verse  3.  Thei-e  hath  been  no  latter  7-ain]  The 
former  rain,  which  prepared  the  earth  for  tillage,  fell 
in  the  beginning  of  November,  or  a  little  sooner; 
and  the  latter  rain  fell  in  the  middle  of  April,  after 
which  there  was  scarcely  any  rain  during  the 
summer. 

Verse  4.  Wilt  thou  not — cry  unto  me,  My  father] 
Wilt  thou  not  allow  me  to  be  thy  Creator  and  Pre- 


Gracious  promises 

B  'c  ^G^'  ^y  father,  thou  art  ^ the  guide  of 

01,  isxxvTi!  4.  ">  my  youth  ? 

K.  Roman.,  5   "  «  ill  hc  rcservc  his  anger 

'"•  for  ever?  will  he  keep  it  to  the 


end  ?    Behold,  thou  hast  spoken  and  done  evil 

things  as  thou  couldcst. 

■*o  ^V  ""■  ^Z'-      6   The  Lord  said  also  unto  me 

B.  C.  cir.  612. 

01.  cir.  XLii.  1.  in  the  days  of  Josiah  the  king, 

TarouiniiPrisci,    ,t  i  .i     .  i  •    1 

R.  Roman.,      Hast    tliou     Seen     that     which 

"="■ '"'""'"  ^      "backsliding  Israel   hath  done? 

she  is  P  gone  up  upon  every  high  mountain 

and  under  every  green  tree,   and  there  hath 

played  the  harlot. 

7  1  And  I  said,  after  she  had  done  all  these 
things.  Turn  thou  unto  nie.  But  she  returned 
not.   And  her  treacherous  'sister  Judah  saw  it. 

8  And  I  saw,  when  '  for  all  the  causes 
whereby  backsliding  Israel  committed  adul- 
tery I  had  •  put  her  away,  and  given  her  a  bill 
of  divorce  ;  "  yet  her  treacherous  sister  Judah 
feared  not,  but  went  and  played  the  harlot 
also. 

9  And  it  came  to  pass  through  the  ^  lightness 
of  her  whoredom,  that  she  ■"  defiled  the  land. 


'Ptot.  ii.  17. "Chap.  ii.  2;   Hos.  ii.  15. "  Psa.  Ixxvii 

7,  &c  ;  ciii.  9  ;  Isa.  Ivii.  16  ;  ver.  12. o  Ver.  11,  14  ;  chap.  vii. 

24. I'Chap.  ii.  23. 'i2  Kings  jvii.  13. 'Ezek.  xvi.  46  ; 

xiiii.  2, 4. '  Ezcls.  xxiii.  9. '  2  Kings  xvii.  6, 18. "  Ezek. 

xxiii.  11,  &c. '  Or, /amf. "Chap"  ii.  7;  ver.  2. «Ch. 

ii.  27. 

server,  and  cease  thus  to  acknowledge  idols  ?  See  on 
chap.  ii.  27. 

Verses.  Will  he  reserve  his  an^er  for  ever  ^  WTiy 
should  not  wTath  be  continued  a^rainst  thee,  as  thou 
continuest  transgression  against  the  Lord  ! 

Verse  6.  The  Lord  said  also  unto  me  in  the  days 
of  Josiah  the  king]  This  is  a  new  discourse,  and  is 
supposed  to  have  been  delivered  after  tlie  eighteenth 
year  of  the  reign  of  Josiah.  Here  the  prophet  shows 
the  people  of  Judali  the  transgressions,  idolatry,  obsti- 
nacy, and  punishment  of  their  brethren,  the  ten  tril)es, 
whom  hc  calls  to  return  to  the  Lord,  with,  the  most 
gracious  promises  of  restoration  to  their  own  country, 
their  reunion  with  their  bretliren  of  Judah,  and  ever)' 
degree  of  prosperity  in  consequence.  He  takes  occa- 
sion also  to  show  the  Jews  how  much  more  culpable 
they  were  than  the  Israelites,  because  they  practised 
the  same  iniquities  while  they  had  the  punislunent  and 
ruin  of  the  others  before  their  eyes.  He  therefore 
exhorts  them  to  return  to  God  with  all  their  hearts, 
that  they  might  not  fall  into  the  same  condemnation. 
See  the  following  verses. 

Averse  7.  And  I  said]  By  the  prophets  Elijah, 
Elisha,  Hosea,  Amos,  &c. ;  for  all  these  prophesied  to 
that  rebellious  people,  and  exhorted  them  to  return  to 
the  Lord. 

Verse  8.  /  had  put  her  away\  Given  them  up  into 
the  hands  of  the  Assyrians. 

Verse  9.    The  lightness  of  her  tohoredom]     The 


CHAP.  III.  to  the  penitent 

and     committed    adultery    with  \,  ^}-  "'■  ^^^f*- 

•'  li.  C.  cir.  612. 

==  stones  and  with  stocks.  oi.  cir.  XLii.  i. 

10  And   yet  for   all    this   her      R?"Roma"',"' 
treacherous  sister  Judah  hath  not     "'■  ''""^""  ^- 
turned  unto   nic    >'  with   her  whole  heart,  but 
'  fcignedly,  sailli  the  Lord. 

1 1  And  the  Lord  said  tmto  me,  "  The  back- 
sliding Israel  hath  justified  herself  more  than 
treacherous  Judah. 

1 2  Go  and  proclaim  these  words  toward  ^  the 
north,  and  sa}'.  Return,  thou  backsliding  Israel, 
saith  the  Lord  ;  atid  I  will  not  cause  mine 
anger  to  fall  upon  you  :  for  1  am  "  merciful, 
saith  the  Lord,  and  I  will  not  keep  anger 
for  ever. 

13  '•Only  acknowledge  thine  iniquity,  that 
thou  hast  transgressed  against  the  Lord  thy 
God,  and  hast  "  scattered  thy  ways  to  the 
^  strangers  ^  under  every  green  tree,  and  ye 
have  not  obeyed  my  voice,  saith  the  Lord. 

14  Turn,  O  backsliding  children,  saith  the 
Lord  ;  ''  for  I  am  married  unto  you  :  and  I 
will  take  you  '  one  of  a  city,  and  two  of  a 
family,  and  I  will  bring  you  to  Zion : 

y2Chron.  xxxiv.  33;    Hos.  vii.   14. *  Heb.  in  falsehood. 

"Ezek.  xvi.  51  ;  xxiii.  li. ^2  Kings  xvii.  6. c  Psa.  Ixxxvi. 

15  ;    ciii.  8,  9  ;   ver.  5. J  Lev.  xxvi.  40,  &c  ;  Deut.  xxx.  1,  2, 

&c;    Prov.    x.tviii.    13. ^Ver.  2;    Ezek.    xvi.   15,  24,   25. 

fChap.  ii.  25. e  Deut.  xii.  2. tch.ip.  xxxi.  38;    Hos.  ii. 

19,20. iRoni.  xi.  5. 


grossness  of  her  idolatrj'  :  worshipping  objects  the 
most  degrading,  with  rites  the  most  impure. 

Averse  1 1 .  Backsliding  Israel  hath  justified  herself 
more]  She  was  less  offensive  in  my  eyes,  and  more 
excusable,  than  treacherous  Judah.  So  it  is  said, 
Luke  xviii.  14,  the  humbled  publican  went  down  to  his 
house  justified  rather  than  the  boasting  Pharisee. 
The  one  was  more  to  be  pitied  than  the  other,  and 
more  likely  to    receive  the  mercy  of  God. 

Averse  12.  Proclaim  these  ivords  toward  the  north] 
The  countries  where  the  ten  tribes  were  then  in  cap- 
tivity, Mesopotamia,  Assyria,  Media,  &c.,  see  2  Kings 
xvii.  6 ;  these  lay  north  of  Judea.  How  tender  and 
compassion.ate  are  the  exhortations  in  this  and  the 
following  verses !  Could  these  people  believe  that 
God  had  sent  the  prophet  and  yet  prefer  the  land  of 
their  bondage  to  the  blessings  of  freedom  in  their  own 
country,  and  the  approbation  of  their  God  ? 

Verse  14.  /  tvill  take  you  one  of  a  city,  and  two 
of  a  family]  If  there  should  be  but  one  of  a  city  left, 
or  one  willing  to  return,  and  two  only  of  a  ti'hole  tribe, 
yet  will  I  receive  these,  and  bring  them  back  from 
captivity  into  their  own  land.  I  have  heard  these 
words  most  sinfully  applied  to  show  the  nature  of  a 
fancied  eternal  decree  of  election,  that  has  appointed 
in  several  cases  one  oidy  out  of  a  whole  city,  and  two 
out  of  a  whole  family,  to  be  eternally  saved,  leaving 
the  rest,  according  to  the  decree  of  reprobation,  to 
perish  everlastinglv  !  And  yet  these  persons,  who 
363 


Gracious  promises 


JEREMIAH. 


to  the  penitent 


•*A'i"''-  ???^-      15  And  I  will  give  you  ''pas- 

B.  C.  cir.  612.  °  -f  ^ 

01.  cir.  XLii.  1.  tors    according    to    miiie    heart, 

TarquiniiPrisci,        ,  .    ,         i     ii       1  r      j  •.!_ 

R.  Roman.,  whicli  shall  '  teed  yon  with 
_  cir.  annum  5.     knowledge  and  understanding. 

1 6  And  it  shall  come  to  pass,  when  ye  be  mul- 
tiplied and  increased  in  the  land,  in  those  days, 
Baith  the  Lord,  they  shall  say  no  more,  The  ark 
of  the  covenant  of  the  Lord  :  ™  neither  shall 
it  "  come  to  mind :  neither  shall  they  remember 
it ;  neither  shall  they  visit  it ;  neitlier  shall 
°  that  be  done  any  more. 

17  At  that  time  they  shall  call  Jerusalem 
the  throne  of  the  Lord  ;  and  all  the  nations 
shall  be  gathered  unto  it,  ^  to  the  name  of  the 
Lord,  to  Jerusalem  :  neither  shall  they  i  walk 
any  more  after  the  '  imagination  of  their  evil 
heai-t. 

18  In  tliose  days  ^  the  house  of  Judah  shall 
walk  '  with  the  house  of  Israel,  and  they  shall 

k  Chap.  x.xiii.  4  ;    Ezek.  xxxiv.  23 ;   Eph.  iv.  11. 'Actsxx. 

28. '"  Isa.  IxT.  17.  — ' — "  Heb.  come  upon  the  heart. o  Or,  it 

be  TTUtgnifu'd. Pisa.  Ix.  9. iChap.  xi.  8. rOr,  stiihbom- 

ness. — ^  See  Isa.    xi.    13;    Ezek.    xxxvii.    16-22;    Hos.    i. 

11. 'Or,     to. "  Ver.     12;    chap.     xxxi.     8. ^Amos 

ix.  15. 


spoke  thus  of  the  Fountain  of  eternal  goodness  and 
mercy,  professed  to  believe  in  Him  who  by  the  grace 
of  God  tasted  death  for  every  man. 

Verse  15.  /  toill  give  ijou  pastors  according  to  mine 
heart]  The  pastor  means  either  the  king  or  the  pro- 
phet;  and  the  pastors  here  promised  may  be  either 
kings  or  prophets,  or  both.  These  shall  be  according 
to  God's  own  heart ;  they  shall  be  of  his  own  choosing 
and  shall  be  qualified  by  himself:  and  in  consequence 
they  shall  feed  the  people  with  knowledge,  Di'T  deah, 
that  Divine  truth  concerning  the  true  God  and  the 
best  interests  of  man,  which  was  essentially  necessary 
to  their  salvation ;  and  understanding — botyn  haskeil, 
the  full  interpretation  of  every  point,  that  in  receiving 
the  truth  they  might  become  wise,  holy,  and  happy. 

A'^erse  16.  The  ark  of  the  covenant  of  the  Lord] 
This  symbol  of  the  Divine  presence,  given  to  the  Jews 
as  a  token  and  pledge  of  God's  dwelling  among  them, 
shall  be  no  longer  necessary,  and  shall  no  longer  exist ; 
for  in  the  days  of  the  Messiah,  to  which  this  promise 
seems  to  relate,  God's  worship  shall  not  be  confined 
either  to  one  place  or  to  one  people.  The  temple  of 
God  shall  be  among  men,  and  every  where  God  be 
adored  through  Christ  Jesus. 

Neither  shall  that  be  done  anij  more.]  The  ark  shall 
be  no  more  established,  nor  carried  from  place  to 
place ;  nor  shall  men  go  to  visit  it.  AU  its  ceremo- 
nies and  importance  shall  cease ;  and,  if  lost,  .shall 
never  be  rebuilt. 

Verse  17.  They  shall  call  Jerusalem  the  throne  of 
the  Lord]  The  new  Jerusalem,  the  universal  Church 
of  Clirist,  shall  be  God's  throne  :  and  wherever  he  is 
acknowledged  as  the  Lamb  of  God  who  takes  away  the 
stn  of  the  world,  there  God  sits  on  his  throne,  and 
holds  his  court. 

S64 


come  together  out  of  the  land  of  4-  ^;  '^"■-  3392. 

,  ,11,  .,     B.  C.  cir.  612. 

"  the  north  to  '^  the  land  that  I  oi.  cir.  xLii.  i 

,  _     ■  r  •    I,      -.  TarquiniiPrisci, 

have    ^  given  tor  an  inheritance      r,  Roman., 
unto  your  fathers.  "'•■'^""'^^- 

19  But  I  said.  How  shall  I  put  thee  among 
the  children,  and  give  thee  ^  a  >■  pleasant  land, 
^  a  goodly  heritage  of  the  hosts  of  nations  ? 
and  I  said.  Thou  shall  call  me,  '^  My  father ; 
and  shalt  not  turn  away  ''  from  me. 

20  Surely  as  a  wife  treacherously  departeth 
from  her  •■  husband,  so  ^  have  ye  dealt  treach- 
erously with  me,  O  house  of  Israel,  saith  the 
Lord. 

21  A  voice  was  heard  upon  "  the  high  places, 
weeping  and  supplications  of  the  children  of 
Israel :  for  they  have  perverted  their  way, 
and  tiiey  have  forgotten  the  Lord  their  God. 

22  '  Return,  ye  backsliding  children,  and 
s  I  will  heal  your  backslidings.     Behold,  we 

^^Or,  caused  your  fathers  to  po.'isess. '  Psa.  cvi.  24;  Ezek. 

XX.  6  ;    Dan.    Vlli.  9  ;    xi.    16,   41,   45.' J"  Heb.   land  of  desire. 

r-Ueh.  a  heritage  of  glory  or  beauty. ^Isa.   Ixiii.    16. bJJeb. 

from   after  me. 1"  Heb.  friend. d  Isa.  xlviii.  8;  chap.  v.  11. 

elsa.   XV.    2. -1"  Ver.    14;    Hos.    xiv.  1. g  Hos.    vi.    1; 

xiv.  4. 

Verse  18.  The  house  of  Judah  shall  walk  with  the 
house  of  Israel  That  is,  in  those  days  in  which  the 
Jews  shall  be  brought  in  with  the  fulness  of  the 
Gentiles. 

Out  of  the  land  of  the  north]  From  Chaldea.  This 
prophecy  has  two  aspects :  one  refers  to  the  return 
from  the  Babylonish  captivity ;  the  other,  to  the  glo- 
rious days  of  Christianity.  But  the  words  may  refer 
to  that  gathering  together  of  the  Jews,  not  only  from 
Chaldea,  but  from  the  countries  of  their  dispersion  over 
the  face  of  the  whole  earth,  and  uniting  them  in  the 
Christian  Church. 

Verse  19.  How  shall  I  put  thee  among  the  children'] 
As  if  he  had  .said.  How  can  ye  be  accounted  a  holy  seed, 
who  are  polluted  ?  How  can  ye  be  united  to  the  people 
of  God,  who  walk  in  the  path  of  sinners  ?  How  can 
ye  be  taken  to  heaven,  who  are  unholy  within,  and 
unrighteous  without  ! 

And  I  said,  Thou  shall  call  me,  My  father]  This  is 
the  answer  to  the  above  question.  They  could  not  be 
put  among  the  children  unless  they  became  legal  mem- 
bers of  the  heavenly  family  :  and  they  could  not  be- 
come members  of  this  family  unless  they  abandoned 
idolatry,  and  took  the  Lord  for  their  portion.  Nor 
could  they  be  continued  in  the  privileges  of  the  heavenly 
family,  unless  they  no  more  turned  away  from  their  hea- 
venly Father. 

A'erse  21.  A  voice  was  heard  upon  the  high  places'] 
Here  the  Israelites  are  represented  as  assembled  to- 
gether to  bewail  their  idolatry  and  to  implore  mercy. 
While  thus  engaged,  they  hear  the  gracious  call  of 
Jehovah — 

A'erse  22.  Return,  ye  backsliding  children]  This 
they  gladly  receive,  and  with  one  voice  make  their 
confession  to  him  :   "  Behold,  we  come  unto  thee,  for 


Gracious  promises 


CHAP.  IV. 


to  the  pemteyit. 


A.  M.  cir.  3392.  come  unto  thee  ;  for  thou  art  the 

B.  C.  cir.   C12.  ^     , 

oi.cir.  -XLiii.   Lord  oiir  Crod. 
"'"RumanT''      23   ''  Tiuly  ill  vaii)  is  salvation 

c.r.  annum  5.       j^^^^j^    J^^    ^^^^     ^1,^     l^jUg^    q„(£ 

frovi  the  muhitucie  of  mountains  :  '  Imly  in  tlic 
Lord  oiur  God  is  tlic  sah  alien  of  Israel. 

24  ''  For  shame  hath  devo\ired  tlie  labour  of 
our  fathers  from  oiu:  youth ;   their  flocks  and 

tPsa.  cxxi.  1,  2. 'Psa.  iii.  8. k  Chap.  xi.  13;  Hos.  ix.  10. 

thou  art  Jehovah  our  God ;"  and  thence  to  the  end 
of  the  chapter,  show  the  reasons  why  they  return  unto 
God.  1.  Because  he  is  the  true  God.  2.  Because 
the  idols  did  not  profit  tliem  :  they  could  give  no  help 
in  time  of  trouble.  3.  Because  it  is  the  prerogative 
of  God  alnne  to  give  salvation.  4.  Because  they  had 
no  kind  of  prosperity  since  they  had  abandoned  the 
worship  of  their  Maker.  And  this  was  not  oidy  their 
case,  but  it  was  the  case  of  their  /o?v;/«//(c;-.i,  who  all 
suffered  in  consequence  of  their  idolatry  and  disobe- 
dience. 5.  These  reasons  are  concluded  with  a  hearty 
confession  of  sin,  at  the  thought  of  which  lliey  are 
confounded ;  for   the  remembrance  of  their  sin  was 


A.  M.  cir.  3392. 
B.  C.  cir.  612. 
Ol.  cir.  XLII.  1. 
TarqiiiniiPrisci, 
R.  Roman., 
cir.  annum  5. 


their  herds,  their  sons  and  their 
daughters. 
25  We  lie  down  in  our  shame, 

and   our  confusion  covereth  us:  

'  for  we  have  sinned  against  the  Loud  our  God, 
we  and  our  fathers,  from  our  youth  even  unto 
this  day,  and  ™  have  not  obeyed  the  voice  of 
the  Lord  our  God. 


'  Ezra  a.  7.- 


■  Chap.  xxii.  21. 


grievous  to  them,  and  the  burden  was  intolerable.  This 
confession  ended,  God  appears  in  the  ne.\t  chapter 
with  gracious  promises,  and  proper  directions  how 
they  are  to  return,  and  how  to  conduct  themselves  in 
future. 

A'erse  21.  For  shame  hath  devoured]  The  word 
shame,  here  and  in  chap.  xi.  13  ;  Hos.  ix.  10,  is  sup- 
po.sed  to  signify  Baal,  the  idol  which  they  worshipped. 
That  thing  or  shame  which  has  brought  you  into  con- 
tempt, confusion,  and  ruin.  Sooner  or  later  every  sinner 
must  be  ashamed  of  his  conduct ;  next,  confounded  ; 
and,  lastly,  ruined  by  it,  unless  by  true  faith  and  hearty 
repentance  he  returns  to  the  Lord. 


CHAPTER  IV. 

Sequel  of  the  exhortations  and  promises  addressed  to  Israel  in  the  preceding  chapter,  I,  2.  The  prophet 
then  addresses  the  people  of  Judah  and  Jerusalem,  exhorting  to  repentance  and  reformation,  that  the  dread- 
ful visitation  toith  which  they  were  threatened  might  be  averted,  3,  4.  He  then  souiids  the  alarm  of  war, 
6,  6.  Nebuchadnezzar,  Hie  a  fierce  lion,  is,  from  the  certainty  of  the  prophecy,  represented  to  be  on  his 
march;  and  the  disastrous  event  to  have  been  already  declared,  7—9.  And  as  the  lying  prophets  had  flat- 
tered the  people  ivith  the  hopes  of  peace  and  safety,  they  are  now  introduced,  (when  their  predictions  are 
falsified  by  the  event.)  e.iciising  themselves ;  and,  with  matchless  effrontery,  laying  the  blame  of  the  decep- 
tion upon  God,  ("  And  they  said,"  c^c,  so  the  text  is  corrected  by  Kennicott,)  10.  The  prophet  immediately 
resumes  his  subject ;  and,  in  the  person  of  God,  denounces  again  those  judgments  ivhich  were  shortly  to  be 
inflicted  by  Nebuchadnezzar,  11—18.  The  approaching  desolation  of  Jerusalem  lamented  in  language 
amazingly  energetic  and  exquisitely  tender,  19—21.  The  incorrigible  ivickedness  of  the  people  the  sole 
cause  of  these  calamities,  22.  In  the  remaining  verses  the  prophet  describes  the  sad  catastrophe  of  Jeru- 
salem by  such  a  beautiful  assemblage  of  the  most  striking  and  afflictive  circumstances  as  form  a  picture  of 
a  land  "  swept  with  the  besom  of  destruction."  The  earth  seems  ready  to  return  to  its  original  chaos  ; 
every  ray  of  light  is  extinguished,  and  succeeded  by  a  frightful  gloom  ;  the  mountains  trcmhle,  and  the  hills 
shake,  under  the  dreadful  apprehension  of  the  wrath  of  Jehovah ;  all  is  one  awful  solitude,  where  not  a 
vestige  of  the  human  race  is  to  be  seen.  Even  the  fowls  of  heaven,  finding  no  longer  whereon  to  subsist, 
are  compelled  to  migrate  ;  the  most  fruitful  places  are  become  a  dark  and  dreary  desert,  and  every  city  is 
a  ruinous  heap.  To  complete  the  whole,  the  dolorous  shrieks  of  Jerusalem,  as  of  a  ivoman  in  peculiar 
"gony,  break  through  the  frightful  gloom  ;  and  the  appalled  prophet  pauses,  leaving  the  reader  to  reflect  on 
the  dreadful  effects  of  apostasy  and  idolatry,  23-31. 


A.  M.  cir.  3392. 

B.  C.  cir.  612. 

01.  cir.  XLII.  1. 

Tnrquinii  Prisci, 

R.  Roman., 

cir.  annum  5. 


TF  thou  wilt  return,   0  Israel, 

saith  the  Lord,  "return  unto 

me  :  and  if  thou  wilt  put  away 

thine    abominations    out    of    my 


•Chap.  iii.   1,22;   Joelii.  12. bDeut. 


X.  20;    Isa.  xlv.  23  ; 


NOTES  ON  CHAP.  TV. 

Verse  1 .   Shalt  thou  not  remove.]  This  was  spoken 

before  the  Babylonish  captivity  ;  and  here  is  a  promise 

that  if  they  will  return  from  their  idolatry,  they  shall 

not  be   led  into  captivity.      So,  even  that  positivelv 


A.  M.  cir.   3392. 

B.  C.  cir.  612. 

01.  cir.  XLII.  I. 

Tarquinii  Prisci, 

R.   Roman., 

cir,  annum  5. 


sight,   then    shall   tiiou    not    re- 
move. 

2   ''And  thou  shall  swear,  The 
Lord  liveth,  ■=  in  truth,  in  judg- 

liv.  16;  see  chap.  v.  2;  Zech.  viii.  8. ^Lsa.  xlviii.  1. 

threatened  judgment  would  have  been  averted  had  they 
returned  to  the  Lord. 

■S'erse  2.    Thou  shall  swear.  The  Lord  liveth]  Thou 
shalt   not   bind  thyself  by  any  false  god ;  thou  shalt 
acknowledge  me  as  the  Supreme.    Bind  thvself  by  me, 
265 


The  prophet  reasons 


A.M.cir.  3392.  ment,  and  in  righteousness  ;  ''and 
oi.'cir.  XLii.  1.  the  nations  shall  bless  themselves 
''S:'"Rama"f '  in   him,    and  in  him  shall  they 

cir.  annum  5.        e  o-JgrV 

3  For  thus  sailh  the  Lord  to  the  men  of 
Judah  and  Jerusalem,  ''  Break  up  your  fallow 
ground,  and  «  sow  not  among  thorns. 

4  ^  Circumcise  yourselves  to  the  Lord,  and 
take  away  the  foreskins  of  your  heart,  ye  men 
of  Judah  and  inhabitants  of  Jerusalem :  lest 
my  fury  come  forth  like  fire,  and  bum  that 
none  can  quencli  it,  because  of  the  evil  of 
your  doings. 

5  Declare  ye  in  Judah,  and  publish  in  Jeru- 
salem ;  and  say,  Blow  ye  the  trumpet  in  the 
land  :  cry,  gather  together,  and  say,  '  Assemble 
yourselves,  and  let  us  go  into  the  defenced 
cities. 

6  Set  up  the  standard  toward  Zion  :  ^  retire, 
stay  not :  for  I  will  bring  evil  from  the  '  north, 
and  a  great  ™  destruction. 

7  "  The  lion  is  come  up  from  his  thicket, 
and  "  the  destroyer  of  the  Gentiles  is  on  his 


JEREMIAH.  with  his  countrymen. 

way;    he  is  gone  forth  from  his  ^^-  "="'•^^92. 


dGen.  xxii.  18;  Psa.  Ixxii.  17;    Gal.  iii.  8. ^Isa. 

xlv.  25 ; 

1  Cor.  i.  31. fHos.  x.   12. sMatt.  xiii.  7,  22. — ■ 

-t  Deut. 

X.   16;    XXX.  6;   chap.  ix.  26;    Col.  ii.    11;    Rom.  ii. 

28,  29. 

iChap.  viii.  M. 'Or,  strengthen. 'Chap.  i.  13,  14, 

15;    vi. 

1,  22. "Heb.  breaking. 

and  TO  me  ;  and  do  this  in  truth,  in  judgment,  and  in 

righteousness. 

The  nations  shall  bless  themselves  in  Ajm]  They 
shall  be  so  fully  convinced  of  the  power  and  good- 
ness of  Jehovah  in  seeing  the  change  wrought  on  lliee, 
and  the  mercies  heaped  upon  thee,  that  their  usual 
mode  of  benediction  shaU  be.  May  the  God  of  Israel 
hless  thee  ! 

Verse  3.  Break  up  your  fallow  ground]  Falloiv 
ground  is  either  that  which,  having  been  once  tilled, 
has  lain  long  uncultivated  ;  or,  ground  slightly  plovgh- 
ed,  in  order  to  be  ploughed  again  previously  to  its  being 
sown.  Ye  have  been  long  uncultivated  in  righteous- 
ness ;  let  true  repentance  break  up  your  fruitless  and 
hardened  hearts  ;  and  when  the  seed  of  the  ivoi-d  of 
life  is  sown  in  them,  take  heed  that  worldly  cares  and 
concerns  do  not  arise,  and,  like  thorns,  choke  the  good 
seed. 

Verse  4.  Circumcise  yourselves]  Put  away  ever}' 
thing  that  has  a  tendencj'  to  grieve  tlie  Spirit  of  God, 
or  to  render  your  present  holy  resolutions  unfruitful. 

Verse  5.  Blow  ye  the  trumpet]  Give  full  informa- 
tion to  all  parts  of  the  land,  that  the  people  may  as- 
semble together  and  defend  themselves  against  their 
invaders. 

Verse  6.  /  ivill  bring  evil  from  the  north]  From 
the  land  of  Chaldea. 

Verse  7.  The  lion  is  come  up]  Nebuchadnezzar, 
king  of  Baoylon.  "  The  king  (Nebuchadnezzar)  is 
come  up  from  his  tower." — Targtim. 

The  destroyer  of  the  Gentiles]     Of  the  nations  :  of 

2e6 


place   p  to  make  thy  land   deso-  oi.  cir.  XLii.  i. 

7  ,    ,  .  .         1     11   1       1    ■  1    Tarquinii  Prisci, 

late  ;   and  thy  cities  shall  be  laid      r.  Roman., 
waste,  without  an  inhabitant.  cir.  annum  5. 

8  For  this  1  gird  you  with  sackcloth,  lament 
and  howl :  for  the  fierce  anger  of  the  Lord  is 
not  turned  back  from  us. 

9  And  it  shall  come  to  pass  at  that  day, 
saith  the  Lord,  that  the  heart  of  the  king  shall 
perish,  and  the  heart  of  the  princes  ;  and  the 
priests  shall  be  astonished,  and  the  prophets 
shall  wonder. 

1 0  Then  said  I,  Ah,  Lord  God  !  '  surely 
thou  hast  greatly  deceived  this  people  and 
Jerusalem,  ^  saying,  Ye  shall  have  peace ; 
whereas  the  sword  reacheth  unto  the  soul. 

1 1  At  that  time  shall  it  be  said  to  this  peo- 
ple and  to  Jerusalem,  ^  A  dry  wind  of  the  high 
places  in  the  wilderness  toward  the  daughter 
of  my  people,  not  to  fan  nor  to  cleanse, 

1 2  Even  "^  a  full  wind  from  those  places 
shall  come  unto  me  :  now  also  '^  will  I  ■"  give 
sentence  against  them. 


'•  2  Kings  xxiv.  1 ;  chap.  v.  6  ;  Dan.  vii.  4. »  Chap.  xxv.  9. 

p  Isa.  i.  7  ;  chap.  ii.  15. 1 1sa.  xxii.  12 ;  chap.  vi.  26. r  Ezek. 

xiv.  9;    2  Thess.  ii.  11. 'Chap.  v.  12;  xiv.  13. 'Chap. 

Ii.    1  ;    lOzek.   x^'ii.  10 ;    Hos.  xiii.    15. "  Or,   a  fuller  wind 

than  those. ^  Chap.  i.  16. ^Heb.  utter  judgments. 

all  the  people  who  resisted  liis  authority.  He  de- 
stroyed them  all. 

Verse  8.  Lament  and  howl]  iS'TH  heililu.  The 
aboriginal  Irish  had  a  funeral  song  called  the  Caoinian, 
still  continued  among  their  descendants,  one  part  of  which 
is  termed  the  ulaloo :  this  is  sung  responsively  or  al- 
ternately, and  is  accompanied  with  a  full  chorus  of  sighs 
and  groans.  It  has  been  thought  that  Ireland  was 
originally  peopled  by  the  Phoenicians  :  if  so,  this  wiU 
account  for  the  similarity  of  many  words  and  customs 
among  both  these  people. 

Verse  9.  The  heart  of  the  king  shall  perish]  Shall 
lose  all  courage. 

A'erse  10.  Ah,  Lord  God  !  surely  thou  hast  greatly 
deceived  this  people]  The  Targum  paraphrases  this 
verse  thus  :  "  And  I  said,  Receive  my  supplication, 
O  Lord  God ;  for,  behold,  the  false  prophets  deceive 
this  people  and  the  inhabitants  of  Jerusalem,  saying.  Ye 
shall  have  peace."  The  prophet  could  not  reconcile 
this  devastation  of  the  country  with  the  promises  al- 
ready made  ;  and  he  appears  to  ask  the  question,  Hast 
thou  not  then  deceived  this  people  in  saying  there  shall 
be  peace,  i.  e.,  prosperity  1 

Whereas  the  su-ord  reacheth  unto  the  soul.]  That 
is,  the  life  ;  the  people  being  generally  destroyed. 

Verses  11—13.  A  dry  ivind — a  full  wind — as  clouds 
—as  a  whirhvind]  All  these  expressions  appear  to 
refer  to  the  pestilential  loinds,  suffocating  vapours,  and 
clouds  and  pillars  of  sand  collected  by  ivhirlwinds, 
which  are  so  common  and  destructive  in  the  east,  (see 
on  Isa.  x.\i.  1  ;)   and  these  images  are  employed  liera 


7 "Ac  desolations 


CHAP.  IV. 


coming  upon  Jerusalem. 


A.  M.  cir.  3392. 

H.  C.  cir.  612. 

OI.  cir.  XLII.  1. 

Tarquinii  Prisci, 

R.    Roman., 

cir.  annum  5. 


13  Behold,  he   shall  come  up 
as  clouds,  and  '  his  chariots  shall 
be  as  a  wiiirhvind  :    ^  his  horses 
are  swifter  than  eagles.   Wo  unto 
us  !    for  we  are  spoiled. 

1 4  O  Jerusalem,  '■  wash  thine  heart  from 
wickedness,  that  thou  mayest  be  saved.  How 
long  shall  thy  vain  thoughts  lodge  within  thee? 

15  For  a  voice  dcclaretii  "from  Dan,  and 
pubiishelh  affliction  from  Mount  Ephraini. 

16  Make  ye  mention  to  the  nations  ;  behold, 
publish  against  Jerusalem,  that  watchers  come 
''  from  a  far  country,  and  give  out  their  voice 
against  the  cities  of  Judah. 

17  "^  As  keepers  of  a  field,  are  they  against 
her  round  about ;  because  she  hath  been  re- 
bellious against  me,  saith  the  Lord. 

18  "^  Tliy  way  and  thy  doings  have  procured 
these  things  tmto  thee  ;  this  is  thy  wicked- 
ness, because  it  is  bitter,  because  it  reacheth 
mito  thine  heart. 

19  M)^  "bowels,  my  bowels  !  I  am  pained  at 
^  my  very  heart ;  my  heart  maketh  a  noise  in 
me ;  I  cannot  hold  my  peace,  because  thou 
hast  heard,  0  my  soul,  the  sound  of  the  trumpet, 
the  alarm  of  war. 


»  Isa.  V.  28. )  Deut.  rxviii.  49;   Lam.  iv.  19;  Hos.  viii.  1  ; 

Hab.  i.  8. «Isa.   i.   16;    James  iv.   8. aChap.  viii.   16. 

'■Chap.  V.   15. <:2Kingssxv.   1.4. "'Psa.  cvii.   17;    Isa. 

1.  1  ;  chap.  ii.  17,   19. ^Isa.  xv.  5;   xvi.  11  ;    xxi.  3;  xxii.  4; 


to  show  the  overw  helming  effect  of  the  invasion  of  the 
land  by  the  Chaldeans. 

A'erse  13.  Wo  unto  us  .']  The  people,  deeply  affect- 
ed with  these  threatened  judgments,  interrupt  the  pro- 
phet with  the  lamentation — Wo  unto  us,  for  we  are 
spoiled  !     The  prophet  then  resumes  : — 

Verse  14.  O  Jerusalem,  icash  thine  fiea'-t]  Why 
do  ye  not  put  away  i/otir  wickedness,  thai  ye  may  be 
saved  from  these  tremendous  judgments  ?  Ho}f  long 
shall  thy  vain  thoughts  of  safety  and  prosperity  lodge 
within  thee  ?  Whilst  thou  continuest  a  rebel  against 
God,  and  provokest  liim  daily  by  thy  abominations ! 

Verse  15.  For  a  voice  declarelh  from  Dan]  Dan 
was  a  city  in  the  tribe  of  Dan,  north  of  Jerusalem  ;  the 
first  city  in  Palestine,  which  occurs  in  the  way  from 
Babylon  to  Jerusalem. 

Affliction  from  Mount  Ephraim.]  Between  Dan  and 
Jerusalem  are  the  mountains  of  Ephraim.  These 
would  be  the  first  places  attacked  by  the  Chaldeans ; 
and  the  rumour  from  thence  would  show  that  the  land 
was  invaded. 

Verse  10.  Watchers  come  from  a  far  country}  Per- 
sons to  besiege  fortified  places. 

Verse  17.  As  keepers  of  a  field]  In  the  eastern  coun- 
tries grain  is  often  sown  in  the  open  country;  and,  when 
nearly  ripe,  guards  are  placed  at  different  distances 
round  about  it  to  preserve  it  from  being  plundered. 
Jerusalem  was  watched,  like  one  of  these  fields,  by 


20  «  Destruction  upon  destruc-  *i  '^'-  "''■  ^?^- 

,     ,      ,  B.  C.  cir.  612. 

lion  is  cried  ;  for  the  whole  land   oi.  cir.  XLii.i. 

^  Tarquinii  Prisci, 

^^^^         R.  Roman., 
cir.  annum  5. 


is  spoiled  :  suddenly  are  "  my 
tents  spoiled,  and  my  curtains  in  a 
moment. 

21  How  long  shall  I  see  the  standard,  and 
hear  the  sound  of  the  trumpet  ? 

22  For  my  people  is  foolish,  they  have  not 
known  me :  they  are  sottish  children,  and 
they  have  none  understanding ;  '  they  are 
wise  to  do  evil,  but  to  do  good  they  have  no 
knowledge. 

23  ''I  beheld  the  earth,  and,  lo,  it  loas  'with- 
out form  and  void ;  and  the  heavens,  and 
they  had  no  light. 

24  ■"  I  beheld  the  mountains,  and,  lo,  they 
trembled,  and  all  the  hills  moved  lightly. 

25  I  beheld,  and,  lo,  there  was  no  man,  and 
"all  the  birds  of  the  heavens  were  fled. 

26  I  beheld,  and,  lo,  the  fruitful  place  was 
a  wilderness,  and  all  the  cities  thereof  were 
broken  down  at  the  presence  of  the  Lord, 
and  by  his  fierce  anger. 

27  For  thus  hath  the  Lord  said,  The  whole 
land  shall  be  desolate ;  "  yet  will  I  not  make 
a  full  end. 

chap.  ix.  1,  10;  see  Luke  xix.  42. fHeb.  the  wallsofmy  heart. 

ePsa.  xlii.  7;    Kzek.  vii.  26. iiChap.  x.  20. 'Rom.  xvi. 

19. 1- Isa.   x.\iv.    19. iGen.  i.  2. '"Isa.  v.  25;    Ezek. 

xxxviii.2a.- — "  Zcph.  i.3. "Chap,  v.  10, 18;  xxx.  U  ;  xlvi.28. 

guards  all  round  about  it ;  so  that  none  could  enter  to 
give  assistance,  and  none  who  wished  to  escape  were 
permitted  to  go  out. 

Verse  19.  M)/  boirels]  From  this  to  the  twenty 
ninth  verse  the  prophet  describes  the  ruin  of  Jerusalem 
and  the  desolation  of  Judea  by  the  Chaldeans  in  lan- 
guage and  imagery  scarcely  paralleled  in  the  whole 
Bible.  At  the  sight  of  misery  the  bowels  are  first  affect- 
ed ;  pain  is  next  felt  by  a  sort  of  stricture  in  the  peri- 
cardium ;  and  then,  the  heart  becoming  strongly  affected 
by  irregular  palpitations,  a  gush  of  tears,  accompanied 
with  wailings,  is  the  issue. — "  My  bowels,  my  bowels  ! 
I  am  pained  at  my  very  heart,  (the  walls  of  my  heart ;) 
my  heart  maketh  a  noise  in  me ;  1  cannot  hold  my  peace." 
Here  is  nature,  and  fact  also. 

Verse  20.  Destruction  upon  destruction]  Cities 
burnt,  and  their  inhabitants  destroyed. 

My  tents  spoiled]  Even  the  solitary  dwellings  in 
the  fields  and  open  country  do  not  escape. 

Verse  23.  /  beheld  the  earth,  (the  land,)  and  lo,  it 
was  without  form  and  void]  in^l  iriiT  /■'/((/  vabohu  ; 
the  very  words  used  in  Genesis  to  denote  the  formless 
state  of  the  chaotic  mass  before  God  had  brought  it 
into  order. 

Verse  24.  The  mountains — hills]  Princes,  rulers. 
&c.,  were  astonished  and  fled. 

Verse  25.   The  birds  of  the  heavens  were  fled.]  The 
land  was  so  desolated  that  even  the  fowls  of  heaven 
267 


The  corrupted  state 


JEREMIAH. 


of  the  people. 


A.  M.  cir.  3392. 
B.  C.  cir.  612. 

01.  cir.XLIl.  1. 

Tarquinii  Prisci, 
R.     Roman., 
cir.  annum  5. 


28   For  this   p  shall   the   earth 

mourn,   and  i  the  heavens  above 

be  black  .  because  I  have  spoken 

it,  I  have  purposed  it,  and  ■■  will 

not  repent,  neither  will  I  turn  back  from  it. 

29  The  whole  city  shall  flee  for  the  noise  of 
the  horsemen  and  bowmen ;  they  shall  go 
into  thickets,  and  climb  up  upon  the  rocks : 
every  city  shall  be  forsaken,  and  not  a  man 
dwell  therein. 

30  And  whe?i  thou  art  spoiled,  what  wilt 
thou  do  ?      Though  thou  clothest  thyself  with 


pHos.   iv.  3. nisa.  v.  30;  1.  3. 'Num.  xxiii.  19; 

TO.  16. >2  Kings  ix.  30  ;  Ezek.  xxiii.  40. 


chap. 


could  not  find  meat,  and  therefore  fled  away  to  an- 
other region.  How  powerfully  energetic  is  this  de- 
scription !      See  Zeph.  i.  3. 

Verse  30.  Though  thou  rentest  thy  face  with  paint- 
ing] This  probably  refers  to  the  custom  of  introducing 
stibium,  a  preparation  of  antimony,  between  the  eye 
and  the  lids,  in  order  to  produce  a  fine  lustre,  which 
occasions  a  distension  of  the  eye-lid  in  the  time  of  the 
operation.  In  order  to  heighten  the  eifect  from  this, 
some  may  have  introduced  a  more  than  ordinary  quan- 
tity, so  as  nearly  to  rend  the  eye-lid  itself.      Though 


crimson,    though    thou    deckest  •*;  ^  <='.■■■  3392- 

'  °  B.  C.  cir.  612. 

thee    with    ornaments    of   gold,   oi.  cir.  XLii.  i. 
^  though  thou  rentest  thy  «  face     ^''^Rom^!,"'' 
with  painting,  in  vain  shalt  thou     ™-  "'"""'  ^- 
make  thyself   fair ;    "  thy  lovers  will  despise 
thee,  they  will  seek  thy  life. 

3 1  For  I  have  heard  a  voice  as  of  a  woman 
in  travail,  and  the  anguish  as  of  her  that 
bringeth  forth  her  first  child,  the  voice  of  the 
daughter  of  Zion,  that  bewaileth  herself,  that 
"  spreadeth  her  hands,  saying,  Wo  is  me  now  ! 
for  my  soul  is  wearied  because  of  murderers. 


*Heb.  eyes.- 


-"Chap.  xxii.20,  22;  Lam.  i.2,  19. 'Isa.i.  15; 

Lam.  i.  17. 


thou  make  use  of  every  means  of  address,  of  cunning, 
and  of  solicitation,  to  get  assistance  from  the  neighbour- 
ing states,  it  will  be  aU  in  vain.  Reference  is  here 
particularly  made  to  the  practice  of  Aar/o/i  to  allure  men. 

Averse  31.  Bringeth  forth  her  first  child}  In  such 
a  case  the  fear,  danger,  and  pain  were  naturally  the 
greatest. 

Spreadeth  her  hands]  The  gesture  indicated  by  na- 
ture to  signify  distress,  and  implore  help.  We  have  met 
with  this  figure  in  other  parts,  and  among  the  classic 
writers  it  is  frequent. 


CHAPTER  V. 

The  prophet,  having  described  the  judgments  impending  over  his  countrymen,  enlarges  on  the  Corruptions 
which  prevailed  among  them.  Their  profession  of  religion  was  all  false  and  hypocritical,  1,  2.  Though 
corrected,  they  were  not  amended,  but  persisted  in  their  guilt,  3.  This  ivas  not  the  case  with  the  low  and 
ignorant  only,  4  ;  but  more  egregiously  so  with  those  of  the  higher  order,  from  ivhose  hnowledge  and  oppor- 
tunities better  things  might  have  been  expected,  5.  God  therefore  threatens  them  with  the  most  cruel 
enemies,  6  ;  and  appeals  to  themselves  if  they  should  be  permitted  to  practise  such  sins  unpunished,  7—9. 
He  then  commands  their  enemies  to  raze  the  walls  of  Jerusalem,  10;  that  devoted  city,  ivhose  inhabitants 
added  to  all  their  other  sins  the  highest  contempt  of  God's  ivord  and  prophets,  11—13.  Wherefore  his 
word,  in  the  mouth  of  his  prophet,  shall  be  as  fire  to  consume  them,  14  ;  the  Chaldean  forces  shall  cruelly 
afflict  them,  15-17  ;  and  farther  judgments  aivait  them  as  the  consequence  of  their  apostasy  and  idolatry, 
18,  19.  The  chapter  closes  with  a  most  melancholy  picture  of  the  moral  condition  of  the  Jewish  people  at 
that  period  which  immediately  preceded  the  Babylonish  captivity,  20-31. 


A.  M.  cir.  3392. 
B.  C.  cir.  612. 

01.  cir.  XLII.  1. 

Tarquinii  Prisci, 
R.    Roman., 
cir.  annum  5. 


through 


"PUN  ye   to   and    fro 

the  streets  of  Jerusalem,  and 
see  now,  and  know,  and  seek  in 
the  broad  places  thereof,  "^  if  ye 
can  find  a  man,  •■  if  there  be  any  that  execut- 


0  Ezek.  xxii.  30. b  Gen.  xviii.  23,  &c. ;  Psa.  xii.  1. 


NOTES  ON  CHAP.  V. 

Verse  1.   Broad  places]     Market-places,  and  those 
where  there  was  most  public  resort. 

If  ye  can  find  a  7nan]  A  certain  philosopher  went 
through  the  streets  of  Athens  with  a  lighted  lamp  in 
his  hand  ;  and  being  asked  what  he  sought,  answered, 
"  I  am  seeking  to  find  a  5iaji."  So  in  Jerusalem  none 
was  found,  on  the  most  diligent  search,  who  acted 
worthy  the  character  of  a  rational  being. 
368 


A.  M.  cir.  3392. 
B.  C.  cir.  612. 

Ol.  cir.  XLII.  1. 

Tarquinii  Prisci, 
R.   Roman., 
cir.  annum  5. 


eth   judgment,  that  seekelh  the 
truth  ;   '^  and  I  will  pardon  it. 
2  And  •*  though  they  say,  "  The 

Lord  liveth  ;   surely  they  '  swear  

falsely. 

t  Gen.  xviii.  26. 'i  Tit.  i.  16. '  Chap.  iv.  2. rChap.  vii.  9. 

/  will  pardon  it.]  I  will  spare  the  cit)'  for  the  sake 
of  one  righteous  person.  So  at  the  intercession  of 
Abraham,  God  would  have  spared  Sodom  if  there  had 
been  ten  righteous  persons  found  in  it ;  Gen.  xviii.  26. 

Averse  2.  The  Lord  liveth]  Though  they  profess  to 
bind  themselves  by  Jehovah,  as  if  they  acknowledged 
hira  their  God  and  only  Lord,  yet  they  swore  falsely ; 
for  not  believing  in  him,  they  took  a  false  oath  ;  one 
by  which   they  did    not    believe    themselves    bound. 


All  conditions  of  the  people  CHAP.  V. 

A^'^  •=!■■•  ^?"^      3  0  Lord,  are  not  « thine  eyes 

B.  C.  cir.  612.  ,1^1  , 

01.  cir.  XLii.  1.  upon  the  truth  !  thou  hast 
R!'"Roman.r''  *"  Stricken  tlicm,  but  they  have 
cir.  annum  i.  j^^j  grieved  ;  thou  hast  consumed 
them,  but  '  they  have  refused  to  receive  cor- 
rection :  they  have  made  their  faces  harder 
than  a  rock  ;  tliey  have  refused  to  return. 

4  Therefore  I  said,  Surely  these  arc  poor; 
they  are  foohsh :  for  ''  they  know  not  the 
way  of  tlie  Lord,  nor  tiie  judgment  of  their 
God. 

5  I  will  get  me  unto  the  great  men,  and  will 
speak  unto  them ;  for  '  they  have  known  the 
»vay  of  the  Lord,  and  the  judgment  of  their 
God :  but  these  have  altogether  ""  broken  the 
yoke,  and  burst  the  bonds. 

6  Wherefore  "  a  lion  out  of  the  forest  shall 
slay  them,  "  and  a  wolf  of  the  f  evenings  shall 
spoil  them,  i  a  leopard  shall  watch  over  their 
cities  :  every  one  that  goeth  out  thence  shall 
be  torn  in  pieces :  because  their  transgres- 
sions are  many,  and  their  backslidings  '  are 
increased. 

7  How  shall   I  pardon   thee  for  this  ?  thy 


e2  Chron. xTi.9. iilsa.  i. 5;   ix.  13  ;  chap.  ii. 30. 'Chap. 

Tii.  28  ;  Zeph.  lii.  2. 1  Chap.  vii.  8. 'Mic.  iii.  1. "  Psa. 

ii.  3. "Chap.  iv.  7. »Psa.  civ.  20;  Hab.  i.8;  Zeph.  iii. 3. 

P  Or,  deserts. a  Hos.  xiii.  7. f  Heb.  are  strong. s  Josh. 

xxiii.  7  ;  Zeph.  i.  5. 


not  acknowledging  him  as  their  Lord.   See  on  chap, 
iv.   2. 

Verse  4.  These  zrc  poor]  They  are  ignorant ;  they 
have  no  education  ;  they  know  no  better. 

Verse  5.  I  will  get  me  unto  the  great  men]  Those 
whose  circumstances  and  rank  in  life  gave  them  oppor- 
tunities of  information  which  the  others  could  not  have, 
for  the  reasons  already  given. 

These  have  altogether  broken  the  yoke]  These  have 
cast  aside  all  restraint,  have  acted  above  law,  and  have 
trampled  all  moral  obligations  under  their  feet ;  and 
into  their  vortex  the  lower  classes  of  the  people  have 
been  swept  away.  Solon  said,  "  The  laws  are  like 
cobwebs;  they  entangle  the  small  fry,  but  the  great 
ones  go  through  them,  and  carry  all  away  with  them." 
Verse  6.  Wherefore  a  lion]  Nebuchadnezzar,  ac- 
cording to  the  general  opinion  ;  who  is  called  here  a 
lion  for  his  courage  and  violence,  a  hear  for  his  rapa- 
ciousness,  and  a  leopard  for  his  activity.  Dahler  sup- 
poses the  Scythians  to  be  intended,  both  here  and  in 
chap.  iv.  7. 

Verse  7.  In  the  harlots'  houses.]  In  places  conse- 
;rated  to  idolatry.  In  the  language  of  the  prophets, 
adultery  generally  signifies  idolatry.  This  we  have 
often  seen. 

Verse  8.  After  his  neighbour's  icife.]  This  may  have 
been  literally  true,  as  the  abominations  of  idolatry,  in 
which  they  were  so  deeply  practised,  would  necessarily 
produce  such  a  state  of  things  as  that  here  mentioned. 


had  corrupted  themselves. 
children  have  forsaken  me,  and  ^-  ^-  «'r-  '?.??• 

'  B.  C.  cir.  612. 

'  sworn  by  them  '  that  are  no  gods :   oi.  cir.  XLll.  I. 
"  when   I   had  fed    them    to  the      r.  Roman.,  ' 
full,  they  then  committed  adul-     "''■  """""^  °- 
tcry,  and   assembled  themselves  by  troops  in 
the  harlots'  houses. 

8  "  They  were  as  fed  horses  in  the  morning . 
every  one  ™  neighed  after  his  neighbour's  wife. 

9  '^  Shall  I  not  visit  for  these  things  ?  saiih  the 
Lord  :  >'and  shall  not  my  soul  be  avenged  on 
such  a  nation  as  this  ? 

10  ^  Go  ye  up  upon  her  walls,  and  destroy  ; 
*  but  make  not  a  full  end  :  take  away  her  bat- 
tlements ;  for  they  are  not  the  IjORd's. 

1 1  For  '■  the  house  of  Israel  and  the  house 
of  Judah  have  dealt  very  treacherously  against 
mc,  saith  the  Lord. 

12"^  They  have  belied  the  Lord,  and  said, 
^  It  is  not  he ;  neither  shall  evil  come  upon 
us  ;   "  neither  shall  we  see  sword  nor  famine  : 

13  And  the  prophets  .shall  become  wind,  and 
the  word  is  not  in  them :  thus  shall  it  be  done 
unto  them. 

14  Wherefore  thus  saith  the  Lord  God  of 


'  Deut.  xxxii.  21 ;  Gal.  iv.  8. "  Deut.  xxxii.  15. '  Ezek. 

xxii.  1 1 . "  Chap.  xiii.  27. «  Ver.  29  ;  chap.  ix.  9. y  Chap. 

xliv.    22. 'Chap.    xx.xix.    8. >Chap.    iv.    27;     ver.    18. 

i>Chap.  iii.  20. cJChron.  xxxvi.  16;  chap.  iv.  10. J  Isa. 

xxviii.  15. eChap.  xiv.  13. 


Verse  10.  Go  ye  up  upon  her  walls]  This  is  the 
permission  and  authority  given  to  the  Chaldeans  to 
pillage  Jerusalem. 

Talce  away  her  battlements]  Some  translate  niC'"DJ 
netishoih,  branches ;  others,  vines.  Destroy  the 
branches,  cut  down  the  stem ;  but  do  not  damage  the 
root.  Leave  so  many  of  the  people  that  the  state 
may  be  regenerated.  The  Septuagint,  Syriac,  and 
Arabic  read,  "  Leave  her  foundations,  for  they  are  the 
Lord's ;"  and  this  agrees  with  "  Destroy,  but  make 
not  a  full  end." 

Verse  12.  They  have  belied  the  Lord]  '\Vir\2  kicha- 
shu.     They  have  denied  or  disavowed  the  Lord. 

It  is  not  he]  Nin  N1"?  lo  hu,  he  is  not ;  there  is  no 
such  being  ;  therefore  this  evil  shall  not  come  upon  us. 
On  their  premises,  this  conclusion  was  just.  There 
is  no  judge  ;  therefore  there  shall  be  no  judgment. 
Thus  they  denied  the  Lord.  They  were  atheists  at 
heart. 

Verse  13.  And  the  prophets  shall  become  ivind] 
WTiat  are  the  prophets  ?  Empty  persons.  Their  words 
are  wind ;  we  hear  the  sound  of  their  threatenings, 
but  of  the  matter  of  the  threatenings  we  shall  hear  no 
more. 

And  the  word  is  not  in  them]  There  is  no  inspirer , 
but  may  their  own  predictions  fall  on  their  own  heads ! 
This  seems  the  natural  sense  of  this  passage. 

Verse  14.  Because  ye  speak  this  word]  Because 
ve  thus  treat  nw  message,  "  I  will  make  my  words  in 
869  . 


The  projligacy  of 


JEREMIAH. 


the  people  described. 


%  c  ™  612^  hosts,  Because  ye  speak  this 
01.  cir.  XLii.  1.   word,  f  beliold,   I  will  make  my 

TarquiniiPrisci,  ,      .        ,  i     r  i     i  • 

R.  Roman.,      words  HI  thy  mouth  nre,  and  this 
"'•■  ^""""^  ^-    people    wood,    and    it    shall  de- 
vour them. 

15  Lo,  I  will  bring  a  s  nation  upon  you 
^  from  far,  O  liouse  of  Israel,  saith  the  Lord  : 
it  is  a  mighty  nation,  it  is  an  ancient  nation, 
a  nation  whose  language  thou  knowest  not, 
neither  understandest  what  they  say. 

16  Their  quiver  is  as  an  open  sepulclire, 
they  are  all  mighty  men. 

17  And  they  shall  eat  up  thine  'harvest,  and 
thy  bread,  which  thy  sons  and  thy  daughters 
should  eat  :  they  shall  eat  up  thy  flocks  and 
thine  herds  :  they  shall  eat  up  thy  vines  and 
thy  fig  trees :  they  shall  impoverish  tliy 
fenced  cities,  wherein  thou  trustedst,  with  the 
sword. 

18  Nevertheless  in  those  days,  saith  the 
Lord,  I  ''  will  not  make  a  full  end  with  you. 

19  And  it  shall  come  to  pass,  when  ye  shall 
say,  ^  Wherefore  doeth  the  Lord  our  God  all 
these  things  unto  us  ?  then  shall  thou  answer 
them,  Like  as  ye  have  "  forsaken  me,  and 
served  strange  gods  in  your  land,  so  "  shall  ye 

'Chap.  i.  9. 5Deut.  xxviii.  49;  Isa.  v.  26;  chap.  i.  15;  vi.22. 

''Isa.  xxxix.  3;  chap.  iv.  Ifi. 'Lev.  xxvi.  16;  Deut. xxviii. 31, 

33. 1  Chap.  iv.  27. 1  Deut.  xxix.  21,  &c. ;  1  Kings  ix.  8,  9  ; 

chap.  xiii.  22  ;   xvi.  10. ">  Chap.  ii.   13. "  Deut.  xxviii.  48. 

olsa.  vi.9;  Ezek.xii.2;  Matt.  xiii.  14  ;  John  xii.  40  ;  Acts  xxviii. 

thy  mouth  fire."  They  have  said  they  are  hut  air; 
but  1  will  make  them  j?re,  and  a.  fire  too  that  shall  de- 
vour them.  And  how  this  was  to  be  done,  and  by 
whom,  is  mentioned  in  the  next  verse. 

Verse  15.  I  ivlll  bring  a  nation]  The  Scythians, 
says  Dahler ;  the  Balnjlonians,  whose  antiquity  was 
great,  that  empire  being  founded  by  Nimrod. 

Whose  language  thou  hnowest  not]  The  Chaldee, 
which,  though  a  dialect  of  the  Hebrew,  is  so  very  dif- 
ferent in  its  words  and  construction,  that  in  hearing  it 
spoken  they  could  not  possibly  collect  the  meaning  of 
what  was  said. 

Verse  16.  Their  quirer  is  an  open  sepulchre]  They 
are  such  exact  archers  as  never  to  miss  their  mark ; 
every  arrow  is  sure  to  sla)'  one  man. 

Verse  18.  I  tcill  not  make  a  full  end]  There  are 
more  evils  in  store  for  you.  You  shall  not  only  be 
spoiled,  and  all  your  property  destioyed,  but  ye  shall 
be  carried  into  captivity ;  and  ye  shall  serve  strangers 
in  a  land  that  is  not  yours,  ver.  19. 

Verse  22.  Which  have  placed  the  sand  for  the  bound 
of  the  sea]  What  can  I  not  do,  who  confine  the  sea, 
that  enormous  mass  of  waters,  and  prevent  it  from 
overflowing  the  earth ;  not  by  immense  mountains  and 
rocks,  but  by  the  sand,  no  particle  of  which  is  in  cohe- 
sion with  another  ?  The  most  tremendous  waves  can- 
not displace  nor  pass  over  this  simple  barrier. 
270 


serve  strangers  in 


a  land  that  is 

not  yours. 

20   Declare  this  in  the  house  of 
Jacob,  and  publish  it  in  Judah, 


A.  M.  cir.  3392. 

B.  0.  cir.  612. 

01.  cir.  XLII.  1 

TarquiniiPrisci, 

R.  Roman., 

cir.  annum  5. 


2 1  Hear  now  this,  O  °  foolish  people,  and 
without  P  understanding  ;  which  have  eyes,  and 
see  not ;  which  have  ears,  and  hear  not : 

22  1  Fear  ye  not  me  ?  saith  the  Lord  :  will 
ye  not  tremble  at  my  presence,  which  have 
placed  the  sand  for  the  '  bound  of  the  sea  by 
a  perpetual  decree,  that  it  cannot  pass  it :  and 
though  the  waves  thereof  toss  themselves,  yet 
can  they  not  prevail ;  though  they  roar,  yet 
can  they  not  pass  over  it  ? 

23  But  this  people  hath  a  revolting  and  a 
rebellious  heart ;  they  are  revolted  and  gone. 

24  Neither  say  they  in  their  heait.  Let  us 
now  fear  the  Lord  our  God,  ^  that  giveth 
rain,  both  the  '  former  and  the  latter,  in  his 
season  :  "^  he  reserveth  unto  us  the  appointed 
weeks  of  the  harvest. 

25  "Your  iniquities  have  turned  away  these 
things,  and  your  sins  iiave  withholden  good 
things  from  you. 

26  For  among  my  people  are  found  wicked 


26;  Rom.  xi.  8. P  Heb.  heart;   Hos.  vii.   11. 1  Rev.   xv 

4. rJob  xxvi.  10;   xxxviii.  10,  11;  Psa.  civ.  9;  Prov.  viii. 

29. sPsa.    cxlvii.    8;   chap.    xiv.    22;    Matt.    v.   45;    Acts 

xiv.    17. >Deut.    xi.     14;     Joel  ii.  23. "Gen.    viii.  22. 

^'  Chap.  iii.  3. 


Verse  23.  They  are  revolted  and  gone.]  They 
have  abandoned  me,  and  are  gone  farther  and  farther 
into  transgression.  They  are  gone  entirely  away  from 
truth  and  righteousness. 

Verse  24.  Giveth  rain,  both  the  former  and  the  lat- 
ter]   See  the  note  on  chap.  iii.  3. 

The  appointed  iceeks  of  the  harvest.]  As  the  early 
rains  fell  in  the  northern  parts  of  Judea  about  the  ent. 
of  September,  in  the  civil  year  of  the  Hebrews,  so  the 
latter  rains  fell  before  harvest,  in  the  months  of  March 
and  April.  The  appointed  weeks  of  the  harvest  were 
those  which  fell  between  the  passover  and  pentecost. 
In  the  southern  parts  the  harvest  was  earlier  than  in 
the  northern.  Dr.  iJ/ayney  translates,  "A  sufficiency 
of  the  appointed  things  of  harvest  he  secureth  to  us." 

If  the  word  nj'^iy,  iveeks,  be  read  with  a  jy  sin  in- 
stead of  a  ty  shin,  it  will  signify  fulness  or  sufficiency  ; 
and  thus  the  Septuagint  and  Vidgate  have  read  it.  I 
think  the  present  reading  is  much  to  be  preferred 
God  appoints  a  harvest  trine,  and  in  his  good  provi 
dence  he  generally  gives  harvest  weather. 

Verse  25.  Your  iniquities  have  turned  away  these 
things]  ^Vhen  these  appointed  weeks  of  harvest  do 
not  come,  should  we  not  examine  and  see  whether  this 
be  not  in  CJod's  judgments  ^  Have  not  our  iniquities 
turned  away  these  good  things  from  us  ? 

Verse  26.   They  lay  xcait,  as  he  that  seiteth  snares] 


The  wickedness  of  the 


CHAP.    VI. 


prophets,  priests,  and  people 


men : 


they  '  lay  wait,  as  lie  that 
trap, 


A.  M.  cir.  3392. 
B  C.  cir.  61-2. 

01.  cir.  XLil.  1.   setteth  snares  ;  they  set    a 

Tarquinii  Prisci,      ,  .    , 

K.  Koman.,      they  catch  men. 

'•"■  """""'  ^-  27  As  a  y  cage  is  full  of  birds, 
so  are  their  houses  full  of  deceit :  therefore 
they  are  become  great,  and  waxen  rich : 

28  They  are  waxen  '^  fat,  they  shine  :  yea, 
they  overpass  the  deeds  of  the  wicked :  they 
judge  not  *  the  cause,  the  cause  of  the  father- 
less, ''  yet  they  prosper  ;  and  the  right  of  the 
needy  do  they  not  judge. 

^  OT,thfy  pry  as  fowlers  lie  inwait. x  Prov.  i.  11, 17, 18 ;  Hab. 

i.  15. >'Ur,  coop. »Deut.  xxxii.  15. "Isa.  i.  23  ;  Zech. 

vii.  10. L»  Job  xii.  6;  Psa.  Ixxiii.  12  ;  chap.  xii.  1. 


A  nietaplior  taken  from  fowlers,  who,  having  fixed  their 
nets,  he  ilown  and  keep  out  of  sight,  that  when  birds 
come,  tliey  may  be  ready  to  draw  and  entangle  them. 

Verse  27.  ,4*  a  cage  is  full  of  birds]  There  is  no 
doubt  that  the  reference  here  is  to  a  decoy  or  Irap- 
cage,  as  Dr.  Blayney  has  rendered  it  ;  in  these  the 
fowlers  put  several  tame  birds,  which  when  the  wild 
ones  see,  they  come  and  light  on  the  cage,  and  fall 
into  the  snare. 

A'erse  -28.  They  judge  not  the  cause,  yet  they  pros- 
per] Perhaps  we  might  be  justified  in  translating, 
"  And  shall  they  prosper  ?" 

Averse  30.  A  wonderful  and  horrible  thing  is  com- 
mitted in  the  land]  Dahler  translates :  "  Strange 
crimes  and  horrible  trespasses  have  been  committed  in 
the  land."  These  have  been  already  detailed  ;  but 
this  may  refer  to  what  follows. 

Verse  3 1 .  The  prophets  prophesy  falsely]  The  false 
prophets  predict  favourable  things,  that  they  may 
please  both  the  princes  and  the  people. 

The  priests  bear  rule  by  their  means]     The  false 


A.M.   cir.  3392 
B.  C.  cir.  612. 

Ol.  cir.  XLII.  1. 

Tarquinii  Prisci, 
R.  Ruinan., 
cir.  annum  5. 


29  "  Shall  1  not  visit  for 
these  things  ?  saith  the  Lord  : 
shall  not  my  soul  be  aveng- 
ed on  such  a  nation  as 
this  ? 

30  ''  A  wonderful  and  "  horrible  thing  is  com 
niitted  in  the  land  ; 

31  The  prophets  prophesy  '  falsely,  and  the 
priests  « bear  rule  by  their  means ;  and  my 
people  '■  love  to  have  it  so  :  and  what  will  ye 
do  in  the  end  thereof? 

cVer.  9;   Mai.  iii.   5. ^Ot,   Astonis/iment  and  JiUhiness. 

=  Chap.  xxiii.  14;  Hos.  vi.  10. fChap.  xiv.  14;  xxiii.  25,  26; 

Ezek.  xiii.  6. g  Or,  take  into  their  hands. ''  Mic.  ii.  11. 


prophets  affording  them  all  that  their  influence  and 
power  can  procure,  to  en;ible  them  to  keep  their  places, 
and  feed  on  the  riches  of  the  Lord's  house. 

And  my  people  lore  to  have  it  so]  Are  perfectly 
satisfied  with  this  state  of  things,  because  they  are  per- 
mitted to  continue  in  their  sins  without  reproof  or  re- 
straint. The  prophets  and  the  priests  united  to  deceive 
and  ruin  the  people.  The  prophets  gave  out  false 
predictions  ;  by  their  means  tlie  priests  got  the  govern- 
ment of  the  people  into  their  own  hands ;  and  so  infa- 
tuated were  the  people  that  they  willingly  abandoned 
themselves  to  those  blind  guides,  and  would  not  hear- 
ken to  the  voice  of  any  reformer.  In  my  Old  Bible 
the  words  stand  thus : — ,§«tonpng  Ants  mcrbaili.S  bei; 
m.ibc  in  tljc  crtlje,  vroplict.si  propljccicbcn  Icjsing;  anb 
pre;6'ti.S  (Tappibcrt  luitl)  jonc  iuitlj  tljer  UonbCiEf,  an6  mp 
))CplC  loblb  pltlK  tl)ingi3'.  False  prophets  and  worldly 
priests  have  been  in  all  ages  the  bane  of  religion,  and 
the  ruin  of  many  souls.  When  profligate  people  stand 
up  on  behalf  of  profligate  priests,  corruption  must  then 
be  at  its  height. 


CHAPTER   VI. 

Jeremiah,  in  the  spirit  of  prophecy,  seeing  the  Chaldeans  on  their  march,  bids  his  people  set  vp  the  usual 
signals  of  distress,  and  spread  the  general  alarm  to  betake  themselves  to  fight,  1.  Then,  by  a  beautiful 
allusion  to  the  custom  of  shepherds  moving  their  flocks  to  the  richest  pastures,  Jerusalem  is  singled  out  as 
a  place  devoted  to  be  eaten  up  or  trodden  down  by  the  armies  of  the  Chaldeans,  ivho  are  called  up  against 
her,  and  whose  ardour  and  impatience  are  so  great  that  the  soldiers,  when  they  arrive  in  the  evening,  regret 
they  have  no  more  day,  and  desire  to  begin  the  attack  without  wailing  for  the  light  of  the  morning,  2—5. 
God  is  then  represented  as  animating  and  directing  the  besiegers  against  this  guilty  city,  which  sinned  as 
incessantly  as  a  fountain  flows,  0,  7,  although  warned  of  the  fatal  consequence,  8.  He  intimates  also,  by 
the  gleaning  of  the  grapes,  that  one  invasion  should  carry  away  the  remains  of  another,  till  their  disobe- 
dience, hypocrisy,  and  other  sins  should  end  in  their  total  overthrow,  9—15.  And  to  show  thai  God  is  cleat 
when  he  judgelh,  he  mentions  his  having  in  rain  admonished  and  warned  them,  and  calls  upon  the  whole 
world  to  witness  the  equity  of  his  proceedings,  10—18,  in  punishing  this  perverse  aiid  hypocritical  people 
19,  20,  by  the  ministry  of  the  cruel  Chaldeans,  21— 23.  Upon  this  a  chorus  of  Jews  is  introduced  express, 
ing  their  fears  and  alarm,  24,  25  ;  to  which  the  prophet  echoes  a  response  full  of  sympathy  and  tenderness, 
26.  The  concluding  verses,  by  metaphors  taken  from  the  process  of  refining  gold  and  silver,  represent  all 
the  methods  hitherto  used  to  amend  them  as  ivholly  ineffectual,  27-30. 

371 


Jerusalem  is  exhorted 


JEREMIAH. 


to  prepare  for  war. 


^i,^A  "'■  IT-  n    YE   children   of  Benjamin, 

B.  C.  etr.  612.      \J  ■' 

01.  cir.  XLii.  1.  gather  yourselves  to  flee  out 

Tarquinii  Prisci,       ^     ,  ■  i   .       c    t  i  j 

r;  Roman.,      01  the  miQst  01  Jerusalem,   and 

cir.  annum  5.     ^^^^  jj^g  trumpet  in  TekoE,  and 

set  up  a  sign  of  fire  in  "  Beth-haccerem :  ''  for 

evil  appeareth   out    of  the    north,   and   great 

destruction. 

2  I  have  likened  the  daughter  of  Zion  to  a 
■^  comely  and  delicate  ivoman. 

3  The  shepherds  with  their  flocks  shall  come 
unto  her ;  ''  they  shall  pitch  their  tents  against 
her  round  about ;  they  shall  feed  every  one 
in  his  place. 

4  *  Prepare  ye  war  against  her ;  arise,  and 
let  us  go  up  ^  at  noon.  Wo  unto  us  !  for  the 
day  goeth  away,  for  the  shadows  of  the  even- 
ing are  stretched  out. 

5  Arise,  and  let  us  go  by  night,  and  let  us 
destroy  her  palaces. 

6  For  thus  hath  the  Lord  of  hosts  said. 
Hew  ye  down  trees,  and  ?  cast  a  mount  against 
Jerusalem :  this  is  the  city  to  be  visited ;  she 
is  wholly  oppression  in  the  midst  of  her. 

7  ''As  a  fountain  castelh  out  her  waters,  so 
she  casteth  out  her  wickedness  :  '  violence  and 

aNeh.iii.  14. i^Chap.  i.  14  ;  iv.  6. c  Or,  dicci^in^  at  home. 

■i  1  Kings  XXV.  I,  4  ;  chap.  iv.  17. eChap.  li.  27;  Joel  iii.  9 

("Chap.  XV.  8. &0x, pour  out  the  engine  of  shot 

iPsa.lv.  9,  10,  11;   chap.  xx.  °  "   '""'     '"  "■     ' 


.  8 ;   Ezek.  vii. 


Isa.  Ivii.  20. 
11,  23. kEzek. 


NOTES  ON  CHAP.  VI. 

Verse  1.  O  ye  children  of  Benjamin,  gather  your- 
selves to  Jtee]  As  the  "invading  armies  are  fast  ap- 
proaching, the  prophet  calls  on  the  inhabitants  of  Jeru- 
salem to  sound  an  alarm,  and  collect  all  the  people  to 
arm  themselves  and  go  against  the  invaders.  They 
are  called  the  children  of  Benjamin,  because  Jerusalem 
was  in  the  tribe  of  Benjamin. 

Tekoa]  Was  a  city  about  liveh-e  miles  to  the  south 
of  Jerusalem. 

Beth-haccerem]  Was  the  name  of  a  small  village 
situated  on  an  eminence  between  Jerusalem  and  Tekoa. 
On  this  they  were  ordered  to  set  up  a  beacon,  or  kindle 
a  large  fire,  which  might  be  seen  at  a  distance,  and 
give  the  people  to  understand  that  an  enemy  was  en- 
tering the  land. 

Out  of  the  north]  From  Babylon.  The  Scythians. 
— Dahler. 

Verse  3.  The  shepherds  icith  their  flocks]  The 
chiefs  and  their  battalions.  The  invading  army  is 
about  to  spoil  and  waste  all  the  fertile  fields  round 
about  the  city,  while  engaged  in  the  siege. 

Verse  4.  Prepare  ye  tear  against  her]  The  words 
of  the  invaders  exciting  each  other  to  the  assault,  and 
impatient  lest  any  time  should  be  lost ;  lest  the  be- 
sieged should  have  time  to  strengthen  themselves,  or 
get  in  supplies. 

Verse  5.  Arise,  and  let  us  go  by  tiight]  Since  we 
have  lost  the  day,  let  us  not  lose  the  night ;  but,  taking 
272 


spoil  IS  heard  in  her ;  before  me  ^^  "^V^-  ^392 
continually  is  gnei  and  wounds,  oi.  cir.  XLii.  i 

8  Be  thou  instructed,  0  Jerusa-  •  r.  Roman.7'' 
lem,  lest  ''ray  soul  'depart  from     ""•• '""'™  ^- 
thee  ;  lest  I  make  thee  desolate,  "  a  land  not 
inhabited. 

9  Thus  saith  the  Lord  of  hosts,  They  shall 
thoroughly  glean  the  remnant  of  Israel  as  a 
vine :  turn  back  thine  hand  as  a  grape-gatherer 
into  the  baskets. 

10  To  whom  shall  I  speak,  and  give  warn- 
ing, that  they  may  hear  ?  behold,  their  "  ear 
is  uncircumcised,  and  they  cannot  hearken : 
behold,  °  the  word  of  the  Lord  is  unto  them 
a  reproach ;  they  have  no  delight  in  it. 

1 1  Therefore  I  am  full  of  the  fury  of  the 
Lord  ;  p  I  am  weary  with  holding  in  :  I  will 
poiu-  it  out  'i  upon  the  children  abroad,  and 
upon  the  assembly  of  young  men  together :  for 
even  the  husband  with  the  wife  shall  be  taken, 
the  aged  with  him  that  is  full  of  days. 

1 2  And  ■■  their  houses  shall  be  turned  unto 
others,  with  their  fields  and  wives  together : 
for  I  will  stretch  out  my  hand  upon  the  inha- 
bitants of  the  land,  saith  the  Lord. 

xxiii.  18  ;  Hos.  ix.  12. 1  Heb.  be  loosed  or  disjointed. m  Lev. 

xvi.  22 ;  2  Sam.  xxiv.  6,  in  the  margin. "  Chap.  vii.  26 ;  Acts 

vii.  61 ;  see  Exod.  vi.  12. <>  Chap.  xx.  8. P  Chap.  xx.  9. 

QChap.  ix.  21. f  Deut.  xxviii.  30;  chap.  viii.  10. 


advantage  of  the  darkness,  let  us  make  a  powerful 
assault  while  they  are  under  the  impression  of  terror. 

Verse  6.   Hew  ye  doxvn  trees]    To  form  machines. 

And  cast  a  mount]  That  may  overlook  the  city,  on 
which  to  place  our  engines. 

This  is  the  city  to  he  visited]  We  are  sure  of  suc- 
cess, for  their  God  will  deliver  it  into  our  hands ;  for 
it  is  fuU  of  oppression,  and  he  has  consigned  it  to 
destruction. 

Verse  7.  As  a  fountain  casteth  out  her  waters]  The 
inhabitants  are  incessant  in  their  acts  of  iniquity  ;  they 
do  nothing  but  sin. 

Verse  8.  Be  thou  instructed]  Still  there  is  respite  : 
if  they  would  even  now  return  unto  the  Lord  with  all 
their  heart,  the  advancing  Chaldeans  would  be  arrest- 
ed on  their  march  and  turned  back. 

^'erse  9.  They  shall  thoroughly  glean  the  remnant 
of  Israel  as  a  vine :  turn  back  thine  hand]  The  Chal- 
deans are  here  exhorted  to  turn  back  and  glean  up 
the  renmant  of  the  inhabitants  that  were  left  after  the 
capture  of  Jerusalem ;  for  even  that  remnant  did  not 
profit  by  the  Divine  judgments  that  fell  on  the  inha- 
bitants at  large. 

Verse  10.  The  word  of  the  Lord  is  unto  them  a 
reproach]    It  is  an  object  of  derision  ;  they  despise  it. 

Verse  11.  I  am  full  of  the  fury  of  the  Lord]  God 
has  ^iven  me  a  dreadful  revelation  of  the  judgments 
he  intends  to  inflict :  my  soul  is  burdened  with  this 
prophecy.      I  have  endeavoured  to  suppress  it ;  but  I 


Tlie  people  are  warned 

Aa*'  <=!'™--      13  For  from  the  least  of  them 

B.  C.  cir.  C12. 

Oi.cir.  XLii.  1.   even  unto  tlie   greatest  oi    tliem 

Tarnuinii  Prisci,  ^      „ 

R.  Roman.,      cvcry  ono  IS  given  to  '  covetous- 
cir.  annum 5.    ^ggg  .   ^^^  icovci  the  prophet  cven 
unto  the  priest  every  one  dealeth  falsely. 

14  They  have  'healed  also  the  "  hurt  of  the 
daughter  of  my  people  slightly,  ^  saying,  Peace, 
peace ;  when  there  is  no  peace. 

1 5  Were  they  "  ashamed  when  they  had  com- 
mitted abomination  ?  nay,  they  were  not  at 
all  ashamed,  neither  could  they  blush  :  there- 
fore they  shall  fall  among  them  that  fall :  at 
the  time  that  I  visit  them  they  shall  be  cast 
downi,  sailh  the  Lord. 

16  Tiuis  saith  the  Lokd,  Stand  ye  in  the 
ways,  and  sec,  and  ask  for  the  ^  old  paths, 
where  is  the  good  way,  and  walk  therein,  and 
ye  shall  find  >'  rest  for  your  souls.  But  they 
said.  We  will  not  ^valk  therein. 

17  Also  I  set  ^watclunen  over  you,  saying, 
Hearken  to  the  sound  of  the  trumpet.  But 
they  said,  We  will  not  hearken. 

IS  Therefore  hear,  ye  nations,  and  know,  O 
congi-egation,  what  is  among  them. 

19  "Hear,  O  earth  :  behold,  I  will  bring  evil 
upon    this   people,    even   ^  the  fruit   of    their 


•Isa.  Ivi.  11 ;  chap,  viii,  10;  jciv.  18  ;  xjiii.  11 ;  Mic.  iii.  5,  11. 

•  Chap.   viii.    11  ;    Ezek.  xiii.    10. "Heb.   bruise,  or  breach. 

TChap.  iv.  10;  xiv.  13 ;  xxiii.  17. "  Chap.  iii.  3;   viii.  12. 

« Isa.  viii.  20 ;   chap.  i\'iii.    15 ;    Mai.   iv.  4 ;    Luke   xvi.  29. 
vMatt.  xi.  29. 


must  pour  it  forth  upon  the  children,  on  the  young 
people,  on  husbands  and  wives,  on  the  old  and  the  su- 
perannuated.    All  must  partake  in  these  judgments. 

Verse  14.  They  have  healed  also  the  hurt  of  the 
daughter  of  my  people  slightly]  Of  the  daughter  is 
not  in  the  te.xt,  and  is  here  improperly  added  :  it  is, 
however,  in  some  MSS. 

Peace,  peace]  Ye  shall  have  prosperity — when 
there  was  none  ;  and  when  God  had  determined  that 
there  should  be  none.  Here  the  prophets  prophesied 
falsely  ;  and  the  people  continued  in  sin,  being  de- 
ceived by  the  priests  and  the  prophets. 

Verse  16.  Thus  saith  the  Lord,  Stand  ye  tn  the 
ways,  and  see]  Let  us  observe  the  metaphor.  A 
traveller  is  going  to  a  particular  city  ;  he  comes  to  a 
place  where  the  road  divides  into  several  paths,  he  is 
afraid  of  going  astray ;  he  stops  short, — endeavours 
to  find  out  the  right  path  :  he  cannot  fix  his  choice. 
At  last  he  sees  another  traveller ;  he  inquires  of  hiin, 
gets  proper  directions — proceeds  on  his  journey — ar- 
rives at  the  desired  place — and  reposes  after  his 
fatigue.  There  is  an  excellent  sermon  on  these  words 
in  the  works  of  our  first  poet,  Geoffry  Chaucer  ;  it  is 
among  the  Canterbur)'  Tales,  and  is  called  Chaucer^s 
Tale.  The  text,  I  find,  was  read  by  him  as  it  appears 
in  my  old  MS.  Bible  : — .^tonbitlj  upon  toeic^  anb 
^eetl),  anb  a$^tt\)  of  tlje  olbe  patbe^ ;  l@ljat  ijBt  tlje 
Vol.  IV.  (     18     ) 


CHAP.  VI.  oj  approaching  calamity. 

thoughts,  because  they  have  not  ^^^^  c'ir'6?2'' 
hearkened  unto  my  words,  nor  to  oi.  cir  xLii.  i. 

,  ,  .       "^    ,     .  Tarquinii  Prisci, 

my  law,  but  rejected  it.  r.  Roman., 

20  ■=  To  what  purpose  comelh     ""  """""  ^- 
there    to  me  incense    ''  from   Sheba,  and   the 
sweet  cane  from  a  far  country  ?   '  your  burnt- 
offerings  are  not  acceptable,  nor  your  sacrifices 
sweet  imto  me. 

21  Therefore  thus  saith  the  Lord,  Behold, 
I  will  lay  stumbling  blocks  before  this  people, 
and  the  fathers  and  the  sons  together  shall 
fall  upon  them  ;  the  neighbour  and  his  friends 
shall  perish. 

22  Thus  saith  the  Lord,  Behold,  a  people 
comelh  from  the  '  north  country,  and  a  great 
nation  shall  be  raised  from  the  sides  of  the 
earth. 

23  They  shall  lay  hold  on  bow  and  spear ; 
they  are  cruel,  and  have  no  mercy  ;  their  voice 
?  roareth  like  the  sea ;  and  they  ride  upon 
horses,  set  in  array  as  men  for  war  against 
thee,  O  daughter  of  Zion. 

24  We  have  heard  the  fame  thereof:  our 
hands  wax  feeble  :  *"  anguish  hath  taken  hold 
of  us,  and  pain,  as  of  a  woman  in  travail. 

25  Go  not  forth  into  the  field,  nor  walk  by 

«Isa.  xxi.  11  ;  iviii.  1 ;  chap.  x.xv.  4;  Ezek.  iii.  17;  Hab.  ii.  1. 

alsa.  i.  2. bProv.  i.  31. ^Psa.  xl.  6 ;  I.  7,  8,  9 ;  Isa.  i.  II; 

Ivi.  3;  Amos  V.  21 ;  Mic.  vi.  6,  &c. <ilsa.  Ix.  6. 'Chap. 

vii.  21. fChap.  i.  15;  V.  15;  x.  22  ;  1.41,42,43. e  Isa.  v. 

30. 1"  Chap.  iv.  31 ;  xiii.  21  ;  xlix.  24 ;  1.  43. 

goob  VDCie  i  anb  gotlj  in  it,  nnb  gee  isitljul  fynben  xt^ 
fte^cljing  to  gour  0a\x\\^.  The  soul  needs  rest ;  it 
can  only  find  this  l)y  u-alking  in  the  good  way.  The 
good  way  is  that  which  has  been  trodden  by  the  saints 
from  the  beginning:  it  is  the  old  xcay,  the  way  of 
faith  and  holiness.  Believe,  love,  obey  ;  be  holy, 
and  be  happy.  This  is  the  ivay  ;  let  us  inquire  for  it, 
and  loalk  in  it.  But  these  bad  people  said,  We  will 
not  tvalk  in  it.  Then  they  took  another  way,  walked 
over  the  precipice,  and  fell  into  the  bottomless  pit ; 
where,  instead  of  rest,  they  find — 

a  fiery  deluge,  fed 

With  ever-burning  sulphur,  unconsumed 

Verse  17.  /  set  tvatchmen]  I  have  sent  prophets 
to  warn  you. 

Verse  20.  Incense  from  Sheba]  Sheba  was  in  Ara 
bia,  famous  for  the  best  incense.  It  was  situated 
towards  the  southern  extremity  of  the  peninsula  of 
Arabia ;  and  was,  in  respect  of  Judea,  a  far  country. 

And  the  swerl  cane  from  afar  country]  The  cala- 
mus aromaticus,  which,  when  dried  and  pulverized, 
yields  a  very  fine  aromatic  smell ;  see  on  Isa.  xliii. 
24.  This  was  employed  in  making  the  holy  anoint- 
ing oil.     See  Exod.  xxx.  23. 

Verse  23.    They  shall  lay  hold  on  bow  and  spear] 
Still  pointing  out  the   Chaldeans ;   or,  according  to 
273 


The  people  exhorted 


JEREMIAH. 


to  repentance 


A.  M.  cir.   3392. 
B.  C.  cir.  612. 

Ol.  cir.  XLII.  1. 

Tarquinii  Prisci, 
R.    Roman., 
cir.  annum  5. 


the   way ;  for  the  sword   of  the 

enemy  and  fear  is  on  every  side. 

26   O  daughter  of  my  people, 

'  gird  thee  with  sackcloth,  ^  and 

wallow  thyself  in  ashes :  ^  make  thee  mouniing, 
as  foi-  an  only  son,  most  bitter  lamentation : 
for  the  spoiler  shall  suddenly  come  upon  us. 

27  I  have  set  thee/or  a  tower  atid  ™  a  fortress 
among  my  people,  that  thou  mayest  know  and 
try  their  way. 


'  Chap.  iv.  8.- 


k  Chap.  XXV.  34  ;  Mic.  i.  10. 1  Zech.  xii.  10. 

Chap.  i.  18 ;  xv.  20. »  Chap.  v.  23. 


Dahler,  the  Scythians,  who  had  before  their  invasion 
of  Palestine  overrun  many  parts  of  Asia,  and  had  spread 
consternation  wherever  their  name  was  heard. 

Verse  27.  I  have  set  thee  for  a  totver  and  a  fortress] 
Dr.  Blayney  translates,  /  have  appointed  thee  to  make 
an  assay  among  my  people.  The  words  refer  to  the 
office  of  an  assayer  of  silver  and  gold  ;  and  the  man- 
ner of  assaying  here  intended  is  by  the  cupel,  a  flat 
broad  iron  ring  filled  with  the  ashes  of  burnt  bones. 
To  separate  the  alloy  from  the  silver  they  add  a  por- 
tion of  lead ;  and  when  all  is  fused  together,  and 
brought  into  a  state  of  ebullition,  the  cupel  absorbs  the 
lead,  and  with  it  the  dross  or  alloy,  and  the  silver  is 
left  pure  and  motionless  on  the  top  of  the  cupel.  The 
people  are  here  represented  under  the  notion  of  alloyed 
silver.  They  are  full  of  impurities ;  and  they  are  put 
into  the  hands  of  the  prophet,  the  assayer,  to  be  puri- 
fied. The  bellows  are  placed,  the  fire  is  lighted  up, 
but  all  to  no  purpose  :  so  intensely  commixed  is  the 
alloy  with  the  silver,  that  it  cannot  be  separated.    The 


28  "  They  are  all  grievous  re-  ■^  M.  ( 


cir.  3392. 
cir.  612. 

volters,  °  walking  with  slanders  :   oi  cir.  XLii.  i. 

,  ,  1    -  I  Tarquinii  Prisci, 

they  are    p  brass  and  iron ;    they     r.  Roman., 
are  all  corrupters.  cn.^^^m5. 

29  The  bellows  are  bturned,  the  lead  is 
consiuned  of  the  fire ;  the  founder  melteth 
in  vain:  for  the  wicked  are  not  plucked 
away. 

30  ■•  Reprobate  "■  silver  shall  men  call  them, 
because  the  Lord  hath  rejected  them. 


o  Chap.  ix.  4.- 


-p  Ezek.  xxii.  18.— 
silver. 


t  Isa.  i.  22. '  Or,  ref-use 


nozzle  of  the  bellows  is  even  melted  with  the  intensity 
of  the  fire  used  to  effect  the  refinement  ;  and  the  lead 
is  carried  off  by  the  action  of  the  heat ;  and  the  as- 
sayer melteth  in  vain,  for  the  alloy  still  continues  in 
union  with  the  metal.  The  assayer  gives  up  the  pro 
cess, — will  not  institute  one  more  expensive  or  tedious 
— pronounces  the  mass  unfit  to  be  coined,  and  deno 
minates  it  reprobate  silver,  ver.  30.  Thus,  the  evil 
habits  and  dispositions  of  the  Israelites  were  so  in- 
grained that  they  would  not  yield  to  either  the  ordi- 
nary or  extraordinary  means  of  salvation.  God  pro- 
nounces them  reprobate  silver, — not  sterling, — full  of 
alloy  ; — having  neither  the  image  nor  the  superscrip- 
tion of  the  Great  King  either  on  their  hearts  or  on 
their  conduct.  Thus  he  gave  them  up  as  incorrigible, 
and  their  adversaries  prevailed  against  them.  This 
should  be  a  warning  to  other  nations,  and  indeed 
to  the  Christian  Church ;  for  if  God  did  not 
spare  the  natural  branches,  neither  will  he  spare 
these. 


CHAPTER  Vn. 

Here  begins  another  section  of  prophecy,  ending  with  the  ninth  chapter.  It  opens  with  exhorting  to  amend- 
ment of  life,  loithout  lohich  the  confidence  of  the  Jews  in  their  temple  is  declared  vain,  1—11.  God  bids 
them  take  learning  from  the  fate  of  their  brethren  the  Israelites,  ivho  had  been  carried  away  captive  on, 
account  of  their  sins  without  any  regard  to  that  sacred  place,  (Shiloh,)  where  the  ark  of  God  otice  resided, 
12-15.  The  iniquities  of  Judah  are  so  great  in  the  sight  of  God  that  the  prophet  is  commanded  not  to 
intercede  for  the  people,  16  ;  the  more  especially  as  they  persisted  in  provoking  God  by  their  idolatrous 
practices,  17-20.  The  Jewish  sacrifices,  if  not  accompanied  with  obedience  to  the  moral  law,  are  of  no 
avail,  21-24.  Notwithstanding  the  numerous  messages  of  mercy  from  the  time  of  the  exodus,  the  people 
revolted  more  and  mm-e  ;  and  have  added  to  their  other  sins  this  horrible  evil,  the  setting  up  of  their  abomi- 
nations in  the  temple  of  Jehovah ;  or,  in  other  words,  they  have  encumbered  the  Mosaic  economy,  which 
shadowed  forth  the  glorious  truths  of  Christianity,  ivith  a  heterogeneous  admixture  of  the  idolatrous,  im- 
pure, and  cruel  rites  of  heathenism ;  consequently,  the  whole  land  shall  be  utterly  desolated,  25-34. 


A.  M.  cir.  3394. 

B.  C.   cir.  610. 

Ol.  cir.  XLII.  3. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  7. 


T^HE  word  that  came  to  Jere- 
miah from  the  Lord,  saying, 
2   "  Stand   in   the  gate  of  the 
Lord's  house,  and  proclaim  there 


»  Jeremiah, 


NOTES  ON  CHAP.  VII. 

Verse  1.    The  word  that  came  to  Jeremiah]     This 
prophecy  is  supposed  to  have  been  delivered  in  the 
first  year  of  the  reign  of  Jehmakim,  son   of  Josiah, 
274 


this  word,  and  say,  Hear  the  word  ^^  ^  "y-  3394. 

'                .' '  B.  C.  cir.  610. 

of  the  Lord,  all  ye  of  Judah,  that  oi.  cir.  XLii.3. 

,                                            .  .  Tarquinii  Prisci, 

enter  in  at  these  gates  to  worship  r.  Roman., 

the  Lord.  "■•■ "'°""'  ''■ 


chap.  xxvi.  2. 


who,  far  from  following  the  example  of  his  pious 
father,  restored  idolatry,  maintained  bad  priests  and 
worse  prophets,  and  filled  Jerusalem  with  abomination.s 
of  all  kinds. 

(     18*     ) 


Calamities  threatened 


CHAP.  VII. 


upon  the  impenitent. 


A^  M.  cir.  3394.     3  Thus  saitli  the  Lord  of  hosts, 

B.  C.  cir.  610.  ' 

01.  cir.  XLil.  3.  the  God  of  Israel,  **  Amend  your 

Tarqiutiii  Prisci,  ,  1    .  1    t        -n 

R.  Roman.,      waj's  and  your  donigs,  and  1  will 
cir.  annum  7.      cause  you  to  dwell  in  this  place. 

4  '  Trust  ye  not  in  lying  words,  saying,  The 
temple  of  the  Loud,  The  temple  of  the  Lord, 
The  temple  of  the  Lord,  are  these. 

5  For  if  ye  tliroughly  amend  your  ways  and 
your  doings  ;  if  ye  throughly  '^  execute  judg- 
ment between  a  man  and  his  neighbour ; 

6  If  ye  oppress  not  the  stranger,  the  father- 
less, and  the  widow,  and  shed  not  innocent 
blood  in  this  place,  °  neither  walk  after  other 
gods  to  your  hurt : 

7  ^  Then  will  I  cause  you  to  dwell  in  this 
place,  in  « the  land  that  I  gave  to  your  fathers, 
for  ever  and  ever. 

8  Behold,  "^  ye  trust  in  '  lying  words,  that 
cannot  profit. 

9  "^  Will  ye  steal,  murder,  and  commit 
adultery,  and  swear  falsely,  and  bum  incense 
unto  Baal,  and  '  walk  after  other  gods  whom 
ye  know  not ; 

10  "And  come  and  stand  before  me  in  this 
house,  "  which  °  is  called  by  my  name,  and  say. 
We  are  delivered  to  do  all  these  abominations  ? 

••Chap,  xviii.  11 ;  xxvi.  13. »Mic.  iii.  11. J  Chap.  xxii.  3. 

•  Dcut.  vi.  14, 15 ;  viii.  19  ;  xi.  28 ;  chap.  xiii.  10. f  Deut.  iv.  40. 

sChap.   iii.    IS. 1' Ver.    4. "Chap.   v.    31;    xiv.    13,    14. 

'  1  Kings  xviii.  21 ;  Hos.  iv.  1,2;  Zeph.  i.  5. '  Exod.  xx.  3 ; 

ver.  6. "»  Ezek.   xxiii.  39. "  Heb.  whereupon  my  name  is 

called. o  Ver.  11,  14,  30;  chap. xxxii. 34  ;  xxxiv.  15. Pisa. 

Ivi.  7. 


Verse  2.  Stand  in  the  gale  of  the  Lard's  house] 
There  was  a  show  of  public  worship  kept  up.  The 
temple  was  considered  God's  residence ;  the  usual 
ceremonies  of  religion  restored  bj'  Josiah  were  still 
observed  ;  and  the  people  were  led  to  consider  the 
temple  and  its  services  as  sacred  things,  which  would 
be  preservatives  to  them  in  case  of  the  threatened 
invasion. 

Verse  4.  The  temple  of  the  Lord]  In  the  Chaldee 
the  passage  stands  thus  : — "  Do  not  trust  in  the  words 
of  lying  prophets,  which  say,  before  the  temple  of  the 
Lord  ye  shall  worship  :  before  the  temple  of  the  Lord 
ye  shall  sacrifice  ;  Before  the  temple  of  the  Lord  ve 
shall  adore  ;  thrice  in  the  year  ye  shall  appear  before 
it."  This  the  Targumisl  supposes  to  have  been  the 
reason  why  the  words  are  here  thrice  repeated.  They 
rather  seem  to  express  the  conviction  which  the  peo- 
ple had,  that  they  should  be  safe  while  their  temple 
service  continued  ;  for  they  supposed  that  God  would 
not  give  it  up  into  profane  hands.  But  sacred  places 
and  sacred  symbols  are  nothing  in  the  sight  of  God 
when  the  heart  is  not  right  with  him. 

Verse  5.  If  ye  throughly  amend  your  ways]  Lite- 
rally, If  in  making  good  ye  fully  make  good  your 
tcavs.     God  will  no  longer  admit  of  half-hearted  work. 


11  Is    "this    house,    which  is  *;"''''■•  ^.^,?*- 

'  B.  C.  cir.   (ilO. 

called  by  my  name,  become  a  oi.  cir.  XLii.  3. 

X  r         1  \  '  1    Tarquinii  Prisoi, 

1  den   ot    robbers   in  your  eyes  ?      r.  Roman., 
Behold,  even  I  have  seen  it,  saith     "■•■  ■>"""'"  i- 
the   Lord. 

12  But  go  ye  now  unto  ^  my  place  wliich 
loas  in  Shiloh,  "  where  I  set  my  name  at  the 
first,  and  see  '  what  I  did  to  it  for  the  wicked- 
ness of  my  people  Israel. 

13  And  now,  because  yc  have  done  all  these 
work's,  saith  the  Lord,  and  I  spake  unto  you, 
"  rising  up  early  and  speaking,  but  ye  heard 
not;  and  I  "  called  you,  but  ye  answered  not; 

14  Therefore  will  I  do  unto  this  house, 
which  is  called  by  my  name,  wherein  ye  trust, 
and  unto  the  place  which  I  gave  to  you  and 
to  your  fathers,  as  I  have  done  to  ^'  Shiloh. 

1 5  And  I  will  cast  you  out  of  my  sight,  '  as  I 
have  cast  out  all  your  brethren,  ^  even  the 
whole  seed  of  Epliraim. 

16  Therefore  ^  pray  not  thou  for  this  peo- 
ple, neither  lift  up  cry  nor  prayer  for  them, 
neither  make  intercession  to  me  :  ''  for  I  will 
not  hear  thee. 

17  Seest  thou  not  what  they  do  in  the  cities 
of  Judah  and  in  the  streets  of  Jerusalem  ' 


1  Matt  xxi.  13  ;  Mark  xi.  17 ;  Luke  xix.  46. '  Josh,  xviii.  1  ; 

Judg.  xviii.  31. sDeut.  xii.   11. U  Sam.  iv.  10,  11;  Psa. 

Ixxviii.  60  ;  chap.  xxvi.  6. "  2  Chron.  xxxvi.  15 ;  ver.  25 ;  chap. 

xi.  7. — -V  Prov.  i.  24  ;  Isa.  Ixv.  12 ;  Ixvi.  4. *  1   Sam.   iv. 

10,11;   Psa.  Ixxviii.  60;  chap.  xxvi.  6. » 2  Kings  xvii.  23. 

y  Psa.  Ixxviii.  67,  69. ^  Exod.  xxxii.  10  ;  chap.  xi.  14 ;  xiv.  11. 

«  Chap.  XV.  1. 


Semblances  of  piety  cannot  deceive  him;  he  will  not 
accept  partial  reformation  ;  there  must  be  a  thorough 
amendment. 

Verse  9.  Will  ye  steal,  murder]  Will  you  continue  to 
commit  such  abominations,  and  pretend  to  worsliip  me; 
and  thus  defile  the  place  that  is  called  by  my  name ; 
and  so  make  my  house  a  den  of  robbers  ?  I  have  seen 
this, — and  can  you  expect  to  escape  condign  punish- 
ment ?      Ye  shall  not  escape. 

Verse  12.  But  go  ye  now  unto  my  place  which  was 
in  Shiloh]  See  what  I  did  to  my  tabernacle  and  ark 
formerly  :  after  a  long  residence  at  Shiloh,  for  the 
iniquity  of  the  priests  and  the  people,  I  suffered  it  to 
fall  into  the  hands  of  the  Philistines,  and  to  be  car- 
ried captive  into  their  land,  and  to  be  set  up  in  the 
house  of  their  idols.  And  because  of  your  iniquities, 
I  will  deal  with  you  and  this  temple  in  the  same  way ; 
for  as  I  spared  not  Shiloh,  though  my  ark  was  there, 
but  made  it  a  victim  of  my  wTath,  so  will  I  do  to  Je- 
rusalem and  her  temple. 

Verse  15.  The  whole  seed  of  Ephraim.]  Taken 
here  for  all  the  ten  tribes,  that  of  Ephraim  being  the 
prhicipal. 

Verse  16.  Therefore  pray  not  thou  for  this  people^ 
They  have  filled  up  the  measure  of  their  iniquity,  and 
275 


An  enumeration  of  the 


JEREMIAH. 


sins  of  Jerusalem. 


A- M;  <=if-  3394.      jQ  "  The  children  gather  wood, 

B.  C.  cir.  610.  D  ' 

01.  cir.  XLii.  3.  and  the    fathers  kindle  the  fire, 

Taxquinu  Prisci,  ,        ,  ,  i      ^7     ■ 

R.  Roman.,      and     the     women    knead    their 

cir.  annum  7.      ^j^^^gj^^    ^^     j^^j^g     ^^t^^^     ^^     ^j^g 

°  queen  of  heaven,  and  to  *  pour  out  drink- 
offerings  unto  other  gods,  that  they  may  pro- 
voke me  to  anger. 

19  "  Do  they  provoke  me  to  anger  ?  saith 
the  Lord  :  do  they  not  provoke  themselves  to 
the  confusion  of  their  own  faces  ? 

20  Therefore  thus  saith  the  Lord  Gonf  Be- 
hold, mine  anger  and  my  fury  shall  be  poured 
out  upon  this  place,  upon  man,  and  upon 
beast,  and  upon  the  trees  of  the  field,  and 
upon  the  fruit  of  the  gromid ;  and  it  shall 
burn,  and  shall  not  be  quenched. 

21  Thus  saith  the  Lord  of  jiosts,  the  God 
of  Israel ;  '  Put  yoiur  burnt-offerings  unto  your 
sacrifices,  and  eat  flesh. 

22  ?  For  I  spake  not  unto  your  fathers,  nor 
commanded  them  in  the  day  that  I  brought 
them  out  of  the  land  of  Egypt,  ''  concerning 
burnt-offerings  or  sacrifices. 

23  But  this  thing  commanded  I  them,  say- 
ing, '  Obey  my  voice,  and  ^  I  will  be  your 
God,   and  ye  shall  be  my  people  :   and  walk 


b  Chap.  xliv.  17,  19. ^  Ox,  frame,  or  workmanship  of  heaven. 

<*Chap,  xix.  13. ^  Deut.  xxxii.  16,21. fisa.  i.  11;  chap. 

vi.  20 ;  Amos  v.  21 ;  see  Hos.  viii.  13. g  1  Sam.  xv.  22  ;  Psa. 

li.  16,    17;    Hos.   vi.   6. I^Heb.    concerni-ng  the.    matter    of. 

'Exod.  XV.  26;  Deut.  vi.  3  ;  chap.  xi.  4,  7. 1' Exod.  xL\.  5; 

Lev.  xxvi.  12. '  Psa.  Ixxxi.  11 ;  chap.  xi.  8. 1"  Deut.  xxix. 

19 :  Psa.  Ixxxi.  12. 


they  must  become  examples  of  my  justice.  How  ter- 
rible must  the  state  of  that  place  be,  where  God  re- 
fuses to  pour  out  the  spirit  of  supplication  on  his 
ministers  and  people  in  its  behalf! 

Verse  18.  The  children  gather  loood]  Here  is  a 
description  of  a  ichole  family  gathered  together,  and 
acting  unitedly  in  idolatrous  worship.  1.  The  chil- 
dren go  and  collect  wood,  and  bring  it  to  the  place 
of  sacrifice.  2.  The  fathers  lay  it  in  order,  and  kin- 
dle a  fire.  3.  The  mother  and  her  maids  knead  dough, 
make  their  batch,  and  out  of  it  form  cakes,  and  ba,ke 
them  for  the  honour  of  the  queen  of  heaven ;  most 
probably  the  moon,  though  perhaps  not  exclusive  of 
the  sun  and  planets,  generally  called  the  host  of  hea- 
ven. Family  worship  is  a  most  amiable  and  becom- 
ing thing  when  performed  according  to  truth.  What 
a  pity  that  so  few  families  show  such  zeal  for  the 
worship  of  God  as  those  apostate  Israelites  did  for 
that  of  their  idols  ! 

Verse  21.  Put  your  burnt-offerings  unto  your  sa- 
crifices, and  eat  fesh.]  I  will  receive  neither  sacrifice 
nor  oblation  from  you ;  therefore  you  may  take  the 
beasts  intended  for  sacrifice,  and  slay  and  eat  them  for 
your  common  nourishment.     See  on  ver.  29. 

Verse  23.  This  thing  commanded  I  them — Obey 
276 


ye  in  all  the   ways  that  I  have  ■*.  M.  cir.  3394 

■^  ■^  _  B.  C.   cir.  610. 

commanded  you,  that  it  may  be  oi.  cir.  XLii.3. 

Tarquinii  Prisci, 
R.  Koman., 


well  unto 


you. 


cir.    annum  7. 


24  '  But  they  hearkened  not, 
nor  inclined  their  ear,  but  "  walked  in  the 
counsels  and  in  the  "  imagination  of  their  evil 
heart,  and  "  went  p  backward,  and  not  forward. 

25  Since  the  day  that  your  fathers  came  forth 
out  of  the  land  of  Egypt  unto  this  day  I  have 
even  i  sent  unto  you  all  my  servants  the  pro- 
phets; "■  daily  rising  up  early  and  sending  them: 

26  ''Yet  they  hearkened  not  unto  me,  nor 
inclined  their  ear,  but  '  hardened  their  neck  • 
"  they  did  worse  than  their  fathers. 

27  Therefore  "  thou  shall  speak  all  these 
words  unto  them  ;  but  they  will  not  hearken 
to  thee  :  thou  shalt  also  call  unto  them ;  but 
they  will  not  answer  thee. 

28  But  thou  shalt  say  unto  them.  This  is  a 
nation  that  obeyeth  not  the  voice  of  the  Lord 
their  God,  ■"  nor  receiveth  ^  correction  :  y  truth 
is  perished,  and  is  cut  off  from  their  mouth. 

29  ^  Cut  off  thine  hair,  O  Jerusalem,  and 
cast  it  away,  and  take  up  a  lamentation  on 
high  places ;  for  the  Lord  hath  rejected  and 
forsaken  the  generation  of  his  wrath. 

n  Or,  stubbornness. o  Heb.  were. P  Chap.  ii.  27  ;  xxxii.  33 ; 

Hos.  iv.   16. 12  Chron.  xxxvi.  15;  chap.  xxv.  4;  xxix.  19. 

fVer.   13. 8  Ver.  24;    chap.   xi.   8;    xvii.  23;    xxv.   3,   4. 

1  Neh.  ix.  17,  29 ;  chap.  xix.  15. "  Chap.  xvi.  12. v  Ezek. 

ii.  7. w  Chap.  V.  3 ;  xxxii.  33. — —x  Or,  instriiction. J'  Chap. 

ix.  3. 2  Job  i.  20;    Isa.   xv.  2;   chap.  xvi.   6;   xlviii.   37; 

Mic.  i.  16. 

my  I'Oi'ce.]  It  was  not  sacrifices  and  oblations  which 
1  required  of  your  fathers  in  the  wilderness,  but  obe- 
dience ;  it  was  to  walk  in  that  iray  of  righteousness 
which  I  have  commanded  ;  then  I  should  have  acknow- 
ledged them  for  my  people,  and  I  should  have  been 
their  God ;  and  then  it  would  have  been  well  with  them. 
But  to  my  commands,  1.  They  hearkened  not — paid  no 
regard  to  my  word.  2.  They  inclined  not  the  ear — 
showed  no  disposition  to  attend  to  my  counsels.  3. 
They  u-alked  in  the  imaginations  of  their  evil  heart — 
followed  its  irregular  and  impure  motions,  rather  than 
the  holy  dictates  of  my  Spirit.  4.  They  toent  back- 
ward and  not  forward.  Instead  of  becoming  more 
wise,  obedient,  and  holy,  they  grew  more  corrupt ;  so 
that  they  became  more  profligate  than  their  fathers. 

Verse  28.  Nor  receiveth  correction]  They  have 
profited  neither  by  mercies  nor  hy  judgments :  blessings 
and  corrections  have  been  equally  lost  upon  them. 

Verse  29.  Cut  off  thine  hair]  ']-\'j  'IJ  gozzi  niz- 
rech,  shear  thy  nazarite.  The  Nazarite  was  one  wh( 
took  upon  him  a  particular  vow,  and  separated  himself 
from  all  worldly  connexions  for  a  certain  time,  that  he 
might  devote  himself  without  interruption  to  the  ser 
vice  of  God  ;  and  during  all  this  time  no  razor  was  to 
pass  on  his  head,  for  none  of  his  hair  was  to  be  taken 


The  people  obeyed  noi  God,  CHAP.  VIII. 

^i.^r^""  ??^^-     30  For  tlie  children  of  Judah 

B.  C.cir.  610. 

Ol.  cir.  XLii.  3.  have  done  evil  in  my  sight,  saith 
R'^'RomiST''  the  Lord  :  "  they  have  set  their 
cir.  annum  7.    abominations  in  the  house  which 

is  called  by  my  name,  to  pollute  it. 

3 1  And  they  have  built  the  high  *•  places 
of  Tophet,  which  is  in  the  valley  of  the  son  of 
Hinnom,  to  "  burn  their  sons  and  their  daugh- 
ters in  the  fire ;  ^  which  I  commanded  them 
not,  neither  "  came  it  into  my  heart. 

32  Therefore,  behold,  ^the  days  come,  sailli 
the  Lord,  that  it  shall  no  more  be  called 
Tophet,  nor  the  valley  of  the  son  of  Hinnom, 


•  2 

Kings  xxi. 

4,7;  2Chron. 

xxxiii. 

4,  5,  7 ; 

chap,  xxiii.   11 ; 

XXXIl 

34; 

Kzek 

vii.  20 

viii.  5,6,  &c. 

Dan.  ia 

.27 

1.2 

Kings 

XXIU. 

10; 

chap. 

xix.  5 

xxxn. 

35. 

-tPsa. 

CVl. 

38.— 

-dSee 

Deul 

XVI 

.  3. — 

-eHob. 

came  it 

upon  my  heart. 

^Chap. 

xix.  6. 

off.  After  the  vow  was  over,  he  shaved  his  head  and 
beard,  and  returned  to  society.  See  Num.  vi.  2,  &c., 
and  the  notes  there.  Jerusalem  is  here  considered  un- 
der the  notion  of  a  Nazarile,  by  profession  devoted  to 
the  service  of  God  :  but  that  profession  was  empty ; 
it  was  not  accompanied  witli  any  suitable  practice. 
God  tells  them  here  to  cut  off  their  hair ;  to  make  no 
vain  pretensions  to  holiness  or  religion ;  to  throw  off 
the  mask,  and  attempt  no  longer  to  impose  upon  them- 
selves and  others  by  their  h}'pocritical  pretensions.  On 
the  same  ground  he  orders  them,  ver.  21,  to  devote  to 
common  use  the  animals  destined  for  sacrifice ;  and  to 
make  no  more  vain  shows  of  religion  wliile  their  hearts 
were  not  riglit  with  him.  Dr.  Blayney  thinks  the  ad- 
dress is  to  the  prophet,  who  was  a  Nazarite  by  virtue 
of  his  office,  and  who  was  called  to  cut  off  his  hair  as 
a  token  of  mourning  for  the  desolations  which  were 
coming  upon  his  people.  That  cutting  off  the  hair  was 
a  sign  of  distress  and  mourning  may  be  seen,  Ezra  ix. 
3 ;  Isa.  y*'.  2  ;  Jer.  xli.  5,  &c.  But  I  think  the  other 
the  more  natural  construction. 


Tarquinii  Pnsci, 
R.    Roman., 
cir.  annum  7. 


nor  received  his  correction. 

but  the  valley  of  slaughter :  b  for  *^^  "ij-^  mm. 
they  shall  bury  in  Tophet,  till  oi!  cir.xLii.  3 
there  be  no  place. 

33  And  the  ''carcasses  of  this 
people  shall  be  meat  for  the  fowls  of  the  hea- 
ven, and  for  the  beasts  of  the  earth ;  and  none 
shall  fray  the?n  away. 

34  Then  will  I  cause  to  '  cease  from  the 
cities  of  Judah,  and  from  the  streets  of  Jeru- 
salem, the  voice  of  mirth,  and  the  voice  of 
gladness,  the  voice  of  the  bridegroom,  and  the 
voice  of  the  bride  :  for  ''  the  land  shall  be 
desolate. 


g  2  Kings  xxiii.  10 ;  chap.  xix.  1 1 ;  Ezek.  vi.  5. ^  Deut.  xxviii. 

26 ;  Psa.  Ixxix.  2  ;  chap.  xii.  9 ;  xvi.  4  ;  xxxiv.  20. '  Isa.  xxiv. 

7,  8  ;  chap.  xvi.  9  ;  xxv.  10  ;  xxxv.  11  ;  Ezek.  xxvi.  13  ;  Hos.  ii. 
1 1 ;  Rev.  xviii.  23. k  Lev.  xxvi.  33  ;  Isa.  i.  7 ;  iii.  26. 

On  high  places]  That  the  lamentation  may  be  heard 
to  the  greater  distance. 

The  generation  of  his  wrath.]  Persons  exposed  to 
punishment  :  used  here  as  children  nf  wrath,  Eph.  ii.  3. 

Verse  31.  Tophet — in  the  valley  of  the  son  of  Hin- 
nom] Tophet  was  the  place  in  that  valley  where  the 
continual  fires  were  kept  up,  in  and  through  which  they 
consecrated  their  children  to  Molocli. 

Verse  32.  The  valley  of  slaughter]  The  place 
where  the  slaughtered  thousands  of  this  rebellious  peo- 
ple shall  be  cast,  in  order  to  their  being  burnt,  or  be- 
coming food  for  the  beasts  of  the  field  and  the  fowls  of 
the  air,  ver.  33.  These  words  are  repeated,  and  their 
meaning  more  particularly  explained,  chap.  xix.  6—15. 

A'^erse  34.  Then  will  I  cause  to  cease — the  voice  of 
mirth]  There  shall  no  longer  be  in  Jerusalem  any  cause 
of  joy ;  they  shall  neither  marry  nor  be  given  in  mar- 
riage, for  the  land  shall  be  totally  desolated.  Such 
horrible  sins  required  such  a  horrible  punishment.  And 
they  must  be  horrible,  when  they  move  God  to  destroy 
the  work  of  his  own  hands. 


CHAPTER  VIII. 

The  judgments  threatened  in  the  last  chapter  are  here  declared  to  extend  to  the  very  dead,  whose  tombs 
should  be  opened,  and  the  carcasses  treated  with  every  mark  of  indignity,  1-3.  From  this  the  prophet 
returns  to  reprove  them  for  their  perseverance  in  transgression,  4—6  ;  and  for  their  thoughtless  stupidity, 
which  even  the  instinct  of  the  brute  creation,  by  a  beautiful  contrast,  is  made  to  upbraid,  7-9.  This  leads 
to  farther  threatenings,  expressed  in  a  variety  of  striking  terms,  10-13.  Upon  which  a  chorus  of  Jews  is 
introduced,  expressing  their  terror  on  the  news  of  the  invasion,  14,  15  ;  which  is  greatly  heightened  in  the 
next  verse  by  the  prophet's  hearing  the  snorting  of  Nebuchadnezzar's  horses  even  from  Dan,  and  then  seeing 
the  devastation  made  by  his  army,  16,  whose  cruelties  God  himself  declares  no  entreaties  will  soften,  17. 
On  this  declaration  the  prophet  laments  most  bitterly  the  fate  of  the  daughter  of  his  people,  changing  the 
scene  unawares  to  the  place  of  her  captivity,  where  she  is  introduced  answering  in  mournful  responses  to 
the  prophet's  dirge,  18-22.  The  variety  of  images  and  figures  used  to  diversify  the  same  subject  is 
equally  pleasing  and  astonishing.     The  dress  is  generally  new,  always  elegant. 


Even  the  dead 


JEREMIAH. 


shall  be  disturbed. 


A  T  that  time,  saith  the  Lord, 
they  shall  bring  out  the  bones 


A.  M.  cir.  3394. 

B.  C.  cir.  610. 
Ol.  cir.  XLH.  3. 
Tarquinii Prisci,       ^     ,        ,  .  r    t    j   i  j    ^i 

R?  Roman.,      01  the  kings  01  Judah,  and  the 

cir.  annum  7.      ^^^^^     ^f     J^jg     prinCCS,     and     the 

bones  of  the  priests,  and  the  bones  of  the  pro- 
phets, and  the  bones  of  the  inhabitants  of  Je- 
rusalem, out  of  their  graves  : 

2  And  they  shall  spread  them  before  the 
sun,  and  the  moon,  and  all  the  host  of  heaven, 
whom  they  have  loved,  and  whom  they  have 
served,  and  after  whom  they  have  walked, 
and  whom  they  have  sought,  and  "whom  they 
have  worshipped  :  they  shall  not  be  gathered, 
''  nor  be  buried  ;  they  shall  be  for  ■=  dung  upon 
the  face  of  the  earth. 

3  And  ^  death  shall  be  chosen  rather  than  life 
by  all  the  residue  of  them  that  remain  of  this 
evil  family,  which  remain  in  all  the  places  whi- 
ther I  have  driven  them,  saith  the  Lord  of  hosts. 

^2    Kings    x.\iii.   5;    Ezek.    iii.     16. ^J  Chap.    xxii.    J9. 

c2  Kings  ix.  36;  Psa.  Ixxxiii.  10;  chap.  ix.  22;  xvi.  4. a  Job 

iii.  21,  22;  vii.  15,  16;  Rev.  ix.  6. 

NOTES  ON  CHAP.  VIII. 

Verse  1.  They  shall  bring  out  the  bones]  This  and 
the  two  following  verses  are  a  continuation  of  the  pre- 
ceding prophecy,  and  should  not  have  heen  separated 
from  the  foregoing  chapter. 

In  order  to  pour  the  utmost  contempt  upon  the  land, 
the  victorious  enemies  dragged  out  of  their  graves, 
caves,  and  sepulchres,  the  bones  of  kings,  princes,  pro- 
phets, priests,  and  the  principal  inhabitants,  and  exposed 
them  in  the  open  air  ;  so  that  they  became,  in  the  order 
of  God's  judgments,  a  reproach  to  them  in  the  vain 
confidence  they  had  in  the  sun,  moon,  and  the  host  of 
heaven — all  the  planets  and  stars,  whose  worship  they 
had  set  up  in  opposition  to  that  of  Jehovah.  This  cus- 
tom of  raising  the  bodies  of  the  dead,  and  scattering 
their  bones  about,  seems  to  have  been  general.  It  was 
the  highest  expression  of  hatred  and  contempt.  Horace 
refers  to  it : — 

Barbarus,  heu,  cineres  insistet  victor,  et  urbem 

Eques  sonante  verberabit  ungula  : 
Quaeque  carent  ventis  et  solibus  ossa  Quirini 

(Nefas  videre)  dissipabit  insolens. 

Epod.  xvi.  11. 

"  Barbarians  fell  shall  wanton  with  success, 
Scatter  the  city's  flaming  ruins  wide  ; 
Or  through  her  streets  in  vengeful  triuinph  ride, 
And  her  great  founder's  hallowed  ashes  spurn, 
That  slept  unmjured  in  the  sacred  urn."     Fb.^ncis. 

See  this  judgment  referred  to,  Baruch  ii.  24,  25. 

Verse  4.  Moreover  thou  shalt  say]  Dr.  Blayney 
very  properly  observes,  "  In  that  part  of  the  prophecy 
which  follows  next,  the  difference  of  speakers  requires 
to  be  attended  to  ;  the  transition  being  quick  and  sud- 
den, but  full  of  life  and  energy.  The  prophet  at  first, 
in  the  name  of  God,  reproves  the  people's  incorrigi- 
bility ;  he  charges  their  wise  ones  with  foUv.  and  threat- 
878 


4  Moreover    thou    shalt    say  ^i'^"!'-  ^394 

.^       B.  C.  cir.  610. 

unto    them,      Thus     saith     the  oi.  cir.  XLii.  3 
Lord  ;    Shall   they  fall,  and  not      R^^^lnwT^ 
arise?    shall    he  turn  away,  and     "'•■  '^""'^  ''■ 
not  return  ? 

5  Why  then  is  this  people  of  Jerusalem 
°  shdden  back  by  a  perpetual  backsliding  ? 
''  they  hold  fast  deceit,  « they  refuse  to  return. 

6  *"  I  hearkened  and  heard,  but  they  spake 
not  aright :  no  man  repented  him  of  his 
wickedness,  saying.  What  have  I  done  1  every 
one  turned  to  his  course,  as  the  horse  rusheth 
into  the  battle. 

7  Yea,  '  the  stork  in  the  heaven  knowelh 
her  appointed  times  ;  and  ^  the  turtle  and  the 
crane  and  the  swallow  observe  the  time  of 
their  coming ;  but  '  my  people  know  not  the 
judgment  of  the  Lord. 

8  How  do  ye  say,  We  are  wise,  "  and  the 


f  Chap.  vii.  24. fChap.  ix.  6. — 

iii.    9. ilsa.    i.   3. tCant.    ii. 

"  Rom.  ii.  17. 


-sChap.  V.  3. '■2  Pel. 

12. 'Chap.    V.    4,    5. 


ens  them  with  grievous  calamities,  ver.  4-13.  In  the 
three  next  verses  he  seems  to  apostrophize  his  country- 
men in  his  own  person,  and  as  one  of  the  people  that 
dwelt  in  the  open  towns,  advising  those  that  were  in 
the  like  situation  to  retire  with  him  into  some  of  the 
fortified  cities,  and  there  wait  the  event  with  patience, 
since  there  was  nothing  but  terror  abroad,  and  the  noise 
of  the  enemy,  who  had  already  begun  to  ravage  the 
country,  ver.  14—16.  God  speaks,  ver.  17,  and  threa- 
tens to  bring  foes  against  them  that  should  be  irresisti- 
ble. The  prophet  appears  again  in  his  own  person, 
commiserating  the  daughter  of  his  people,  who  is  heard 
bewailing  her  forlorn  case  in  a  distant  land  ;  whde  the 
voice  of  God,  like  that  of  conscience,  breaks  in  upon 
her  complaints,  and  shows  her  that  all  this  ruin  is 
brought  upon  her  by  her  own  infidelities,  ver.  18-20. 
The  prophet  once  more  resumes  his  discourse  ;  he  re- 
grets that  no  remedy  can  be  found  to  close  up  the 
wounds  of  his  country,  and  pathetically  weeps  over 
the  number  of  her  slain,  ver.  21,  chap.  ix.  1." 

Shall  they  fall,  and  not  arise  t  shall  he  turn  away, 
and  not  return  ?]  That  is.  It  is  as  possible  for  sinners 
to  return  from  their  sin  to  God,  for  his  grace  is  ever 
at  hand  to  assist,  as  it  is  for  God,  who  is  pouring  out 
his  judgments,  to  return  to  them  on  their  return  to  him. 
But  these  held  fast  deceit,  and  refused  to  return  ;  they 
would  not  be  undeceived. 

Averse  6.  As  the  horse  rusheth  into  the  battle.]  This 
strongly  marks  the  unthinking,  careless  desperation 
of  their  conduct. 

Verse  7.  The  stork  in  the  heaven]  The  birds  of 
passage  know  the  times  of  their  going  and  return,  and 
punctually  observe  them ;  they  obey  the  dictates  of 
nature,  but  my  people  do  not  obey  my  law. 

Averse  8.  The  pen  of  the  scribes  is  in  vain.]  The 
deceitful  pen  of  the  scribes.  They  have  written  falseh', 
though  they  had  the  truth  before  them.      It  is  too  bold 


Judgments  threatened 


CHAP.  VIII. 


upon  the  people. 


''i,^U  ""■  ^^^'  law  of  the  Lord  is  with  us  ?    Lo, 

B.  C.  cir.  610.  .  ' 

Oi.  cir.  xi.ii.  3    certainly    "in  vain  made  he  it; 

Tarquinii  Prisci,      ,  r      i  -i  •        ■ 

r!  Roman.,      the    pen    01    the    scribes    is    in 

cir.  annum  7.      yain 

9  °  Tlie  P  wise  7nen  are  ashamed,  they  are 
dismayed  and  taken  :  lo,  they  have  rejected 
the  word  of  the  Lord  ;  and  i  wliat  wisdom  is 
in  them  ? 

10  Therefore  'will  I  give  their  wives  unto 
others,  and  their  fields  to  them  that  shall  in- 
herit them :  for  every  one  from  the  least  even 
unto  the  greatest  is  given  to  ^  covetousness, 
from  the  prophet  even  uiilo  the  priest  every 
one  dealeth  falsely. 

1 1  For  they  liavc  '  healed  the  hurt  of  the 
daughter  of  my  people  slightly,  saying,  "Peace, 
peace  ;  when  there  is  no  peace. 

1 2  Were  they  "  ashamed  when  they  had  com- 
mitted abomination ;  nay,  they  were  not  at  all 
ashamed,  neither  could  they  blush :  therefore 
shall  they  fall  among  them  that  fall :  in  the 
time  of  their  visitation  they  shall  be  cast  down, 
saith  the  Lord. 

13  "I  will  surely  consume  them,  saith  the 
Lord  :  there  shall  he  no  grapes  ^  on  the  vine, 
nor  figs  on  the  >'  fig  tree,  and  the  leaf  shall 
fade  ;  and  the  things  that  I  have  given  them 
shall  pass  away  from  them. 

14  Why  do  we  sit  still?  ^assemble  your- 
selves, and  let  us  enter  into  the  defenced  cities, 
and  let  us  be  silent  there  :  for  the  Lord  our 

n  Or,  the  false  pen  of  the  scribes  workelh  for  falsehood  ;  Isa.  x.  1 . 

®Chap.  vi.  15. pOr,  Have  they  been  ashamed^  &c. <iHeb. 

the  wisdom  of  what  thing? rDeut.  xxviii.  30 ;  chap.  vi.  12; 

Amos  V.  11 ;  Zeph.  i.  13. *  Isa.  Ivi.  11 ;  chap.  vi.  13. iChap. 

vi.  14. »  Ezek.  xiil.  10. 'Chap.  iii.  3;  vi.  15. "  Or,  in 

gathering  I  wilt  consume. x  Isa.  v.  l,&c. ;  Joel  i.  7. >' Matt. 

xxi.  19;  Luke  xiii.  6.  6cc. *Chap.  iv.  5. 

an  assertion  to  say  that  "  the  Jews  have  never  falsified 
the  sacred  oracles  ;"  they  have  done  it  again  and  again. 
They  have  wTitten  falsities  when  they  kne\\'  they  were 
such. 

Verse  10.  Therefore  icill  I  give  their  wives]  From 
this  to  the  end  of  ver.  15  is  repeated  from  chap.  vi. 
13-15. 

A'erse  1 6.  The  snorting  of  his  horses  was  heard  from 
Dan]  Dan  lay  in  the  way  from  Babylon  to  Jerusa- 
lem ;  and  it  was  by  this  city,  after  the  battle  of  Car- 
chemish,  that  Nebuchadnezzar,  in  pursuing  the  Egyp- 
tians, entered  Palestine. 

The  u-hole  land  trembled  at  the  sound  of  the  neighing 
of  his  strong  ones]  Of  his  war  horses.  This  is  a 
fine  image  ;  so  terrible  was  the  united  neighing  of  the 
cavalry  of  the  Babylonians  that  the  reverberation  of 
the  air  caused  the  ground  to  tremble.      This  is  better, 

and  more  majestic,  than  the  celebrated  line  of  VireHl  .• 

Quadrupe-dante  pu-trem  soni-tu  quatit  ungula  campum. 


God  hath  put  us  to  silence,  and  \";<=''  ^^**- 

^  11  1    .  B.  C.  cir.  610. 

given  us  '  water  of ''  gall  to  drink,   oi.  cir.  xm.  3. 

?  1  •  1  ■      .,    Tarquinii  Prisci, 

because  we  have  sinned  against      r.  Roman., 
the  Lord.  "'■  '^"""'"  ''■ 

1 5  We  "^  looked  for  peace,  but  no  good  came ; 
and  for  a  time  of  health,  and  behold  trouble  ! 

16  The  snorting  of  his  horses  was  heard  from 
•^  Dan  :  the  whole  land  trembled  at  the  sound 
of  the  neighing  of  his  "  strong  ones  ;  for  they 
are  come,  and  have  devoured  the  land,  and 
f  all  that  is  in  it ;  the  city,  and  those  that 
dwell  therein. 

17  For,  behold,  I  will  send  serpents,  cock- 
atrices, among  you,  which  will  not  he  ^  charmed, 
and  they  shall  bite  you,  saith  the  Lord. 

18  When  I  would  comfort  myself  against 
sorrow,  my  heart  is  faint  '^  in  me. 

1 9  Behold  the  voice  of  the  cry  of  the  daugh- 
ter of  my  people  '  because  of  them  that  dwell 
in  ''  a  far  country  :  Is  not  the  Lord  in  Zion  ? 
is  not  her  king  in  her  ?  Why  have  they  '  pro- 
voked me  to  anger  with  their  graven  images, 
and  with  strange  vanities  ? 

20  The  harvest  is  past,  the  summer  is  ended, 
and  we  are  not  saved. 

21  ■"  For  the  hurt  of  the  daughter  of  my 
people  am  I  hurt ;  I  am  "  black  ;  astonishment 
hath  taken  hold  on  me. 

22  Is  there  no  "  balm  in  Gilead ;  is  there  no 
physician  there  ?  why  then  is  not  the  health 
of  the  daughter  of  my  people  p  recovered  ? 

a  Chap.  ix.  15;  xxiii.  15. ''Or,  poison. ^Chap.  xiv.  19. 

dChap.  iv.  15. eJudg.  v.  22;  chap,  xlvii.  3. fHeb.  the  ful- 
ness thereof. sPsa.  Ivlii.  4,5;  Eccles.  x.  11. i^Heb.  upon. 

'  Heb.  because  of  the  country  of  them  that  are  far  off. ^  Isa.  xxxix. 

3. 'Dcut.  xxxii.  21 ;  Isa.  i.4. -"Chap.  iv.  19  ;  ix.  1  ;  xiv.  17. 

"Joel  ii.  6;  Nah.  ii.  10. ^Gen.  xxxvii.  25;  xUii.  li ;  chap. 

xlvi.  11 ;  li.  8. pHeb.  gone  up. 

It  would  be  much  easier  to  shake  the  ground  with  the 
prancings  of  many  horses,  than  to  cause  an  earthquake 
by  the  sound  of  the  neighing  of  the  troops  of  cavalry. 

Verse  17.  I  will  send  serpents]  These  were  sym- 
bols of  the  enemies  that  were  coming  against  them ;  a 
foe  that  would  rather  slay  them  and  destroy  the  land 
than  get  booty  and  ransom. 

Verse  20.  The  harvest  is  past]  The  siege  of  Jeru- 
salem lasted  two  years ;  for  Nebuchadnezzar  came 
against  it  in  the  ninth  year  of  Zedekiah,  and  the  city 
was  taken  in  the  eleventh ;  see  2  Kings  xxv.  1—3. 
This  seems  to  have  been  a  proverb  :  "  We  expected 
deliverance  the  first  year — none  came.  We  hoped 
for  it  the  second  year — we  are  disappointed ;  we  are 
not  saved — no  deliverance  is  come." 

A'erse  22.  Is  there  no  balm  in  Gilead?]     Yes,  the 

most  excellent  in  the  world.      "  Is  there  no  physician 

there  V    Yes,  persons  well  skilled  to  apply  it.    "  Why 

then  is  not  the  health  of  the  daughter  of  mv  peopW 

379 


The  prophet's  lamentation 


JEREMIAH. 


for  the  sins  of  the  people. 


recovered  V  Because  ye  have  not  applied  to  the  phy- 
sician, nor  used  the  bahn.  Ye  die  because  ye  will  not 
use  the  remedy.  But  to  apply  this  metaphor  ; — The 
Israelites  are  represented  as  a  man  dying  through  dis- 
ease ;  and  a  disease  for  the  cure  of  which  the  halm 
tf  Gilead  was  well  known  to  be  a  specific,  when  ju- 
diciously applied  by  a  physician.  But  though  there  be 
balm  and  a  physician,  the  people  are  not  cured  ;  neither 
their  spiritual  nor  political  evils  are  removed.  But 
what  may  all  this  spiritually  mean  ?  The  people  are 
morally  diseased ;  they  have  sinned  against  God,  and 
provoked  him  to  destroy  them.  They  are  warned  by 
the  prophet  to  repent  and  turn  to  God  :  they  refuse, 
and  sin  on.  Destruction  is  come  upon  them.  Might 
they  not  have  avoided  it  ?  Yes.  Was  it  the  fault  of 
God  ]  No.  Did  he  not  send  his  prophets  with  the 
richest  offers  of  mercy  ?  Did  he  not  give  them  time, 
the  best  instructions,  and  the  most  effectual  means  of 
returning  to  him  1  Has  not  mercy,  the  heavenly  halm, 
been  ever  at  hand  ?     And  has  not  God,  the  great  Phy- 


sician, been  ever  ready  to  apply  it  ?  Yes.  Why  then 
are  they  not  converted  and  healed  !  Because  they 
would  not  apply  to  the  Divine  Physician,  nor  receive 
the  only  remedy  by  which  they  could  be  spiritually 
healed.  They,  then,  that  sin  against  the  only  remedy 
must  perish,  because  they  might  have  had  it,  but  would 
not.  It  is  not  because  there  is  a  deficiency  of  grace, 
nor  of  the  means  of  grace,  that  men  are  not  saved ; 
but  because  they  either  make  no  use,  or  a  bad  use,  of 
them.  Jesus  Christ,  by  the  grace  of  God,  has  tasted 
death  for  every  man ;  but  few  are  saved,  because  they 
WILL  NOT  ccmie  unto  him  that  they  may  have  life. 
Tn  my  old  MS.  Bible  the  text  is  rendered  thus  : — 
USljethct  gumm  ijS  not  in  nBalaab '.  <&t  a  ledje  i^ 
not  there  i  IDtjp  tijan  tlje  ijib  liiounlic  of  the  baugljtet 
of  mp  pejJie  i;S  not  alle  Ijcliti  i 

How  shall  they  escape  who  neglect  so  great  a  sal- 
vation ?  Reader,  lay  this  to  heart ;  and,  while  there 
is  time,  apply  heartily  to  the  great  Physician  for  thy 
cure. 


CHAPTER  IX. 


The  prophet  bitterly  laments  the  terrible  judgments  about  to  he  inflicted  upon  his  countrymen,  and  points  out 
some  of  the  evils  which  have  provoked  the  Divine  Majesty,  1—9.  Judea  shall  be  utterly  desolated,  and  the 
inhabitants  transplanted  into  heathen  countries,  10—17.  In  allusion  to  an  ancient  custom,  a  band  of  mourn- 
ing ivomen  is  called  to  lament  over  the  ruins  of  lerusalem,  17,  18  ;  and  even  the  funeral  dirge  is  given  in 
terms  full  of  beauty,  elegance,  and  pathos,  19-22.  God  is  the  fountain  of  all  good ;  man,  merely  an 
instrument  by  which  a  portion  of  this  good  is  distributed  in  the  earth;  therefore  none  should  glory  in  his 
wisdtrm,  might,  or  riches,  23,  24.  The  judgments  of  God  shall  fall,  not  upon  the  land  of  Judea  only,  but 
also  upon  many  heathen  nations,  25,  26. 


A.  M.  cir.  3394. 

B.  C.  cir.  610. 

Ol.  cir.  XLII.  3. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  aimum  7. 


o 


that ' 


head     were 


my 
waters,    and    mine    eyes    a 
fountain    of  tears,   that  I  might 
weep  day  and  night  for  the  slain 
of  the  daughter  of  my  people  ! 

2  0  that  I  had  in  the  wilderness   a  lodging 
place  of  way-faring  men  ;   that  I  might  leave 


Heb.  Who  will  give  my  head,  &c. ^iga.  xxii.  4 ;  ohap.  iv.  19; 

xiii.  17 ;  xiv.  17  ;  Lam.  ii.  11 ;  iii.  49. 


NOTES  ON  CHAP  IX. 

Verse  1 .  O  that  my  head  icere  waters]  D'^  'li'NI  jH"  '3 
mi  yitten  roshi  mayim,  "  who  will  give  to  my  head 
waters'!"  My  mourning  for  the  sins  and  desolations  of 
my  people  has  already  exhausted  the  source  of  tears  : 
I  wish  to  have  a  fountain  opened  there,  that  I  may 
weep  day  and  night  for  the  slain  of  my  people.  This 
has  been  the  sorrowful  language  of  many  a  pastor  who 
has  preached  long  to  a  hardened,  rebellious  people,  to 
little  or  no  effect.  This  verse  belongs  to  the  preceding 
chapter. 

Verse  2.  O  that  I  had  in  the  wilderness]  In  the 
eastern  countries  there  are  no  such  inns  or  houses  of 
entertainment  as  those  in  Europe.  There  are  in  dif- 
ferent places  public  buildings  called  caravanserais, 
where  travellers  may  lodge  :  but  they  are  without /[(r- 
mture  of  any  kind,  and  without  food.  Indeed  they  are 
280 


my  people,  and  go  from    them  !  ^^^-  "^^^  ^394. 
for  "^  they  be  all   adulterers,    an  oi.  cir.  XLii.  3. 

t  ,         r  1  Tarquinii  Prisci, 

assembly  oi  treacherous  men.  r.  Roman., 

3  And  ''  they  bend  their  tongues     <="■■  """"'"  ^ 
like     their    bow    for    lies :     but     they    are 
not   valiant   for    the    truth   upon    the    earth ; 
for    they    proceed    from    evil    to    evil,    and 


c  Chapter  v.  7,  8.- 


-^  Psalm  bdv.  3 ;  Isaiah  lii.  4, 
13,  15. 


often  without  a  roof,  being  mere  walls  for  a  protection 
against  the  wild  beasts  of  the  desert.  I  wish  to  hide  . 
myself  any  where,  in  the  most  uncomfortable  circum- 
stances, that  I  may  not  be  obliged  any  longer  to  witness 
the  abominations  of  this  people  who  are  shortly  to  be 
visited  with  the  most  grievous  punishments.  Several 
interpreters  suppose  this  to  be  the  speech  of  God.  I 
cannot  receive  this.  I  believe  this  verse  to  be  spoken 
by  the  prophet,  and  that  God  proceeds  with  the  next 
verse,  and  so  on  to  the  ninth  inclusive. 

Verse  3.  They  bend  their  tongues  like  their  bow  for 
lies]  And  their  lies  are  such  that  they  as  fully  take 
away  life  as  the  keenest  arrow  shot  from  the  best  strung 
bow.  The  false  prophets  told  the  people  that  there 
was  no  desolation  at  hand  :  the  people  believed  them  ; 
made  no  preparation  for  their  defence  ;  did  not  return 
to  the  Lord  :  and  the  sword  came  and  destroyed  them. 


GocCs  judgments 


CHAP.  IX. 


against  Jerusalem. 


A.  M.  cir.  339-1.  jhev    "  know  not  me,  saith  the 

B.  C.  cir.  filO.  ." 

01.  cir.XLii.3.  Lord. 

R^  RomanT''     4   '  Take  ye  heed  every  one  of 
cir.  annum  7.     j^jg  g  neighbour,  and  trust  ye  not 

in  any  brollier :   for  every  brother  will  utterly 

supplant,  and  every  neighbour  will  ''  walk  with 

slanders. 

5  And  they  will  '  deceive  every  one  his 
neigiibour,  and  will  not  speak  the  truth :  they 
have  taught  their  tongues  to  speak  lies,  and 
weary  themselves  to  commit  iniquity. 

6  Thine  habitation  is  in  the  midst  of  deceit ; 
through  deceit  tiiey  refuse  to  know  me,  saith 
the  Lord. 

7  Therefore  thus  saith  the  Lord  of  hosts, 
Behold,  ''  I  will  melt  them,  and  try  them ; 
'  for  how  shall  I  do  for  the  daughter  of  my 
people  ? 

8  Their  tongue  is  as  an  arrow  shot  out ;  it 
spcaketh  ""  deceit :  one  speaketh  "  peaceably 
to  his  neighbour  with  his  mouth,  but  °  in  heart 
he  layetli  p  his  wait. 

9  1  Shall  I  not  visit  them  for  these  things  1 
saith  the  Lord  :  shall  not  my  soul  be  avenged 
on  such  a  nation  as  this  ? 

10  For  the  mountains  will  I  take  up  a  weep- 
ing and  wailing,  and  "■  for  the  •*  habitations  of 
the  wilderness  a  lamentation,  because  they  are 
'  burned  up,   so  that  none  can  pass  through 


«  1  Sam.  ii.  12  ;   Hos. 
e  Or,  friend. — . — '•Chap. 

Mai.   iii.  3. '  Hos.  x 

»  Psa.   xxviii.  3  ;  Iv.  21.- 
waitfor  him. 1  Chap,  i 

.  3. •*  Or,  paslures.- 


even  to,  &c. "Chap.  iv.  25. 


IV.  1. fChap.  xii.  6;  Mic.  vii.  5,  6. 

'i.  28. '  Or,  mock. k  Isa.  i.  25 ; 

.  8. 1"  Psa.  xii.  2;    cxx.  3 ;  ver.  3. 

— °  Heb.  in  the  midst  of  him. P  Or, 

9,  29. <  Chap.  xii.  4;  xxiii.  10  ;  Hos. 

-I  Or,  desolate. "  Hcb.  from  the  fowl 


They  are  not  valiant  for  the  truth]  They  are  l)old 
in  sin,  and  courageous  to  support  their  lies ;  but  tho 
truth  they  neither  patronize  nor  support. 

Verse  5.  XnA  icearij  themselves  to  commit  iniquity.] 
0,  what  a  drudgery  is  sin  !  and  how  much  labour  must 
a  man  take  in  order  to  get  to  hell !  The  tenth  part  of 
it,  in  working  together  with  God,  would  bring  hira  to  the 
gate  of  glory. 

Verse  7.  Behold,  I  toill  melt  them]  I  will  put 
them  in  the  furnace  of  affliction,  and  see  if  this  will 
be  a  means  of  purging  away  their  dross.  See  on  chap. 
vi.  27. 

Verse  10.  Both  the  fowl  of  the  heavens  and  the  l/cast 
are  fed]  The  land  shall  be  so  utterly  devastated,  that 
neither  beast  nor  bird  shall  be  able  to  hve  in  it. 

Verse  11.  A  den  of  dragons]  a-:n  tannim  is  sup- 
posed to  mean  here  jackals  ;  the  cliakal  is  a  beast  fre- 
quent in  the  east,  an  attendant  on  the  lion,  the  refuse 
of  whose  prey  he  devours.  It  is  an  animal  that  seems 
to  have  been  bred  originally  between  the  wolf  and  the 
dog.  The  original  is  sometimes  interpreted,  dragons, 
whales,  &c. 


them  ;  neither  can  men  hear  the  ^u^a  ''"•  ^?^- 

D.  U.  rir.  610. 

voice  of  the  cattle  ;  "  both  '  the  oi.  cir.  xlh.  3. 
fowl  of  the  heavens  and  the  beast  '^"Roman!',"' 
are  fled  ;  they  are  gone.  "'■  """""'  ''■ 

1 1  And  I  will  make  Jerusalem  ^''  heaps,  and 
"  a  den  of  dragons  ;  and  I  will  make  the  cities 
of  Judah  y  desolate,  without  an  inhabitant. 

12  '•  M'ho  is  the  wise  man  that  may  under- 
stand this  ?  and  who  is  he  to  whom  the  mouth 
of  the  Lord  hath  spoken,  that  he  may  declare 
it,  for  what  the  land  pcrisheth  and  is  burned  up 
like  a  wilderness,  that  none  passeth  tlirough  ? 

13  And  the  Lord  saith.  Because  they  have 
forsaken  my  law  which  I  set  before  them,  and 
have  not  obeyed  my  voice,  neither  walked 
therein ; 

14  But  have  "walked  after  the ''imagination 
of  their  own  heart,  and  after  Baalim,  "^  which 
thek  fathers  taught  them  : 

15  Therefore  thus  saith  the  Lord  of  hosts, 
the  God  of  Israel ;  Behold,  I  will  ''feed  them, 
even  this  people,  "  with  wormwood,  and  give 
them  water  of  gall  to  drink. 

1 6  I  will  ^  scatter  them  also  among  the  hea- 
then, whom  neither  they  nor  their  fathers  have 
known  :  ^  and  I  will  send  a  sword  after  them, 
till  I  have  consumed  them. 

17  Thus  saith  the  Lord  of  hosts.  Consider 
ye,  and  call  for  '^  the  mourning  women,  that 


**'Isa.   XXV.    2. xlsa.   xiii.  22;    xxxiv.    13;    chap.   x.   22. 

y  Heb.  desolation. — — »  Psa.  cvii.  43  ;  Hos.  xiv.  9. a  Chap.  iii. 

17  ;  vii.  43. ^  Or,  .stubbornness. •^  Gal.  i.  14. ^  Psa.  Ixxx.  5. 

<•  Ch-ip.  viii.  14;  xxiii.  15;   Lam.  iii.  15,  19. fLev.  xxvi.  33; 

Deut.  xxviii.  64. gLev.  xxvi.  33;  chap.  xliv.  27  ;   Ezek.  v.  2, 

12. ''2  Chron.  xxxv.  25 ;  Job  iii.  8 ;   Eccles.  xii.  5  ;  Amos  v. 

16  ;  Matt.  ix.  23. 


V^erse  12.  Who  is  the  wise  man]  To  whom  has  God 
revealed  these  things  ?  He  is  the  truly  wise  man. 
But  it  is  to  his  prophet  alone  that  God  has  revealed 
these  things,  and  the  speedy  fulfilment  of  the  pre- 
dictions will  show  that  the  prophet  has  not  spoken  of 
himself. 

Verse  15.  I  ivill  feed  their. — with  wormwood]  They 
shall  have  the  deepest  sorrow  and  heaviest  affliction. 
They  shall  have  poison  instead  of  meat  and  drink. 

Verse  17.  Call  for  the  mourning  women]  Those 
whose  office  it  was  to  make  lamentations  at  funerals, 
and  to  bewail  the  dead,  for  which  they  received  pay. 
This  custom  continues  to  the  present  in  Asiatic  coun- 
tries. In  Ireland  this  custom  also  prevails,  which  no 
doubt  their  ancestors  brought  from  the  east.  I  have 
often  witnessed  it,  and  have  given  a  specimen  of  this 
elsewhere.  See  the  note  on  Matt.  ix.  23.  The  first 
lamentations  for  the  dead  consisted  only  in  the  sudden 
bursts  of  inexpressible  grief,  like  that  of  D.avid  over  his 
son  Absalom,  2  Sam.  xix.  4.  But  as  men  grew-  refined, 
it  was  not  deemed  sufficient  for  the  surviving  relatives 
to  vent  their  sorrows  in  these  natural,  artless  expressions 
2S1 


Judgments  against  the 


JEREMIAH. 


uncircumcised  nations. 


A.M. cir.  3394.  t}jey  mav  comc ;    and  send  for 

B.  C.  cir.  610.  J  J  ' 

oi.  cir.  XLii.  3.  cunning   women,  that   they  may 

Tarquinii  Prisci, 

R.  Roman.,        COme  : 

cir.  annum  7.  jg  ^^j  ]gj  ^Yiem  make  haste, 
and  take  up  a  waiHng  for  us,  that  '  our  eyes 
may  run  down  with  tears,  and  our  eyelids  gush 
out  with  waters. 

19  For  a  voice  of  waihng  is  heard  out  of 
Zion,  How  are  we  spoiled  !  we  are  greatly 
confounded,  because  we  have  forsaken  the 
land,  because  ^  our  dwellings  have  cast  us  out. 

20  Yet  hear  the  word  of  the  Lord,  O  ye 
women,  and  let  your  ear  receive  the  word  of 
his  mouth,  and  teach  your  daughters  wailing, 
and  every  one  her  neighbour  lamentation. 

2 1  For  death  is  come  up  into  our  windows. 


•  Chap.  xiv.  17.- 


-k  Lev.  xviii.  23 ;   xx.  22. — — 1  Chap, 
vi.  11. 


of  wo,  but  they  endeavoured  to  join  others  as  partners 
in  their  sorrows.  This  gave  rise  to  the  custom  of 
hiring  persons  to  weep  at  funerals,  which  the  Phrygians 
and  Greeks  borrowed  from  the  Hebrews.  Women  were 
generally  employed  on  these  occasions,  because  the  ten- 
der passions  being  predominant  in  this  sex,  they  suc- 
ceeded better  in  their  parts ;  and  there  were  never 
wanting  persons  who  would  let  out  their  services  to 
hire  on  such  occasions.  Their  lamentations  were  sung 
to  the  pipe  as  we  learn  from  Matt.  ix.  23.  See  the  fune- 
ral ceremonies  practised  at  the  burial  of  Hector,  as  de- 
scribed by  Homer : — 

Oj  5'  sirit  SKfa.yayov  xKura,  Sujuara,  rov  fiSv  sirsira 
T^)]roij  sv  'ks'XiSdiSi  6s<Sa\i,  Tapa  5'  s'idav  aoiSous, 
©p^lvuv  £|ap^ouf,  01  tS  dTovrisffgav  aoiirjv 
Oi  (ASv  ap'  s6^rj\ieov,  tin  St  drivayavTo  ymaixtg. 
II.  lib.  xxiv.,  ver.  719. 

"Arrived  within  the  royal  house,  they  stretched 
The  breathless  Hector  on  a  sumptuous  bed. 
And  singers  placed  beside  him,  who  should  chant 
The  strain  funereal ;  they  vnth  many  a  groan 
The  dirge  began ;  and  still  at  every  close 
T\ie  female  train  with  many  a  groan  replied.'''' 

COWPER. 

St.  Jerome  tells  us  that  even  to  his  time  this  custom 
continued  in  Judea ;  that  women  at  funerals,  with 
dishevelled  hair  and  naked  breasts,  endeavoured  in  a 
modulated  voice  to  invite  others  to  lament  with  them. 
The  poem  before  us,  from  the  seventeenth  to  the  twenty- 
second  verse,  is  both  an  illustration  and  confirmation 
of  what  has  been  delivered  on  this  subject,  and  n-oithy 
of  the  reader's  frequent  perusal,  on  account  of  its  af- 
fecting pathos,  moral  sentiments,  and  fine  images,  par- 
ticularly in  the  twenty-first  verse,  where  rfeoM  is  describ- 
ed in  as  animated  a  prosopopoeia  as  can  be  conceived. 
See  Lowth^s  twenty-second  Prelection,  and  Dodd.  The 
nineteenth  verse  is  supposed  to  be  the  funeral  song  of 
the  women. 

"  How  are  we  spoiled  ! 
We  are  greatly  confounded ! 
288 


and  is  entered  into  our  palaces,  ^- M-  "'■  339* 

f.  B.  C.  cir.  610. 

to  cut  off '  the  children  from  with-   oi.  cir.  XLII.  a 

,    ,  r  1        Tarquinii  Prisci, 

out,  a7ia  the  young  men  from  the      r.  Roman., 
streets.  "'••""°'™^- 

22  Speak,  Thus  saith  the  Lord,  Even  the 
carcasses  of  men  shall  fall  "as  dung  upon  the 
open  field,  and  as  the  handful  after  the  har- 
vestman,  and  none  shall  gather  them. 

23  Thus  saith  the  Lord,  "  Let  not  the  wise 
?na7i  glory  in  his  wisdom,  neither  let  the 
mighty  man  glory  in  his  might,  let  not  the 
rich  man  glory  in  his  riches : 

24  But  °  let  him  that  glorieth  glory  in  this, 
that  he  understandeth  and  knoweth  me,  that  I 
am  the  Lord  which  exercise  loving-kindness, 
judgment,    and   righteousness,    in  the  earth : 


"  Chap.  viii.  2 ;  xvi.  4. »  Eccles.  ix.  11.- 

2  Cor.  X.  17. 


-0 1  Cor.  i.  31 ; 


For  we  have  forsaken  the  land ; 

Because  they  have  destroyed  our  dwellings." 

Verse  20.  Teach  your  daughters]  This  is  not 
a  common  dirge  that  shall  last  only  till  the  body 
is  consigned  to  the  earth ;  it  must  last  longer ; 
teach  it  to  your  children,  that  it  may  be  continued 
tlirough  every  generation,  till  God  turn  again  your 
captivity. 

Verse  21.  For  death  is  come  vp  into  our  loindows] 
Here  de.ith  is  personified,  and  represented  as  scaling 
their  wall ;  and  after  having  slain  the  playful  children 
without,  and  the  vigorous  youth  employed  in  the  labours 
of  the  field,  he  is  now  come  into  the  private  houses,  to 
destroy  the  aged  and  infirm  ;  and  into  the  palaces,  to 
destroy  the  king  and  the  princes. 

Verse  22.  And  as  the  handful  after  the  harvestman] 
The  reapers,  after  having  cut  enough  to  fill  their  hand, 
threw  it  down ;  and  the  binders,  following  after,  collected 
those  handfuls,  and  bound  them  in  sheaves.  Death  is 
represented  as  having  cut  down  the  inhabitants  of  the 
land,  as  the  reapers  do  the  corn  ;  but  so  general  was  the 
slaughter,  that  there  was  none  to  bury  the  dead,  to 
gather  up  these  handfuls ;  so  that  they  lay  in  a  state 
of  putrescence,  as  dung  upon  the  open  field. 

Verse  23.  Let  not  the  icise  man  glory  in  his  wisdoni] 
Because  God  is  the  Fountain  of  all  good,  neither  wis- 
dam,  nor  might,  nor  riches,  nor  prosperity  can  come 
but  from  or  through  him.  Nothing  can  be  more  rational 
than  that  the  Source  of  all  our  blessings  should  be 
acknowledged.  Riches  cannot  deliver  in  the  day  of 
death ;  strength  cannot  avail  against  him ;  and  as  a 
shield  against  him,  our  wisdom  is  foolishness. 

Terse  24.  But  let  him  that  glorieth]  To  glory  in 
a  thing  is  to  depend  on  it  as  the  means  or  cause  of 
procuring  happiness.  But  there  can  be  no  happiness 
but  in  being  experimentally  acquainted  with  that  God 
icho  exercises  loving-kindness,  judgment,  and  righteous- 
ness in  the  earth.  He  who  has  God's  mercy  for  his 
portion  may  well  exult ;  for  he  need  not  fear  the  power 
of  any  adversary. 

Sometimes  the  ancient  heathen  poets  uttered  sen- 


The  practice  of 


CHAP.  X. 


idolatry  ridiculed 


A.  M.  cir.  3394. 

B.  C.  cir.  610. 

Ol.  cir.  XLII.  3. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  7. 


I' for   in   these    things  I  delight, 
saith  the  Lord. 
25   Behold,    the    days    come, 

saith    the    .Lord,    that    i  I  will 

'  punish  all  them  which  are  circumcised  with 
the  uncircumcised  ; 
26  Egypt,  and  Judah,  and  Edom,  'and  the 


p  Mic.  vi.  8 ;  vii.  18. 1  Rom.  ii,  8,  9. f  Heb.  visit  upon. 

Judith  xiv.  10. tHcb.  cut  off  into  comerst  or  having  tfte  corners 

timents   of  morality  far   beyond    their   dispensation. 
Witness  Phocvudes  on  this  subject : — 

Eiff  ©SOS  EtfTi  tfo^oj,  (Suvaros  S'  afjia,  xai  iroXuoXjSoff. 

"1{  wisdom,  strength,  or  riches  be  thy  lot, 
Boast  not ;  but  rather  think  thou  hast  them  not. 
One  God  alone  from  whom  those  gifts  proceed 
Is  wise,  is  mightij,  and  is  rich  indeed.^'' 
Verse  25.   I  icill  punish  o?/ them  wliich  aje  circum- 
cised tvilh  the  uncircumcised]     Do  not  imagine  that 
1/ou,  because  of  your  crimes,  are  the  only  objects  of  my 
displeasure  ;  the  circumcised  and  the  uncircumcised, 
the  Jew  and  the  Gentile,  shall  equally  feel  the  stroke 
of  my  justice,  their  transgressions  being  alike,  after 
their  advantages  and  disadvantages  are  duly  compared. 
In  like  manner,  other  nations  also  were  delivered  into 
the  hands  of  Nebuchadnezzar ;  these  he  immediately 
enumerates :   Egypt  and  Edom,  and  the  Moabites  and 
the  Ammonites,  and  the  Arabians  of  the  desert.     All 


children  of  Ammon,  and  Moab,  \,^^„"'-  V'^*' 

'  '      B.  C.  cir.  610. 

and    all   that  are    'in  the    "ut-  oi.  cir.  XLii.  3 

,1.1       11     ■        .1        Tarquinii  Prisci, 

most  corners,  that  dwell   m    tlie      r.  Roman., 
wilderness:     for    aU    these    na-     ""■  '"""""'^- 
tions  are  uncircumcised,   and    all    the    house 
of     Israel     a7-e     '  uncircumcised      in     the 
heart. 

of  Iheir  hair  polled. "  Chap.  xxv.  23  ;  xlii.  32. »  Lev.  xiTi. 

41  ;  Ezek.  xliv.  7  ;  Rom.  ii.  28,  29. 

these  nations  were  uncircumcised  in  that  way  which 
God  required  that  rite  to  be  practised  as  a  sign  of  his 
covenant ;  and  the  Israelites,  that  did  practise  it  as  a 
sign  of  that  covenant,  did  not  attend  to  its  spiritual  mean- 
ing, for  they  were  all  uncircumcised  in  heart.  And  it 
may  be  remarked,  that  these  people  were  in  general 
confederated  against  the  Chaldeans. 

A'^erse  26.  All  that  are  (h  the  utmost  comers]  hj 
nX3  'i'lXp  col  kctsutsey  pheah.  These  words  have 
been  variously  understood.  The  Vulgate  translates  : 
Omnes  qui  attonsi  sunt  in  comara ;  "  All  who  have 
their  haii  cut  short."  The  Targum,  Septuagint,  Sy- 
riac,  and  Arabic  have  understood  it  nearly  in  the  same 
way  ;  and  so  our  margin.  Others  think  that  the  in- 
sular or  peninsular  situation  of  the  people  is  referred 
to.  Dr.  Blayney  thinks  the  Arabians  are  meant,  who 
dwelt  in  the  great  desert,  between  Mesopotamia  and 
Palestine.  I  really  think  our  marginal  reading  should 
be  preferred,  as  expressing  the  sense  of  all  the  ancient 
Versions. 


CHAPTER  X. 

The  Jews,  about  to  be  carried  into  captivity,  are  here  warned  against  the  superstition  and  idolatry  of  that 
country  to  which  they  were  going.  Chaldea  was  greatly  addicted  to  astrology,  and  therefore  the  prophet 
begins  with  warning  them  against  it,  1,  2.  He  then  exposes  the  absurdity  of  idolatry  in  short  but  elegant 
satire ;  in  the  midst  of  which  he  turns,  in  a  beautiful  apostrophe,  to  the  one  true  God,  whose  adorable  attri- 
butes repeatedly  striie  in  view,  as  he  goes  along,  and  lead  him  to  contrast  his  infinite  perfections  tcith  those 
despicable  inanities  which  the  blinded  nations  fear,  3-16.  The  prophet  again  denounces  the  Divine  judg- 
ments, 17,  18;  upon  which  Jerusalem  laments  her  fate,  and  supplicates  the  Divine  compassion  in  her 
favour,  19-25. 


TJEAR  ye  the  word  which  the 
Lord  speaketh  unto  you,  O 
house  of  Israel : 
2  Thus  saith  the  Lord,  *  Learn 
not  the  way  of  the  heathen,  and  be  not  dis- 


A.  M.  cir.  3397. 

B.  C.  cir.  607. 
01.  XLIII.2. 

Tarquinii  Prisci, 

R.  Roman., 
cir.  annum  10. 


•Lev.  xviii.3;  XI.  23.- 


s  Heb.  statutes,  or  ordinances. 


NOTES  ON  CHAP.  X. 

Verse  1 .  Hear  ye  the  word  which  the  Lord  speaketh 
unto  you]  Dr.  Dahler  supposes  this  discourse  to  have 
been  delivered  in  the  fourth  year  of  the  reign  of  Je- 
hoiakim.  It  contains  an  invective  against  idolatry ; 
showing  its  absurdity,  and  that  the  Creator  alone 
should  be  worshipped  by  all  mankind. 

Verse  2.  Learn  not  the  way  of  the  heathen]  These 
words  are  more  particularly  addressed  to  the  ten  tribes 
scattered  among  the  heathen  by  the  .\ssyrians,  who  car- 
ried them  away  captive  ;  they  may  also  regard  those  in 


mayed  at  the  signs  of  heaven  ; 
for  the  heathen  are  dismayed  at 
them. 

3  For  the  ''  customs  of  the  peo- 
ple are  vain :    for  '^  o?ie  cutteth  a  tree  out  of 


A.  M.  cir.  3397. 

B.  C.  cir.  607. 

Ol.XLIII.  2. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  10. 


are  vanxty.- 


<:  Isa.  xl.  19,  20  ;  xliv.  9,  10,  &c. ;  xlv.  20. 


the  land  of  Israel,  who  still  had  the  customs  of  the  for- 
mer heathen  settlers  before  their  eyes. 

Be  not  dismayed  at  the  signs  of  heaven ;  for  the 
heathen  are  dismayed]  The  Chaldeans  and  Eg)-ptians 
were  notoriously  addicted  to  astrology ;  and  the  Is- 
raelites here  are  cautioned  against  it.  The  signs  of 
the  heavens  may  mean  either  the  sun,  moon,  planets, 
and  particular  stars  or  constellations ;  or  the  figures  oi 
characters  by  which  they  represented  these  heavenly 
bodies. 

Verse  3  The  customs  of  the  people  are  vain]  nipn 
383  ' 


The  message  to  the 


JEREMIAH. 


Chaldean  idolaters 


Ai^-  ""■  l?,^''-  the  forest,  the  work  of  the  hands 

B.  C.  cir.  607.  ' 

oi.  XLiii.  2.     of  the  workman,  with  the  axe. 
'p^'Eoman.!''''     4   They  deck  it  with  silver  and 

cir.  annum  10.     ^jjj^   g^y  .    ^^^^  d  fasten    it  with 

nails  and  with  hammers,  that  it  move  not. 

5  Tiiey  are  upright  as  the  palm  tree,  "  but 
speak  not :  they  must  needs  be  '  borne,  be- 
cause they  cannot  go.  Be  not  afraid  of  them ; 
for  s  they  cannot  do  evil,  neither  also  is  it  in 
them  to  do  good. 

6  Forasmuch  as  there  is  none  ''  like  unto 
thee,  O  Lord  ;  thou  art  great,  and  thy  name 
is  great  in  might. 

7  ■  Who  would  not  fear  thee,  O  King  of 
nations  ?  for  ''  to  thee  doth  it  appertain :  foras- 
much as  '  among  all  the  wise  tnen  of  the  na- 
tions, and  in  all  their  kingdoms,  there  is  none 
like  unto  thee. 

<ilsa.  xli.  7;  xlvi.  7. ^Psa.  cxv.  5;  cxxxv.  16;  Hab.  ii.  19; 

1  Cor.  xii.  2. fPsa.  cxv.  7;  Isa.  xlvi.  1,  7. elsa.  xli.  23. 

■■Exod.   XV.  11;   Psa.  Ixxxvi.  8,10. ^Rev.  xv.  4. 'Or,   it 

liketh  thee. 1  Psa.  Ixxxix.   6. ""Heb.  in    one,  or  at  once. 

"Psa.  cxv. 8;  Isa.  xli.  29;  Hab.  ii.  18;  Zech.  x.  2;  Rom.  i. 
21,  22. 

chukkoth  ;  the  statutes  and  principles  of  the  science 
are  vain,  empty,  and  illusory.  They  are  founded  in 
nonsense,  ignorance,  idolatry,  and  folly. 

One  cutteth  a  tree  out  of  the  forest^\  See  the  notes 
on  Isa.  xl.  19,  and  xliv.  9,  &c.,  which  are  all  parallel 
places  and  where  this  conduct  is  strongly  ridiculed. 

Verse  5.  They  are  upright  as  the  palm  tree]  As 
straight  and  as  stiiT  as  the  trees  out  of  which  they  are 
hewn. 

Verse  7.  Who  would  not  fear  thee]  Who  would 
not  worship  thee  as  the  Author  and  Giver  of  all  good? 
The  fear  of  God  is  often  taken  for  the  whole  of  true 
religion. 

Among  all  the  wise  men  of  the  natiotu]  Not  even 
the  wisest  and  most  cultivated  of  the  nations  have  ever 
found  out  any  one  equal  to  thee  ;  but  so  exalted  and 
holy  art  thou,  that  in  all  their  wisdom  and  research 
they  have  never  been  able  to  find  out  the  true  God. 

Verse  8.  The  stuck  is  a  doctrine  of  vanities.]  Dr. 
Blayney  translates, — "  The  wood  itself  is  a  rebuker 
of  vanities."  The  very  tree  out  of  which  the  god  is 
hewn  demonstrates  the  vanity  and  folly  of  the  idolaters; 
for,  can  all  the  art  of  man  make  out  of  a  log  of  wood 
an  animate  and  intelligent  being  ! 

Verse  9.  Brought  from  Tarshish]  Some  suppose 
this  to  be  Tartessus  in  Spain,  from  which  the  Phoe- 
nicians brought  much  silver.  Uphaz,  Calmet  thinks 
to  be  the  river  Pison ;  some  think  Ophir  is  intended. 

Blue  and  purple  is  their  clothing]  These  were  the 
most  precious  dyes ;  very  rare,  and  of  high  price. 

Verse  10.  But  the  Lord]  The  original  word 
should  be  preserved,  however  we  agree  to  pronounce 
it :  nin''  Yehovah  is  the  true  God.  He  is  without 
beginning,  and  without  end.  This  is  true  of  no 
being  else. 

He  is  the  living  God]  His  being  is  imderived :  and 
284 


8  But  they  are  "  ahogether  ^g^"^'-;  gof- 
"brutish  and  foolish:    the  stock     61.  XLiii.  2.' 

.  .  f.  .  .  Tarquinii  Prisci, 

IS  a  doctrine  01  vanities.  r.  Roman., 

9  Silver  spread  into    plates   is    "■■•  '^i""""  lO- 
brought  from  Tarshish,  and  "gold  from  Uphaz, j 
the  work  of  the  workman,  and  of  the  hands  of 
the  founder :  p  blue  and  purple  is  their  cloth- 
ing :    they  are  all  1  the  work  of  cmniing  men. 

10  But  the   Lord  is  the  'true  God,  he  is 
'  the  living  God,  and  an  '  everlasting  ^  King 
at  his  wrath  the  earth  shall  tremble,  and  the  na 
tions  shall  not  be  able  to  abide  his  indignation. 

1 1  '  Thus  shall  ye  say  unto  them,  ''  The 
gods  that  liave  not  made  the  heavens  and  the 
earth,  even  ^  they  shall  perish  from  the  earth, 
and  from  under  these  heavens. 

12  He  y  hath  made  the  earth  by  his  power, 
he  hath  ^  established  the  world  by  his  wisdom, 

"Dan.  X.  5. p  Bar.  vi.  12,  72. iPsa.  cxv.  4. 'Heb. 

God  of  trutli  ;   Psa.  xxxi.    5. ^  i   Tim.    vi.   17. 1  Heb. 

king  of  eternity. "Psa.  x.  16. v  In  the  Chaldean  language 

»■  See  Psa.  xcvi.  5. « Ver.  15 ;  Isa.  ii.  18 ;   Zech.  xiii.  2 

y  Gen.  i.  1,  6,  9  ;  Psa.  cixivi.  5,  6 ;  chap.  Ii.  15,  &c. »  Psa. 

xciii.  1. 


he  gives  life  to  all.     He  is  the  very  Fountain  whence 
all  life  is  derived. 

And  an  everlasting  king]  As  he  has  made,  so  he 
governs,  all  things.  His  sioay  is  felt  both  in  the 
heavens  and  in  the  earth. 

At  his  wrath  the  earth  shall  tremble]  AH  storms, 
tempests,  tornadoes,  and  earthquakes  are  the  effecti 
of  his  power ;  and  when  the  nations  are  destroyed,  oi 
turned  upside  down,  it  is  the  effect  of  his  displeasure 

Verse  11.  Thus  shall  ye  say  unto  them]  Th'.- 
is  the  message  you  shail  deliver  to  the  Chaldeat 
idolaters. 

The  gods  that  have  not  made  the  heavens  and  the 
earth,  even  they  shall  perish]  Both  they  and  their  wor- 
shippers shall  be  destroyed ;  and  idolatry  shall  finally 
be  destroyed  from  the  earth ;  and  the  heavens  shall 
look  no  more  on  so  great  an  abomination.  It  is  suf- 
fered for  a  while :  but  in  the  end  shall  be  destroyed 
This  verse  is  wTitten  in  a  sort  of  Hebrceo-Syriaco- 
Chaldee ;  such  a  dialect  as  I  suppose  was  spoken  at 
that  time  in  Babylon,  or  during  the  captivity.  As  it 
is  a  message  to  the  Babylonians,  therefore,  it  is  given 
in  their  own  language.  The  Chaldce  makes  it  the 
beginning  of  the  copy  of  the  epistle  which  the  Prophet 
Jeremiah  sent  to  the  rest  of  the  elders  of  the  captivity 
who  were  in  Babylon.  All  the  ancient  Versions  ac- 
knowledge this  verse ;  and  it  is  found  in  all  MSS. 
hitherto  collated,  except  one  of  Dr.  Kennicotfs  num- 
bered 526  ;  and  he  has  included  it  between  lines,  as 
doubting  its  authenticity.  Dr.  Blayney  supposes  that 
some  public  teacher  during  the  captivity,  deducing  it 
by  direct  inference  from  the  prophet's  words,  had  it 
inserted  in  the  margin,  and  perhaps  usually  read  to- 
gether with  this  section,  in  the  assemblies  of  the  peo- 
ple, in  order  that  they  might  have  their  answer  always 
readv,  whenever  they  were  molested  on  the  point  of 


The  folly 

A.  M.  cir.  3397.  af,d  '  liatli  Stretched  out  the  hea- 

B.  C.  cir.  607.  ,        ,  .       ,. 

oi.  XL1II.2.     vens  by  his  discretion. 

R'.'"Koinii!'r'      13    ''  When    he     utlereth    liis 

cir.  annum  10.  yoice,  there  is  a  "=  multitude  of 
walcrs  ill  the  lieavens,  and  ''  he  causelh  the 
vapours  to  ascend  from  the  ends  of  the  eartli ; 
he  inakcth  hghtnings  '  with  rain,  and  bringcth 
fortli  the  wind  out  of  liis  treasures. 

14  ''  Every  man  « is  "^  brutish  in  his  know- 
ledge :  '  every  founder  is  confounded  by  the 
graven  image  :  ''  for  his  molten  image  is  false- 
hood, and  there  is  no  breath  in  them. 


■Job  ix.  8;   Psa.  civ.  2;  Isa.  xl.  22. ""Job  xxxriii.  34. 

'Ox,  noise. J  Psa.  cxxxv.  7. 'Or, /or  rain. fChap.  li. 

17,  is. gOr,  i>  more  brtitigh  than  to  know. '' Prov.  xxx.  2. 

Usa.  xlii.  17;  xliv.  11;  xlv.  16. k  Hah.   ii.  IH. 1  Ver.  11. 


CHAP.   X.  of  idolatry. 

15  They  are  vanity,  and  the  \^^:.''^^  ^''■ 
work  of  errors:   in  the  time   of      6i.XLiii.2. 

.....        ,    ,  I     II  -I       Tariiuinii  Prisci, 

their  visitation  '  they  shall  perisli.      r.  Roman., 

16  -The  Portion  of  Jacob  is    "''■ """""' '° 
not   like    them :   for  he    is  the  former  of   all 
things ;  and  "  Israel  is  the  rod  of  his  inherit- 
ance :   °  The  Lord  of  hosts  is  his  name. 

17  P  Gather  up  thy  wares  out  '\j'^c.1mTOo' 
of  the  land,  O  ■>  inhabitant  of  the  oi. dr.  x'l.v.  i. 

.  Tarquinii  Prisci, 

lOrtreSS.  R.  Roman., 

18  For  thus    saith  the   Loud,    "'■ """""' "" 
Behold,  I   will  ■■  sling  out  the  inhabitants  of 

""  Psa.  xvi.  5;  Ixxiii.  26;  cxix.  57;  chap.  li.  19;  Lam.  iii.  24. 

"  Deut.  xxxii.  9;  Psa.  Ixxiv.  2. «Isa.  x!vii.  4;  li.  15;  liv.  5. 

chap.  xxxi.  35 ;  xxxii.  18 ;  1.  34. P  See  chap.  vi.  1 ;  Ezck.  xii. 

3,  &c. ^Heb.  inhabitress. 'I  Sam.  xxv.  29;  chap.  xvi.  18. 


religion,  or  importuned  to  join  the  idolatrous  worship 
of  the  Chaldeans. 

Dahler  has  left  it  entirely  out  of  the  te.\.t,  and  in- 
troduces it  in  a  note  thus  : — "  Afler  ver.  10  the  He- 
brew text  is  interrupted  by  a  verse  wTitten  in  the 
Chaldean  or  Babylonish  tongue.   It  is  thus  expressed : — 

Ye  shall  say  unto  them,  Let  the  gods  perish ! 
Who  have  not  made  the  heavens  and  the  earth. 
Let  them  be  banished  from  above  the  earth,  and 
from  under  the  heavens. 

This  verse  can  be  considered  only  as  a  foreign  inser- 
tion, not  only  on  account  of  the  difference  of  the  lan- 
guage, but  also  because  it  interrupts  the  natural  course 
of  the  ideas,  and  of  the  connexion  of  the  tenth  and 
twelfth  verses." 

As  a  curiosity  1  shall  insert  it  in  Hebrew,  which  the 
reader  may  compare  with  the  Chaldee  text,  which  I 
also  subjoin. 

y^xni  nn'Diyn  ityj'sb  it^x  QTiSsn  t^n^  nr:Nr\  nsto 
nSx  □'•;cn  nnn  pi  yixn  p  nas'  cazoih  tomem 

la/iem;  haelohtm  asher  to  a.'nt  liashshamayiin  veliaarets, 
yobedu  min  haarets,  umin  tachalh  hashshamayim  clleh. 

:  nS.X  N':3ty  mnn  pi  XJ'IX-D  n^N'  lidna  lemenm  le- 
hon ;  elahaiya  di  shemaiya  vearka  la  abadu,  yebadu 
meara  umin  techoth  .ihemaiya  elleh. 

The  Hebrew  is  the  translation  of  Leusden  ;  the 
Clxaldee  is  that  of  the  common  text.  Had  not  all  the 
ancient  Versions  acknowledged  it,  1  also,  principally 
on  account  of  the  strangeness  of  the  language,  as  being 
neither  Chaldcc  nor  Syriac,  should  have  doubted  its 
authenticity. 

Verse  13.  When  he  uttereth  his  voice,  there  is  a 
multitude  of  waters}  This  is  a  plain  allusion  to  a 
storm  of  thunder  and  lightning,  and  the  abundance 
of  rain  which  is  the  consequence.  Water  is  comjjosed 
of  two  gases,  hydrogen  and  oxygen :  the  electric  or 
galvanic  spark  decomposes  them,  and  they  become  air; 
when  recomposed,  they  form  water.  The  lightning 
acts  upon  the  hydrogen  and  oxygen,  which  are  found 
in  the  atmospheric  air :  they  are  decomposed,  and 
water  or  rain  is  the  consequence ;  which,  being  heavier 
than  the  air  falls  down  in  the  form  of  rain. 


This  verse  and  the  three  following  are  the  same  in 
substance,  and  nearly  in  words,  as  chap.  li.  16,  and 
following. 

Verse  14.  Every  man  is  brutish]  1}'3J  mbar,  is  a 
boor,  acts  as  a  brute,  who  may  suppose  that  a  stock 
of  a  tree,  formed  like  a  man,  may  be  an  intellectual 
being ;  and  therefore  shun.s  the  form  as  though  it  had 
life.  See  Isa.  xliv.  10,  11.  Of  which  verses,  by 
the  way,  Dr.  Blayney  gives  the  following  version  to 
correct  that  of  Bishop  Lou'th  : — 

Verse  10.  WTio  hath  formed  a  god  1 

Or  set  up  a  graven  image  that  profiteth  not? 
11.   Behold,  all  that  are  connected  with  it  shall 
be  ashamed. 
And  the  artificers,  they  above  all  men  ! 
They  shall  assemble  aU  of  them  ;  they  shall 

stand  forth ; 
They  shall  fear ;  they  shall  be  ashamed  at 
the  same  time. 

"  That  is,  while  they  stand  before  the  image  they 
have  set  up,  and  worship  it  with  a  religious  dread,  the 
glaring  absurdity  of  their  conduct  shall  lead  to  their 
shame  and  disgrace.^'  With  due  deference  to  this 
learned  man,  I  think  this  interpretation  too  refined. 

Verse  16.  The  Portion  of  Jacob  is  not  tike  them] 
Kvery  nation  had  its  tutelary  god ;  this  Avas  its  por- 
tion;  in  reference  to  this  God  says  Deut.  iv.  19: 
"  He  has  divided  the  sun,  moon,  and  stars,  to  all  the 
nations  under  the  heaven."  And  the  Lord  had  taken 
the  Israelites  to  be  his  portion ;  for  "  the  Lord's  por- 
tion is  his  people,"  Deut.  xxxii.  9,  and  David  says, 
"  The  Lord  is  the  portion  of  mine  inheritance,"  Psa. 
xvi.  5 ;  cxix.  57.  And  hence  Isaiah  terms  the  .tmuoth 
stones  of  the  brook,  to  which  Divine  honours  were 
paid,  the  portion  of  those  idolaters,  chap.  Ivii.  6.  But 
in  the  text  he  says,  "  The  Portion,  i.  e,  the  God  of  Ja- 
cob is  not  like  them  ;  for  he  is  the  former  of  all  things," 
and  they  are  formed  by  their  foolish  worshippers. 

Verse  17.  Gather  tip  thy  ware.i]  Pack  up  your 
goods,  or  what  necessaries  of  life  your  enemies  will 
permit  you  to  carry  away  ;  for. 

Verse  18.  /  icilt  sling  out  the  inhabitants  of  the 
land]  I  will  project  you  with  violence  from  your 
285 


Prayerless  families 


JEREMIAH. 


shall  he  punished 


Ai  'J.-  ''''■■  rnS*-  the  land  at    this  once,  and  will 

B.  C.  cir.  600.  ' 

01.  cir.  XLV.  1.   distress    them,    '  that    they  may 

Tarquinii  Prisci,    ^     ,    . 

R.  Roman.,        nnd  it  SO. 
cir.  annum  17.         ^q    ,y^^    jg    ^^   ^^^    ^^  ^^^^ 

my  wound  is  grievous  :    but  I  said,    "  Truly 
this  is  a  grief,  and  "  I  must  bear  it. 

20  "  My  tabernacle  is  spoiled,  and  all  my 
cords  are  broken :  my  children  are  gone  forth 
of  me,  and  tliey  are  not :  there  is  none  to 
stretch  forth  my  tent  any  more,  and  to  set  up 
my  curtains. 

21  For  the  pastors  are  become  brutish,  and 
have  not  sought  the  Lord  :  therefore  they 
shall  not  prosper,  and  all  their  flocks  shall  be 
scattered. 

»Ezek.  vi.  10. tChap.  iv.  19;   viii.  21;   ix.  1. "Psa. 

Ixxvii.  10. 'Mic.  vii.  9. "Chap.  iv.  20. "Chap.  i.  15; 

iv.  6 ;  V.  15  ;  -vi.  22. y  Chap.  ix.  11. «  Prov.  xvi.  1  ;  xx.  24. 


country.  I  will  send  you  all  into  captivity.  This  dis- 
course, from  ver.  17,  is  supposed  to  have  been  de- 
livered in  the  eleventh  year  of  Jehoiakim. 

Verse  19.  This  is  a  grief,  and  I  must  bear  ;V.]  Op- 
pressive as  it  is,  I  have  deserved  it,  and  worse  ;  but 
even  in  this  judgment  God  remembers  mercy. 

Verse  20.  My  tabernacle  is  spoiled]  The  city  is 
taken,  and  all  our  villages  ruined  and  desolated. 

Verse  2 1 .  The  pastors  are  become  brutish]  The  king 
and  his  counsellors,  who,  by  refusing  to  pay  the  promised 
tribute  to  Nebuchadnezzar,  had  kindled  a  new  war. 

Verse  22.  The  noise  of  the  bruit  is  come]  How 
this  sUly  French  word  bruit,  which  signifies  noise,  got 
in  here,  I  cannot  imagine.  The  simple  translation  is 
this  :  "  The  voice  of  the  report !  behold,  it  is  come ; 
yea,  great  commotion  from  the  land  of  the  north ; 
(Chaldea ;)  to  make  the  cities  of  Judea  a  desolation, 
a  habitation  of  wild  beasts."  That  is,  the  report  we 
had  heard  of  the  projected  invasion  of  Judea  by  Nebu- 
chadnezzar is  confirmed.  He  has  entered  the  land  ; 
the  Chaldeans  are  at  the  doors,  and  the  total  desola- 
tion of  Judea  is  their  sole  object. 

Verse  23.  O  Lord,  I  know  that  the  tcay  of  man  is 
not  in  himself]  I  will  not  pretend  to  dispute  with 
thee  ;  thou  dost  every  thing  wisely  and  justly ;  we 
have  sinned,  and  thou  hast  a  right  to  punish ;  and  to 
choose  that  sort  of  punishment  thou  thinkest  will  best 
answer  the  ends  of  justice.  We  cannot  choose  ;  thou 
hast  appointed  us  to  captivity ;  we  must  not  re- 
pine ;    yet. 


22  Behold,  the  noise  of  the  bruit  ■*;  M-  "'"■  l^^- 

'  B.  C.  cir.  600. 

is  come,  and  a  great  commotion  oi.  cir.  XLV.  i. 

P     1  ,  Tarquinii  Prisci, 

out   01    the    ^  north    country,    to      r.  Roman., 
make  the  cities  of  Judah  deso-    "■^-  ^""'  i^- 
late,  and  a  y  den  of  dragons. 

23  0  Lord,  I  know  that  the  ==  way  of  man 
is  not  in  himself:  it  is  not  in  man  that  walk- 
eth  to  direct  his  steps. 

24  0  Lord,  ^  correct  me,  but  with  judgment ; 
not  in  thine  anger,  lest  thou  "^  bring  me  to  nothing. 

25  "  Pour  out  thy  fury  upon  the  heathen 
^  that  know  thee  not,  and  upon  the  families  that 
call  not  on  thy  name  :  for  they  have  eaten  up 
Jacob,  and  "  devoured  him,  and  consumed  him, 
and  have  made  his  habitation  desolate. 


aPsa.  vi.  1;  xxxviii.  1;  chap.  xxx.  11. b  Heb.  diminish  me. 

t  Psa.  Lxxix.  6. ■!  Job  xviii.  21 ;  1  Thess.  iv.  5 ;  2  Thess.  i.  8. 

e  Chap.  viii.  16. 


Verse  24.  Correct  me,  but  with  judgment]  Let  not 
the  punishment  be  to  the  uttermost  of  the  demerit  of 
the  offence  ;  else  tee  shall  be  brought  to  nothing — to- 
tally and  irrecoverably  ruined. 

Verse  25.  Pour  out  thy  fury  upon  the  heathen'] 
Even  those  who  are  now  the  executors  of  thy  justice 
upon  us  will,  in  their  turn,  feel  its  scourge ;  for  if 
judgment  begins  at  us,  who  have  been  called  thy  house 
and  thy  people,  shall  they  who  have  not  achioicledged 
thee  escape  1  It  is  impossible.  The  families  and 
tribes  which  invoke  thee  not  shall  have  thy  fury  poured 
out  upon  them,  and  especially  they  who  "  have  eaten 
up  Jacob  and  consumed  him,  and  have  made  his  habi- 
tation desolate."  This  was  fulfilled  in  the  Chaldeans. 
Nebuchadnezzar  was  punished  with  madness,  his  son 
was  slain  in  his  revels,  and  the  city  was  taken  and 
sacked  by  Cyrus ;  and  the  Babylonish  empire  was  finally 
destroyed !  This  verse  has  been  often  quoted  against 
those  ungodly  families  who  set  not  up  the  worship  of 
God  in  their  houses.  These  are  spiritual  Chaldeans , 
worse  indeed  than  the  Chaldeans  ever  were  :  they  ac- 
knowledge God  and  his  Christ ;  and  yet  neither  wor- 
ship nor  serve  him.  How  can  that  family  expect  the 
blessing  of  God,  where  the  worship  of  God  is  not 
daily  performed  ?  No  wonder  their  servants  are 
wicked,  their  children  profligate,  and  their  goods 
cursed !  What  an  awful  reckoning  shall  such  heads 
of  families  have  with  the  Judge  in  the  great  day,  who 
have  refused  to  petition  for  that  mercy  which  they 
might  have  had  for  the  asking. 


CHAPTER  XL 

The  prophet  proclaims  the  tenor  of  Gods  covenant  with  the  Jews  of  old,  1—5  ;  and  then  reproves  them  for 
their  hereditary  disobedience,  6-19.  In  consequence  of  this  the  Almighty  is  introduced,  declaring  he  will 
shmo  them  no  pity,  11—13  ;  forbidding  Jeremiah  to  intercede,  14  ;  rejecting  their  sacrifices,  15  ;  and  in  a 
word,  condemning  this  fair  but  tinfniitful  tree  to  the  fire,  16,  17.  In  what  remains  of  the  chapter  the 
prophet  predicts  evil  to  his  neighbours  of  Anathoth,  who  had  corupired  against  him,  18-23.  "  Let  us," 
said  they,  "  destroy  this  tree,  with  the  fruit  therea'',"  cj-r .,  alluding  to  what  Jeremiah  had  said  zn  the  six- 
teenth verse. 

286 


The  obedient  are  blessed, 


CHAP.  XI. 


and  the  dtsobedient  cursed 


*u  '^r.  ""■  ?;w°    T'HE  word  tliat  came  to  Jere- 
Oi.cir.  XLV.3.  miali  from  tlie  Lord,  saying, 

Tarquinii  Prisci,       ^    tt  i  i         r      i  ■ 

R.  Roman.,        2  Hear  ye  the  words  ol    this 
cir.  annum  19.    covenant,    and    speak    unto    the 
men  of  Judah,  and  to  the  inhabitants  of  Jeru- 
salem ; 

3  And  say  thou  imto  them.  Thus  saith  tlic 
Lord  God  of  Israel ;  °  Cursed  be  the  man 
that  obeyeth  not  the  words  of  tliis  covenant, 

4  Which  I  commanded  your  fathers  in  the 
day  that  I  brought  them  fortli  out  of  tlie  land 
of  Egypt,  ''  from  the  iron  furnace,  saying, 
'  Obey  my  voice,  and  do  them,  according  to 
all  which  I  command  you  :  so  shall  ye  be  my 
people,  and  I  will  be  your  God : 

5  That  I  may  perform  the  ''  oath  which  I 
have  sworn  unto  your  fathers,  to  give  them  a 
land  flowing  with  milk  and  honey,  as  it  is 
this  day.  Then  answered  I,  and  said,  "  So  be 
it,  0  Lord. 

6  Then  the  Lord  said  unto  me.  Proclaim 
all  these  words  in  the  cities  of  Judah,  and  in 
the  streets  of  Jerusalem,  saying.  Hear  ye  the 
words  of  this  covenant,  ^  and  do  them. 

7  For  I  earnestly  protested  unto  your  fathers 
in  the  day  that  I  brought  them  up  out  of  the 
land  of  Egypt,  even  unto  this  day,  s  rising 
early  and  protesting,  saying,  Obey  my  voice. 

8  '"Yet  they  obeyed  not,  nor  inclined  their 
ear,  but  '  walked  every  one  in  the  ''  imagina- 


«  Deut.  xxvii.  26  ;  Gal.  iii.  10. 1>  Deut.  iv.  20 ;  1  Kings  viii. 

51. 'Lev.  xni.  3,  12;  chap.  vii.  23. •>  Deut.  vii.  12,  13  ; 

Psa.  cv.  9,  10. 'Heb.  Amm;  Deut.  nvii.  15-26. fRom. 

:i.  13;  James  i.  22. eChap.  vii.  13,  25;  xxxy.  15. hChap. 

vii.  26. 'Chap.  iii.  17;  vii.  24;  ix.   U. k  Or,  shihbom- 


NOTE.S  ON  CHAP.  XI. 

Verse  1 .  T/ie  ivord  that  came  to  Jeremiah]  This 
discourse  is  supposed  to  have  been  delivered  in  the 
first  year  of  the  reicrn  of  Zedekiah.      See  Dahlei: 

Verse  2.  Hear  i/e  the  words  of  this  coi^enant]  It 
is  possible  that  the  prophet  caused  the  words  of  the 
covenant  made  with  their  fathers  in  the  desert  (Exod. 
x.viv.  4-8)  to  be  read  to  them  on  this  occasion;  or, 
at  least,  the  blessings  and  the  cursings  which  Moses 
caused  to  be  pronounced  to  the  people  as  soon  as  they 
had  set  foot  in  Canaan,  Deut.  xxvii.,  xxviii. 

Verse  3.  Cursed  be  the  man  that  obeyeth  noC]  After 
the  reading,  the  prophet  appears  to  sum  up  t!ie  things 
contained  in  what  was  read  to  them ;  as  if  he  had  said, 
"  Ve  hear  what  the  Lord  saith  unto  yon  :  remember, 
the  sum  of  it  is  this :  The  man  is  cursed  who  obeyeth 
not :  and  he  is  blessed  who  obeys.  From  these  de- 
clarations God  \v\W  not  depart." 

Verse  5.  So  ie  it,  O  Lord]  Let  thy  promises  be 
fulfilled  ;  and  let  the  incorrigible  beware  of  thy  threat- 
enings ! 


tion  of  their  evil  heart :   therefore   *•  *'  '=''■■  *•**?• 

B.  C.  cir.   598. 

I  will   bring  upon  them  all   the  oi.cir.  XLV.3. 

J        r    .1  •  ^         1  •    i_   T    Tarquinii  Priaci, 

words  01   this  covenant,  which  1     r.  Roman., 
commanded  <Aew  to  do;  but  they    "'"■  '""""'  '^- 
did  them  not. 

9  And  the  Lord  said  unto  me,  ^  A  conspiracy 
is  found  among  the  men  of  Judah,  and  among 
the  inhabitants  of  Jerusalem. 

10  They  are  turned  back  to  ""  the  iniquities 
of  their  forefathers,  which  refused  to  hear  my 
words ;  and  they  went  after  other  gods  to 
serve  them  :  the  house  of  Israel  and  the  house 
of  Judah  have  broken  my  covenant  which  I 
made    with   their  fathers. 

1 1  Therefore  thus  saith  the  Lord,  Behold, 
I  will  bring  evil  upon  them,  which  they  shall 
not  he  able  "  to  escape ;  and  °  though  they  shall 
cry  unto  me,  I  will  not  hearken  unto  them. 

1 2  Then  shall  the  cities  of  Judah  and  inha- 
bitants of  Jerusalem  go,  and  p  crj'  unto  the 
gods  unto  whom  they  offer  incense  :  but  they 
shall  not  save  them  at  all  in  the  time  of  their 
••  trouble. 

13  For  according  to  the  number  of  thy 
■■  cities  were  thy  gods,  0  Judah ;  and  accord- 
ing to  the  number  of  the  streets  of  Jerusalem 
have  ye  set  up  altars  to  that  ^  shameful  thing, 
even  altars  to  burn  incense  unto  Baal. 

14  Therefore  'pray  not  thou  for  this  people, 
neither  lift  up  a  cry  or  prayer  for  them  :    for 


'Ezek.  xxii.  25;  Hos.  ri.  9. "Ezek.  xx.   18. "Heb.  (o 

^o  forth  of. o  Psa.  xviii.  41 ;  Prov.  i.  28 ;  Isa.  i.  15  ;  chap.  xiv. 

12 ;  Ezek-  viii.  18  ;  Mic.  iii.  4  ;    Zcch.  vii.  13. p  Deut.  xxxii. 

37,  38. qHeb.  evil. 'Chap.  ii.  28. 'Heb.  shame  ;  chap. 

iii.  24:  Hos.  ix.  10. "Exod.  xxxii.  10;  chap.  vii.  16;  xiv.  11 ; 

1  John  v.  16. 

Verse  6.  Proclaim  all  these  words]  Let  the  same 
covenant,  with  the  blessings  and  cursings,  be  read  in 
every  city  of  Judah,  and  in  all  the  streets  of  Jerusa- 
lem, that  all  the  people  may  know  their  duty,  their 
privileges,  and  their  danger. 

Verse  9.  A  conspiracy  is  found]  They  were  all 
fratres  conjurati,  sworn  brothers,  determined  to  cast 
off  the  Divine  yoke,  and  no  longer  to  have  God  to 
reign  over  them. 

Verse  10.  They  are  turned  back  to  the  iniquities 
of  their  forefathers]  A  great  reformation  had  taken 
place  under  the  reign  of  Josiah,  and  the  public  worship 
of  idols  had  been  abolished,  and  most  of  the  high  places 
destrovrd ;  but  under  the  reign  of  his  son  and  his  suc- 
cessors, they  had  turned  back  again  to  idolatry,  and 
were  become  worse  than  ever.  It  required  a  captivity 
to  cure  them  of  this  propensity ;  and  God  sent  one : 
after  that,  there  was  no  idolatry  among  the  Jews. 

Verse  12.  Go,  and  cry  unto  the  gods]  See  chap. 
ii.  28. 

Verse  14.  Therefore  pray  not  thou  for  this  people] 
287 


Judgments  threatened  against 


JEREMIAH. 


the  men  of  Anathoth 


\.  ^-  "'■  cSS®-  I  will  not  hear  them  in  the  time 

B.  C.  cir.  598.  . 

01.  cir.  XLV.  3.  that   they  cry  unto  me  for  their 

TarquiniiPrisci,  ,  , 

R.  Roman.,        "  trouble. 

cir.  annum  19.  jg  'What  "hath  my  beloved 
to  do  in  mine  house,  seeing  she  hath  ^  wrought 
lewdness  with  many,  and  ^  the  holy  flesh  is 
passed  from  thee  ?  ^  when  thou  doest  evil, 
then  thou  ^  rejoicest. 

16  The  Lord  called  thy  name,  "^  A  green 
olive  tree,  fair,  and  of  goodly  fruit :  with  the 
noise  of  a  great  tumult  he  hath  kindled  fire 
upon  it,  and  the  branches  of  it  are  broken. 

17  For  the  Lord  of  hosts,  "  that  planted 
thee,  hath  pronounced  evil  against  thee,  for 
the  evil  of  the  house  of  Israel  and  of  the  house 
of  Judah,  which  they  have  done  against  them- 
selves to  provoke  me  to  anger  in  offering 
incense  unto  Baal. 

18  And  the  Lord  hath  given  me  knowledge 
of  it,  and  I  know  it :  then  thou  shovv-edst  me 
their  doings. 

19  But  I  was  like  a  lamb  07-  an  ox  that  is 

"Heb.  «i7. »Psa.  1.  16;   Isa.  i.  U,  &c. "Heb.  What 

is  to  my  beloved  in  my  house  / *  Ezek.  xvi.  25,  &c. vHag. 

ii.  12, 13,  14;  Titus  i.  15. 'Or,  when  thyevilis. aProv.  ii. 

14. I'Psa.  lii.  8;   Rom.  xi.  17. =Isa.  v.  2;  chap.  ii.  21. 

dChap.  xviii.  18. ^Heb.  the  stalk  with  his  bread. 

I  am  determined  to  give  them  up  into  the  hands  of 
their  enemies  ;  I  \viU  neither  hear  thy  intercession,  nor 
regard  their  prayers.      Their  measure  is  full. 

Verse  15.  What  hath  my  beloved  to  do  in  mine 
house^  This  has  been  supposed  to  refer  to  Abraham, 
Moses,  or  such  eminent  servants  of  God,  wliose  inter- 
cession was  very  powerful.  Were  even  they  to  appear 
as  intercessors,  their  prayer  should  not  be  regarded. 
Others  thinli  that  this  is  an  endearing  expression,  which 
properly  belonged  to  the  Israelites.  When  God  took 
them  into  covenant  with  himself,  they  were  espoused 
to  liim,  and  therefore  his  beloved ;  but  now  that  they 
have  forsaken  him,  and  joined  themselves  to  another, 
what  have  they  to  do  with  his  house  or  its  ordinances, 
which  they  wish  now  to  frequent  with  vows  and  sacri- 
fices, when  they  see  the  evil  fast  coming  upon  them  ? 
This  is  probably  the  sense  of  this  very  obscure  pas- 
sage. Dr.  Blayney  translates,  "  What  hath  my  be- 
loved to  do  in  my  house  whilst  she  practiseth  wicked- 
ness ]  Shall  vows  and  holy  flesh  (sacrifices)  be  allowed 
to  come  from  thee  ?  When  thou  art  malignant,  shalt 
thou  rejoice  V 

Veise  16.  The  Lord  called  thy  name,  A  green  olive 
tree]  That  is,  he  made  thee  like  a  green  olive — fair, 
flourishing,  and  fruitful ;  but  thou  art  degenerated,  and 
God  hatli  given  the  Chaldeans  permission  to  burn 
thee  up. 

A'erse  18.  The  Lord  hath  given  me  knowledge  of  it] 

The  men  of  Anathoth  had  conspired  against  his  life, 

because  he  reproved  them  for  their  sins,  and  denounced 

the  judgments  of  God  against  them.     Of  this  God  had 

28S 


brought   to   the    slaughter;    and  ^b"^  ^^^  598* 
I  knew  not  that  ^  they  had  de-  oi.cir.  XLV.  3. 

J   J      .  .      ^  TarquiniiPrisci, 

Vised  devices  against  me,  saying,      r.  Roman., 
Let  us  destroy  '  the  tree  with  the    ""' '"°"°'  ^^- 
fruit  thereof,  ^and  let  us  cut  him  off  from 
?  the  land  of  the  living,  that  his  name  may  be 
no  more  remembered. 

20  But,  0  Lord  of  hosts,  that  judgest  right- 
eously, that  *"  triest  the  reins  and  the  heart,  let 
me  see  thy  vengeance  on  them  :  for  unto  thee 
have  I  revealed  my  cause. 

21  Therefore  thus  saith  the  Lord  of  >he 
men  of  Anathoth,  ■  that  seek  thy  life,  saying, 
''  Prophesy  not  in  the  name  of  the  Lord,  that 
thou  die  not  by  our  hand  : 

22  Therefore  thus  saith  the  Lord  of  hosts, 
Behold,  I  will  '  punish  them :  the  young  men 
shall  die  by  the  sword ;  their  sons  and  their 
daughters  shall  die  by  famine  : 

23  And  there  shall  be  no  remnant  of  them  : 
for  I  will  bring  evil  upon  the  men  of  Anathoth, 
even  ™  the  year  of  their  visitation. 

i"Psa.  Ixxxiii.  4. sPsa.  xxvii.  13;  cxvi,  9  ;  cxlii.  5. ^i 

Sara.  xvi.  7  ;  1  Chron.  xxviii.  9 ;  Psa.  vii.  9 ;    chap.  xvii.  10 ; 

XX.  12;  Rev.  ii.23. '  Chap.  xii.  5,  6. k  Isa.  xxx.  10  ;  Amos 

ii.  12;  vii.  13,  16;  Mic.  ii.  6. 'Heb.  visit  u-pon. ™  Chap. 

xxiii.  12 ;  xlvi.  21 ;  xlviii.  44 ;  1.  27  ;  Luke  xix.  44. 


given  him  a  secret  warning,  that  he  might  be  on  his 
guard. 

Verse  19.  /  was  like  a  lamb  or  an  ox\  Dahler 
translates,  "  I  was  like  a  fattened  lamb  that  is  led  to 
the  slaughter."  Blayney,  "  1  was  like  a  tame  lamb 
that  is  led  to  slaughter."  The  word  ^iSs  alluph,  which 
we  translate  ox,  is  taken  by  both  as  an  adjective,  quaJi- 
fymg  the  noun  W22  kebes,  a  lamb.  It  may  probably 
signify  a  lamb  brought  up  in  the  house — fed  at  home, 
('^iSs  alluph,)  instructed  or  nourished  at  home ;  per- 
fectly innocent  and  unsuspecting,  while  leading  to  the 
slaughter.  This  meaning  the  word  will  bear  in  Arabic, 
for  <_jal|  alaf  signifies  accustomed,  familiar,  (to  or  with 
any  person  or  thing ;)  a  companion,  a  comrade,  an  in- 
timate friend.  1  therefore  think  that  ^iSx  iy3D3  ke- 
chebes  alluph  signifies,  like  the  familiar  lamb — the  lamb 
bred  up  in  the  house,  in  a  state  of  friendship  with  the 
family.  The  people  of  Anathoth  were  Jeremiah's 
townsmen ;  he  was  born  and  bred  among  them ;  they 
were  his  familiar  friends  ;  and  now  they  lay  wait  for 
his  life  !  All  the  Versions  understood  '\}hii  alluph  as 
an  epithet  of  \1>2D  kebes,  a  chosen,  simple,  innocent  lamb. 

Let  us  destroy  the  tree  with  the  fruit]  Let  us  slay  the 
prophet,  and  his  prophecies  will  come  to  an  end.  The 
Targum  has,  Let  us  put  mortal  poison  in  his  food;  and 
all  the  Versions  understand  it  something  in  the  same  way. 

Verse  20.  Let  me  see  thy  vengeance  on  theni] 
Rather,  I  shall  see  (nN")N  ereh)  thy  punishment  inflicted 
on  them. 

Verse  22.  Behold,  I  will  punish  them]  And  the 
punishment  is,  Their  young  men  shall  die  by  the  sword 


The  prophet  reasons  with 


CHAP    XII. 


God  concerning  his  state. 


of  the  Chaldeans ;  and  their  sotis  and  daughters  shall  |  Verse  23.  The  year  of  their  visitation.]  This  pun- 
die  by  the  famine  that  shall  come  on  the  land  tlirough  ishment  shall  come  in  that  yeai  in  which  I  shall  visit 
ti>e  desolations  occasioned  by  the  Chaldean  army.         ]  their  iniquities  upon  them. 


CHAPTER  Xn. 

This  chapter  is  connected  with  the  foregoing.  The  prophet  expostulates  with  God  concerning  the  ways  oj 
Providence  in  permitting  the  wiched  to  prosper,  1—4.  //  is  intimated  to  him  that  he  must  endure  still 
greater  trials,  5,  from  his  false  and  deceitful  brethren,  6  ;  but  that  still  heavier  judgments  awaited  the 
nation  for  Uieir  crimes,  7—13.  That  God,  however,  would  at  length  have  compassion  on  them;  restore 
them  to  their  land;  and  turn  his  judgments  against  those  that  oppressed  them,  if  not  prevented  by  their  be- 
coming converts  to  the  true  religion,  14-17. 


A.  M.  cir.  340G. 

B.  C.  cir.  598. 

01.  eij.  XLV.  3. 

Taniuinii  Prisci, 

R.  Roman., 

cir.  annum  19. 


J^IGHTEOUS  ''art  thou,  O 
Lord,  when  I  plead  with 
thee  :  yet  "'  let  me  talk  with  thee 
of  thy  judgments  :  ■=  Wherefore 
dotli  the  way  of  the  wicked  prosper  ?  where- 
fore are  all  they  happy  that  deal  very  treach- 
erously ? 

2  Tliou  hast  planted  them,  yea,  they  have 
taken  root :   ^  they  grow,  yea,  they  bring  forth  j 
fruit :   '  thou  ait  near  in  their  mouth,  and  far ' 
from  tlieir  reins. 

3  But  thou,  O  Lord,  ''  knowest  me  :  thou 
hast  seen  me,  and  ^  tried  mine  heart  ''  toward 
thee  :  pull  them  out  like  sheep  for  the  slaugh- 
ter, and  prepare  them  for  •  the  day  of  slaughter. 

*  Psa.   li.  4. ''  Or,  let  mc  reason  the  case  with  thee. c  Job 

xii.  6  ;  xxi.  7 ;  Psa.  jxxrii.  1, 35  ;  Ixxiii.  3,  &c. ;  chap.  v.  28 ;  Hab. 

i.  4 ;  Mai.  iii.  15. ■)  Heb.  they  go  on. '  Isa.  ixix.  13 ;  Matt,  j 

XV.  8 ;  Mark  vii.  6. fPsa.xvii.3;  cxxxix.l. eChap.xi.20. 

NOTES  ON  CHAP.  XII.  j 

Verse  1.  Righteous  art  thou,  O  Lord,  when  I  plead 
with  thee]  The  prophet  was  grieved  at  the  prosperity 
of  the  wicked ;  and  he  wonders  how,  consistently  with 
God's  righteousness,  vice  should  often  be  in  affluence, 
and  piety  in  suffering  and  poverty.  He  knows  that 
God  is  righteous,  that  every  thing  is  done  well ;  but  he 
wishes  to  inquire  how  these  apparently  unequal  and  un- 
deserved lots  take  place.  On  tliis  subject  he  wishes 
to  reason  with  God,  that  he  may  receive  instruction. 

Verse  2.  Thou  art  near  in  their  mouth]  They  have 
no  sincerity  :  they  have  something  of  the  fnrtn  of  re- 
ligion, but  nothing  of  its  power. 

Verse  3.  But  thou,  O  Lord,  Icnowest  me]  I  know 
that  the  very  secrets  of  my  heart  are  kno\\Ti  to  thee  ; 
and  I  am  glad  of  it,  for  thou  knowest  thai  my  heart  is 
towards  thee — is  upright  and  sincere. 

Verso  4.  How  long  shall  the  land  mourn]     These  | 
hypocrites  and  open  sinners  are  a  curse  to  the  coun- 
tr)' ;  pull  them  out.  Lord,  that  the  land  may  be  deli- 
vered of  that  which  is  the  cause  of  its  desolation. 

Verse  5.  If  thou  hast  run  with  the  footmen]  If  the 
smallest  evils  to  which  thou  art  exposed  cause  thee  to 
make  so  many  bitter  complaints,  how  wilt  thou  feel 
when,  in  the  course  of  thy  prophetic  ministry,  thou 
shall  be  exposed  to  much  greater,  from  enemies  much 

Vol.  IV.  (     19     ) 


4  How  long  shall  ^  the  land  Ag  «■  ""^l^  3406. 
mourn,  and   the   herbs  of   every  01.  cir.  XLV.  3. 

^    ,  ,  .  .  ,  ^  ,  .11      Tarquinii  Prisci, 

field    Wither,    '  lor    the    wicked-      r.  Roman., 
ness  of  them  that  dwell  therein  ?    ""■  ^""""^  ">■ 
""  the  beasts  are  consumed,  and  the  birds  ;  be- 
cause they  said.  He  sliall  not  see  our  last  end. 

5  If  thou  hast  run  with  the  footmen,  and 
they  have  wearied  thee,  then  how  canst  thou 
contend  with  horses  ?  and  if  in  the  land  of 
peace,  tcherein  thou  trustedst,  they  wearied 
thee,  then  how  wilt  thou  do  in  "  the  swelling 
of  Jordan  ? 

6  For  even  °  thy  brethren,  and  the  house 
of  thy  father,  even  they  have  dealt  treacher- 
ously with  thee ;    yea,   p  they  have   called  a 

I"  Heb.  with  thee. '  James  v.  5. ^  Chap,  xxiii.  10 ;  Hos.  iv.  3. 

'Psa.  cvii.  34. ">Chap.  iv.  25;   vii.  20;  ix.  10;   Hos.  iv.  3. 

"Josh.  iii.  15;  1  Chron.  xii.  15;  chap.  xlix.  19;  1.  44. "Chap. 

ix.  4 ;  xi.  19,  21. P  Or,  they  cried  after  thee  fully. 

more  powerful  ?  Footmen  may  here  be  the  sjTnbol  of 
common  evil  events ;  horsemen,  of  evils  much  more  ter- 
rible. If  thou  have  sunk  under  small  difficulties,  what 
wilt  thou  do  when  great  ones  come  ] 

And  if  in  the  land  of  peace,  wherein  thou  trustedst] 
I  believe  the  meaning  is  this,  "  If  in  a  country  now 
enjoying  peace  thou  scarcely  thinkest  thyself  in  safety, 
what  wilt  thou  do  in  the  swellings  of  Jordan  ?  in  the 
time  when  the  enemy,  like  an  overflowing  torrent,  shall 
deluge  every  part  of  the  land  V' 

The  overflowing  of  Jordan,  which  generally  hap- 
pened in  harvest,  drove  the  lions  and  other  beasts  of 
prey  from  their  coverts  among  the  bushes  that  lined  its 
banks  ;  who,  spreading  themselves  through  the  countr)-, 
made  terrible  havoc,  slaying  men,  and  carrying  off  the 
cattle. 

Perhaps  by  footmen  may  be  meant  the  Philistines, 
Edomites,  &c.,  whose  armies  were  composed  princi- 
pally of  infantry ;  and  by  the  horses,  the  Chaldeans, 
who  had  abundance  of  cavalry  and  chariots  in  their 
army.  But  still  the  words  are  proverbial,  and  the  above 
is  their  meaning. 

Verse  6.  For  even  thy  brethren,  and  the  house  of 
thy  father]  Thou  hast  none  to  depend  on  but  God  : 
even  thy  brethren  will  betray  thee  when  they  have  it 
in  their  nower. 


The  wickedness  of  the 


JEREMIAH. 


priests  and  false  prophets. 


A.  M.  cir.  3406.  multitude    after  thee  •     i  believe 

B.  C.  cir.  598. 

oi.  cir.  XLV,  3.  them    not,   though    they    speak 

Tarquinii  Prisci,  ^  .               .           ^       i 

R.   Roman.,  "■  lau  worQS  imto  thee. 

cir.  annum  19. 


7  I  have  forsaken  mine  house, 
I  have  left  mine  heritage ;  I  have  given  ^  the 
dearly  beloved  of  my  soul  into  the  hand  of  her 
enemies. 

8  Mine  heritage  is  unto  me  as  a  lion  in  the 
forest ;  it  '  crieth  ''  out  against  me  :  therefore 
have  I  hated  it. 

9  Mine  heritage  is  unto  me  as  a.  ''  speckled 
bird,  the  birds  round  about  are  against  her ; 
come  ye,  assemble  all  the  beasts  of  the  field, 
■"  come  ^  to  devour. 

10  Many  >' pastors  have  destroyed  ^  my 
vineyard,  they  have  ^  trodden  my  portion  under 
foot,  they  have  made  my  ''pleasant  portion  a 
desolate  wilderness. 

1 1  They  have  made  it  desolate,  and  being 
desolate  "  it  moumeth  unto  me ;    the  whole 


iProv.  xxvi.    25. 'Heb.   good   thing!. »Heb.   the  love. 

» Or,  yelleth. "  Heb.  giveth  oxtt  his  voice. ^"  Or,  having  talons. 

w  Or,  cause  thern  to  come. x  Isa.  Ivi.  9  ;  chap.  vii.  33.— — y  Chap. 

vi.  3. *Isa.  V.  1,  5. 


Believe  them  not]  Do  not  trust  to  them ;  do  not 
commit  thyself  to  them  ;  they  are  in  heart  thy  enemies, 
and  will  betray  thee. 

Verse  7.  I  have  forsaken  mine  house]  I  have  aban- 
doned my  temple. 

I  have  given  the  dearly  beloved  of  my  souT]  The 
people  once  in  covenant  with  me,  and  inexpressibly 
dear  to  me  while  faithful. 

Into  the  hand  of  her  enemies.]  This  was  a  condi- 
tion in  the  covenant  I  made  with  them  ;  if  they  forsook 
me,  they  were  to  be  abandoned  to  their  enemies,  and 
cast  out  of  the  good  land  I  gave  to  their  fathers. 

Verse  8.  Mine  heritage  is  unto  me  as  a  lion]  The 
people  are  enraged  against  me  ;  they  roar  lihe  a  fw- 
rious  lion  against  their  God.  They  have  proceeded  to 
the  most  open  acts  of  the  most  flagrant  iniquity. 

Verse  9.  Is  unto  me  as  a  speckled  bird]  A  bird  of 
divers  colours.  This  is  a  people  who  have  corrupted 
the  worship  of  the  true  God  with  heathenish  rites  and 
ceremonies ;  therefore,  the  different  nations,  (see  ver. 
10,)  whose  gods  and  forms  of  worship  they  have  adopt- 
ed, shall  come  and  spoil  them.  As  far  as  you  have 
followed  the  surrounding  nations  in  their  worship,  so 
far  shall  they  prevail  over  your  state.  Every  one  shall 
take  that  which  is  his  own  ;  and  wherever  he  finds  his 
own  gods,  he  will  consider  the  land  consecrated  to  them, 
and  take  it  as  his  property,  because  those  very  gods  are 
the  objects  of  his  worship.  The  fable  of  the  daw  and 
borrowed  plumes  is  no  mean  illustration  of  this  passage. 

Dahler  translates  the  whole  verse  thus  : — 

Birds  of  prey  !   inundate  ivith  blood  my  heritage. 
Birds  of  prey !  come  against  her  from  all  sides. 
Run  together  in  crowds,  ye  savage  beasts ! 
Come  to  the  carnage ! 
290 


land  is  made   desolate,   because  ^  ^  "=•?■  ^*°®- 

'  K    I.     r\r 

^no  man  layeth  it  to  heart. 


B.  C.  cir.  598. 
01.  cir.  XLV.  3. 
„,  .,  Tarquinii  Prisci, 

12  1  he  spoilers  are  come  upon      r.  Roman., 
all  high  places  through  the  wilder-    "'•  '"""^  ^^• 


ness  :  for  the  sword  of  the  Lord  shall  devour 
from  the  one  end  of  the  land  even  to  the  other 
end  of  the  land :    no  flesh  shall  have  peace. 

13  ■=  They  have  sown  wheat,  but  shall  reap 
thorns  :  they  have  put  themselves  to  pain, 
biit  shall  not  profit :  and  '  they  shall  be 
ashamed  of  your  revenues  because  of  the 
fierce  anger  of  the  Lord. 

14  Thus  saith  the  Lord  against  ^^  '*^-  "'^^  ^401. 
all   mine    evil    neighbours,    that     01.  XLIV.  2. 

,       ,         ...  1  •    1     T    Tarquinii  Prisci, 

? touch  the    inheritance  which  1      R.Roman., 
have  caused  my  people  Israel  to    "'■  ^""^  '*• 


inherit ;  Behold,  I  will  '^  pluck  them  out  of  their 
land,  and  pluck  out  the  house  of  Judah  from 
among  them. 
15   '  And  it  shall  come  to  pass,  after  that  I 

a  Isa,  Ixiii.  13. ^  Heb.  portion  of  desire. c  Ver.  4. ^  Isa. 

xlii.  25. eLev.  xxvi.  16;  Deut.  xxviii.  38;  Mic.  vi.  15;  Hag. 

i.  6. f  Or,  ye.~ — ^  Zech.  ii.  8. ^  Deut.  xxx.  3 ;  chap,  xxxii. 

37. '  Ezek.  xxviii.  25. 

Verse  10.  Many  pastors  have  destroyed  my  vine- 
yard] My  people  have  had  many  kinds  of  enemies 
which  have  fed  upon  their  richest  pastures ;  the  Phi- 
listines, the  Moabites,  Ammonites,  Assyi-ians,  Egyp- 
tians, and  now  the  Chaldeans. 

Verse  11.  No  man  layeth  it  to  heart.]  Notwith- 
standing all  these  desolations,  from  which  the  land 
every  where  mourns,  and  which  are  so  plainly  the  con- 
sequences of  the  people's  crimes,  no  man  layeth  it  to 
heart,  or  considereth  that  these  are  God's  judgments ; 
and  that  the  only  way  to  have  them  removed  is  to  re- 
pent of  their  sins,  and  turn  to  God  with  all  their  hearts. 

Verse  12.  The  sword  of  the  Lord  shall  devour]  It 
is  the  sword  of  the  Lord  that  has  devoured,  and  will 
devour  :  this  is  what  no  man  layeth  to  heart.  They 
think  these  things  come  in  the  course  of  events. 

Verse  13.  They  have  sown  uheat,  but  shall  reap 
thorns]  All  their  projects  shall  fail  :  none  of  their 
enterprises  shall  succeed.  They  are  enemies  to  God, 
and  therefore  cannot  have  his  blessing. 

A''erse  14.  Against  all  mine  evil  neighbours]  All 
the  neighbouring  nations  who  have  united  in  desolating 
Judea  shall  be  desolated  in  their  turn ;  they  also  are 
uncked,  and  they  shall  be  punished.  If  I  make  them 
executors  of  my  justice,  it  is  to  them  no  proof  of  my 
approbation.  God  often  uses  one  wicked  nation  to 
scourge  another  ;  and  afterwards  scourges  the  scourger 
by  some  other  scourge.  In  some  places  a  felon  who 
was  condemned  to  be  hanged  is  made  the  common 
hangman  for  the  county ;  he  himself  being  still  under 
the  sentence  of  death, — 

Till  soon  some  trusty  brother  of  the  trade 
Shall  do  for  him  what  he  has  done  for  others. 
Verse  15.    I  will  return,  and  have  compassion  on 
(      19*      ) 


The  propheCs  vision 


CHAP.  XIII. 


A.  M.  cir.  3401 
B.  C.  cir.  603. 
01.  XLIV.  2. 

Tarquinii  Prisci 

R.  Roman., 

cir.  annum  14. 


have  plucked  them  out  I  will  re- 
turn, and  have  compassion  on 
them,  ''  and  will  bring  them  again, 
every  man  to  his  heritage,  and 

every  man  to  his  land. 
16  And  it  shall  come  to  pass,  if  they  will 

diligently  learn  the  ways  of  my  people,  '  to 


'  Amos  ix.  14.- 


>  Chap.  It.  2. 


them\  This  is  a  promise  of  restoration  from  the  cap- 
tivity, and  an  intimation  also  that  some  of  their  ene- 
mies would  turn  to  the  true  God  with  them ;  learn  the 
ways  of  his  people ;  that  is,  would  abjure  idols,  and 
take  Jehovah  for  their  God ;  and  be  built  in  the  midst 
of  his  people,  that  is,  Jew  and  Gentile  forming  one 
Church  of  the  Most  High. 

Verse  17.  I  will — destroy  that  tuition]     Several  of 


of  the  linen  girdle. 
The   Lord 


swear  by  my  name 
livelh ;  (as  they  taught  my  people 
to  swear  by  Baal ;)  then  shall  they 
be  ■"  built  in  the  midst  of  my  people. 

17  But  if  they  will  not  "obey,  I  will  utterly 
pluck  up  and  destroy  that  nation,  saith  the 
Lord. 


A.  M.  cir.  3401. 

B.  C.  cir.  603. 

Ol.  XLIV.  2. 

Tarquinii  Prisci, 

R.    Romnn., 

cir.  annum  14. 


'  Eph.  ii.  20,  21 J  1  Pet.  ii.  5.- 


'  Isa.  Ix.  12. 


them  did  not  obey,  and  are  destroyed.  Of  the  Moab- 
ites,  Ammonites,  and  Chaldeans,  not  one  vestige  re- 
mains. The  sixteenth  verse  is  supposed  to  be  a  pro- 
mise of  the  conversion  of  the  Gentiles.  See  Eph.  ii. 
13-22. 

From  the  thirteenth  verse  to  the  end  is  a  different 
discourse,  and  Dahler  supposes  it  to  have  been  delivered 
in  the  seventh  or  eighth  year  of  the  reign  of  Jehoiakim. 


CHAPTER    XIII. 

This  chapter  contains  an  entire  prophecy.  The  symbol  of  the  linen  girdle,  left  to  rot  Jor  a  considerable  time, 
was  a  type  of  the  manner  tn  which  the  glory  of  the  Jeics  should  he  marred  during  the  course  of  their  long 
captivity,  1-11.  The  scene  of  hiding  the  girdle  being  laid  near  the  Euphrates,  intimated  that  the  scene 
of  the  nation's  distress  should  be  Chaldea,  which  that  river  loaters.  The  next  three  verses,  by  another 
emblem  frequently  used  to  represent  the  judgments  of  God,  are  designed  to  shoiv  that  the  calamities  threat- 
ened should  be  extended  to  every  rani  and  denomination,  12—14.  This  leads  the  prophet  to  a  most  affec- 
tionate exhortation  to  repentance,  15—17.  But  God,  knoiving  that  this  happy  consequence  would  not  ensue, 
sends  him  with  an  awful  jncssage  to  the  royal  family  particularly,  and  to  the  inhabitants  of  Jerusalem  in 
general,  declaring  the  approaching  judgments  in  plain  terms,  18—27.  The  ardent  desire  for  the  reforma- 
tion of  Jerusalem,  with  which  the  chapter  concludes,  beautifully  displays  the  compassion  and  tender 
mercy  of  God. 


A.  M.   cir.  3405 

B.  C.  cir.  599. 

Ol.  cir.  XLV.2 

Tarquinii  Prisci 

R.  Roman., 

cir.  annum  13. 


T^HUS  saith  the  Lord  unto  mc. 
Go   and   get   thee   °  a   linen 


girdle,  and  put  it  upon  thy  loins, 
and  put  it  not  in  water. 

2  So  I  got  a  girdle   according  to  the  word 
of  the  Lord,  and  put  it  on  my  "^  loins. 

3  And    the  word   of  the   Lord   came  unto 
me  the  second  lime,  saying, 

•  Lev.  vi.  10. 

NOTES  ON  CHAP.  XHI. 

Verse  1.   Thus  saith  the  Lord  unto  >ne]     This  dis- 
course is  supposed  to  have  been  delivered  under  the 
reign  of  Jeeoniah,  the  son  and  successor  of  Jehoiakim, 
who  came  to  the  throne  in  the  eighteenth  year  of  his 
age ;  when  the  Chaldean  generals  had  encamped  near 
to  Jerusalem,  but  did  not  besiege  it  in  form  till  Nebu- 
chadnezzar came  up  with  the  great  body  of  the  army. 
In  these  circumstances  the  prophet  predicts  the  capti-  ' 
vity ;  and,  by  a  symbolical  representation  of  a  rotten  ' 
girdle,  shows  the  people  their  totally  corrupt  state  ;  \ 
and  by  another  of  bottles  filled  with  wine,  shows  the 
destruction  and  madness  of  their  counsels,  and  the  con- 
fusion that  must  ensue. 

Go  and  get  thee  a  linen  girdle]     This  was  either  ; 


A.  M.  cir.  3405. 
B.  C.  cir   599. 

01.  cir.  XLV.  2. 

Tarquinii  Prisci, 
R.    Roman., 
cir.  annum  18. 


4  Take  the  girdle  that  thou 
hast  got,  which  is  upon  thy  loins, 
and  arise,  go  to  Enplu-ates,  and 
hide  it  there  in  a  hole  of  tiie  rock. 

5  So  I  went  and  hid  it  by  Euphrates,  as  the 
Lord  commanded  me. 

6  And  it  came  to  pass  after  many  days,  that 
the  Lord  said  unto  me.  Arise,  go  to  Euphrates, 


>>Isa.  xi.  5. 


a  vision,  or  God  simply  describes  the  thing  in  order 
that  the  prophet  might  use  it  in  the  way  of  illustra- 
tion. 

Put  it  not  in  water.]  After  having  worn  it,  let  it 
not  be  washed,  that  it  may  more  properly  represent 
the  uncleanness  of  the  Israelites  ;  for  they  were  repre- 
sented by  the  girdle ;  for  "  as  the  girdle  cleaveth  to 
the  loins  of  a  man,  so  have  I  caused  to  cleave  unto 
me  the  whole  house  of  Israel,  and  the  whole  house  of 
Judah."  And  as  a  girdle  is  as  well  for  ornament  as 
use  ;  God  took  them  for  a  name,  and  for  a  praise,  and 
for  a  glory,  ver.  1 1 . 

Verse  4.  Go  to  Euphrates,  and  hide  it  there]     In- 
tending to  point  out,  by  this  distant  place,  the  country 
into  which  they  were  to  be  carried  away  captive. 
291 


Ajfectionate  exhortation 


JEREMUH. 


to  repentance. 


'B^c'^cir^sM'  ^"'^  ^^^®  ^'^'^  gixdle  from  thence, 

01.  cir.  XLV.  2.  wluch  I  commanded  thee  to  hide  j  be  filled  with  wine  ? 

TarquiniiPxisci,      , 

R.  Roman.,  there. 

cir.  anmunlS.         ^     -pj^g^^    j    ^^^^^  ^^    EupllTatCS, 


I  tainly  know  that  every  bottle  shall  ^  M-  '-^'[_:  ^^■ 


01.  cir.  XLV.  2. 
TarquiniiPrisci, 


and  digged,  and  took  the  girdle  from  the  place 
where  I  had  hid  it ;  and,  behold,  the  girdle 
was  marred,  it  was  profitable  for  nothing. 

8  Then  the  word  of  the  Lord  came  unto 
me,  saying, 

9  Thus  saith  the  Lord,  After  this  maimer 
"  will  I  mar  the  pride  of  Judah,  and  the  great 
pride  of  Jerusalem. 

10  This  evil  people,  which  refuse  to  hear  my 
words,  which  "^  walk  in  the  "  imagination  of 
their  heart,  and  walk  after  other  gods,  to  serve 
them,  and  to  worship  them,  shall  even  be  as 
this  girdle,  which  is  good  for  nothing. 

1 1  For  as  the  girdle  cleaveth  to  the  loins  of 
a  man,  so  have  I  caused  to  cleave  unto  me 
the  whole  house  of  Israel  and  the  whole  house 
of  Judah,  saitli  tlie  Lord  ;  that  ^  they  might 
be  unto  me  for  a  people,  and  s  for  a  name,  and 
for  a  praise,  and  for  a  glory  :  but  they  would 
not  hear. 

12  Therefore  thou  shall  speak  unto  them 
this  word ;  Thus  saith  the  Lord  God  of  Is- 
rael, Every  bottle  shall  be  filled  with  wine : 
and  they  shall  say  unto  thee.  Do  we  not  cer- 

«  Lev.  xxvi.  19. ^  Chap.  ix.  14  ;  xi.  8  ;  xvi.  12. '  Or,  stub- 
bornness.  fExod.    xix.  5. sChap.   xxxiii.  9. i"Isa.  li. 

17,  21 ;  Ixviii.  6 :  chap.  xxv.  27 ;  li.  7. i  Psa.  ii.  9. k  Heb.  a 

jnan  agaiiist  kis  brother. 

Verse  7.  And,  behold,  the  girdle  was  marred  ;  it  was 

profitaile  for  nothing.']  This  symbolically  represented 
the  state  of  the  Jews :  they  were  corrupt  and  abomi- 
nable ;  and  God,  by  sending  them  into  captivity,  "  mar- 
red the  pride  of  Judah,  and  the  great  pride  of  Jeru- 
salem," ver.  9. 

Verse  13.  Every  bottle  shall  be  filled  with  wine?] 
The  bottles  were  made  for  the  purpose  of  being  filled 
with  wine  ;  and  it  is  Ukely,  from  the  promising  appear- 
ance of  the  season  and  the  grapes,  that  there  was  a 
great  likelihood  of  a  copious  vintage ;  and  this  made 
them  say,  "  Do  we  not  certainly  know  that  every  bot- 
tle shall  be  filled  with  wine  ?  Have  we  not  every 
prospect  that  it  will  be  so  ^  Do  we  need  a  revelation 
to  inform  us  of  this  V 

Verse  13.  Behold,  I  will  fill  all  the  inhabitants  of 
this  land — loith  drunienness.]  You  pretend  to  take 
this  literally,  but  it  is  a  symbol.  Yora,  and  your  kings, 
and  priests,  and  prophets,  are  represented  by  these  bot- 
tles. The  wine  is  God's  xorath  against  you,  which  shall 
first  be  shown  by  confounding  your  deliberations,  fill- 
ing you  with  foolish  plans  of  defence,  causing  you 
from  your  divided  counsels  to  fall  out  among  your- 
selves, so  that  like  so  many  drunken  men  you  shall 
292 


13   Then   shall  thou   say  unto      r.  Roman., '' jj| 


tliem.  Thus  saith  the  Lord,  Be-  '"■  """""^  ^^- 
hold,  I  will  fill  all  the  inhabitants  of  this  land, 
even  the  kings  that  sit  upon  David's  throne,  and 
the  priests,  and  the  prophets,  and  all  the  in- 
habitants of  Jerusalem,  ''  with  drunkenness. 

14  And  'I  will  dash  them  ''one  against  an- 
other, even  the  fathers  and  the  sons  together, 
saith  the  Lord  :  I  will  not  pity,  nor  spare, 
nor  have  mercy,  '  but  destroy  them. 

1 5  Hear  ye,  and  give  ear ;  be  not  proud :  for 
the  Lord  hath  spoken. 

16  ■"  Give  glory  to  the  Lord  yom:  God,  be- 
fore he  cause  "darkness,  and  before  your  feet 
stumble  upon  the  dark  mountains,  and,  while 
ye  "  look  for  light,  he  turn  it  into  p  the  shadow 
of  death,  and  make  it  gross  darkness. 

17  But  if  ye  will  not  hear  it,  my  soul  shall 
weep  in  secret  places  for  your  pride ;  and 
1  mine  eye  shall  weep  sore,  and  run  down 
with  tears,  because  the  Lord's  flock  is  carried 
away  captive. 

18  Say  unto  ^the  king  and  to  the  queen. 
Humble  yourselves,  sit  down  :  for  your  '  prin- 
cipalities shall  come  down,  even  the  crown  of 
your  glory. 

'  Heb.  from  destroying  them. "  Josh.  vii.  19. "  Isa.  v.  30  ; 

viii.  22 ;  Amos viii.  9. « Isa.  lix.  9. P  Psa.  xliv.  19. q  Chap. 

ix.  1 ;  xiv.  17;  Lam.  i.  2,  16;  ii.  18. ' See  2  Kings  xxiv.  12 ; 

chap.  xxii.  26. sOr,  head-tires. 

reel  about  and  jostle  each  other ;  defend  yourselves 
without  plan,  and  fight  without  order,  till  ye  all  fall  an 
easy  prey  into  the  hands  of  your  enemies.  The  an- 
cient adage  is  here  fulfilled  : — 

Quos  Deus  vult  perdere,  prius  dementat. 
"  Those  whom  God  determines  to  destroy,  he  first 
renders  foolish." 

Verse  16.  Give  glory  to — God]  Confess  your  sins 
and  turn  to  him,  that  these  sore  evils  may  be  averted. 

While  ye  look  for  light]  ^^'^uIe  ye  expect  pros- 
perity, he  turned  it  into  the  shadow  of  death — sent  you 
adversity  of  the  most  distressing  and  ruinous  kind. 

Stumble  upon  the  dark  mountains]  Before  you 
meet  with  those  great  obstacles,  which,  having  no  light 
— no  proper  understanding  in  the  matter,  ye  shall  be 
utterly  unable  to  surmount. 

Verse  17.  My  sou!  shall  weep  in  secret  places]  If 
you  win  not  hearken  to  the  Lord,  there  is  no  remedy : 
destruction  must  come  ;  and  there  is  nothing  left  for 
me,  but  to  go  in  secret,  and  mourn  and  bewail  your 
wretched  lot. 

Verse  18.  Say  unto  the  king  and  to  the  queen]  Pro- 
bably Jeconiah  and  his  mother,  under  whose  tutelage, 


The  prophet's  distress  on 


CHAP.  XIII. 


account  oj  the  people. 


A;  M-  <=''■  3«5.      1 9  The  cities  of  the  south  shall 

B.  C.  cir.  599. 

Ol.  cir.  XLV.  2.  be  shut  up,  and  none  shall  open 
"r'"!?™!^"^''  them ;  Judah  shall  be  carried 
"'•■'^"""■'^-     away  captive  all  of  it,  it  shall  be 

wholly  carried  away  captive. 

20  Lift  up  your  eyes,  and  behold  them  '  that 
come  from  the  north :  where  is  the  flock  that 
was  given  thee,  thy  beautiful  flock  ? 

21  What  wilt  thou  say  when  he  shall  "punish 
thee  ?  for  thou  hast  taught  them  to  be  cap- 
tains, and  as  chief  over  thee  :  shall  not  "  sor- 
rows take  thee,  as  a  woman  in  travail  ? 

22  And  if  thou  say  in  thine  heart,  '"Where- 
fore come  these  things  upon  me  ?  For  the 
greatness  of  thine  iniquity  are  ^  thy  skirts 
discovered,  and  thy  heels  ^  made  bare. 

23  Can  the  Etliiopian  change  his  skin,  or 


the  leopard  liis  spots  ?  then  may  *;  ^^  <='.■•• 


'Chap.    vi.    22. "Heb.    visit    upon. >'Chap.    vi.    24. 

"Chap.  V.  19;  xvi.   10. '  Isa.  iii.  17;  xlvii.  2,  3;  ver.  26; 

Ezek.  xvi.  37,  38,  39  ;  Xah.  iii.  5. >  Or,  shallbe  violently  taken 

atcay. »Heb.  taught. "Psa.  i.  4  ;  Hos.  xiii.  3. 


being  young  when  he  began  to  reign,  he  was  left,  as  is 
very  likely. 

Sit  down]  Show  that  ye  have  humbled  yourselves  ; 
for  your  state  will  be  destroyed,  and  your  glorious 
crown  taken  from  your  heads. 

Verse  19.  The  cities  of  the  south  shall  be  shut  up] 
Not  only  the  cities  of  the  north,  the  quarter  at  which 
the  Chaldeans  entered,  but  the  cities  of  the  south  also  ; 
for  he  shall  proceed  from  one  extt  entity  of  the  land  to 
the  other,  spreading  devastation  every  where,  and 
carrying  otf  the  inhabitants. 

Verse  20.  Where  is  the  flock — thy  beautiful  flock  1] 
Jerusalem  is  addressed.  Where  are  the  prosperous 
multitudes  of  men,  women,  and  children  ?  Alas  !  are 
they  not  driven  before  the  Babylonians,  who  have  taken 
them  captive  1 

Verse  21.  Thou  hast  taught  them  to  be  captains,  and 
as  chief  over  thee]  This  is  said  of  their  enemies,  whe- 
ther Assyrians  or  Chaldeans ;  for  ever  since  Ahaz 
submitted  himself  to  the  king  of  Assyria,  the  kings  of 
Judah  never  regained  their  independence.  Their  ene- 
mies were  thus  taught  to  be  their  lords  and  masters. 

Verse  22.  Are  thy  skirls  discovered]  Th)-  defence- 
less state  is  every  where  known ;  thou  art  not  only 
weak,  but  ignominiously  so.  It  is  thy  scandal  to  be 
in  so  depressed  a  condition ;  thou  art  lower  than  the 
basest  of  thy  adversaries,  and  thou  art  so  because  of 
thy  sin. 

Verse  23.  Can  the  Ethiopian  change  his  skin]  Can 
a  black,  at  his  own  pleasure,  change  the  colour  of  his 
skin  J  Can  the  leopard  at  will  change  the  variety  of 
his  spots  ?  These  things  are  natural  to  them,  and  they 
cannot  be  altered ;  so  sin,  and  especially  your  attach- 
ment to  idolatry,  is  become  a  second  nature ;  and  we 


3405. 
ye  also  do  good,  that  are  ^  accus-  oT.  cir.  xLv.  2. 

.  1,1  1  TarquiniiPrisci, 

tomed  to   do  evil.  R?Koman., 

24  Therefore  Willi  scatter  them    "'"■ ''"°"'°  '^- 
'  as  the  stubble  that  passeth  away  by  tlie  wind 
of  the  wilderness. 

25  ''This  is  thy  lot,  the  portion  of  thy 
measiures  from  me,  saith  the  Lord;  because 
thou  hast "  forgotten  me,  and  trusted  in  ^  false- 
hood. 

26  Therefore  '  will  I  discover  thy  skirts 
upon  thy  face,  that  thy  shame  may  appear. 

27  I  have  seen  thine  adulteries,  and  thy 
'^neighings,  the  lewdness  of  thy  whoredom, 
and  thine  abominations  ^  on  the  hills  in  the 
fields.  Wo  unto  thee,  O  Jerusalem  !  wilt  thou 
not  be  made  clean  ?  ^  when  shall  it  once  be  ? 


'■Jobx.1t.  29;   Psa.  xi.  6. tPsa.  1.  22;   Isa.  Ixv.   11;   chap. 

xxiii.  27. iChap.  x.  14. "Ver.  22  ;  Lam.  i.  8;  Ezek.  xvi. 

37  ;  xxiii.  29  ;  Hos.  ii.  10. fChap.  v.  8. s  Isa.  Ixv.  7 ;  chap. 

ii.  20 ;  iii.  2,  6 ;  Ezek.  vi.  13. '  Heb.  after  when  yet  ? 

may  as  well  expect  the  Ethiopian  to  change  his  skin, 
and  the  leopard  his  spots,  as  you  to  do  good,  who  have 
been  accustomed  to  do  evil.  It  is  a  matter  of  the  ut- 
most difficulty  to  get  a  sinner,  deeply  rooted  in  vicious 
habits,  brought  to  the  knowledge  of  himself  and  God. 
But  the  expression  does  not  imply  that  the  thing  is  as 
impossible  in  a  moral  as  it  is  in  a  natural  sense  :  it 
only  shows  that  it  is  extremely  difficult,  and  not  to  be 
often  expected  ;  and  a  thousand  matters  of  fact  prove 
the  truth  of  this.  But  still,  what  is  impossible  to  man 
is  possible  to  God.    See  on  ver.  27. 

Verse  24.  The  wind  of  the  wilderness.]  Some 
strong  tempestuous  wind,  proverbially  severe,  coming 
from  the  desert  to  the  south  of  Judea. 

Verse  25.  Trusted  in  falsehood.]  In  idols,  and  in 
lying  prophets. 

Verse  26.  Therefore  will  I  discover  thy  skirls  upon 
thy  face]  It  was  the  custoin  to  punish  lewd  women 
by  stripping  them  naked,  and  exposing  them  to  public 
view  ;  or  by  throwing  their  clothes  over  their  heads,  as 
here  intimated.      Was  this  the  way  to  correct  the  evil  ] 

Verse  27.  /  have  seen  thine  adulteries]  Thy  idola- 
tries of  different  kinds,  practised  in  various  ways  ;  no 
doubt  often  accompanied  with  gross  debauchery. 

Wo  unto  thee,  O  Jerusalem !  will  thou  not  be  made 
clean  7]  We  see  from  this,  that  though  the  thing  was 
difficult,  yet  it  was  not  impossible,  for  these  Ethio- 
pians to  change  their  skin,  for  these  leopards  to  change 
their  spots.  It  was  only  their  obstinate  refusal  of  the 
grace  of  God  that  rendered  it  impossible.  Man  can- 
not change  himself;  but  he  may  pray  to  God  to  do  if, 
and  come  to  him  through  Christ,  that  he  may  do  it. 
To  enable  him  to  pray  and  believe,  the  power  is  stiU 
at  hand.  If  he  will  not  use  it,  he  must  perish, 
293 


A  grievous  drought 


JEREMIAH. 


and  famine  foretold 


CHAPTER  XIV. 

This  chapter  begins  with  foretelling  a  drought  that  should  greatly  distress  the  land  of  Judea,  the  effects  of 
which  are  described  in  a  most  pathetic  manner,  1-6.  The  prophet  then,  in  the  peopWs  name,  makes  a 
confession  of  sins,  and  supplication  for  pardon,  7-9.  But  God  declares  his  purpose  to  punish,  forbidding 
Jeremiah  to  pray  for  the  people,  10-12.  False  prophets  are  then  complained  of  and  threatened  with  de- 
struction, as  are  also  those  who  attend  to  them,  13-16.  The  prophet,  therefore,  bewails  their  misery,  17, 
18  ;  and  though  he  had  just  now  been  forbidden  to  intercede  for  them,  yet,  like  a  lender  pastor,  who  could 
not  cease  to  be  concerned  for  their  welfare,  he  falls  on  the  happy  expedient  of  introducing  themselves  as 
supplicating  in  their  own  name  that  mercy  which  he  ivas  not  allowed  to  ask  in  his,  19-22. 


A^  M.  cir.  3399.  rpHE  word  of  the  Lord  that 

B.  C.   cir.  605.       JL  .    , 

01.  XLiii.  4.  came  to  Jeremiali  concerning 

TarquiniiPrisci,    „  ,i         i        .i  ^ 

R  Roman.,      "  the  dearth. 
cir.  annum  12.       g    Judah  moumeth,   and   ''the 
gates  thereof  languish  ;  they  are  "  black  unto 
the   ground ;    and   "^  the   cry  of  Jerusalem   is 
gone  up. 

3  And  their  nobles  have  sent  tiieir  little  ones 
to  the  waters :  they  came  to  the  pits,  a7id, 
found  no  water ;  they  returned  vvith  their 
vessels  empty  ;  they  were  "  ashamed  and  con- 
founded, ^  and  covered  their  heads. 

4  Because  the  ground  is  chapt,  for  there  was 
no  rain  in  the  earth,  the  ploughmen  were 
ashamed,  they  covered  their  heads. 

*Heb.  the  words  of  the  dearths,  or  Testraints. l>Isa.  iii.    26. 

■:  Chap.  viii.  21. <i  See  1  Sam.  v.  12. 


NOTES  ON  CHAP.  XIV. 

Verse  1.  The  word — that  came — concerning  the 
dearth.']  This  discourse  is  supposed  to  have  been 
delivered,  after  the  fourth  year  of  Jehoialdm.  Con- 
cerning the  dearth.  We  have  no  historic  record  of 
any  dearth  that  may  /all  in  with  the  time  of  this  pro- 
phecy, and  perhaps  it  does  not  refer  to  any  particular 
dearth :  but  this  was  a  calamity  to  which  Judea  was 
very  liable.  They  had  ordinarily  very  dry  summers, 
for  scarcely  any  rain  fell  from  April  to  the  middle  of 
October ;  and  during  much  of  this  time,  the  rivers 
were  generally  either  very  low  or  entirely  dry.  They 
kept  the  rain  of  the  winter  in  tanks  and  reservoirs  ; 
and  if  little  fell  in  winter,  a  dearth  was  unavoidable. 
See  an  account  of  a  dearth  in  the  time  of  Elijah,  1 
Kings  xviii.  5,  through  which  almost  all  the  cattle 
were  lost. 

A''erse  2.  The  gates  thereof  languish]  The  gales 
being  the  places  of  public  resort,  they  are  put  here  for 
the  people. 

They  are  black  unto  the  ground]  Covered  from 
head  to  foot  with  a  black  garment,  the  emblem  of  sor- 
row and  calamity. 

Verse  3.  Their  nobles  have  sent  their  little  ones]  .So 
general  was  this  calamity,  that  the  servants  no  longer 
attended  to  their  lords,  but  every  one  was  interested 
alone  for  himself;  and  the  nobles  of  the  land  were 
obliged  to  employ  their  oion  children  to  scour  the  land, 
to  see  if  any  water  could  be  found  in  the  tanks  or  the 
pits.  In  the  dearth  in  the  time  of  Elijah,  Ahab  the 
king,  and  Obadiah  his  counsellor,  were  obliged  to  tra- 
294 


5  Yea,  the  hind  also  calved  in  W  <^  ^^l' 
the  field,  and  forsook  it,  because     di.  XLiii.  4. 

Tarquinii  Prisci, 

there  was  no  grass.  r.    Roman., 

6  And  ^the  wild  asses  did  stand     "'■■■  ^""-^  12- 
in  the  high  places,  they  snuffed  up  the   wind 
like  dragons ;  their  eyes  did  fail,  because  there 
ivas  no  grass. 

7  O  Lord,  though  our  iniquities  testify 
against  us,  do  thou  it  ^  for  thy  name's  sake  : 
for  our  backslidings  are  many ;  we  have  sinned 
against  thee. 

8  '  O  the  hope  of  Israel,  the  Saviour  thereof 
in  time  of  trouble,  why  shouldest  thou  be  as 
a  stranger  in  the  land,  and  as  a  way-faring  man 
that  turneth  aside  to  tarry  for  a  night  ? 

e  Psa.  xl.  14. f 2  Sam.  XV.  30. e  Chap.  ii.  24. 1  Psa.  xxv 

11. iChap.  xvii.  13. 

verse  the  land  themselves,  in  order  to  find  out  water  to 
keep  their  cattle  alive.  This  and  the  three  following 
verses  give  a  lively  but  distressing  picture  of  this 
dearth  and  its  effects. 

Verse  4.  The  ground  is  chapt]  The  cracks  in  the 
earth  before  the  descent  of  the  rains  are  in  some  places 
a  cubit  wide,  and  deep  enough  to  receive  the  greater 
part  of  a  huinan  body. 

Verse  6.  Snuffed  up  the  wind  like  dragons]  □'JH 
tannim  here  probably  means  the  hippopotamus,  who, 
after  feeding  under  the  water,  is  obliged  to  come  to 
the  surface  in  order  to  take  in  fresh  draughts  of  air ; 
or  it  may  mean  the  unld  asses. 

Verse  7.  O  Lord,  though  our  iniquities  testify 
against  us]  We  deeply  acknowledge  that  we  have 
sinned,  and  deserve  nothing  but  death.  Yot  act  for  thy 
name^s  sake — work  in  our  behalf,  that  we  perish  not. 

Verse  8.  O  the  hope  of  Israel]  O  thou  who  art  the 
only  object  of  the  hope  of  this  people. 

The  Saviour  thereof  in  lime  of  trouble]  Who  hast 
never  yet  abandoned  them  that  seek  thee. 

Why  shouldest  thou  be  as  a  stranger  in  the  ta7id] 
As  one  who  has  no  interest  in  the  prosperity  and 
safety  of  the  country. 

And  as  a  way-faring  man]  A  traveller  on  his 
journey. 

That  turneth  aside  to  tarry  for  a  night .?]  Who  stays 
the  shortest  time  he  can ;  and  takes  up  his  lodging  in 
a  tent  or  caravanserai,  for  the  dead  of  the  night,  that 
he  may  pursue  his  journey  by  break  of  daj-.  Instead 
of  dwelling  among  us,  thou  hast  scarcely  paid  the  most 


The  afflictions  and 

A  M.cir.  3399.      9   Why  shouldest  thou  be  as  a 

B.  C.  cir.  605.  ■'  .    , 

01.  XLiii.  1.     man  astonied,  as  a  mighty  man 

R^'^Romnn'r'  '' '^'«'  cannot  savc  ?    yet  thou,  O 

cir.  annum  12.    Lqrd,    '  ar<  in  the  midst   of   us, 

and  ""  we  are  called  by  thy  name  ;  leave  us  not. 

10  Tims  saith  tlie  Lord  unto  this  people, 
"  Thus  have  they  loved  to  wander,  they  have 
not  refrained  their  feet,  therefore  the  Lord 
doth  not  accept  them  ;  °  he  will  now  remember 
their  iniquity,  and  visit  their  sins. 

11  Then  said  the  Lord  unto  me,  ""Pray  not 
for  this  people  for  their  good. 

1 2  1  When  they  fast,  I  will  not  hear  their 
cry  ;  and  ■■  when  they  offer  hiurnt-offering  and 
an  oblation,  I  will  not  accept  them  :  but  "  I 
will  consume  them  by  the  sword,  and  by  the 
famine,  and  by  the  pestilence. 

13  '  Then  said  I,  Ah,  Lord  God  !  behold, 
the  prophets  say  unto  them.  Ye  shall  not  see 
the  sword,  neither  shall  ye  have  famine  ;  but 
I  will  give  you  "  assured  peace  in  this  place. 

14  Then  the  Lord  said  unto  me,  '■^  The 
prophets  prophesy  lies  in  my  name  :   ■"  I  sent 

^Isa.  lis.    1. 'Exod.   xxix.   45,  46;    Lev.   xxvi.    11,   12. 

>"  Heb.  My  name  is  called  upon  its;   Dan.  ix.   18,  19. n  See 

chap.  ii.  23,  24,  25. "  Hos.  viii.  13  ;  ix.  9. P  Exod.  xxxii. 

10;  chap.  vii.  16;  xi.  14. iProv.  i.  28;  Isa.  i.   15;  Iviii.  3; 

chap.  xi.  11 ;  Ezeic.  viii.  18;  Mic.  iii.  4 ;  Zech.  vii.  13. 


CHAP.  XIV.  desolations  of  the  land 

them   not,   neither   have  I  com-  ^.  M.  cir.  3m 
manded  them,  neither  spake  unto     61.  XLiii.  4. 

.1.1  1  .  Tarquinii  Prisci, 

them  :  they  prophesy  unto  you  a      r.  Roman., 
false  vision  and  divination,  and  a    """-  """"*"  '^- 
thing  of  nought,  and  the  deceit  of  their  heart 

1 5  Therefore  thus  saith  the  Lord  concerning 
llie  prophets  that  prophesy  in  my  name,  and 
I  sent  them  not,  '  yet  they  say.  Sword  and 
famine  shall  not  be  in  this  land;  By  sword  and 
famine  shall  those  prophets  be  consumed. 

16  And  the  people  to  whom  they  prophesy 
shall  be  cast  out  in  the  streets  of  Jerusalem 
because  of  the  famine  and  the  sword  ;  ''  and 
they  shall  have  none  to  bury  them,  them,  their 
wives,  nor  their  sons,  nor  their  daughters  :  for 
I  will  pour  their  wickedness  upon  them. 

17  Therefore  thou  shall  say  this  word  unto 
them ;  ^  Let  mine  eyes  run  down  with  tears 
night  and  day,  and  let  them  not  cease  :  "  for 
the  virgin  daughter  of  my  people  is  broken 
with  a  great  breach,  with  a  very  grievous  blow. 

18  If  I  go  forth  into  •>  the  field,  then  behold 
the  slain  with  the  sword  !   and  if  I  enter  into 

'  Ch^p.  vi.  20 ;  vii.  21,  22. s  Chap.  ix.  16. <Chap.  iv.  10, 

u  Heb.  peace  of  truth. » Chap,  xxvii.  10. "  Chap,  xxiii.  21  ; 

xxvii.   15;  XXIX.  8,  9. iChap.    v.  12,  13. 7Psa.  Ixxix.  3. 

»Chap.  ix.  1 ;  xiii.  17;  Lam.  i.  16;  ii.   18. a  Chap.  viii.  21. 

i>  Ezek.  vii.  15. 


transient  visit  to  thy  land.  O  come  once  more,  and 
dwell  among  us. 

Verse  9.  Yet  thou,  O  Lord,  art  in  the  tnidst  of  us] 
Thy  ark,  temple,  and  sacred  rites,  are  all  here ;  and 
thou  thyself,  who  art  every  where  present,  art  here 
also  :  but  alas  !  thou  dost  not  reveal  thyself  as  the  Fa- 
ther of  mercies,  who  forgivest  iniquity,  transgression, 
and  sin. 

We  are  called  by  thy  r.ame ;  leave  us  not.]  Let  us 
call  thee  our  Father,  and  say  thou  to  us,  "  Ye  are  my 
sons  and  daughters  !"'  O  leave  us  not ! 

Verse  10.  Thus  have  thry  loved  to  wander]  And 
the  measure  of  your  iniquity  being  now  full,  ye  must 
be  punished. 

Verse  1 1 .  Pray  not  for  this  people]  They  are  ripe 
for  destruction,  intercede  not  for  them.  O,  how 
dreadful  is  the  state  of  that  people  in  reference  to 
whom  the  Lord  says  to  bis  ministers,  Pray  not  for 
them ;  or,  what  amounts  nearly  to  a  prohibition,  with- 
holds from  his  ministers  the  spirit  of  prayer  and  inter- 
cession in  behalf  of  the  people  ! 

Verse  13.  Ah,  Lord  God!  behold,  the  prophets  say 
unto  them]  True,  Lord,  they  are  exceedingly  wicked  ; 
but  the  false  prophets  have  deceived  them ;  this  is 
some  mitigation  of  their  offence.  This  plea  God  does 
not  admit ;  and  why  1  the  people  believed  them,  with- 
out havmg  any  proof  of  their  Divine  mission. 

Verse  14.  The  prophets  projthesy  lies]  They  say 
they  have  visions,  but  they  have  them  by  divination, 
and  thev  are  false.     The  people  should  know  their 


character,  and  avoid  them  ;  but  they  love  to  have  it 
so,  and  will  not  be  undeceived. 

Verse  1 5 .  By  sword  and  famine  shall  those  prophets 
be  consumed.]  Jeremiah  had  told  Jehoiakim  that,  if 
he  rebelled  against  Nebuchadnezzar,  he  should  be  over- 
thrown, and  the  land  wasted  by  sword  and  famine  : 
the  false  prophets  said  there  shall  be  neither  sword  nor 
famine,  but  peace  and  prosperity.  The  king  believed 
them,  and  withheld  the  tribute.  Nebuchadnezzar,  be- 
ing incensed,  invaded  and  destroyed  the  land  ;  and  the 
false  prophets  fell  in  these  calamities.  See  2  Kings 
XXV.  3;  Lam.  ii.  11-19. 

Verse  16.  And  the  people — shall  be  cast  out]  They 
shall  be  destroyed,  because  they  preferred  their  lying 
words  to  my  truth,  proclaimed  by  thee. 

Verse  17.  For  the  virgin  daughter  of  my  people  is 
broken]  First,  the  land  was  sadly  distressed  by  Pha- 
raoh-necho,  king  of  Egypt.  Secondly,  it  was  laid  un- 
der a  heavy  tribute  by  Nebuchadnezzar.  And,  thirdly, 
it  was  nearly  desolated  by  a  famine  afterwards.  In 
a  few  years  all  these  calamities  fell  upon  them ;  these 
might  be  well  called  a  great  breach,  a  very  grievous  blow. 

Verse  18.  If  I  go  forth  into  the  field,  then  behold 
the  slain  ivith  the  sword]  Every  place  presents  frightful 
spectacles;  the  wounded,  the  dying,  the  starving,  and 
the  slain ;  none  to  burj'  the  dead,  none  to  commiserate 
the  dying,  none  to  bring  either  relief  or  consolation. 
Even  the  prophets  and  the  priests  are  obliged  to  leave 
the  cities,  and  wander  about  in  unfrequented  and  un- 
known places,  seeking  for  the  necessaries  of  life 
295 


No  intercession  shall  be  accepted  JEREMIAH. 


in  behalf  of  this  people. 


A.  M.  cir.  3399. 

B.  C.  cir.  605. 

01.  XLm.4. 

Tarquinii  Prisci, 

R.    Roman., 

cir.  annum  12. 


the  city,  then  behold  them  that 
are  sick  with  famine  !  yea,  both 
the  prophet  and  the  priest   "  go 

about    into    a    land    that    they 

know  not. 

19  '^  Hast  thou  utterly  rejected  Judah  ?  hath 
thy  soul  loathed  Zion?  why  hast  thou  smitten 
us,  and  "  there  is  no  healing  for  us  ? '  we  looked 
for  peace,  and  there  is  no  good ;  and  for  the 
time  of  healing,  and  behold  trouble  ! 

20  We  acknowledge,  0  Lord,  our  wicked- 


c  Or,  make  merchandise  against  a  land,  and  men  acknowledge  it 

not;  chap.  v.  13. <>  Lam.  v.  22. e  Chap.  xv.  18. fOhap. 

viii.  15. s  Psa.  cvi.  6 ;  Pan.  ix.  8. 

Dr.  Blayney  thinks  that  the  going  about  of  the  pro- 
phets and  priests  of  the  land,  is  to  be  understood  thus : — 
"They  went  trafficking  about  with  their  false  doctrines 
and  lying  predictions,  as  pedlars  do  with  their  wares, 
seeking  their  own  gain."  I  think  the  other  sense  pre- 
ferable. 

Verse  19.  We  looked  for  peace]  We  expected  pros- 
perity when  Josiah  purged  the  land  of  idolatry. 

And  there  is  no  good]  For  we  have  relapsed  into 
our  former  ways. 

Verse  20.  We  acJcnowledge,  OLord,  our  ivickedness] 
This  the  prophet  did  in  behalf  of  the  people ;  but, 
alas  !  they  did  not  join  him. 

Verse  2 1 .  Do  not  disgrace  the  throne  of  thy  glory] 
The  temple.  Let  not  this  sacred  place  be  profaned 
by  impious  and  sacrilegious  hands. 


A.  M.  cir.  3399. 

B.  C.  cir.  605. 

01.  XLIII.  4. 
Tarquinii  Prisci.. 

R.  Roman., 
cir.  annum  12. 


ness,  and  the  iniquity  of  our  fa- 
thers :  for  s  we  have  sinned 
against  thee. 

21  Do  not   abhor   us,  for  thy 
name's  sake,  do  not  disgrace  the  tlurone  of  thy  glo- 
ry :  ''remember,  break  not  thy  covenant  with  us 

22  "  Are  there  any  among  the  ''  vanities  of 
the  Gentiles  that  can  cause  rain  ?  or  can  the 
heavens  give  showers  ?  '  art  not  thou  he,  O 
Lord  our  God  ?  therefore  we  will  wait  upon 
thee  :  for  thou  hast  made  all  these  thins^s. 


tPsa.  Ixxiv.  2,  20;  cvi.  45. iZech.  x.  1,  2. tDeut, 

xxxii.  21. iPsa  cxxxv.  7 ;  cxlvii.  8;  Isa.  xxx.  23;  chap.  v. 

24;  X.  13. 

Break  not  thy  covenant]  See  Esod.  xxiv.  7,  8  ; 
xix.  5.  They  had  already  broken  the  covenant,  and 
they  ivish  God  to  fuim  his  part.  They  ceased  to  be 
his  people,  for  they  abandoned  themselves  to  idolatry  ; 
and  yet  they  wished  Jehovah  to  be  their  Lord  ;  to  de- 
fend, support,  and  fill  them  with  all  good  things  !  But 
when  the  conditions  of  a  covenant  are  broken  by  one 
of  the  contracting  parties,  the  other  party  is  not  bound  ; 
and  the  covenant  is  necessarily  annulled. 

Verse  22.  Are  there  any  among  the  vanities  of  the 
Gentiles]  Probably  the  dearth  was  now  coming,  asthere 
had  been  a  long  want  of  rain.  It  was  the  prerogative 
of  the  true  God  to  give  rain  and  send  showers  at  the 
prayers  of  his  people. 

Therefore  we  will  wait  upon  thee]  If  thou  do  not 
undertake  for  us,  we  must  be  utterly  ruined 


CHAPTER  XV. 

God  declares  to  Jeremiah  that  not  even  Moses  and  Samuel,  whose  prayers  had  been  so  prevalent,  could  divert 
him  from  his  purpose  of  punishing  so  icicked  a  people,  1.  Accordingly  their  captivity  is  again  announced 
in  a  variety  of  images  so  full  of  terror,  2-9,  that  the  prophet  complains  of  his  own  hard  fate  in  being 
obliged  to  deliver  such  unwelcome  messages,  10;  for  which  too  he  is  reprot>ed,  11—14.  Immediately  he 
appeals  to  God  for  his  sincerity,  and  supplicates  pardon,  15—18  ;  and  God  tempers  his  repi-oof  icith  promis- 
ing again  to  protect  him  in  the  faithful  discharge  of  his  duly,  19—21. 


A.  M.  cir.  3399. 

B.  C.  cir.  605. 

Ol.  XLIII.  4. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  12. 


T^HEN  said  the  Lord  unto  me, 
="  Though  ^  Moses  and  ■=  Sa- 
muel  stood  before   me,   yet  my 
mind  could   not  be  toward   this 


°Ezek.  xiv.  14,  &c. 


NOTES  ON  CHAP.  XV. 

Verse  1.  Though  Moses  and  Samuel]  Moses  had 
often  supplicated  for  the  people ;  and  in  consequence 
they  were  spared.  See  Exod.  xxxii.  1 1  and  following 
verses,  Num.  xiv.  13.  Samuel  also  had  prayed  for 
the  people,  and  God  heard  him,  1  Sam.  vii.  9  ;  but  if 
these  or  the  most  holy  men  were  now  to  supplicate  for 
this  people,  he  would  not  spare  them. 

Cast  them  out  of  my  sight,  and  let  them  go  forth.] 
Do  not  bring  them  into  my  presence  by  your  prayers  ; 
let  them  go  forth  into  captivity. 
296 


people  :  cast  the?n  out  of  my  sight, 
and  let  them  go  forth. 

2  And  it  shall  come  to  pass,  if 
they  say  unto  thee.  Whither  shall 

liExod.  xxxii.  11,  12;   Psa.  xcix.  6. =1  Sam.  vii.  9. 


A.  M.  cir.  3399. 

B.  C.  cir.  605. 

01.  XLIII.  4. 

Tarquinii  Prisci, 

R.  Roman, 

cir.  annum  12. 


Verse  2.  Whither  shall  we  go  forth  ? — Such  as  are 
for  death,  to  death]  Some  shall  be  destroyed  by  the 
pestilence,  here  termed  death.  See  chap.  XTiii.  21. 
Others  shall  be  slain  by  the  sword  in  battle,  and  in  the 
sackage  of  cities.  Others  shall  perish  by  famine,  shall 
be  starved  to  death  through  the  mere  want  of  the  ne- 
cessaries of  life ;  and  the  rest  shall  go  into  captivity. 
There  shall  be  different  sorts  of  punishments  inflicted 
on  them  according  to  the  nature  of  their  transgressions. 
Some  shaU  be  punished  in  one  way,  and  some  in 
another. 


The  prophet  complains  CHAP.  XV. 

*,;*I;  '^"If^-  wc  go  forth  ?  then  thou  shall  tell 

B.  C.  cir.  005.  °  1 

01.  XLiii.  1.     them,    Thus    saith    the    Lord; 

K!'"Ro'man!'°''  *"  Siicli  as  uie  for  death,  to  death  ; 
cir.  annum  12.  ^^^  snc\\  as  are  for  tlic  sword, 
to  the  sword  ;  and  such  as  are  for  the  famine, 
to  the  famine  ;  and  such  as  are  for  the  cap- 
tivity, to  llie  captivity. 

3  And  I  will "  appoint  over  them  four  '^ kinds, 
saith  the  Lord  :  the  sword  to  slay,  and  the 
dogs  to  tear,  and  k  the  fowls  of  the  heaven, 
and  the  beasts  of  the  earth,  to  devour  and 
destroy. 

4  And  ''  I  will  cause  them  to  be  '  removed 
into  all  kingdoms  of  the  earth,  because  of 
■*  Manasscli  the  son  of  Hezekiah  king  of  Judah, 
for  that  which  he  did  in  Jerusalem. 

5  For  '  who  shall  have  pity  upon  thee,  O 
Jerusalem  ?  or  who  shall  bemoan  thee  ?  or 
who  shall  go  aside  ■"  to  ask  how  thou  doest  ? 

6  "  Thou  hast  forsaken  me,  saith  the  Lord, 
thou  art  °  gone  backward  :  therefore  will  I 
stretch  out  my  hand  against  thee,  and  destroy 
thee  ;   p  I  am  weary  with  repenting. 

7  And  I  will  fan  them  with  a  fan  in  the 
gates  of  the  land ;    I   will  bereave  them  of 


of  his  hard  lot. 


liChsp.  xliii.  11;  Ezek.  v.  2,  12;  Zeoh.  xi.  9. eLev.  xxvi. 

16,  &c. 'Heb.  families. eChap.  vii.  33;   Deut.  xxviii.  26. 

"  Heb.  Izvill  ^ve  them  for  a  ranm'ing. '  Deur.  xxviii.  25  ;  chap. 

xxiv.  9;  Ezek.  xxiii.  46. ^2  Kinfis  xxi.  11,  &c. ;  xxiii.  26; 

xxiv.  3,    4. '  Isa.   li.   19. "'  Heb.   to  ask  of   thy  peace. 

"Chap.  ii.  13. oChap.  vii.  24. 


A'erse  3.  I  will  appoint  over  them  four  Icijids] 
There  shall  appear  four  instrumonts  of  ray  justice. 
1.  The  sword  to  slaj'.  2.  The  dogs  to  tear  what  is 
slain.  3.  The  fowls  of  the  heaven  to  feed  on  the 
dead  carcasses.  And,  4.  The  wild  beasts  to  destroy  all 
that  the  fowls  have  left. 

A'erse  -1.  /  tcill  cause  them  to  be  removed  into  all 
kingdoms  of  the  earth]  This  seems  to  have  respect 
to  the  succeeding  state  of  the  Jews  in  their  different 
generations ;  and  never  was  there  a  prophecy  more 
literally  fidfilled  ;  and  it  is  still  a  standing  monument 
of  Divine  truth.  Let  infdeltli/  cast  its  eyes  on  the 
sc:Utered  Jews  whom  it  may  meet  with  in  every  civili- 
ind  nation  of  the  world  ;  and  then  let  it  deny  the  truth 
of  this  prophecy,  if  it  can.  The  Jews  are  scattered 
through  every  nation,  and  yet  arc  not  a  nation  ;  nor  do 
they  form  even  a  colony  on  any  part  of  the  face  of  the 
earth.      Behold  the  truth  and  the  justice  of  God  ! 

Verse  5.  Who  shall  go  aside  to  ask  how  thou  doest  ?] 
Perhaps  there  is  not  a  more  despised  nor  a  more  de- 
graded people  under  the  sun.  .Scarcely  any  one  thinks 
himself  called  upon  to  do  a  kind  office  for  a  Jew.  Their 
character  is  bad  in  society,  and  they  are  not  at  all  so- 
licitous to  redeem  it. 

Verse  6.  7am  weari/  ivith  repenting.]  M'ith  repeat- 
edly changing  my  purpose.  I  have  often,  after  purposing 
to  punish,  showed  them  mercy.  I  will  do  it  no  longer ;  it 


"•  children,  I  will  destroy  my  pco-  ^^  M.  cir.  3399. 
pie,  since   'they  return  not  from     61.  xliii.  4. 

,     .  TarquiniiPrisci, 

their  ways.  R.  Roman.. 

8  Theirwidows  are  increased  to  ^L^I^^H^f-L 
mc  above  the  sand  of  the  seas  :  I  have  brought 
upon  them  '  against  the  mother  of  the  young 
men,  a  spoiler  at  noonday  :  I  have  caused  him  to 
fall  upon  it  suddenly,  and  terrors  upon  the  city. 

9  '  She  that  hath  borne  seven  languishelh  : 
she  hath  given  up  the  ghost ;  "  her  sun  is  gone 
down  while  it  was  yet  day :  she  hath  been 
ashamed  and  confounded  :  and  the  residue  of 
them  will  I  deliver  to  the  sword  before  then: 
enemies,  saith  the  Lord. 

10  "Wo  is  mc,  my  mother,  that  thou  hast 
borne  me  a  man  of  strife  and  a  man  of  con- 
tention to  the  whole  earth !  I  have  neither 
lent  on  usurj',  nor  men  have  lent  to  me  on 
usury ;  yet  every  one  of  them  doth  curse  me. 

11  The  Lord  said.  Verily  it  shall  be  weU 
with  thy  remnant,  verily  '■''  I  will  cause  "  the 
enemy  to  entreat  thee  well  in  the  time  of  evil 
and  in  the  time  of  affliction. 

1 2  Shall  iron  break  the  northern  iron  and  the 
steel  ? 

p  Hos.  xiii.  14. ^lOr,  whatsoever  is  dear. rjsa.  ix.   13; 

chap.  v.  3 ;   Amos  iv.  10,   11. ^Or,  against  the  mother  city  a 

young  man  spoiling,  &c.,  or  against  the  mother  and  the  young  men. 

1 1  Sam.  ii.  5. ^"  Amos  viii.  9. >' Job.  iii.  1,  &c.;  chap.  xx. 

14. "  Or,  /  will  entreat  the  enemy  for  thee. «  Chap,  xxxix. 

ll,12;]d.  3,  4,  5. 

is  useless.     I  took  them  often  at  their  promise,  and  in 
every  instance  they  have  failed. 

A'erse  7.  I  will  fan  them  tvilh  a  fan]  There  is  no 
pure  grain ;  all  is  chalT. 

In  the  gates  of  the  land]  The  places  of  public 
justice  :  and  there  it  shall  be  seen  that  the  judgments 
that  have  fallen  upon  them  have  been  highly  merited. 
And  from  these  places  of  fanning  they  shall  go  out  into 
their  captivity. 

Verse  8.  The  mother  of  the  young  tnen]  The  me- 
tropolis or  mother  city,  Jerusalem. 

Verse  9.  She  that  hath  borne  seven]  She  that  hath 
had  a  numerous  offspring  ;  Jerusalem,  the  parent  of  so 
many  cities,  villages,  and  families  in  the  land.  Seven 
signifies  a  complete  or  full  number. 

Verse  10.  -4  man  of  contention  to  the  ichole  earth  !] 
To  the  whole  land,  to  all  his  countrymen ;  though  he 
had  done  nothing  to  merit  their  displeasure. 

Verse  11.  7  will  cause  the  enemy  to  entreat  thee  well 
in  the  time  of  evil]  This  was  literally  fulfilled ;  see 
chap,  xxxix.  11,  &c.  Nebuchadnezzar  had  given 
strict  charge  to  Nebuzar-adan,  commander  in  chief,  to 
look  well  to  Jeremiah,  to  do  him  no  harm,  and  to  grant 
him  all  the  privileges  ho  was  pleased  to  ask. 

V^erse  12.  Shall  iron  break  the  northern  iron  and  the 
steel?]     Shall  our  weak  forces  be  able  to  oppose  and 
overcome  the  powers  of  the  Ch;ildeans  ]  riBTlJ  necho 
297 


'ITie  prophet  is  encouraged 


JEREMIAH. 


hy  promises  of  protection. 


*-M;"!"-  3399.       13   Thy    substance    and    thy 

B.  C.  cir.  605.  ■'  ■' 

01.  XLI1I.4.      treasures  will  I  give  to  the  ^  spoil 
r"!  RomanT''  without  price,  and  that  for  all  thy 

cir.  an-um  12.      g-^^g^   g^g^   -^  ^n  j|^y  bordcrS. 

14  And  I  will  make  thee  to  pass  with  thine 
enemies  ^  into  a  land  which  thou  knowest  not: 
for  a  ^  fire  is  kindled  in  mine  anger,  which 
shall  burn  upon  you. 

15  O  Lord,  ''  thou  knowest :  remember  me, 
and  visit  me,  and  "  revenge  me  of  my  perse- 
cutors ;  take  me  not  away  in  thy  long-suffering : 
know  that  "^  for  thy  sake  I  have  suffered 
rebuke. 

1 6  Thy  words  were  found,  and  I  did  "  eat 
them  ;  and  '  thy  word  was  unto  me  the  joy 
and  rejoicing  of  mine  heart :  for  ^  I  am  called 
by  thy  name,  0  Lord  God  of  hosts. 

17  "^  I  sat  not  in  the  assembly  of  the  mockers, 
nor  rejoiced ;  I  sat  alone  because  of  thy  hand : 
for  thou  hast  filled  me  with  indignation. 


jPsa.  xliv.   12;    chap.  xvii.  3. ^Chap.  xvi.    13;   xvii.  4. 

aDeut.  xxxii.  22. tchap.  xii.  3. c  Chap.  xi.  20  ;   xx.  12. 

i  Psa.  Ixix.  7. e  Ezek.  iii.  1,3;  Rev.  x.  9, 10. f  Job  xxiii. 

12;  Psa.  cxix.  72,  HI. 


sheth,  which  we  here  translate  steel,  properly  signifies 
brass  or  copper  united  with  tin,  which  gives  it  much 
hardness,  and  enables  it  to  bear  a  good  edge. 

Verse  13.  Thy  substance — will  I  give  to  the  spoil 
ivilhout  price]  Invaluable  property  shall  be  given  up 
to  thy  adversaries.  Or,  without  price — thou  shalt  have 
nothing  for  it  in  return. 

Verse  15.  O  Lord — remember  me,  and  visit  me] 
Let  me  not  be  carried  away  into  captivity ;  and  it 
does  not  appear  that  he  had  ever  been  taken  to  Baby- 
lon. After  the  capture  of  the  city  he  went  into  Egypt ; 
and  either  died  there,  or  was  put  to  death  by  his  coun- 
trymen. 

Averse  16.  Thy  word  loas — the  joy  and  rejoicing  of 
mine  heart]  When  I  did  receive  the  prophetic  message, 
I  did  rejoice  in  the  honour  thou  hadst  done  me  ;  and  I 
faithfully  testified  thy  will  to  them.  They  have  become 
mine  enemies ;  not  because  there  was  any  evil  in  me, 
but  because  I  was  faithful  to  thee. 

Verse  18.  Wilt  thou  be  altogether  unto  ?ne  as — ica- 
lers  that/af7.']  Meaning  either  springs,  which  in  the 
height  of  summer  grow  dry  ;  or,  like  that  phenomenon 
in  the  sandy  desert,  where,  by  a  peculiar  action  of  the  air 
on  the  rising  vapours,  the  resemblance  of  water  is  pro- 
duced, so  that  the  traveller,  deceived,  rejoices  that  he 
is  come,  in  the  sandy  desert,  to  the  verge  of  a  beautiful 
lake ;  but  the  farther  he  travels,  it  is  still  at  the  same 
distance,  and  at  last  vanishes ;  and  he  finds  the  whole 
*as  an  Ulusion,  for  the  waters  hsiye  failed.  Nothing  can 
exceed  the  disappointment  of  the  farmer  whose  subaist- 
298 


18  Why  is  my  *  pain  per-  W%f^^- 
petual,  and  my  wound  incura-  61.  XLin.4. 
ble,  which  refuseth  to  be  heal-  r."  Roman..  ' 
ed?  wilt  thou  be  altogether  "'^-  """-^  I'z- 
unto  me  ''  as  a  liar,  arid  '  as  waters  that 
»■  fail  ? 

1 9  Therefore  thus  saith  the  Lord,  "  If  thou 
return,  then  will  I  bring  thee  again,  and  thou 
shalt  °  stand  before  me  :  and  if  thou  p  take 
forth  the  precious  from  the  vile,  thou  shalt  be 
as  my  mouth  :  let  them  return  unto  thee ;  but 
return  not  thou  unto  them. 

20  And  I  will  make  thee  unto  this  people  a 
fenced  brazen  1  wall :  and  they  shall  fight 
against  thee,  '  but  they  shall  not  prevail  against 
thee  :  for  I  am  with  thee  to  save  thee  and  to 
dehver  thee,  saith  the  Lord. 

21  And  I  will  deliver  thee  out  of  the  hand 
of  the  wicked,  and  I  will  redeem  thee  out  of 
the  hand  of  the  terrible. 

gHeb.  thy  name  is  called  upon  me. 1"  Psa.  i.  1  ;    xxvi.  4,  5. 

•Chap.  XXX.  15. k  See  chap.  i.   18,   19. IJob  vi.  15,  &c 

mHeb.  be  not  sure. "^  Zech.  iii.  7. o  Ver.  1. p  Ezek.  xxii 

26;  xliv.  23. li  Chap.  i.  18;  vi.  27. r  Chap.  x.x.  11,  12. 

ence  absolutely  depends  on  the  periodical  rains,  when 
\hesefail,  or  fall  short  of  their  usual  quantity.  Some- 
times the  rice  is  sown  and  springs  up  in  the  most  promis- 
ing manner  ;  but  the  latter  rains  fail,  and  whole  fields 
of  young  rice  wither  and  perish. 

Verse  19.  If  thou  return]  By  repentance  unto 
me, — 

Then  will  I  bring  thee  again]  Restore  thee  to  thy 
own  country.  But  some  think  the  words  are  spoken 
to  the  prophet  in  reference  to  his  ministry.  He  had 
greatly  repined  because  of  the  persecutions  which  he 
endured.  The  Lord  reprehends  him,  and  is  about  to 
take  from  him  the  prophetic  gift ;  but  exhorts  him 
first  to  take  the  precious  from  the  vile — not  to  attend 
to  the  deceitful  words  of  the  people,  but  boldly  declare 
the  message  he  had  given  him  ;  not  to  return  unto  the 
people,  but  let  the  people  return  unto  him.  And  then 
he  should  be  as  God's  mouth — -his  words  should  ap- 
pear to  be  what  they  were,  the  genuine  words  of  God  ; 
and  the  people  should  be  obliged  to  acknowledge  them 
as  such. 

Verse  20.  /  will  rnahe  thee — a  fenced  brazen  wait] 
While  thou  art  faithful  to  me,  none  of  them  shall  be 
able  to  prevad  against  thee. 

Verse  31.  I  unll  deliver  thee  out  of  the  hand  of  the 
xcicked]     From  the  power  of  this  evil  people. 

And  I  will  redeem  thee  out  of  the  hand  of  the  temhle.] 
Out  of  the  power  of  the  Chaldean  armies.  Every  thing 
took  place  as  God  had  promised,  for  no  word  of  his  can 
ever  fall  to  the  ground. 


Th^  hordes  directions 


CHAP.  XVI. 


to  the  prophet. 


CHAPTER  XVI. 

On  account  of  (he  evils  which  threatened  his  country,  the  prophet  is  forbidden  to  encumher  himself  with  a 
wife  and  family,  or  to  bear  any  share  in  the  tittle  joys  and  sorrmvs  of  his  neighbours,  which  were  to  be 
forgotten  and  absorbed  in  those  public  calamities,  1-9,  which  their  sins  should  draw  on  them,  10—13.  A 
future  restoration  however  is  intimated,  14,  15,  after  those  calamities  should  be  endured,  16-18  ;  and  the 
conversion  of  the  Gentiles  is  foretold,  19-21. 


\,  "^  "'■  1}.T   THE  word  of  the  Lord  caiiio 

B.  C.  cir.  601.       J_ 

01.  XLiv.  1.  also  unto  me,  saying, 

R.  Roman.,  2  1  hou  shalt  "not  lake  thee  a 
cir.  annum  13.  .^^,jfg^  neither  shalt  tliou  have  sons 
or  daughters  in  tliis  place. 

3  For  thus  sailh  the  Lord  concerning  the 
sons  and  concerning  the  daughters  that  are 
born  in  this  place,  and  concerning  their  mo- 
thers that  bare  them,  and  concerning  their 
fathers  that  begat  tiiem  in  tiiis  land  ; 

4  They  shall  die  of  ''  grievous  deaths ;  they 
shall  not  be  "  lamented ;  neither  shall  they  be 
bmued ;  but  the}'  shall  be  '^  as  dung  upon  the 
face  of  the  earth  :  and  they  shall  be  consumed 
by  the  sword,  and  by  famine  ;  and  their  "  cai-- 
casses  shall  be  meat  for  the  fowls  of  heaven, 
and  for  the  beasts  of  the  earth. 

5  For  thus  saith  the  Lord,  ^  Enter  not  into 
the  house  of  ?  mourning,  neither  go  to  lament 
nor  bemoan  them  :  for  I  have  taken  away  my 
peace  from  this  people,  saith  the  Lord,  even 
loving-kindness  and  mercies. 

6  Both  the  great  and  the  small  shall  die  in 
this  land  :  they  shall  not  be  buried,  '^  neither 
shall  7nen  lament  for  them,  nor  '  cut  them- 


■  1  Cor.  vii.  26. >•  Chap.  xv.  2. ^  Chap.   xxii.  18,  19 ; 

XXV.  33. J  P.sa.  Ixxxiii.  10 ;    chap.  viii.  2 ;    ix.  22. '  Psa. 

Ixxix.  2;  chap.  vii.  33;   xxxiv.  20. fEzek.  xxiv.   17,22,23. 

e  Or,  mourning  feasi. 1"  Chap.    xxii.    18. i  Lev.    xix.  28 ; 

Deut.  xiv.  1 ;  chap.  xli.  5 ;  ilvii.  5. k  Isa.  xxii.  1 2 ;  chap.  vii.  29. 


NOTES  ON  CHAP.  XVI. 

Verse  1 .  The  word  of  the  Lord  came  also  unto  me] 
This  discourse  Dahlcr  supposes  to  have  been  delivered 
some  lime  in  the  reign  of  Jehoiakim. 

Verse  2.  Thou  shalt  not  take  thee  a  wife]  As  it 
would  be  very  inconvenient  to  have  a  family  when  the 
threatened  desolations  should  come  on  the  place.  The 
reason  is  given  in  the  following  verses. 

Verse  4.  They  shall  die  of  grievous  deaths]  All 
^prematurely ;  see  chap.  xiv.  16. 

As  dung  upon  the  face  of  the  earth]  .See  chap, 
viii.  2. 

Be  meat  for  the  fowls]     See  chap.  vii.  33. 

Verse  5.  Enter  not  into  the  house  of  tnou7-ning] 
The  public  calamities  are  too  great  to  permit  individual 
losses  to  come  into  consideration. 

Verse  6.  Nor  cut  themselves]  A  custom  of  the 
heathen  forbidden  to  the  Jews,  Lev.  xix.  28,  Deut.  xiv. 
1.  and  which  apnears  now   to  have  prevailed  among 


A.  M.  cir.  3400. 

B.  C.  cir.  004. 

01.  XLIV.  1. 

Tanjuinii  Prisci, 

R.  Roman., 

cir.  annum  13. 


selves,    nor    ''  make    themselves 
bald  for  them : 

7  Neither  shall  tnen  '  tear  thcni- 
selves  for  them  in  mourning,  to 
comfort  them  for  the  dead  ;  neither  shall  inert 
give  them  the  cup  of  consolation  to  ■"  drink  for 
their  father  or  for  their  mother. 

8  Thou  shalt  not  also  go  into  the  house  of 
feasting,  to  sit  with  them  to  eat  and  to  drink. 

9  For  thus  .saith  the  Lord  of  hosts,  the 
God  of  Lsrael ;  Behold,  "  I  will  cause  to  cease 
out  of  this  place  in  your  eyes,  and  in  your 
days,  the  voice  of  mirth,  and  the  voice  of 
gladness,  the  voice  of  the  bridegroom,  and 
the  voice  of  the  bride. 

10  And  it  shall  come  to  pass,  when  thou 
shalt  show  this  people  all  these  words,  and 
they  shall  say  unto  thee,  °  Wherefore  hath 
the  Lord  pronounced  all  this  great  evil  against 
us  ?  or  what  is  our  iniquity  ?  or  what  is  our 
sin  that  we  have  committed  against  tlic  Lord 
our  God  ? 

1 1  Then  shalt  thou  say  unto  them,  ••  Be- 
cause your  fathers  have  forsaken  me,  saith  the 
Lord,  and  have  walked  after  other  gods,  and 


'  Or,  break  bread  for  tfiem,  as  Ezek.  xxiv.  17  ;   Hos.  ix.  4 ;  see 

Deut.  xxvi.   14:  Job  xhi.   11. "^Prov.  xxxi.  6,  7. "Isa. 

xxiv.  7,  8;  chap.  vii.  .')4  ;  xxv.  10;   Ezek.  xxvi.  13;  Hos.  ii.  11  ; 

Rev.  xviii.  23. "  Deut.  xxix.  24 ;  chap.  v.  19 ;    xiii.  22;   xxii. 

8. P  Deut.  xxix.  25 ;  chap.  xxii.  9. 

them ;  because,  having  become  idolaters,  they  conformed 
to  all  the  customs  of  the  heathen.  They  tore  their 
hair,  rent  their  garments,  cut  their  hands,  arms,  and 
faces.  These  were  not  only  signs  of  sorrow,  but  were 
even  supposed  to  give  ease  to  the  dead,  and  appease 
the  angry  deities.  The  Hindoos,  on  the  death  of  a 
relation,  express  their  grief  by  loud  lamentations,  and 
not  unfrequently  bruise  themselves  in  an  agony  of  grief 
with  whatever  they  can  lay  hold  on. 

Verse  8.  Thou  shall  not  also  go  into  the  house  of 
feasting]  Funeral  banquets  were  made  to  commemo- 
rate the  dead,  and  comfort  the  surviving  relatives  ;  and 
the  cup  of  consolation,  strong  mingled  wine,  was  given 
to  those  who  were  deepest  in  distress,  to  divert  their 
minds  and  to  soothe  their  sorrows.  These  kinds  of 
ceremonies  were  common  among  almost  all  the  nations 
of  the  world  on  funeral  occasions.  The  Canaanites, 
the  Jews,  the  Persians,  Arabians,  New  Zealanders 
I  Huns,  &c.,  &c. 

299 


The  conversion  of 


JERBMIAH. 


the  Gentiles  foretola. 


A.  M.  cir.  3400.  j^^yg    served    them,    and    have 

B.  C.  cir.  604. 

oi.  XLiv.  1.     worshipped   them,  and  liave  for- 

Tarnuinii  Prisci,         ,  i     ,  ^     \       ^ 

R.  Roman.,  saken  me,  and  nave  not  kept 
"••■  ^"""'"  '^-    my  law  ; 

12  And  ye  have  done  i  worse  than  your 
fathers  ;  for,  behold,  ■■  ye  walk  every  one  after 
the  "  imagination  of  his  evil  heart,  that  they 
may  not  hearken  unto  me  : 

1  '.i  '  Therefore  will  I  cast  you  out  of  this 
land  "  into  a  land  that  ye  know  not,  neither  ye 
nor  yom-  fathers ;  and  there  shall  ye  serve  other 
gods  day  and  night ;  where  I  will  not  show 
you  favom'. 

14  Therefore,  behold,  the  ''days  come,  saith 
the  Lord,  that  it  shall  no  more  be  said.  The 
Lord  liveth,  that  brought  up  the  children  of 
Israel  out  of  the  land  of  Egypt ; 

15  But,  The  Lord  liveth,  that  brought  up 
the  children  of  Israel  from  the  land  of  the 
north,  and  from  all  the  lands  whither  he 
had  driven  them  :  and  "  I  will  bring  them 
again  into  their  land  that  I  gave  unto  their 
fathers. 

1 6  Behold,  I  will  send  for  many  ^  fishers, 
saith   the    Lord,    and  they  shall  fish  them ; 


q  Chap. 

vii 

26. — 

-■■Chap 

xiii. 

10. ■ 

Or,    stuhboTnness. 

'  Deut.  iv. 

26, 

27,  28; 

XXVIU. 

36,  63 

ft4,  65.- 

"  Chap.  XV 

14. 

» Isa.  xUii. 

18 

chap. 

xxiii.  7, 

8. 

-"Chap. 

xxiv.  6 ;   XXX 

3; 

xxxii.    37. 



-X  Amos 

iv.  2; 

Hab. 

.   15.— 

-yJob  xxxiv. 

21; 

Prov.  V.  2 

;  XV.  3 ;  chap.  x.xxii.  19. 

Verse  12.  And  t/e  have  done  worse  than  your  fathers] 
The  sins  of  the  fathers  would  not  have  been  visited  on 
the  children,  had  they  not  followed  their  example,  and 
become  even  worse  than  they. 

Verse  13.  Will  I  cast  you,  out  of  this  land]  See 
chap.  vii.  15,  and  ix.  15. 

A''erse  14.  The  Lord  liveth,  lliat  brought  up]  See 
Isa.  xliii.  18. 

Verse  15.  The  land  of  the  norM]  Chaldea :  and 
their  deliverance  thence  will  be  as  remarkable  as 
the  deliverance  of  their  fathers  from  the  land  of 
Egypt. 

Verse  16.  I  will  send  for  many  fishers — for  many 
hunters]  I  shall  raise  up  enemies  against  them  some 
of  whom  shall  destroy  them  by  wiles,  and  others  shall 
ruin  them  by  violence.  This  seems  to  be  the  meaning 
of  these  symbolical ^5Ae;'i  and  hunters. 

Verse  18.  Tlie  carcasses  of  their  detestable — things.] 
Either  meaning  the  idols  themselves,  which  were  only 
carcasses  without  life ;  or  the  sacrifices  which  were 
made  to  them. 


and  after  will  I  send  for  many  *•  ^-  '='.^-  ^joo. 

•^       D.  C  Cir.  604. 

hunters,  and  they  shall  hunt  them     oi.  XLiv.  i. 

(.  .  ,    f.  Tarquinii  Prisci, 

irom  every  mountam,  and  irom  r.  Roman., 
every  hill,  and  out  of  the  holes  "^- """"■""■ 
of  the  rocks. 

1 7  For  mine  y  eyes  are  upon  all  their  ways : 
they  are  not  hid  from  my  face,  neither  is  their 
iniquity  hid  from  mine  eyes. 

1 8  And  first  I  will  recompense  their  iniquity 
and  their  sin  ^  double ;  because  "■  they  have  de- 
filed my  land,  they  have  filled  mine  inheritance 
with  the  carcasses  of  their  detestable  and  abo- 
minable things. 

19  O  Lord,  ^my  strength,  and  my  fortress,! 
and  '^  my  refuge  in  the  day  of  aflfliction,  the 
Gentiles  shall  come  unto  thee  irom  the  ends 
of  the  earth,  and  shall  say.  Surely  our  fathers 
have  inherited  Hes,  vanity,  and  things  ^  wherein 
there  is  no  profit. 

20  Shall  a  man  make  gods  unto  himself,  and 
"  they  are  no  gods  ? 

21  Therefore,  behold,  I  will  this  once  cause 
them  to  know,  I  will  cause  them  to  know  mine 
hand  and  my  might ;  and  they  shall  know 
that  '  my  name  is  «  The  Lord. 


^Isa.  xl. 

2;   chap 

.  xvii.   18.- 

«Ezek. 

xliii. 

7,   9 

bPsa. 

xviii.  2. 

-'Chap. 

xvu 

17. — 

-disa.  xliv 

10; 

chap. 

ii.  11  ;  X. 

,■>.— 

— elsa. 

xxxvn. 

19; 

chap. 

ii.  11 ;  Gal 

IV.  fc 

. f 

Kxod.  XV. 

3; 

chap. 

XXXI 11. 

o  . 

Amos 

V.    8. 

€Or, 

JEHOVAH; 

Psa 

Ixxxii 

.  18. 

Verse  19.  The  Gentiles  shall  come]  Even  the  days 
shall  come  when  the  Gentiles  themselves,  ashamed  of 
their  confidence,  shaU  renounce  their  idols,  and  acknow- 
ledge that  their  fathers  had  believed  lies,  and  worship- 
ped vanities.  This  may  be  a  prediction  of  the  calling 
of  the  Gentiles  by  the  Gospel  of  Christ ;  if  so,  it  is  a 
light  amidst  much  darkness.  In  such  dismal  accounts 
there  is  need  of  some  gracious  promise  relative  to  an 
amended  state  of  the  world. 

Verse  20.  Shall  a  man  make  gods  unto  himself?] 
Can  any  be  so  silly,  and  so  preposterously  absurd  % 
Yes,  fallen  man  is  capable  of  any  thing  that  is  base, 
mean,  vile,  and  wicked,  till  influenced  and  converted 
by  the  grace  of  Christ. 

Verse  21.  Therefore,  behold,  I  tvill  this  once]  I 
will  not  now  change  my  purpose.  They  shall  be  visited 
and  carried  into  captivity  ;  nothing  shall  prevent  this  : 
and  they  shall  know  that  my  name  is  JEHOVAH. 
Since  they  would  not  receive  the  abundance  of  my 
mercies,  they  shall  know  what  the  true  God  can  do  in 
the  way  of  judgment. 


CHAPTER  XVII. 

This  chapter  begins  with  setting  forth  the  very  strong  bias  which  the  people  of  Judah  had  to  idolatry,  with 
the  fatal  consequences,  1—4.      The  happiness  of  the  man  that  trusteth  in  Jehovah  is  then  beautifully  con- 
trasted with  the  opposite  character,  5-8.      God  alone  knows  the  deceitfulness  and  wretchedness  of  the  heart 
300 


He  is  cursed  wlio 


CHAP.   XVII. 


ti-usts  in  man. 


of  man,  9,  10.  The  comparison  of  a  bird's  hatching  the  eggs  of  another  of  a  different  species,  which  wiU 
soon  forsake  her,  is  highly  expressive  of  the  vanity  of  ill-acquired  riches,  which  often  disappoint  the  owner, 
11.  The  prophet  continues  the  same  subject  in  his  own  person,  appeals  to  God  for  his  sincerity,  and  prays 
that  the  evil  intended  him  by  his  enemies  may  revert  on  their  own  heads,  12-18.  The  remaining  part  nf 
the  chapter  is  a  distinct  prophecy  relating  to  the  due  observance  of  the  Sabbath,  enforced  both  by  promises 
and  ihrcatenings,  19-27. 


A;  "^  "'■  ?,'.*!*'•  THE  sin  of  Judah  is  wriUen 

B.  C.  cir.  604.       JL  .  ,  .    .  , 

oi.  XLlv.i.  Willi    a    "pen    ot    iron,   and 

l^^Roinan^r'  with  the  ''  point  of  a  diamond : 
cir.  annum  13.    y^  ^^  c  graven  upon  the  table  of 

their  heart,  and  upon  the  horns  of  your  altars ; 

2  Whilst  their  children  remember  their  altars 
and  their  ''  groves  by  the  green  trees  upon  the 
high  hills. 

3  O  my  mountain  in  the  field,  "  I  will  give 
ihy  substance  and  all  thy  treasures  to  the  spoil, 
and  thy  high  places  for  sin,  througiiout  all  thy 
borders. 

4  And  thou,  even  '  thyself,  shalt  discontinue 
from  thine  heritage  that  I  gave  thee  ;  and  I 
will  cause  thee  to  serve  thine  enemies  in  ?the 
land  which  thou  knowest  not :  for  ^  ye  have 
kindled  a  fire  in  mine  anger,  tchich  shall  burn 
for  ever. 


•Job 

xix. 

24. b  Heb. 

nail. 

1  Prov 

iii.  3  ; 

2  Cor 

iii.  3. 

ijudg. 

tii.  7 

;  2  Chron.  .xxi\ 

.18; 

xxxiii.  3, 

19;  Isa. 

i.  29; 

xvii.  8 ; 

chap,  ii 

20. 

p  Chap.  XV 

13.- 

fHeb. 

in  thyse 

If. . 

!  Chap. 

XTi.  13. 

., 

■Chap.  XV.  14.- 

' 

Isa.  XXX.  1 

,  2;  XXXI.  1. 

NOTES  ON  CHAP.  XVII. 

Verse  1.  The  sin  nf  Judah]  Idolatry. 
Is  written  with  a  pen  of  iron]  It  is  deeply  and  in 
delibly  wTitlen  in  their  heart,  and  shall  be  as  indelibly 
written  in  their  punishment.  Writing  with  the  point 
of  a  diamond  mu-st  refer  to  glass,  or  some  vitrified  sub- 
stance, as  it  is  distinguished  here  from  engraving  with 
a  steel  burine,  or  graver.  Their  altars  show  what  the 
deities  are  which  they  worship.  There  may  be  refer- 
ence here  to  the  different  methods  of  recording  events 
in  those  days : — 1.  A  pen  or  stile  of  iron,  for  engrav- 
ing on  lead  or  wood.  2.  A  point  of  a  diamond,  for 
writing  on  vitreous  substances.  3.  Writing  on  tables 
of  brass  or  copper.  I.  Writing  on  the  horns  of  the 
altars  the  names  of  the  deities  worshipped  there.  Tliis 
is  probable.  ] 

In  several  parts  of  India,  and  all  through  Ceylon, 
an  iron  or  steel  pen  is  used  universally  ;  with  these  the 
natives  form  the  letters  by  incisions  on  the  outer  rind 
of  the  palm  leaf.      Books  written  in  this  way  are  very 
durable.     This  pen  is  broad  at  the  top,  has  a  very  fine  , 
sharp  point,  and  is  .iharp  at  one  side  as  a  knife,  to  shave  ' 
and  prepare  the  palm  leaf.     A  pen  of  this  description  I 
now  lies  before  me.  ! 

Verse  2.  Whilst  their  children  remember]    Even  the  | 
rising  generation  have  their  imagination  stocked  with 
idol  images,  and  their  memories  with  the  frantic  rites 
and  ceremonies  which  they  saw  their  parents  observe 
in  this  abominable  worship. 

Verse  3.  O  my  mountain  in  the  field]     The  prophet 
here  addresses  the  land  of  Judea,  which  was  a  moun- 


5  Thus  saith  the  Lord  ;  '  Curs-  ^^U  "'■  3;|oo- 

'  B.  C.  cir.  604. 

ed   be   the   man  that  trustcth  in     01.  XLIV,  i. 

,         ,       11/,      II-  Tarquinii  Prisci, 

man,  and  maketh  "  nesh  his  arm,      r.  Roman., 
and  whose  heart  deparlcth  from    <="•■  '^"""'"  '3- 
the  Lord. 

6  For  he  shall  be  '  like  the  heath  in  the 
desert,  and  ™  shall  not  see  when  good  cometh ; 
but  shall  inhabit  the  parched  places  in  the 
wilderness,  "  in  a  salt  land  and  not  inhabited. 

7  °  Blessed  is  the  man  that  trusteth  in  the 
Lord,  and  whose  hope  the  Lord  is. 

8  For  he  shall  be  f  as  a  tree  planted  by  the 
waters,  and  that  spreadcth  out  her  roots  by  the 
river,  and  shall  not  see  when  heat  cometh,  but 
her  leaf  shall  be  green  ;  and  sh.all  not  be  care- 
ful in  the  year  of  i  drought,  neither  shall  cease 
from  yielding  fruit. 

9  The  heart  is  deceitful  above  all  things, 

k  See  Isa.   xxxi.  3. 1  Chap,   xlviii.  6. ■"  Job  xx.    17. 

"  Deut.  xxix.  23. »  Psa.  ii.  12 ;   xxxiv.  8 ;  cxxv.  1 ;  cxlvi.  5 ; 

Prov.  xvi.  20;  Isa.  xxx.  18. P  Job  viii.  16;  Psa.  i.  3. lOr, 

restraint. 

tainous  country,  Deut.  iii.  25 ;  but  Jerusalem  itself 
may  be  meant,  which  is  partly  built  upon  hills  which, 
like  itself,  are  elevated  above  the  rest  of  the  country. 

Verse  5.  Cursed  be  the  man  that  trusteth  in  tnan] 
This  reprehends  their  vain  confidence  in  trusting  in 
Egypt,  which  was  too  feeble  itself  to  help,  and,  had  it 
been  otherwise,  too  ill  disposed  towards  them  to  help 
them  heartily.  An  arm  of  fiesh  is  put  here  for  a  weak 
and  ineffectual  support.  And  he  who,  in  reference  to 
the  salvation  of  his  soul,  trusts  in  an  arm  of  flesh — in 
himself  or  others,  or  in  any  thing  he  has  done  or  suf- 
fered, will  inherit  a  curse  instead  of  a  blessing. 

Verse  6.  He  shall  be  like  the  heath  in  the  desert] 
"Ij'iiO  kearar ;  or,  like  a  blasted  tree,  without  moisture, 
parched  and  withered. 

Shall  not  see  when  good  cometh]  Shall  not  be  sen- 
sible of  it :  the  previous  drought  having  rendered  it 
incapable  of  absorbing  any  more  vegetable  juices. 

A  salt  land]  Barren ;  and  therefore  unfit  to  be  in- 
habited. 

Verse  8.  As  a  tree  planted  by  the  waters]  Which 
is  sufficiently  supplied  with  moisture,  though  the  heat 
be  intense,  and  there  be  no  rain ;  for  the  roots  being 
spread  out  by  the  river,  they  absorb  from  it  all  the 
moisture  requisite  for  the  flourishing  vegetation  of  the 
tree. 

Shall  not  see  when  heat  cometh]  Shall  not  feel  any 
damage  by  drought,  for  the  reason  already  assigned. 
It  shall  be  strong  and  vigorous,  its  leaf  always  green ; 
and  shall  produce  plenty  of  fruit  in  its  season. 

Verse  9.  The  heart  is  deceitful]  ^bn  3pi'  akoi 
301 


The  prophet  prays  to  God,  JEREMIAH. 

A.  M.  cir.  3400.   j^jjj    desperately   wicked  :     who 

B.  C.   cir.  604.  ^  ■' 

01.  XLiv.  1.     can  know  it  ? 

R^TomanT''      1 0   I    the    LoRD    '  search    the 

cir.  aimum  13.      j^g^^j.^^    J  jj-y   jj^g    j.gj„g^    s  gygn    tO 

give  every  man   according  to   his  ways,  and 
according  to  tlie  fruit  of  his  doings. 

1 1  ^s  the  partridge  '  sitteth  on  eggs,  and 
hatcheth  them  not ;  so  he  that  getteth  riches, 
and  not  by  right,  "^  shall  leave  them  in  the  midst 
of  his  days,  and  at  his  end  shall  be  "  a  fool. 

12  A  glorious  high  throne  from  the  begin- 
ning is  the  place  of  our  sanctuary. 

13  0  LoRU,  "^  the  hope  of  Israel,  '^  all  that 
forsake  thee  shall  be  ashamed,  and  they  that 

'  1  Sam.  xvi.  7  ;  1  Chron.  xxviii.  9  ;  Psa.  vii.  9  ;  cxxxix.  23,  24  ; 
Prov.  xvii.  3  ;  chap.  xi.  20  ;  xx.  12  ;   Rom.  viii.  27  ;   Rev.  ii.  23. 

»Psa.  Ixii.  12;chai).xxxii.  19;  Rom.  ii.6. 1  Or, gatherelh  young 

which  she  hath  not  brought  forth. "  Psa.  Iv.  23. >'  Luke  xii.  20. 


and  complains  of  his  enemies 


halleb,  "the  heart  is  supplanting — tortuous — full  of 
windings — insidious  ;"  lying  ever  at  the  catch  ;  striving 
to  avail  itself  of  every  favourable  circumstance  to 
gratify  its  propensities  to  pride,  ambition,  evil  desire, 
and  corruption  of  all  kinds. 

And  desperately  wicked']  Nin  tyJNI  veanush  hu,  and 
is  wretched,  or  feeble  ;  distressed  beyond  all  things,  in 
consequence  of  the  wickedness  that  is  in  it.  1  am 
quite  of  Mr.  ParkhnrsCs  opinion,  that  this  word  is  here 
badly  translated,  as  ty:x  anash  is  never  used  in  Scrip- 
ture to  denote  wickedness  of  any  kind.  My  old  MS. 
Bible  translates  thus  : — .^CljrctoitJ  i^  tl)i  IjCttC  Of  rt 
man ;  anb  iin;Brctcluiblc  :  toljo  3c!)nl  linoVuen  it  i 

Who  can  know  it  ?]  It  even  hides  itself  from  itself; 
so  that  its  owner  does  not  know  it.  A  corrupt  heart 
is  the  worst  enemy  the  fallen  creature  can  have ;  it  is 
full  of  evil  devices, — of  deceit,  of  folly,  and  abomina- 
tion ;  and  its  owner  knows  not  what  is  in  him  till  it 
boils  over,  and  is  often  past  remedy  before  the  evil  is 
perceived.  Therefore,  trust  not  in  man,  whose  pur- 
poses are  continually  changing,  and  who  is  actuated 
only  by  motives  of  self-interest. 

Verse  10.  I  the  Lord  search  the  heart]  The  Lord 
is  called  by  his  apostles.  Acts  i.  24,  Iva^^ioyvwrfTris, 
the  Knower  of  the  heart.  To  him  alone  can  this  epi- 
thet be  applied ;  and  it  is  from  him  alone  that  we  can 
derive  that  instruction  by  which  we  can  in  any  measure 
know  ourselves. 

Verse  1 1.  As  the  partridge]  Nnp  kore.  It  is  very 
likely  that  this  was  a  bird  different  from  our  partridge. 
The  text  Dr.  Blayney  translates  thus  : — 

(As)  the  kor^  that  hatcheth  what  it  doth  not  lay, 
(So  is)  he  who  getteth  riches,  and  not  according  to 

right. 
"  The  covetous  man,"  says  Dahler,  "  who  heaps  up 
riches  by  unjust  ways,  is  compared  to  a  bird  which 
hatches  the  eggs  of  other  fowls.  And  as  the  young, 
when  hatched,  and  able  at  all  to  shift  for  themselves, 
abandon  her  who  is  not  their  mother,  and  leave  her  no- 
thing to  compensate  her  trouble,  so  the  covetous  man 
loses  those  unjustly-gotten  treasures,  and  the  fruit  of 
his  labour." 

303 


depart  from  me  shall  be  y  written  -^j^;  '^"•-  l^ 

^  B.  C.  cir.  604. 

in  the  earth,  because  they  have  oi.  XLiv.i. 
forsaken  the  Lord,  the  ^  Fountain  e.  Roman., 
of  living  waters.  "■•■  ='"""'"  "■ 

14  Heal  me,  0  Lord,  and  I  shall  be  healed; 
save  me,  and  I  shall  be  saved :  for  "  thou  art 
my  praise. 

15  Behold,  they  say  unto  me,  ''  Where  is 
the  word  of  the  Lord  ?  let  it  come  now. 

16  As  for  me,  ■=  I  have  not  hastened  from 
being  a  pastor  ^  to  follow  thee :  neither  have 
I  desired  the  wofiil  day  ;  thou  knowest :  that 
which  came  out  of  my  lips  was  righthe^iore.  thee. 

17  Be  not    a   terror  unto   me:     « thou   art 

"Chap.  xiv.  8. 'Psa.  Ixxiii.  27;  Isa.  i.  21. rSee  Luke 

X.  20. 1  Chap.  ii.  13. »  Deut.  x.  28  ;  Psa.  rix.  1 ;  cxlviii.  14. 

i>  Isa.  V.  19 ;  Ezek.  xii.  22  ;  Amos  v.  18 ;  2  Pet.  iii.  4. 1  Chap. 

i.  4,  &e. "iHeb.  after  thee. e  Chap.  xvi.  19. 

And  at  his  end  shall  be  a  fool.]    Shall  be  reputed  as 
such.      He  was  a  fool  all  the  way  through  ;  he  lost  his      ■ 
soul  to  get  wealth,  and  this  wealth  he  never  enjoyed.       1 
To  him  also  are  applicable  those  strong  words  of  the 
poet : — 

"  O  cursed  lust  of  gold !  when  for  thy  sake 
The  wretch  throws  up  his  interest  in  both  worlds  : 
First  starved  in  this,  then  damned  in  that  to  come." 

Blair. 

Verse  19.-4  glorious  high  throne]  As  he  is  cursed 
who  trusts  in  man,  so  he  is  blessed  who  trusts  in  God. 
He  is  here  represented  as  on  a  throne  in  his  temple ; 
to  him  in  the  means  of  grace  all  should  resort.  He 
is  the  support,  and  a  glorious  support,  of  all  them  that 
trust  in  him. 

Verse  13.  Written  in  the  earth]  They  shall  never 
come  to  true  honour.  Their  names  shall  be  \vTitten  in 
the  dust ;  and  the  first  wind  that  blows  over  it  shall 
mar  every  letter,  and  render  it  illegible. 

Verse  14.  Heal  me — and  I  shall  be  healed]  That  is, 
1  shall  be  thoroughly  healed,  and  effectually  saved,  if 
thou  undertake  for  me. 

Thou  art  mi/  praise.]  The  whole  glory  of  the  work 
of  salvation  belongs  to  thee  alone. 

Verse  15.  Where  is  the  word  of  the  Lord  ?]  Where 
is  the  accomplishment  of  his  threatenings  ?  Thou  hast 
said  that  the  city  and  the  temple  should  both  be  de- 
stroyed. No  such  events  have  yet  taken  place.  But 
they  did  take  place,  and  every  tittle  of  the  menace  was 
strictly  fulfilled. 

Verse  16.  I  have  not  hastened  from  being  a  pastor] 
Dr.  Blayney  translates  thus  :  "  But  1  have  not  been  in 
haste  to  outrun  thy  guidance."  1  was  obliged  to  utter 
thy  prediction ;  but  1  have  not  hastened  the  evil  day. 
For  the  credit  of  my  prophecy  1  have  not  desired  the 
calamity  to  come  speedily ;  1  have  rather  pleaded  for 
respite.  I  have  followed  thy  steps,  and  proclaimed  thy 
truth.  I  did  not  desire  to  be  a  prophet ;  but  thou  hast 
commanded,  and  1  obeyed. 

Verse  17.  Be  not  a  terror  unto  me]  Do  not  com- 
mand me  to  predict  miseries,  and  abandon  me  to  them 
and  to  mv  enemies. 


The  due  observance  of 


CHAP.  XVIII. 


the  Sabbath  enfaixed. 


01.  XLi'v.  i'    evil. 

'R!"RoTOn.T'  18  'Let  them  be  confounded 
cir.  annum  13.  jjj^j  persecute  me,  but  K  let  not 
me  be  confounded  :  let  them  be  dismayed, 
but  let  not  me  be  dismayed :  bring  upon  them 
the  day  of  evil,  and  ''destroy'  them  with 
double  destj-uction. 
*o '^n  "''■  r??^-      19   Thus  saith  the  Lord  unto 

B.  C.  cir.  Gil. 

01.  cir.  XLii.  2.  me  ;  Go  and  stand  in  the  gate  of 
R.  Roman.,  '  the  children  of  the  people,  where- 
"^^ '"""*" ^-     by  the  kings  of  Judah  come  in, 

und  by  the  which  ihey  go  out,  and  in  all  the 

gates  of  Jerusalem  ; 

20  And  say  unto  them,  ''  Hear  ye  the  word 
of  the  Lord,  ye  kings  of  Judah,  and  all 
Judah,  and  all  the  inhabitants  of  Jerusalem, 
lliat  enter  in  by  these  gates  : 

21  Thus  saith  the  Lord  ;  '  Take  heed  to 
yourselves,  and  bear  no  burden  on  the  sabbath 
day,  nor  bring  it  in  by  the  gates  of  Jerusalem ; 

22  Neither  carry  forth  a  burden  out  of  your 
houses  on  the  sabbath  day,  neither  do  ye  any 
work,  but  hallow  ye  the  sabbath  day,  as  I 
■"  commanded  your  fathers. 

23  "  But  they  obeyed  not,  neither  inclined 
their  ear,  but  made  their  neck  stiff,  that  they 

rPsa.  XXXV.  4;  x\.  14;  \xx.  2.— — sPsa.  xxv.  2. 'Heb. 

break  them  with  a  double  breach. '  Chap.  xi.  20. k  Chap.  xix. 

3 ;  ixii.  2. '  Num.  xv.  32,  &c. ;  Neh.  xiii.  19. »  Exod.  xx. 

8;  riiii.  12;  xxxi.  13  ;  Ezek.  xx.  12. 


might    nor 
instruction. 


hear,    nor     receive 


Verse  18.  Let  them  be  confounded]  They  shall  be 
confounded.  These  words  are  to  be  understood  as 
simple  predictions,  rather  than  pra'-iers. 

Verse  19.  The  gate  of  the  children  of  the  people]  I 
suppose  the  most  public  gate  is  meant ;  that  through 
which  there  was  the  greatest  thoroughfare. 

Averse  20.  Ye  kings  of  Judah,  and  all  Judah]  This 
last  clause  is  wanting  in  eight  of  KennicotCs  and  De 
Rossi's  MSS.,  in  the  Arabic,  and  some  copies  of  the 
Septuagint. 

Averse  21.  Take  heed  to  yourselves  and  bear  no 
burden]  From  this  and  the  following  verses  we  find 
the  ruin  of  the  Jews  attributed  to  the  breach  of  the 
Sabbath ;  as  this  led  to  a  neglect  of  sacrifice,  the  or- 


A.  M.   cir.  3393. 
B.  C.  cir.  611. 
Ol.  cir.  XLII.  2. 
,.,.,,,  .,    Tarquinii  Prisci, 

24  And  It  shall  come  to  pass,  if      r.  Roman., 
ye  diligently  hearken   unto   me,     "'"■ '""""  °- 
saith  the  Lord,  to  bring  in  no  burden  through 
the  gales  of  this  city  on  the  sabbath  day,  but 
hallow  the  sabbath  day,  to  do  no  work  therein  ; 

25  "  Then  shall  there  enter  into  the  gates  of 
this  city  kings  and  princes  silting  upon  the 
throne  of  David,  riding  in  chariots  and  o^ 
horses,  they,  and  their  princes,  the  men  of 
Judah,  and  the  inhabitants  of  Jerusalem  :  and 
this  city  shall  remain  for  ever. 

26  And  they  shall  come  from  the  cities  of 
Judah,  and  from  •"  the  places  about  Jerusalem, 
and  from  the  land  of  Benjamin,  and  from  i  the 
plain,  and  from  the  mountains,  and  from  ■■  the 
south,  bringing  burnt-offerings,  and  sacrifices, 
and  meat-offerings,  and  incense,  and  bringing 
*  sacrifices  of  praise,  unto  the  house  of  the  Lord. 

27  But  if  ye  will  not  hearken  unto  me  to 
hallow  the  sabbath  day,  and  not  to  bear  a 
burden,  even  entering  in  at  the  gates  of  Jeru- 
salem on  the  sabbath  day  ;  then  '  will  I  kindle 
a  fire  in  the  gates  thereof,  "  and  it  shall  devour 
the  palaces  of  Jerusalem,  and  it  shall  not  be 
quenched. 

"  Chap.  vii.  24, 26 ;  xi.  10. <>  Chap.  xxii.  4. P  Chap,  xxxii. 

44;  xxxiii.  13. ■!  Zech.  vii.  7. rZech.  vii.7. »P.sa.  cvii. 

22 ;  cxvi.  17. "Chap.  xxi.  14  ;  xlii.  27  ;  Lam.  iv.  11 ;  Amos  i. 

4,  7,  10,  12 ;  ii.  2,  5. "2  Kings  xxv.  9  ;  chap.  lii.  13. 

dinances  of  religion,  and  all  public  worship,  so  it  ne- 
cessarily brought  with  it  all  immorality.  This  breach 
of  the  Sabbath  was  that  which  let  in  upon  them  all  the 
waters  of  God's  tcrath. 

Verse  24.  If  ye  diligently  hearken  unto  me]  So  we 
find  that  though  their  destruction  was  positively  threat- 
ened, yet  still  there  was  an  unexpressed  proviso  that, 
if  they  did  return  to  the  Lord,  the  calamities  should 
be  averted,  and  a  succession  of  princes  would  have 
been  continued  on  the  throne  of  David,  ver.  25,  26. 

A'erse  27.  But  if  ye  will  not  hearken]  Then  their 
sin  lay  at  their  own  door.  How  fully  were  they 
warned  ;  and  how  basely  did  they  reject  the  counsel  of 
God  against  themselves ! 


CHAPTER  XVHL 

The  type  of  the  potter's  vessel,  and  its  signification,  1-10.  The  inhabitants  of  Judah  and  Jerusalem  ex- 
horted to  repentance,  11;  but  on  their  refusal,  {which  is  represented  to  be  as  unnatural  as  if  a  man  should 
prefer  the  snowy  Lebanon  or  barren  rock  to  a  fruitful  plain,  or  other  waters  to  the  cool  stream  of  the  foun- 
tain,) their  destruction  is  predicted,  12-17.  In  consequence  of  these  plain  reproofs  and  warnings  of  Jere- 
miah, a  conspiracy  is  formed  against  him,  18.  This  leads  him  to  appeal  to  God  for  his  integrity,  19,  20  ; 
who  puts  a  most  dreadful  curse  in  the  mouth  of  his  prophet,  strongly  indicative  of  the  terrible  fate  of  his 
enemies,  21-23. 

303 


Parable  uj  the  marred 


JEREMIAH. 


vessel  of  the  potter. 


A  M.  cir.  339C.   rpjjE    vvord    which    came    to 

B.  C.   cir.  608.       J_ 

01.  XLiii.  1.  Jeremiah    from    the    Lord, 

Tarquinii  Prisci, 
R.  Roman.,        saymg, 

"■•■  """""^  ^-  2  Ai-ise,  and  go  down  to  the 
potter's  house,  and  there  I  will  cause  thee  to 
hear  my  words. 

3  Tlien  I  went  down  to  the  potter's  hoiise, 
and,  behold,  he  wrought  a  work  on  the 
"  wheels. 

4  And  the  vessel  ^  that  he  made  of  clay  was 
marred  in  the  hand  of  the  potter  :  so  he  "  made 
it  again  another  vessel,  as  seemed  good  to  the 
potter  to  make  it. 

a  Or,  frames  or  seats. b  Or,   that   he    made  was  marredj 

as    clay   in    the  hatid   of    the    potter. •=  Heb.   returned    and 

made. 

NOTES  ON  CHAP.  XVIII. 

Verse  1.  The  loord  which  came  to  Jeremiah}  This 
discourse  is  supposed  to  have  been  delivered  some  time 
in  the  reign  of  Jehoiakim,  probably  within  the  first 
three  years. 

Verse  2.  Go  dotcn  to  the  potter^s  Itotise]  By  this 
similitude  God  shoM  s  the  absolute  state  of  dependence 
on  liimself  in  which  he  has  placed  mankind.  They 
are  as  clay  in  the  hands  of  the  potter ;  and  in  reference 
to  every  thing  here  beloto,  he  can  shape  their  destinies 
as  he  pleases.  Again ;  though  while  under  the  pro- 
vidential care  of  God  they  may  go  morally  astray,  and 
pervert  themselves,  yet  they  can  be  reclaimed  by  the 
almighty  and  all-wise  Operator,  and  become  such  ves- 
sels as  secmeth  good  for  him  to  make.  In  considering 
this  parable  we  must  take  heed  that  in  running  paral- 
lels we  do  not  destroy  the  free  agency  of  man,  nor  dis- 
grace the  goodness  and  supremacy  of  God. 

Verse  3.  He  lorought  a  ivorh  on  the  wheels.']  bj? 
D'JDNn  at  haabnayim,  vpon  the  stones,  the  potter's 
wheel  being  usually  made  of  such ;  the  spindle  of  the 
moving  stone  being  placed  on  a  stone  below,  on  which 
it  turned,  and  supported  the  stone  above,  on  which  the 
vessel  was  manufactured,  and  which  alone  had  a  rota- 
tory motion.  The  potter's  wheel  in  the  present  day 
seems  to  differ  very  little  from  that  which  was  in  use 
between  two  and  three  thousand  years  ago. 

Verse  4.  The  vessel — teas  marred  in  the  hands  of 
the  potter]  It  did  not  stand  in  the  working ;  it  got  out 
of  shape  ;  or  some  gravel  or  small  stone  having  been 
incorporated  with  the  mass  of  clay,  made  a  breach  in 
that  part  where  it  was  found,  so  that  the  potter  was 
obhged  to  knead  up  the  clay  afresh,  place  it  on  the 
wheel,  and  form  it  anew ;  and  then  it  was  such  a  ves- 
sel as  seemed  good  to  the  potter  to  make  it. 

Averse  6.  Cannot  I  do  with  you  as  this  potter?] 
Have  I  not  a  right  to  do  with  a  people  whom  I  have 
created  as  reason  and  justice  may  require  1  If  they 
do  not  answer  my  intentions,  may  I  not  reject  and 
destroy  them ;  and  act  as  this  potter,  make  a  new  vessel 
out  of  that  which  at  first  did  not  succeed  in  his  hands  1 

It  is  generally  supposed  that  St.  Paid  has  made  a 
very  different  use  of  this  similitude  from  that  mentioned 
above.  See  Rom.  ix.  20,  &c.  His  words  are,  "  Hath 
304 


5  Then  the  word  of  the  Lord  a.  M;  cir.  3396 

B.  C.  cir.  608. 

came  to  me,  saying,  oi.  XLiii.  i. 

6  O  house  of  Israel,  ■*  cannot  I      r.  Roman., 
do  with  you  as  this  potter  ?  saith     ""•■ '^"°"'°  ^- 
the   Lord.     Behold,    "  as  the  clay  is   in  the 
potter's  hand,  so  are  ye  in  mine  hand,  O  house 
of  Israel. 

7  At  lohat  instant  I  shall  speak  concerning 
a  nation,  and  concerning  a  kingdom,  to  ''  pluck 
up,  and  to  pull  down,  and  to  destroy  it ; 

8  s  If  that  nation,  against  whom  I  have  pro- 
nounced, turn  from  their  evil,  ''  I  will  repent  of 
the  evil  that  I  thought  to  do  unto  them. 

ilsa.  xlv.  9;  Wisd.  icv.  7;   Rom.  ix.  20,  21. elsa.  bti.  8. 

rChap.  i.  10. «  Ezek.  xviii.  21 ;  x.ixiii.  11. 1"  Chap.  xxvi.  3 ; 

Jonah  ill.  10. 

not  the  potter  power  over  the  clay,  of  the  same  lump 
to  make  one  vessel  unto  honour,  and  another  unto  dis- 
honour V  To  this  every  sensible  and  pious  man  will 
answer.  Undoubtedly  he  has.  But  would  any  potter 
make  an  exceedingly  fair  and  good  vessel  on  purpose 
to  dash  it  to  pieces  when  he  had  done  1  Surely  no  ! 
And  would,  or  coidd,  the  God  of  infinite  perfection  and 
love  make  mdlions  of  immortal  souls  on  purpose  for 
eternal  perdition,  as  the  horrible  decree  of  reprobation 
states  ?  No  !  This  is  a  lie  against  all  the  attributes 
of  God.  But  does  not  the  text  state  that  he  can,  out 
of  the  same  lump,  the  same  mas.s  of  human  nature, 
make  one  vessel  to  honour,  and  another  to  dishonour  1 
Yes.  But  the  text  does  not  say,  what  the  horrible 
decree  says,  that  he  makes  one  part,  and  indeed  the 
greater,  for  eternal  perdition.  But  what  then  is  the 
meaning  of  the  text  1  Why  evidently  this  :  As  out  of 
the  same  mass  of  clay  a  potter  may  make  a.  flagon  for 
the  table  and  a  certain  utensil  for  the  chamber,  the 
one  for  a  more  honourable,  the  other  for  a  less  honour- 
able use,  though  both  equally  necessary  to  the  owner ; 
so  God,  out  of  the  same  flesh  and  blood,  may  make  the 
tiller  of  the  field  and  the  prophet  of  the  Most  High  ; 
the  one  in  a  more  honourable,  the  other  in  a  less 
honourable  employ ;  yet  both  equally  necessary  in  the 
world,  and  equally  capable  of  bringing  glory  to  God  in 
their  respective  places.  But  if  the  vessel  be  marred 
in  his  hand,  under  his  providential  and  gracious  deal- 
ings, he  may  reject  it  as  he  did  the  Jews,  and  make 
another  vessel,  such  as  he  is  pleased  with,  of  the  Gen- 
tiles ;  yet  even  these  marred  vessels,  the  reprobate 
Jeios,  are  not  finally  rejected ;  for  all  Israel  shall  be 
saved  in  (through)  the  Lord,  i.  e.,  Jesus  Christ.  And 
should  the  Gentiles  act  as  the  Jews  have  done,  then 
they  also  shall  be  cut  off,  and  God  will  call  his  Church 
by  another  name.  See  on  Rom.  ix.  22,  and  below. 
Verses  7-10.  At  what  instant  I  shall  speak  con- 
cerning a  nation,  &c. — If  that  nation,  against  whom, 
&c. — And  at  what  instant,  &c. — If  it  do  evil,  &c.] 
These  verses  contain  what  may  be  called  God's  decree 
by  which  the  whole  of  his  conduct  towards  man  is 
regulated.  If  he  purpose  destruction  against  an  offend- 
ing person,  if  that  person  repent  and  turn  to  God,  he 
shall  live  and  not  die. 


Plots  are  laid  for 


CHAP.  XVIII. 


the  life  of  Jeremiah. 


^■r,^^  "'"■  lnt°-     9  And  at  what  instant  I  shall 

B.  C.  cir.  608. 

01.  XLlii.  1.     speak  concerning  a  nation,  and 

Tarquiiiii  Prisci,  i  •  '      i  .       i      -i  i 

R  Roman.,      conccming  a  knigdom,   to   build 
"'■  """"■"  "■     and  to  plant  it ; 

10  If  it  do  evil  in  my  sight,  that  it  obey  not 
my  voice,  then  I  will  repent  of  the  good, 
wherewith  I  said  I  would  benefit  them. 

1 1  Now  therefore  go  to,  speak  to  the  men  of 
Judah,  and  to  (he  inhabitants  of  Jerusalem, 
saying.  Thus  saith  the  Lord  ;  Behold,  I 
frame  evil  against  you,  and  devise  a  device 
against  you  :  '  return  ye  now,  every  one  from 
his  evil  way,  and  make  your  ways  and  your 
doings  good. 

12  And  they  said,  •'There  is  no  hope  :  but 
we  will  walk  after  our  own  devices,  and  we 
will  every  one  do  the  imagination  of  his  evil  heart. 

1 3  Therefore  thus  saith  the  Lord  ;  '  Ask  ye 
now  among  the  heathen,  who  hath  heard  such 
things  :  the  virgin  of  Israel  hath  done  ""  a  very 
horrible  thing. 

1 4  Will  a  man  leave  °  the  snow  of  Lebanon 
which  cometh  from  the  rock  of  the  field  ?  or 
shall  the  cold  flowing  waters  that  come  from 
another  place  be  forsaken  ? 

15  Because  my  people  hath  forgotten  "me, 
they  have  burned  incense  to  p  vanity,  and  they 
have  caused  them  to  stumble  in  their  ways 
from  the  i  ancient  paths,  to  walk  in  paths,  in 
a  way  not  cast  up ; 

16  To  make  their  land  'desolate,  and  a  per- 
petual 'hissing;  every  one  that  passeth  thereby 
shall  be  astonished,  and  wag  his  head. 


*2  Kin^s  xxvii.  13  ;   chap,  vii,  3  ;  xxv.  5  ;  xxvi.  13  ;  xx.xv.  15. 

kChap.  ii.  25. 1  Chap.  ii.  10;  1  Cor.  v.  1. n>Chap.  v.  30. 

"  Or,  my  fields  for  a  Tock,  or  for  the  snow  of  Lebanon  ?  shall  the  run- 
ning waters  be  forsaken  for  the  strange  cold  waters  ? <>  Chap.  ii. 

13,  32 ;   iii.  21 ;  xiii.  25 ;   xvii.  13. p  Chap.  x.  15 ;  xvi.    19. 

nChap.  vi.  16. 'Chap.  xix.  8;  xlix.  13  ;  1.  13. 


If  he  purpose  peace  and  salvation  to  him  that  waUf- 
etli  uprightly,  if  he  turn  from  God  to  the  world  and  sin, 
he  shall  rfie  and  not  live. 

Verse  12.    There  is  no  hope]    See  chap.  ii.  25. 

Verse  13.  The  virgin  of  Israel]  Instead  of  ^Slty" 
Yisrael,  three  of  Kennicott's  and  De  Rossi's  MSS., 
with  the  Alexandrian  copy  of  the  Septuaginl,  have 
oSiJ'n'   Yerushalcm,  Jerusalem. 

Verse  It.  Will  a  man  leave  the  snotv  of  Lebanon] 
Lebanon  was  the  highest  mountain  in  Judea.  Would 
any  man  in  his  senses  abandon  a  farm  that  was  al- 
ways watered  by  the  melted  snows  of  Lebanon,  and 
take  a  barren  rock  in  its  place  ?  How  stupid  therefore 
and  absurd  are  my  people,  who  abandon  the  everlast- 
ing God  for  the  worship  of  idols  ! 

A'erse  16.  A  perpetual  hissing]  nip"">a'  shertkoth,  a 
shrieking,  hiis^g ;  an  expression  of  contempt. 

A'^OL.  IV.  (     20     ) 


1 7  '  I  will  scatter  them  "  as  with   *■ "  ='.'•  ^^ 

B.  C.  cir.  608. 

an  east  wind  before  the  enemy;     01.  XLiii.  i. 

T        -ii     1  1  111  1    Tarquinii  Prisci, 

■"■  1  Will  show  tliem  tlie  back,  and  r.  Roman., 
not  the  face,  in  the  day  of  their  "'''"""•"^ 
calamity. 

1 8  Then  said  they,  "'  Come,  and  let  us  devise 
devices  against  Jeremiah  ;  ^  for  the  law  shall 
not  perish  from  the  priest,  nor  counsel  from  the 
wise,  nor  the  word  from  tiic  prophet.  Come, 
and  let  us  smite  him  ^  with  the  tongue,  and 
let  us  not  give  heed  to  any  of  his  words. 

19  Give  heed  to  me,  O  Lord,  and  hearken 
to  the  voice  of  them  that  contend  with  me. 

20  ^  Shall  evil  be  recompensed  for  good  ?  for 
"  they  have  digged  a  pit  for  my  soul.  Re- 
member that  I  stood  before  thee  to  speak  good 
for  them,  and  to  turn  away  thy  wrath  from 
them. 

21  Therefore  ''deliver  up  their  children  to 
the  famine,  and  '  pour  out  their  blood  by  the 
force  of  the  sword ;  and  let  their  wives  be 
bereaved  of  their  children,  and  be  widows  ; 
and  let  their  men  be  put  to  death  ;  let  their 
young  men  be  slain  by  the  sword  in  battle. 

22  Let  a  cry  be  heard  from  their  houses, 
when  thou  slialt  bring  a  troop  suddenly  upon 
them :  for  *•  they  have  digged  a  pit  to  take 
me,  and  hid  snares  for  mv  feet. 

2.3   Yet,  Lord,  thou  knowest  all  their  coun 
sel  against  me  *  to  slay  7tie :  ^  forgive  not  their 
iniquity,   neither  blot  out  their  sin  from  thy 
sight,  but  let  them  be  overthrown  before  thee  < 
deal  thus  with  them  in  the  time  of  thine  anger 

"1  Kings  ix.  8;  Lam.  ii.  15;   Mic.  vi,  16. »Chap.  xiii.  24. 

"Psa. xlviii.7. 'Scechap.  ii.27. "Chap.xi.  19. 'Lev 

X.   11;   Mai.  ii.  7;   John  vii.  48,  49. yOr,  for  the  tongue. 

*  Psa.  cix.  4,  5. 'T  Psa.  xxxv.  7  ;  Ivii.  6  ;  ver.  22.- '»  Psa.  rix. 

9,  10. c  Hcb.  pour  them  mil. J  Ver.  20. '  Heb.  for  death. 

fPsa.  xxxv.  4:  cix.  14;  chap.  xi.  20;  xv.  15. 

Verse  17.  7  roill  scatter  them  as  with  an  east  wind] 
It  is  the  property  of  this  wind,  almost  every  where,  to 
parch  up,  blast,  and  destroy  grain  and  trees,  and  even 
cattle  and  men  suffer  from  it.  Hence  the  old  metrical 
proverb  : — 

"  When  the  wind  blows  from  the  east, 
'Tis  good  for  neither  man  nor  beast." 
Verse  18.  Came,  and  let  h,s  devise  devices]    Let  us 
form  a  conspiracy  against  him,  accuse  him  of  being  a 
false  prophet,  and  a  contradicter  of  the  words  of  God, 
for  God  has  promised  us  protection,  and  he  says  we 
'  shall  be  destroyed,  and  that  God  will  forsake  his  people. 
;       Let  us  smile  him  with  the  tongue]     On  the  tongue; 
so  it  should  be  rendered.      Lying  and  false  testimony 
are  punished  in  the  eastern  countries,  to  the  present 
day,  by  smiting  the  person  on  the  mouth  with  a  strong 
piece  of  leather  like  the  sole  of  a  shoe.     Sometimes 
305 


Parable  of  the 


JEREMIAH. 


earthen  vessel. 


a  bodkiii  is  run  through  the  tongue.  Blasphemy, 
calumny,  and  cursing  of  parents,  are  usually  punished 
in  that  way  among  the  Chinese. 

Verse  20.  TheT/ have  digged  a  pit  formy  sou!.]  For 
my  life ;  this  they  wish  to  take  away. 

Stood  before  thee  to  speak  good  for  them]  I  was 
their  continual  intercessor. 


Verse  2 1 .  Therefore  deliver  up  their  children]  The 
execrations  in  these  verses  should  be  considered  as  sim- 
ply prophetic  declarations  of  the  judgments  which  God 
was  about  to  pour  out  on  them. 

If  we  consider  them  in  their  grammatical  meaning, 
then  they  are  not  directions  to  us,  to  whom  our  Law- 
giver has  said,  "  Love  your  enemies," 


CHAPTER  XIX. 

£y  the  significant  type  of  breaking  a  potter^s  vessel,  Jeremiah  is  directed  to  predict  the  utter  desolation 
of  Judah  and  Jerusalem,  1-15.  The  prophets  taught  frequently  by  symbolic  actions  as  well  as  by 
words. 


A.  M.  cir.  3397. 

B.  C.  cir.  607. 

Ol.  XLIII.  2. 

Tarquinii  Prisci, 

R.  Roman., 
cir.  annum  10. 


'T^HUS  saith  the  Lord,  Go  and 
get  a  potter's  earthen  bottle, 
and  take  of  the  ancients  of  the 
people,  and  of  the   ancients  of 
the  priests ; 

2  And  go  forth  unto  ^  the  valley  of  the  son 
of  Hinnom,  which  is  by  the  entry  of  ''  the 
east  gate,  and  proclaim  there  the  words  that 
I  shall  tell  thee, 

3  "=  And  say.  Hear  ye  the  word  of  the  Lord, 
O  kings  of  Judah,  and  inhabitants  of  Jeru- 
salem ;  Thus  saith  the  Lord  of  hosts,  the 
God  of  Israel ;  Behold,  I  will  bring  evil  upon 
this  place,  the  which  whosoever  heareth,  his 
ears  shall  ''  tingle. 

4  Because  they  '  have  forsaken  me,  and  have 
estranged  this  place,  and  have  burned  incense 
in  it  unto  other  gods,  whom  neither  they  nor 
their  fathers  have  known,  nor  the  kings  of 
Judah,  and  have  filled  this  place  with  ^  the 
blood  of  innocents ; 

5  ?  They  have  built  also  the  high  places  of 
Baal,  to  burn  their  sons  with  fire  for  burnt- 
oiferings  unto  Baal,  ''which  I  commanded  not, 
nor  spake  it,  neither  came  it  into  my  mind  : 

a  Josh.  XV.  8  ;   2  Kings  xxiii.  10  ;    chap.  vii.  31. b  Heb.  the 

sun  gate. c  Chap.  xvii.2Q. dl  gam.  iii.  11;   2  Kings  x.xi. 

12. eDeut.  xxviii.  20;  Isa.  Ixv.  11  ;  chap.  ii.  13,  17,  19;    xv. 

6;   xvii.  13. f2  Kings  xxi.  16;   chap.  ii.  34. sCliap.  vii. 

31,  32  ;  xxxli.  35. 


NOTES  ON  CHAP.  XIX. 

Verse  1 .  Go  and  get  a  potter's  earthen  bottle]  This 
discourse  was  also  delivered  some  time  in  the  reign 
of  Jehoiakim.  Under  the  type  of  breaking  a  potter's 
earthen  bottle  or  jug,  Jeremiah  shows  his  enemies  that 
the  word  of  the  Lord  should  stand,  that  Jerusalem 
should  be  taken  and  sacked,  and  they  all  carried  into 
captivity. 

Ancients  of  the  priests]  The  chiefs  of  the  twenty- 
four  classes  which  David  had  established.  See  1 
Chron.  xxiv.  4. 

Verse  4.  Estranged  this  place]  Ye  have  devoted 
306 


6  Therefore,  behold,  the  days 


A.  M.  cir.   3397 
B.  C.  cir.  607. 

come,    saith  the   Lord,  that  this     oi.  XLiii.  2. 

,  ,     ,,  ,  ,,     ,    Tarquinii  Prisci, 

place   shall    no    more   be  called     r.  Roman., 
The    valley    of     "''■  '^""""'  '"■ 


shall    no    more  be 
Tophet,    nor    '  The    valley 
the    son    of    Hinnom,    but    The    valley    of 
slaughter. 

7  And  I  will  make  void  the  counsel  of  Ju- 
dah and  Jerusalem  in  this  place  ;  ^  and  I  will 
cause  them  to  fall  by  the  sword  before  their 
enemies,  and  by  the  hands  of  them  that  seek 
their  lives  :  and  their  '  carcasses  will  I  give 
to  be  meat  for  the  fowls  of  the  heaven,  and  for 
the  beasts  of  the  earth. 

8  And  I  will  make  this  city  ■"  desolate,  and 
a  hissing :  every  one  that  passeth  thereby 
shall  be  astonished  and  hiss  because  of  all 
the  plagues  thereof. 

9  And  I  will  cause  them  to  eat  the  "  flesh  of 
their  sons  and  the  flesh  of  their  daughters, 
and  they  shall  eat  every  one  the  flesh  of  his 
friend  in  the  siege  and  straitness,  wherewith 
their  enemies,  and  they  that  seek  their  lives, 
shall  straiten  them. 

10  "Then  shalt  thou  break  the  bottle  in  the 
sight  of  the  men  that  go  with  thee. 


hLev.  xviii.  21. » Josh.  xv.  8. 1^  Lev.  xxvi.  17;    Deut. 

xxviii.  25. '  Psa.  Ixxix.  2  ;   chap.  vii.  33  ;   xvi.  4  ;   xxxiv.  20. 

"Chap,  xviii.    16;    xU.\.  13;    1.   13. "Lev.  xxvi.  29;   Deut. 

xxviii.    53  ;    Isa.    ix.    20  ;     Lara.    iv.    10. o  So    chap.    Ii. 

63,  64. 


my  temple  to  a  widely  different  purpose  from  that  for 
which  it  was  erected. 

Verse  5.  Offerings  unto  Baal]  A  general  name 
for  all  the  popular  idols ;  Baal,  Moloch,  Ashta- 
roth,  &c. 

Verse  7.  /  jci//  make  void  the  counsel  of  Judah] 
Probably  this  refers  to  some  determination  made  to 
proclaim  themselves  independent,  and  pay  no  more 
tribute  to  the  Chaldeans. 

To  be  meat  for  the  foicls]    See  on  chap.  vii.  33. 

Verse  9.  I  tvill  cause  them  to  eat  the  flesh  of  ther 
sons]  This  was  literally  fulfilled  when  Jerusalem  was 
(      20«      ) 


Pashur,  the  governor, 


CHAP.  XX. 


smites  the  prophet 


A.  M.  cir.  3397.        ]  ^     ^^J   gJ^gJl    g^y    ^^itO     them, 
B.  C.  cir.  60 J.  -^ 

oi.  XLiii.  2.     Thus  sailh  the   Lord  of  hosts  ; 

Tarquinii  Prisci,    „  ^^  ii    t    u        i     .1  ■ 

H.  Roman.,      ^  Eveii  SO  Will   1  break  tins  peo- 
cir.  annum  10.    p]g  gjjj  jjjjg  j.jjy.^  gg  p„g  brcakelh 

a  potter's  vessel,  tiiat  cannot  i  be  made  whole 
again  :  and  they  shall  '  bury  them  in  Tophet, 
till  there  be  no  place  to  bury. 

12  Thus  will  I  do  unto  this  place,  .saith  the 
Lord,  and  to  the  inhabitants  thereof,  and 
even  make  this  city  as  Tophet : 

13  And  the  houses  of  Jerusalem,  and  the 
houses  of  the  kings  of  Judah,  shall  be  defiled 
'  as  the  place  of  Tophet,  because  of  all  the 
houses  upon  whose  '  roofs  they  have  burned 

PPsa.  ii.  9;   Isa.  xxx.    14;    Lam.  iv.  2. nHeb.  be  healtd. 

'Chap.  vii.  32. > 2 Kings  xxiii.  10. 

besieged  by  the  Romans.  This  also  the  prophet  might 
have  had  in  view. 

Verse  1 1 .  Even  so  will  I  break  this  people  and  this 
city]  The  breaking  of  the  bottle  was  the  symbolical  re- 
presentation of  the  destruction  of  the  city  and  of  the  state. 

That  cannot  be  made  whole  again]  This  seems  to 
refer  rather  to  the  final  destruction  of  Jerusalem  by  the 
Romans,  than  to  what  was  done  by  the  Chaldeans. 
Jerusalem  was  Aea/erf  after  70  years:  but  nearly  1800 
years  have  elapsed  since  Jerusalem  was  taken  and 
destroyed  by  the  Romans ;  and  it  was  then  so  broken, 
that  it  could  not  be  made  xchole  again. 


incense     unto      all      the      host  ^i,**;  "'■•^?27- 

D.  C  Cir.  607. 

of    heaven,    and    "  have   poured     oi.  XLiii.  2. 

,.,,„.  ,  .,  TaniuiniiPrieci, 

out    dnnk-ollenngs     unto    other      r.  Roman., 

gods.  cir.  annum  10. 

14  Then  came  Jeremiah  from  Tophet,  whi- 
ther the  Lord  had  sent  him  to  prophesy ; 
and  he  stood  in  "  the  court  of  the  Lord's  house, 
and  said  to  all  the  people, 

15  Thus  sailh  the  Lord  of  hosts,  the  God 
of  Israel ;  Behold,  I  will  bring  upon  this  city 
and  upon  all  her  towns  all  the  evil  that  I  have 
pronounced  against  it,  because  "  they  have 
hardened  their  necks,  that  they  might  not  hear 
my  words. 


>2  Kings  xxiii.  12;  chap,  xxxii.  29 ;  Zeph.  i.  5. — 
'See  2  Chron.  ix.  5. "Chap.  vii.  26 


— "Chap.vii.  18. 
xvii.  23. 


Verse  12.  And  even  maie  this  city  as  Tophet]  A 
place  of  slaughter  and  destruction. 

Verse  1  1 .  Then  came  Jeremiah  from  Tophet]  He 
had  probably  gone  to  the  valley  of  Hinnom,  and  there 
repeated  the  discourse  which  he  had  a  little  before  de- 
livered to  the  chief  priests  and  elders. 

Verse  15.  Because  they  have  hardened  their  necks] 
A  metaphor  taken  from  unruly  and  unbroken  oxen, 
who  resist  the  yoke,  break  and  run  away  with  their 
gears.  So  this  people  had  broken  and  destroyed  the 
yoke  of  the  law. 


CHAPTER  XX. 

Jeremiah,  on  account  of  his  prophesying  evil  concerning  Judah  and  Jerusalem,  is  beaten  and  imprisoned  by 
Pashur,  chief  governor  of  the  temple,  1,  2.  On  the  following  day  the  prophet  is  released,  who  denounces 
the  awful  judgments  of  God  which  should  fall  upon  the  governor  and  all  his  house,  as  well  as  upon  the 
whole  land  of  Judah,  in  the  approaching  Babylonish  captivity,  3-6.  Jeremiah  then  bitterly  complains  of 
the  reproaches  continually  heaped  upon  him  by  his  enemies  ;  and,  in  his  haste,  resolves  to  speak  no  more  in 
the  name  of  Jehovah  ;  but  the  word  of  the  Lord  is  in  his  heart  as  a  burning  flame,  so  that  he  is  not  able  to 
forbear,  7-10.  The  prophet  professes  his  trust  in  God,  whom  he  praises  for  his  late  deliverance,  11-13. 
The  remaining  verses,  which  appear  to  be  out  of  their  place,  contain  Jeremiah's  regret  that  he  was  ever  born 
to  a  life  of  so  much  sorrow  and  trouble,  11—18.  This  complaint  resembles  that  of  Job  ;  only  it  is  milder, 
and  more  dolorous.  This  excites  our  pity,  that  our  horror.  Both  are  highly  poetical,  and  embellished 
with  every  circumstance  that  can  heighten  the  colouring.  But  such  circumstances  are  not  always  to  be 
too  literally  understood  or  explained.  We  must  often  make  allowances  for  the  strong  figures  of  eastern 
poetry. 


A.  M.  cir.   3397. 

B.  C.  cir.  607. 

OI.  .XLIII.  2, 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  10. 


MOW  Pashur  the  son  of  » Im- 
mur   the    priest,    who   was 
also  chief  governor  in  the  house 
of  the  Lord,  heard  that  Jeremiah 
prophesied  these  things. 
2  Then  Pashur  smote  Jeremiah  the  prophet. 


*>  1  Chronicles, 


NOTES  ON  CH-iUP.  XX. 

Verse  1.  Pashur — chief  goverrwr]  Pashur  was 
probably  one  of  the  chief  priests  of  the  twenty-four 
classes. 


and  put  him  in  the  stocks  that 
were  in  the  high  gate  of  Benja- 
min, which  was  by  the  house  of 
the  Lord. 

3   And  it  came  to  pass  on  the  morrow,  that 
Pashur  brought    forth   Jeremiah   out   of   the 


A.  M.  cir.  3397. 

B.  C.  cir.  607. 

OI.  XLIII.  2. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  10. 


chap.  xxiv.  14. 


Verse  2.  Put  him  in  the  stocks]  Probably  such  a 
place  near  the  gate  as  we  term  the  lock-up,  the  coal- 
hole;  or  it  may  mean  a  sort  o(  dungeon. 

Verse  3.  The  Lord  hath  not  called  thy  name  Pashur] 
307 


Jeremiah  foretells  the 


JEREMIAH. 


Babylonish  captivity 


Then    said    Jeremiah 


^^^r  "'Inf-    Stocks, 
B.  C.  cir.  607.  ^,         .,  ,      , 

oi.  XLiii.  2.     unto  him,    The   Lord  hath  not 
'^T^ZtT  called    thy  name     Pashur,     but 
cii-.  annum  10.     i  Masor-missabib. 

4  For  thus  saith  the  Lord,  Behold,  I  will 
make  thee  a  ten-or  to  thyself,  and  to  all  thy 
friends  :  and  they  shall  fall  by  the  sword  of 
their  enemies,  and  thine  eyes  shall  behold  it: 
and  I  will  give  all  Judah  into  the  hand  of  the 
king  of  Babylon,  and  he  shall  carry  them  cap- 
tive into  Babylon,  and  shall  slay  them  with 
the  sword. 

5  Moreover  I  "  will  deliver  all  the  strength 
of  this  city,  and  all  the  labours  thereof,  and 
all  the  precious  things  thereof,  and  all  the 
treasures  of  the  kings  of  Judah  will  I  give 
into  the  hand  of  their  enemies,  which  shall 
spoil  them,  and  take  them,  and  carry  them  to 
Babylon. 

6  And  thou,  Pashur,  and  all  that  dwell  in 
thine  house,  shall  go  into  captivity :  and  thou 
shalt  come  to  Babylon,  and  there  thou  shalt 
die,  and  shalt  be  buried  there,  thou,  and  all  thy 
friends,  to  whom  thou  hast  "^  prophesied  lies. 

7  O  Lord,  thou  hast  deceived  me,  and  I 
was  "  deceived  :  *'  thou  art  stronger  than  I,  and 
hast  prevailed :  ^  I  am  in  derision  daily,  every 
one  mocketh  me. 


b  That  is, /for  rowui  almt ;    Psa.  x.txi.  13;   ver.  10;  chap.  vi. 

25;    xlvi.  5;   xlLx.  29. c  2  Kings  xx.  17 ;    xxiv.  12-16;    xxv. 

13,  &c. ;   chap.  iil.  24. i  Chap.  xiv.  13,  14  l  xxviii.  15;  xxix. 

21. e  Or,  enticed. f  Chap.  i.  6,  7. s  Lafc.  iii.  14. *'  Ch. 

vi.  7. 'Job  xxxii.  18,  19  ;  Psa.  xxxix.  3. 


— Security  on  all  sides.  This  name  thou  hast  had,  but 
not  by  Divine  appointment. 

But  Magor-missabib — Fear  on  every  side.  This 
name  hath  God  given  thee  ;  because,  in  the  course  of 
his  providence,  thou  shalt  be  placed  in  the  circum- 
stances signified  by  it ;  thou  shalt  be  a  terror  to  thyself. 

Verse  6.  And  thoti,  Pashur — shall  go  into  captivity] 
Thou  shalt  suffer  for  the  false  prophecies  which  thou 
hast  delivered,  and  for  thy  insults  to  my  prophet. 

Verse  7.  O  Lord,  thou  hast  deceived  me]  Thou  hast 
promised  me  protection  ;  and,  lo  !  1  am  now  delivered 
into  the  hands  of  my  enemies.  These  words  were  pro- 
bably spoken  when  Pashur  smote  him,  and  put  him  in 
prison. 

I  think  our  translation  of  this  passage  is  very  ex- 
ceptionable. My  old  Bible  reads,  ilEljOU  labbiiBft  ine 
OjSiiJe  llotb  ;  anJ)  f  toajS  lab  a?ibc.  The  original 
word  is  'jn'riS  pittilhani,  thou  hast  persuaded  me,  i.  e., 
to  go  and  prophesy  to  this  people.  I  went,  faithfully 
declared  thy  message,  and  now  I  am  likely  to  perish 
by  their  cruelty.  As  the  root  nr\3  palhah  signifies 
to  persuade  and  allure,  as  well  as  to  deceive,  the  above 
must  be  its  meaning  in  this  place.  Taken  as  in  our 
Version,  it  is  highly  irreverent.  It  is  used  in  the  same 
308 


8  For  since    I  spake,  I  cried  \^^  =|'J-  ^^ 
out,  ''  I  cried  violence  and  spoil ;     oi.  XLiii.  2. 

,  ,  1       r      1        T  Tarquinii  Prisci, 

because  the  word    oi   the  Lord      r.  Roman., 
was  made  a  reproach  unto  me,    "'''  '^°""°'  ^°' 
and  a  derision,  daily. 

9  Then  I  said,  I  will  not  make  mention  of 
him,  nor  speak  any  more  in  his  name.  But 
his  iom~d  was  in  mine  heart  as  a  '  burning  fire 
shut  up  in  my  bones,  and  I  was  weary  with 
forbearing,  and  ''  I  could  not  stay. 

1 0  1  For  I  heard  the  defaming  of  many, 
fear  on  every  side.  Report,  say  they,  and 
we  will  report  it.  "  All  °  my  familiars  watch- 
ed for  my  halting,  saying,  Peradventiu-e  he 
will  be  enticed,  and  we  shall  prevail  against 
him,  and  we  shall  take  our  revenge  on 
him. 

1 1  But  "  the  Lord  is  with  me  as  a  mighty 
terrible  one  :  therefore  my  persecutors  shall 
stumble,  and  they  shall  not  p  prevail  :  they 
shall  be  greatly  ashamed ;  for  they  shall  not 
prosper :  their  i  everlasting  confusion  shall 
never  be  forgotten. 

1 2  But,  0  Lord  of  hosts,  that  ■■  triest  the 
righteous,  and  seest  the  reins  and  the  heart, 
"  let  me  see  thy  vengeance  on  them :  for  unto 
thee  have  I  opened  my  cause. 

1 3  Sing  unto  the  Lord,  praise  ye  the  Lord  : 

k  Job  xxxii.  18;   Acts  xviii.  5. iPsa.  xxxi.  13. "Heb. 

every  man  of  my  -peace. n  Job  xix.  19;  Psa.  xli.  9  ;  Iv.  13,  14  ; 

Luke  xi.  53,  54. oChap.  i.  8,  19. pChap.  xv.20;  xvii.  18. 

<i  Chap,  xxiii.  40. '  Chap.  xi.  20 ;  xvii.  10. ■  Psa.  liv.  7 ; 

lix.  10. 

sense  here  as  in  Gen.  ix.  27  ;  God  shall  enlarge  (per- 
suade, margin)  Japheth  ;  and  he  shall  dwell  in  the  tents 
of  Shem. 

Averse  8.  /  cried  violence  and  spoil]  This  was  the 
burden  of  the  message  thou  didst  give  me. 

Verse  9.  I  will  not  make  mention  of  him]  I  will  re- 
nounce the  prophetic  office,  and  return  to  my  house. 

..4*  a  burning  fire  shut  up  in  my  bones]  He  felt 
stings  of  conscience  for  the  hasty  and  disobedient 
resolution  he  had  formed ;  he  felt  ashamed  of  his 
own  weakness,  that  did  not  confide  in  the  promise 
and  strength  of  God ;  and  God's  word  was  in  him  as 
a  strongly  raging  fire,  and  he  was  obliged  to  deliver 
it,  in  order  to  get  rid  of  the  tortures  which  he  felt 
from  suppressing  the  solemn  message  which  God  had 
given.  It  is  as  dangerous  to  refuse  to  go  when  called, 
as  it  is  to  run  without  a  call.  On  this  subject,  see  on 
chap.  i.  6. 

Verse  10.  Report — and  we  leill  report  it.]  Let  us 
spread  calumnies  against  him  every  where ;  or  let  us 
spread  reports  of  dangers  coming  upon  him,  that  we 
may  intimidate  him,  and  cause  him  to  desist. 

Verse  11.  But  the  Lord  is  with  me  as  a  mighty 
terrible  one]     Thus  was  he,  by  his  strong  confidence 


Zedehiah  wishes  to 


CHAP.  XXI. 


inquire  of  the  Lord. 


A.  M.  cir.  3398, 
B.  C.  cir.  606. 
Ol.  XLI1I.3. 

Tarquinii  Pnsci 

K.  RoiMun., 
cir.  annum  1 1. 


for  '  he  hath  deUvered  the  soul 
of  the  poor  from  the  hand  of  evil 
doers. 

14   "  Ciirsed  he  the  day  wherein 
let  not  tiic  day  wherein  my  mother 


I  was  born 

bare  me  be  blessed. 

15  Cursed  he  the  man  who  brought  tidings 
to  my  father,  saying,  A  man  child  is  born 
unto  thee  ;   making  him  very  glad. 

16  And  let  that  man  be  as  the  cities  wliich 

>Psa.  xjtxv.  9,  10;   cix.  30,  31. "Job  iii.  3;  chap.  xv.  10. 

V  Gen.  zix.  25. 

in  the  strong  God,  delivered  from  all  his  fears,  and 
enabled  to  go  on  comfortably  with  his  work. 

Verse  13.  Sing  unto  the  Lord]  lie  was  so  com- 
pletely delivered  from  all  fear,  that  although  he  remained 
in  the  same  circumstances,  yet  he  e.vults  in  the  Divine 
protection,  and  docs  not  fear  the  face  of  any  adversary. 

Verse  14.  Cursed  be  the  day  ichcrcin  I  icas  born] 
If  we  take  these  words  literally,  and  suppose  them  to 
be  in  their  proper  place,  they  are  utterly  inconsistent 
with  that  state  of  confidence  in  which  he  exulted  a  few 
minutes  before.  If  they  are  the  language  of  Jeremiah, 
they  must  have  been  spoken  on  a  prior  occasion,  when 
probably  he  had  given  way  to  a  passionate  hastiness. 
They  might  well  comport  with  the  state  he  was  in  ver. 
9.  I  really  believe  these  verses  have  got  out  of  their 
proper  place,  which  I  conjecture  to  be  between  the 
eighth  and  ninth  verses.  There  they  will  come  in  very 
properly  ;  and  might  have  been  a  part  of  his  complaint 
in  those  moments  when  he  had  purposed  to  flee  from 
fiod  as  did  Jonah,  and  prophesy  no  more  in  his  name. 


the  Lord  '  overtlirew,  and  repent-  ■*^'^';  '='.^-  ^^■ 

'  '  B.  C.  cir.  606 

ed  not:   and  let  him    "hear  the     oi.XLiii.  3. 

I  J       ,        Tar<iuinii  Prisci, 

cry    in    the    mornmg,    and    the      r.  Roman., 
shouting  at  noontide  ;  ""•""""'""• 

17  '  Because  he  slew  me  not  from  the  womb 
or  that  my  mother  might  have  been  my  grave 
and  her  womb  to  he  always  great  with  me. 

18  y  Wherefore  came  I  forth  out  of  the 
womb  to  ^  see  labour  and  sorrow,  that  my 
daj's  should  be  consumed  with  shame  ? 


"Chap,  xviii. 22.- 


«  Job  iii.  10,11.- 
iii.  1. 


-y  Job  iii.  20.- 


E  Lam. 


Transpositions  in  this  prophet  are  frequent ;  therefore 
place  these  /ive  verses  after  the  eighth,  and  let  the 
chapter  end  with  the  thirteenth,  and  the  whole  will  form 
a  piece  of  exquisite  poetry  ;  where  the  slate  of  despair, 
and  the  hasty  resolutions  he  liad  formed  while  under  its 
influence,  and  the  state  of  eonfidenec  to  which  he  was 
raised  by  the  succouring  influence  of  God,  will  appear 
to  be  both  illustrative  of  each  other,  and  are  touched 
with  a  delicacy  and  fervour  which  even  a  cold  heart 
must  admire.  See  Job  iii.  3,  and  the  notes  there.  The 
two  passages  are  very  similar. 

Verse  15.  A  man  child  is  born]  iSotun  i^  to  tijee 
a  kna\se  Cllilb— Old  MS.  Bible.  This  is  the  old 
English  word  for  man  or  servant ;  and  is  so  used  by 
Wiclif,  Rev.  xii.  5. 

Verse  16.  And  let  him  hear  the  cry]  Let  him  be 
in  continual  alarms. 

Verse  18,  Wherefore  came  I  forth]  It  would  have 
been  well  had  I  never  been  born,  as  I  have  neither  com- 
fort in  my  life,  nor  coinfort  in  my  work 


CHAPTER  XXI. 

Nebuchadnezzar  being  come  up  against  Jerusalem,  Zedekiah  sends  Pashur  and  Zephaniah  to  the  prophet  to 
request  him  to  intercede  with  God  in  behalf  of  his  people,  1,  2.  But  he  is  declared  to  be  against  Jerusa- 
lem, and  the  whole  land  of  Judah  ;  and  the  only  mitigation  of  their  punishment  must  proceed  from  their 
surrendering  to  the  king  of  Babylon,  3-10.  Prophecy  concerning  the  house  of  the  king  of  Judah,  11,  12. 
Notwithstanding  the  amazing  fortifications  round  about  Jerusalem,  in  which  the  people  vainly  trust,  the 
Lord  will  most  assuredly  visit  them  for  their  iniquities;  the  city  shall  be  taken  by  the  Chaldeans,  13,  14. 


A.  M.  cir.  3415. 

B.  C.  cir.  589. 

01.  XLVIl.  4. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  28. 


T^HE   word  which  came  unto 

Jeremiah    from    the    Lord, 

when  king  Zedekiah    sent   unto 

him  *  Pashm-   the    son  of  Mel- 

•  Chap.  xxxvUi.  1. 1>  2  Kings  xiv.  18 ;  chap.  xxix.  25 ;  xxxvii.  3. 


chiah,  and  ''  Zephaniah  the  son 

of  Maaseiali  the    priest,    saying, 

2   *■  Inquire,    I    pray    thee,    of 

the  Lord  for  us ;   (for  Nebuchad- 

c  Chap,  xxxvii.  3,  7. 


A.  M.  cir.   3415. 

B.  C.  cir.  589. 

01.  XLVII.  4. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  28. 


NOTES  ON  CHAP.  XXI. 
Verse   1.     The  word  which  came  unto  Jeremiah] 
The  chapters  in  the  remaining  parts  of  this  prophecy 

seem  strangely  interchanged.     This  subject  has  been  j  der: — ch.  xxi.,  xxxiv.,  xxxvii.,  xx.xii.,  xxxiii.,  X-\.xviii., 
mentioned  in  the  introduction,  and  some  tables  "iven  ;    xxxix. 


of  Zedekiah,  and  the  breaking  out  of  the  war  there- 
upon ;  and  which  are  continued  on  to  the  taking  of 
Jerusalem,  related  in  chap,  x.xix.,  in  the  following  or- 


and  to  these  the  critical  reader  is  requested  to  refer. 
The  discourse  here  was  delivered  about  the  ninth  year 
of  the  reign  of  Zedekiah.  This  chapter,  obsers-es  Dr. 
Blayncy,  contains  the  first  of  those  prophecies  which 
were  delivered  by  Jeremiah,  subsequent  to  the  revolt 


Pashur  the  son  of  Melchiah]  There  can  be  little 
doubt  that  this  Pashur  was  a  diflerent  person  from 
him  who  was  called  the  son  of  Immur  in  the  preceding 
chapter. 

Verse  2.  Inquire,  I  pray  thee]  See  whether  God 
309 


Prophecy  against  the  JEREMIAH. 

A.  M.  cir.  3415.  j-ezzar  king  of  Babylon  maketh 

B.  C.  cir.  589.  o  .' 

Ol.  XLVii.  4.    war  against  us  ;  if  so  be  that  the 

TarquiniiPrisci,    t  -n    i      i       -.i  t 

R    Roman.,      LoRD  Will  deal  With  US  according 

cir.  annum  28.      ^^    ^jj    j^jg    ^vo^drOUS    WOrks,    that 

he  may  go  up  from  us. 

3  Then  said  Jeremiah  unto  them,  Thus  shall 
ye  say  to  Zedekiah  : 

4  Thus  saith  the  Lord  God  of  Israel ;  Be- 
hold, I  will  turn  back  the  weapons  of  war  that 
are  in  your  hands,  wherewith  ye  fight  against 
the  king  of  Babylon,  and  against  the  Chal- 
deans, which  besiege  you  without  the  walls, 
and  ^  I  will  assemble  them  into  the  midst  of 
this  city. 

5  And  I  myself  will  fight  against  you  with 
an  °  outstretched  hand  and  with  a  strong  arm, 
even  in  anger,  and  in  fury,  and  in  great  wrath. 

6  And  I  will  smite  the  inhabitants  of  this 
city,  both  man  and  beast :  they  shall  die  of  a 
great  pestilence. 

7  And  afterward,  saith  the  Lord,  "^I  will  de- 
liver Zedekiah  king  of  Judah,  and  his  servants, 
and  the  people,  and  such  as  are  left  in  this 
city  from  the  pestilence,  from  the  sword,  and 
from  the  famine,  into  the  hand  of  Nebuchad- 
rezzar king  of  Babylon,  and  into  the  hand  of 
their  enemies,  and  into  the  hand  of  those  that 
seek  their  life  :  and  he  shall  smite  them  with 
the  edge  of  the  sword ;  f  he  shall  not  spare 
them,  neither  have  pity,  nor  have  mercy. 


d  Isa.  xiii.  4. ^  Exod.  vi.  6. ("Chap,  xxxvii.  17 ;  xxxix. 

5;  lii.  9. gDeut.  xxiii.  50;  2  Chron.  xxxvi.  17. *>  Deut. 

XXX.  19. 'Chap,  xxxviii.  2,  17,  18, k  Chap,  xxxix.  18;  xlv. 

5. ILev.  xvii.  10;  chap.  xliv.   11;   Amos  ix.  4. ™ Chap. 

xxxviii.  3. 


intends  to  deliver  us  into  or  out  of  the  hand  of  the 
Chaldeans. 

Verse  4.  /  loill  turn  hack  the  weapons]  Every 
attempt  you  make  to  repel  the  Chaldeans  shall  be 
unsuccessful. 

I  will  assemble  them  into  the  midst  of  this  c//y.]  I 
will  deliver  the  city  into  their  hands. 

Verse  6.  They  shall  die  of  a  great  pestilence.']  The 
sword  may  appear  to  be  that  of  man,  though  I  have  given 
the  Chaldeans  their  commission ;  but  the  pestilence 
shall  appear  to  be  the  immediate  act  of  God. 

Verse  7.  Nebuchadrezzar]  This  name  is  spelt  as 
above  in  t!oen<y-iiT  places  of  this  book;  and  in  (en  places 
it  is  spelt  Nebuchadnezzar,  which  is  the  common  or- 
thography. The  difference  is  only  a  1  resh  for  a  J  ?tun ; 
but  the  MSS.  are  various  on  this  point.  It  is  the  same 
person  who  is  intended  by  both  names  ;  and  here  all  the 
Versions,  except  the  Arabic,  which  omits  the  name,  have 
it  in  the  usual  form. 

Verse  8.  Behold,  I  set  before  you  the  way  of  life, 
and  the  way  of  death.]  Meaning  escape  or  destruction 
310 


house  of  Judah. 

8  And  unto  this  people    thou  a.  M.  cir.  3415. 

'^      '^  B.  C.  cir.  589. 

shalt  say.  Thus  saith  the  Lord  ;    01.  XLvii.  4. 

T>    1     1  1      1,  T  1     r  1         TarquiniiPrisci, 

Behold,   "1  set    before    you    the      r.  Roman., 
way  of  life,  and  the  way  of  death.    "''■ ""°"'" -^- 

9  He  that  '  abideth  in  this  city  shall  die  by 
the  sword,  and  by  the  famine,  and  by  the 
pestilence  :  but  he  that  goeth  out,  and  falleth 
to  the  Chaldeans  that  besiege  you,  he  shall 
live,  and  ''  his  life  shall  be  unto  him  for  a  prey. 

10  For  I  have  'set  my  face  against  this  city 
for  evil,  and  not  for  good,  saith  the  Lord  : 
■"  it  shall  be  given  into  the  hand  of  the  king  of 
Babylon,  and  he  shall  °  burn  it  with  fire 

11  And  touching  the  house  of  the  king  of 
Judah,  say,  Hear  ye  the  word  of  the  Lord  ; 

12  0  house  of  David,  thus  saith  the  Lord; 
"Execute  p judgment  1  in  the  morning,  and 
deliver  him  that  is  spoiled  out  of  the  hand  of 
the  oppressor,  lest  my  fury  go  out  like  fire, 
and  burn  that  none  can  quench  it,  because  of 
the  evil  of  your  doings. 

13  Behold,  'I  am  against  thee,  O  in- 
habitant of  the  valley,  and  rock  of  the  plain, 
saith  the  Lord  ;  which  say,  '  Who  shall  come 
down  against  us  ?  or  who  shall  enter  into  our 
habitations  ? 

14  But  I  will  "  punish  you  according  to  the 
^  fruit  of  your  doings,  saith  the  Lord  :  and  I 
will  kindle  a  fire  in  the  forest  thereof,  and  ■"  it 
shall  devour  all  things  round  about  it. 


-Chap,  xxxiv.  2,  22;   xxxvii.  10;  xxxviii.    18,  23;   hi.   13. 

"Chap.  xxii.  3;  Zech.  vii.  9. pHeb.  Judge. <i  Psa.  ci.  8. 

r  Ezek.  xiii.  8. s  Heb.  inhahitress. 1  Chap.  xlix.  4. "  Heb. 

visit  upon. "Prov.  i.  31 ;  Isa.  iii.  10,  11. >"  2  Chron.  xxxvi. 

19;   chap.  lii.  13. 


in  the  present  instance.  This  is  explained  in  the  next 
verse. 

Verse  10.  He  shall  burn  it  loithfire.]  What  a  heavy 
message  to  all ;  and  especially  to  them  who  had  any 
fear  of  God,  or  reverence  for  the  temple  and  its  sacred 
services ! 

Verse  1 2 .  Execute  judgment  in  the  morning]  Pro- 
bably the  time  for  dispensing  judgment  was  the  morn- 
ing, when  the  people  were  going  to  their  work  ;  but  the 
words  may  mean,  Do  justice  promptly,  do  not  delay. 
Let  justice  be  administered  as  soon  as  required. 

Verse  13.  O  inhabitant  of  the  valley,  and  rock  of  the 
plain]  Dr.  Blayney  translates  :  "  O  thou  inhabitant  of 
the  levelled  hollow  of  a  rock."  With  all  his  explana- 
tion 1  cannot  see  the  good  sense  of  this  translation.  Je- 
rusalem itself,  though  partly  on  two  hills,  was  also  ex- 
tended in  the  valley  ;  and  Zion,  the  city  of  David,  was 
properly  a  rock,  strongly  fortified  both  by  nature  and  art; 
and  by  its  ancient  possessors,  the  Jebusites,  was  deemed 
impregnable. 

Who  shall  come  down  against  us  ?]     Probably  the 


The  prophet's  message  CHAP.  XXII. 

words  of  those  courtiers  who  had  persuaded  Zedek'tah 
to  rebel  against  the  king  of  Babylon. 

Verse  14.   /  will  kindle  afire  in  the  forest  thereof} 
\  will  send  destruction  into  its  centre,  that  shall  spread 


to  the  king  oj  Judah. 


to  every  part  of  the  circumference,  and  so  consume  the 
whole. 

The  beginning  of  the  thirth-fourth  chapter  should 
follow  here.     See  the  arrangement  on  ver.  1 


CHAPTER  XXII. 

This  section  of  prophecy,  extending  to  the  end  of  the  eighth  verse  of  the  next  chapter,  is  addressed  to  the 
king  of  Judah  and  his  people.  It  enjoins  on  them  the  practice  of  justice  and  equity,  as  they  would  hope  to 
prosper,  1-4  ;  but  threatens  them,  in  case  of  disobedience,  with  utter  destruction,  5-9.  The  captivity  of 
Shallum,  the  son  of  Josiah,  is  declared  to  be  irreversible,  10-12  ;  and  the  miserable  and  unlamented  end  of 
Jeconiah,  contemptuously  called  Coniah,  is  foretold,  13-19.  His  family  is  threatened  with  the  like  capti- 
vity, and  his  seed  declared  to  be  for  ever  excluded  from  the  throne,  20-30. 

For  thus  saith  the  Lord  unto 


A.  M.  cir.  3406. 

B.  C.  cir.  598. 

Ol.  cir.  XLV.3. 

Tarquinii  Prisci, 

R.  Roman.. 

oir.  annum  19. 


'PHUS    saith  the   Lord;    Go 
down   to  the  house   of  the 
king  of  Judah,  and  speak  there 
this  word, 

2  And  say,  °  Hear  the  word  of  the  Lord, 
O  king  of  Judali,  that  sittest  upon  the  throne 
of  David,  thou,  and  thy  servants,  and  thy 
people  that  enter  in  by  these  gates : 

3  Thus  saith  the  Lord  ;  ''  Execute  ye  judg- 
ment and  righteousness,  and  deUver  the  spoiled 
out  of  the  hand  of  the  oppressor  :  and  "  do  no 
WTong,  do  no  violence  to  the  stranger,  the 
fatherless,  nor  the  widow,  neither  shed  inno- 
cent blood  in  this  place. 

4  For  if  ye  do  this  thing  indeed,  "^  then  shall 
there  enter  in  by  the  gates  of  this  house  kings 
sitting  «  upon  the  throne  of  David,  riding  in 
chariots  and  on  horses,  he,  and  his  servants, 
and  his  people. 

5  But  if  ye  will  not  hear  these  words,  ^  I 
swear  by  myself,  saith  the  Lord,  that  this 
house  shall  become  a  desoktion. 

•  Chap,  ri'ii.  20. <>  Chap.  xxi.  12. c  See  ver.  17. ^  Ch. 

xvii.  25. «  Heb.  for  David  upon  his  throne. *"  Heb.  vi.  13, 17. 

elsa.  xxxvii.  24. 

NOTES  ON  CHAP.  XXII. 

Verse  1 .  Go  down  to  the  house  of  the  king  of  Judah, 
and  speak  there  this  word]  This  is  supposed  by  Dah- 
ler  to  have  been  published  in  the  first  year  of  the  reign 
of  Zedekiah. 

Verse  2.  O  king  of  Judah — thou,  and  thy  servants] 
His  ministers  are  here  addressed,  as  chiefly  governing 
the  nation  ;  and  who  had  counselled  Zedekiah  to  rebel. 

Verse  6.  Thou  art  Gilead  unto  me,  and  the  head  of 
Lebanon}  Perhaps  in  allusion,  says  Dahler,  to  the  oaks 
of  Gilead,  and  the  cedars  of  Mount  Lebanon,  of  which 
the  palace  was  constructed.  Lebanon  was  the  highest 
mountain  in  Israel,  and  Gilead  the  richest  and  most 
fertile  part  of  the  country  ;  and  were,  therefore,  proper 
emblems  of  the  te'ignxng  family.  Though  thou  art  the 
richest  and  most  powerful,  I,  who  raised  thee  up,  can 
bring  thee  down  and  make  thee  a  wilderness. 


A.  M.  cir.  3406. 
B.  C.  cir.  598. 

the  king's  house  of  Judah  ;  Thou  01.  cir.  XLV.  3. 

^.,       ,  J      ,        Tarquinii  Pnsci, 

art   Gilead   imto    me,    and   the      r.  Roman., 
head  of  Lebanon  :    yet  surely  I    ""■  ^""""^  '^- 
will  make  thee  a  wilderness,  and  cities  which 
are  not  inhabited. 

7  And  I  will  prepare  destroyers  against  thee, 
every  one  with  his  weapons  :  and  they  shall 
cut  down  s  thy  choice  cedars,  ^  and  cast  them 
into  the  fire. 

8  And  many  nations  shall  pass  by  this  city, 
and  they  shall  say  every  man  to  his  neigh- 
bour, '  Wherefore  hath  the  Lord  done  thus 
unto  this  great  city  1 

9  Then  they  shall  answer,  ''  Because  they 
have  forsaken  the  covenant  of  the  Lord  their 
God,  and  worshipped  other  gods,  and  served 
them. 

10  Weep  ye  not  for  'the  dead,  neither  be- 
moan him  :  hut  weep  sore  for  him  "that  goeth 
away  :  for  he  shall  return  no  more,  nor  see 
his  native  country. 

I'  Chap.  xxi.   14. i  Deut.   xxix.  24,  25 ;    1   Kings  \x.  9,  9. 

'2  Kings  xxii.   17;    2  Chron.  x-txiv.  25. '2  Kings  xxii.  20. 

■»Ver.  11. 

Verse  7.  They  shall  cut  down  thy  choice  cedars'] 
The  destruction  of  the  country  is  expressed  under  the 
symbol  of  the  destruction  of  a.  fine  forest ;  a  multitude 
of  fellers  come  against  it,  each  with  his  axe  ;  and,  there 
being  no  resistance,  every  tree  is  soon  felled  to  the 
earth.  "  These  destroyers,"  God  says,  "  I  have  pre- 
pared, "iTkyip  kiddashti,  I  have  sanctified — consecrated, 
to  this  work.     They  have  their  commission  from  me." 

Verse  8.  Many  nations  shall  pass]  These  words 
seem  borrowed  from  Deut.  xxix.  92,  &c. 

Verse  10.  Weep  ye  not  for  the  dead]  Josiah,  dead 
in  consequence  of  the  wound  he  had  received  at  Me- 
giddo,  in  a  battle  with  Pharaoh-necho,  king  of  Egypt ; 
but  he  died  in  peace  with  God. 

But  weep  sore  for  him  that  goeth  aivay]  Namely, 
Jehoahaz,  the  son  of  Josiah,  called  below  Shallum, 
whom  Pharaoh-necho  had  carried  captive  into  Egypt, 
311 


Tlie  miserable  end 


JEREMIAH. 


of  Jeconiah. 


R  ^n  ""■  l^^-      1 1    For  thus    sailh    the    Lord 

B.  C.  cir.  598. 

01.  cir.  XLv.  3.  touching    "  ShaHum   the  son  of 

TarquiniiPrisci,     ^-ii-  rxii  i-i 

R.  Roman.,      Josiah    luiig    01     Judah,    which 
m.  annum  19.    reigned  instead  of  Josiah  his  fa- 
ther, °  which  went  forth  out  of  this  place  ;  He 
shall  not  return  thither  any  more  : 

1 2  But  he  shall  die  in  the  place  whither  they 
have  led  him  captive,  and  shall  see  this  land 
no  more. 

13  f  Wo  unto  liim  that  buildeth  his  liouse 
by  unrighteousness,  and  his  chambers  by 
■wrong ;  i  that  useth  his  neighbour's  service 
without  wages,  and  giveth  him  not  for  his 
work; 

14  That  saith,  I  will  build  me  a  wide  house 
and  "'large  chambers,  and  cutteth  him  out 
^  windows ;  and  it  is  ceiled  with  cedar,  and 
painted  with  vermilion. 

"See  1  Chron.  iii.  15,  with  2  Kings  xxiii.  30. — —"2  Kings 

xxiii.  34. p2  Kings  xxiii.  35;   ver.   18. ^iLev.  xix.   13; 

Deut.  xjdv.  14, 15 ;  Mic.  iii.  10 ;  Hab.  ii.  9  ;  James  t.  4. 

from  which  it  was  prophesied  he  should  never  return, 
2  Kings  xxiii.  30-34.  He  was  called  Shallum  before 
he  ascended  the  throne,  and  Jehoahaz  afterwards ;  so 
his  brother  Eliakim  changed  his  name  to  Jehoiakim, 
and  Mattaniah  to  Zcdekiah. 

Verse  13.  Wo  tinto  him  that  bitildeth  his  house] 
These  evils,  charged  against  Jehoiakim,  are  nowhere 
else  circumstantially  related.  We  learn  from  3  Kings 
xxiii.  35—37,  that  he  taxed  his  subjects  heavily,  to  give 
to  Pharaoh-necho,  king  of  Egj'pt :  "  He  exacted  the 
silver  and  gold  of  the  people  of  the  land,  and  did  that 
which  was  evil  in  the  sight  of  the  Lord."  The  mode 
of  taxation  is  here  intimated ;  he  took  the  ivages  of 
the  hirelings,  and  caused  the  people  to  work  without 
wages  in  his  ou-n  buildings,  &c. 

Verse  15.  ShaJt  thou  reign,  cj-c]  Dost  thou  think 
thou  art  a  great  king,  because  thou  dwellest  in  a  splen- 
did palace  ? 

Verse  18.  Thei/  shall  not  lament  for  him,  saying, 
Ah  my  brother .']  These  words  were  no  doubt  the  bur- 
den of  some  funeral  dirge.  Alas  !  a  brother,  who  was 
our  lord  or  governor,  is  gone.  Alas,  our  sister !  his 
(JUEEN,  who  has  lost  her  glory  in  losing  her  husband, 
mn  hodah  is  feminine,  and  must  refer  to  the  glory  of 
the  queen. 

The  mournings  in  the  east,  and  lamentations  for  the 
dead,  are  loud,  vehement,  and  distressing.  For  a  child 
or  a  parent  grief  is  expressed  in  a  variety  of  impas- 
sioned sentences,  each  ending  with  a  burden  like  that 
in  the  text,  "  Ah  my  child  !"  "  Ah  my  mother  !"  as 
the  prophet  in  tliis  place  :  TIX  ''in  hoi  achi,  "  Ah  my 
brother  !"  ninN  'in  hoi  achoth,  "  Ah  sister  !"  jnx  'in 
hoi  adon,  "  Ah  lord  !"  mn  'in  hoi  hodah,  "  Ah  the 
glory." 

Mr.  Ward,  in  his  Manners  and  Customs  of  the  Hin- 
doos, gives  two  examples  of  lamentation ;  one  of  a 
mother  for  the  death  of  her  son,  one  of  a  daughter  for 
31? 


.15   Shalt  thou   reign,  because  ^^M.  cir.  3406. 

~  D.  C  Cir.  598. 

thou   closest    thyself  in   cedar  ?  01.  cir.  XLV.  3. 
'  did  not  thy  father  eat  and  driitk,      r.  j^man^r"' 
and  do  judgment  and  justice,  and    "'■  '^"'°  ^^- 
then  ^  it  was  well  with  him  ? 

16  He  judged  the  cause  of  the  poor  and 
needy  ;  then  it  was  well  with  him :  was  not 
this  to  know  me  ?   saith  the  Lord. 

17  '  But  thine  eyes  and  thine  heart  are  not  m 
but  for  thy  covetousness,  and  for  to  shed  ^ 
innocent  blood,    and  for  oppression,    and  for 

^  violence,  to  do  it. 

18  Therefore  thus  saith  the  Lord  concern- 
ing Jehoiakim  the  son  of  Josiah  king  of  Judah; 
^  They  shall  not  lament  for  him,  saying,  ^  Ab 
my  brother !  or,  Ah  sister !  they  shall  not 
lament  for  him,  saying,  Ah  lord  !  or,  Ah  his  J 
glory  !  \ 


'Heb.  thorcrugk-aired. b  Or,  my  windows. 12  Kings  xxiii. 

25. "  Psa.  cxxviii.  2  ;  Isa.  iii.  10. v  Ezek.  xix.  6. "Or, 

Chap.  xvi.  4,  6. .v  See  1  Kings  xiii.  30. 


incurston.- 


her  departed  mother.  "  When  a  woman,"  says  he,  "  is 
overwhelmed  with  grief  for  the  death  of  her  child,  she 
utters  her  grief  in  some  such  language  as  the  follow- 
ing: — 

Ah,  my  Hureedas,  where  is  he  gone  ? — '  Ah  my 

child,  my  child  !' 
My  golden  image,  Hureedas,  who  has  taken  ? — '  Ah 

my  child,  my  chUd  !' 
I  nourished  and  reared  him,  where  is  he  gone  1 — 

'  Ah  my  child,  my  child  !' 
Take  me  with  thee. — '  Ah  my  child,  my  child  !' 
He  played  round  me,  like  a  golden  top. — '  Ah  my 

chUd,  my  child !' 
Like  his  face  I  never  saw  one. — '  Ah  my  chUd,  my 

child!' 
The  infant  continually  cried.  Ma,  Ma  ! — '  Ah  my 

chUd,  my  chUd !' 
Ah  my  chUd,  crying,  Ma  !  come  into  my  lap. — '  Ah 

my  child,  my  ohUd  1' 
Who  shaU  now  drink  milk  ? — '  Ah  my  child,  my 

chUd!' 
Who  shall  now  stay  in  my  lap  1 — '  Ah  my  chUd,  my 

child  !' 
Our  support  is  gone  !— '  Ah  my  chUd,  my  chUd  !' 

"  The  lamentations  for  a  mother  are  in  some  such 
strains  as  these  : — 

Mother !  where  is  she  gone  1 — '  Ah  my  mother,  my 

mother !' 
You  are  gone,  but  what  have  you  left  for  me  ? — '  Ah 

my  mother,  my  mother  !' 
Whom  shall  1  now  caU  mother,  mother  ? — '  Ah  my 

mother,  my  mother !' 
Wiere  shall  1  find  such  a  mother  ? — '  Ah  my  mother, 

my  mother !' " 
From  the  above  we  may  conclude  that  the  funeral 
lamentations,  to  which  the  prophet  refers,  generally 


The  miserable  end 


CHAP.  XXII. 


of  Jeconiah. 


A  M.  cir.  MM.      19   «He  shall  be  buried  wiUi 

B.  C.  cir.  .198.       ,       ,       .   ,       .  ,  , 

01.  cir.  XLv.  3.  tlie  burial  of  an  ass,  drawn  and 
"sL^Romim.?''  cast  forth  beyond  the  gates  of 
cir.  annum  19      Jerusalem. 

20  Go  up  to  Lebanon,  and  cry ;  and  lift  up 
thy  voice  in  Bashan,  and  cry  from  the  pas- 
sages :   for  all  thy  lovers  are  destroyed. 

21  I  spake  unto  thee  in  thy  °  prosperity  ;  but 
thou  saidst,  I  will  not  hear.  ''Tiiis  hath  been 
thy  manner  from  thy  youth,  that  thou  obeycdst 
not  my  voice. 

22  The  wind  shall  eat  up  all  "^  thy  pastors, 
and  ^  thy  lovers  shall  go  into  captivity  :  svu-ely 
then  shall  thou  be  ashamed  and  confounded 
for  all  thy  wickedness. 

23  O  "  inhabitant  of  Lebanon,  that  makest 
thy  nest  in  the  cedars,  how  gracious  shalt 
thou  be  when  pangs  come  upon  thee,  'the 
pain  as  of  a  woman  in  travail ! 

24  As  I  live,  saith  the  Lord,  ?  though 
Coniah  the  son  of  Jehoiakim  king  of  Judah 
^  were  the  signet  upon  my  right  hand,  yet 
would  I  pluck  thee  thence  ; 


A.  M.  cir.  3406 
B.  C.  cir,  598. 

Ol.  cir.  XLV.  3. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  19. 


king 


25  And  I  will  give  thee  into 
the  hand  of  them  that  seek 
thy  life,  and  into   the    hand   of 

them  whose    face    tiiou    fearest,   

even  into  the  hand  of   Nebuchadrezzar 
of  Babylon,  and   into  the  hand  of  the  Chal- 
deans. 

26  ■  And  I  will  cast  thee  out,  and  thy  mother 
that  bare  thee,  into  another  country,  where 
ye  were  not  born ;   and  there  shall  ye  die. 

27  But  to  the  land  whereunto  they  ''  desire 
to  return,  thither  shall  they  not  return. 

28  Is  this  man  Coniah  a  despised  broken 
idol  ?  is  he  '  a  vessel  wherein  is  no  pleasure? 
wherefore  are  they  cast  out,  he  and  his  seed, 
and  are  cast  into  a  land  which  they  know  not  ? 

29  •"  O  earth,  earth,  earth,  hear  the  word  of 
the  Lord. 

30  Thus  saith  the  Lord,  Write  ye  this  man 
"  childless,  a  man  that  shall  not  prosper  in  his 
days  :  for  no  man  of  his  seed  shall  prosper, 
°  sitting  upon  the  throne  of  David,  and  ruling 
any  more  in  Judah. 


«2  Chron.   xxxvi.  6;  chap,  xxxvi.  30. "Heb.  prosperities.        '2  Kings  xxiv.  15;  2  Chron.  xxxvi.  10. ^Heb.  lift  tip  their 

bChap.  iii.  25;  vii.  23,  &c. <^Chap.  xxiii.  1. dVer.  20.    mind ;  chap.  xUv.  14. 'Psa.  xxxi.  12  ;  chap,  xlviii.  38  ;  Hos. 

•Heb.  inhabilress. fChap.  vi.  24. sSeo2  Kings  xxiv.  6,  8;    viii.8. "  Deut.  xxxii.  1 ;  Isa. i. 2;  xxxiv.  1 ;  Mic.i.2. "See 

1  Chron.  iii.  16 ;  chap,  xxxvii.  i. k  Cant.  viii.  6.  1  Chron.  iii.  16, 17 ;  Matt.  i.  12. '  Chap,  xxxvi.  30. 


ended  in  this  way,  in  each  of  the  verses  or  interroga- 
tories. 

There  is  another  intimation  of  this  ancient  and  uni- 
versal custom  in  1  Kiiigs  xiii.  30,  where  tlie  old  pro- 
phet, who  had  deceived  the  man  nf  God,  and  who  was 
afterwards  slain  by  a  lion,  is  represented  as  mourning  1 
over  liim,  and  saying,  'PIN  'in  hoi  achi,  "  Alas,  my 
brother !"  this  being  the  burden  of  the  lamentation 
which  he  had  used  on  this  occasion.  Similar  instances 
may  be  seen  in  other  places,  Jer.  xxx.  7  ;  Ezek.  vi. 
1 1  ;  Joel  i.  15  ;  and  particularly  Amos  v.  16,  17,  and 
Rev.  x^iii.  10-19. 

Verse  19.  With  the  burial  of  an  ass]  Cast  out,  and 
left  unburied,  or  buried  without  any  funeral  solemnities, 
and  without  such  lamentations  as  the  above. 

Verse  20.  Go  tip  to  Lebanon]  Probably  Anti-Liba- 
nus,  which,  together  with  Bashan  and  Aharim,  which 
we  here  translate  passages,  were  on  the  way  bv 
which  the  captives  should  be  led  out  of  their  own 
countrj-. 

A  erse  21.7  spake  unto  thee  in  thy  prosperity]  In 
all  states  and  circumstances  I  warned  thee  by  my  pro- 
phets ;  and  thou  wilt  only  be  ashamed  of  thy  conduct 
when  thou  shalt  be  stripped  of  all  thy  excellencies,  and 
reduced  to  poverty  and  disgrace,  ver.  22. 


Verse  22.  The  ivind  shall  eat  up  all  thy  pastors] 
A  blast  from  God's  mouth  shall  carry  off  thy  kings, 
princes,  prophets,  and  priests. 

Verse  23.  Hotv  gracious  shalt  thou  be]  A  strong 
irony. 

Verse  24.  Though  Coniah]  Called  Jeconiah,  pro- 
bably on  ascending  the  throne.      See  on  ver.  10. 

The  signet  upon  my  right  hand]  The  most  precious 
seal,  ring,  or  armlet.  Though  dearer  to  me  than  the 
most  splendid  gem  to  its  possessor. 

Verse  26.  I  will  cast  thee  out,  and  thy  mother]  See 
all  this  fulfilled,  2  Kings  xxiv.  12,  13.  All  were  car- 
ried by  Nebuchadnezzar  into  captivity  together. 

Verse  28.  Is  this  man  Coniah  a  despised  broken 
idol 'I]  These  are  probably  the  exclamations  of  the 
people,  when  they  heard  those  solemn  denunciations 
against  their  king  and  their  country. 

Verse  29.  O  earth]  These  are  the  words  of  the 
prophet  in  reply :  O  land !  unhappy  land  !  desolated 
land  !     Hear  the  judgment  of  the  Lord  ! 

A'erse  30.  Write  ye  this  man  childless]  Though  he 
had  seven  sons,  1  Chron.  iii.  17,  yet,  having  no  suc- 
cessor, he  is  to  be  entered  on  the  genealogical  tables  aa 
one  loilhout  children,  for  none  of  his  posterity  ever  sat 
on  the  tlirone  of  David. 

313 


GocCs  judgments  against 


JEREMIAH. 


wicked  pastors. 


CHAPTER  XXni. 

Sequel  of  the  discourse  which  commenced  in  the  preceding  chapter.  The  prophet  denounces  vengeance  against 
the  pastors  of  Israel  tvho  have  scattered  and  destroyed  the  flock  of  the  Lord,  1,  2.  He  concludes  with 
gracious  promises  of  deliverance  from  the  Babylonish  captivity,  and  of  better  times  under  the  Messiah, 
when  the  converts  to  Christianity,  who  are  the  true  Israel  of  God,  shadowed  forth  by  the  old  dispensation, 
shall  be  delivered,  by  the  glorious  light  of  the  Gospel,  from  worse  than  Chaldean  bondage,  from  the  capti- 
vity of  sin  and  death.  But  this  prophecy  will  not  have  its  fullest  accomplishment  till  that  period  arrives 
which  is  fixed  in  the  Divine  counsel  for  the  restoration  of  Israel  and  Judah  from  their  various  dispersions, 
of  which  their  deliverance  from  the  Chaldean,  domination  ivas  a  type ;  lohen  Jesus  the  Christ,  the  righteous 
Branch,  the  Root  and  Offspring  of  David,  and  the  only  legitimate  Heir  to  the  throne,  shall  take  unto  him- 
self his  great  power,  and  reign  gloriously  over  the  whole  house  of  Jacob,  3—8.  At  the  ninth  verse  a  new 
discourse  commences.  Jeremiah  expresses  his  horror  at  the  great  ivickedness  of  the  priests  and  prophets  of 
Judah,  and  declares  that  the  Divine  vengeance  is  hanging  over  them.  He  exhorts  the  people  not  to  listen  to 
their  false  promises,  9-22  ;  and  predicts  the  utter  ruin  that  shall  fall  upon  all  pretenders  to  inspiration, 
23—32,  as  well  as  upon  all  scoffers  at  true  prophecy,  33-40. 


I 


A.  M.  cir.  3406. 

B.  C.  cir.  598. 

01.  cir.  XLV.3, 

Tajquinii  Prisci; 

R.    Roman., 

cir.  annum  19. 


T\rO  =>  be  unto  the  pastors  that 
destroy     and     scatter    the 
sheep  of  my  pasture  !   saith  the 
Lord. 

2  Therefore  thus  saith  the  Lord  God  of 
Israel  against  the  pastors  that  feed  my  people ; 
Ye  have  scattered  my  flock,  and  driven  them 
away,  and  have  not  visited  them  :  ''  behold,  I 
will  visit  upon  you  the  evil  of  your  doings, 
saith  the  Lord. 

3  And  ■=  I  will  gather  the  remnant  of  my 
flock  out  of  all  countries  whither  I  have  driven 


«  Chap.  X.  21  ;  xxii.  22  ;  Ezek.  tlxkiv.  2. 1>  Exod.  xxxii.  34. 

f  Chap,  xxxii.  37  ;  Ezek.  xxxiv.  13,  &c. d  Chap.  iii.  15 ;  Ezek. 

xxxiv.  23,  &c. 


NOTES  ON  CHAP.  XXIII. 

Verse  1.  Wo  be  unto  the  pastors]  There  shall  a 
curse  fall  on  the  kings,  princes,  priests,  and  prophets ; 
who,  by  their  vicious  conduct  and  example,  liave  brought 
desolation  upon  the  people. 

A'erse  2.  Ye  have  scattered  my  fock]  The  bad 
government  both  in  Church  and  State  was  a  principal 
cause  of  the  people's  profligacy. 

Verse  5.  /  will  raise  unto  David  a  righteous  Branch] 
As  there  has  been  no  age,  from  the  Babylonish  cap- 
tivity to  the  destruction  of  Jerusalem  by  the  Romans, 
in  which  such  a  state  of  prosperity  existed,  and  no  king 
or  governor  who  could  answer  at  all  to  the  character 
here  given,  the  passage  has  been  understood  to  refer 
to  our  blessed  Lord,  Jesus  Christ,  who  was  a  branch 
out  of  the  stc7n  of  Jesse ;  a  righteous  king ;  by  the 
power  of  his  Spirit  and  influence  of  his  religion  reign- 
ing, prospering,  and  executing  judgment  and  justice  in 
the  earth. 

Verse  6.  In  his  days  Judah  shall  be  saved]  The 
real  Jew  is  not  one  who  has  his  circumcision  in  the 
flesh,  but  in  the  spirit.  The  real  Israel  are  true  be- 
lievers in  Christ  Jesus ;  and  the  genuine  Jerusalem  is 
the  Church  of  the  first-born,  and  made  free,  with  all 
her  children,  from  the  bondage  of  sin,  Satan,  death, 
and  hell.  All  these  exist  only  in  the  days  of  the  Mes- 
siah. All  that  went  before  were  the  ti/pes  or  signifi- 
cators  of  these  glorious  Go.spel  excellencies. 
314 


them,  and  will  bring  them  again  ^g  '^  •'^'[^  ^*o^- 
to  their  folds ;   and  they  shall  be   01.  cir.  XLV.  3. 

r     .^r  1         J    ■  Tarquinii  Prisci, 

iruitiul  and  increase.  r   Roman., 

4    And  I  will  set  up    ^  shepherds      c.r.  annum  19. 

over  them  which  shall  feed  them  :  and  they 
shall  fear  no  more,  nor  be  dismayed,  neither 
shall  they  be  lacking,  saith  the  Lord. 

5  Behold,  "  the  days  come,  saith  the  Lord, 
that  I  will  raise  unto  David  a  righteous  Branch, 
and  a  King  shall  reign  and  prosper,  ^and  shall 
execute  judgment  and  justice  in  the  earth. 

6  ?  In  his  days  Judah  shall  be   saved,  and 

elsa.  iv.  2;  xi.  1 ;  xl.  10,  11 ;  chap,  xxxiii.  14,  15, 16;  Dan.  ix. 

24  ;  Zech.  iii.  8  ;  vi.  12  ;  John  i.  45. f  Psa.  Ixxii.  2  ;  Isa.  xxxii. 

1 ,  18 ;  ix.  7. s  Deut.  xxxiii.  28  ;  Zech.  xiv.  1 1 . 


And  this  is  his  name  whereby  he  shall  be  called, 
THE  LORD  OUR  RIGHTEOUSNESS.]  I  shaU 
give  the  Hebrew  text  of  this  important  passage  :  nil 
IJplS  nilT  Wp'  liyN  n'lil  vezeh  shemo  asher  yikreo 
\  ehovah  tsidkenu,  which  the  Septuagint  translate  as 
follows,  Kai  TouTO  to  ovoft.a  avTou  o  xoCkiSn  auTov  Ku- 
pio?,  \ugeSsy.,  "  And  this  is  his  name  which  the  Lord 
shall  call  him,  Josedek." 

Dahler  translates  the  text  thus  : — 

Et  voici  le  nom  dont  on  I'appellera  i 
L'Eternel,  Auleur  de  notre  felicit^. 

"  And  this  is  the  name  by  which  he  shall  be  called ; 

The  Lord,  the  Author  of  our  happiness." 

Dr.  Blayney  seems  to  follow  the  Septuagint ;  he 
translates  thus,  "  And  this  is  the  name  by  which  Jeho- 
vah shall  call  him.  Our  Righteousness." 

In  my  old  MS.  Bible,  the  first  English  translation 
ever  made,  it  is  thus  : — anti  tl)i^  i^  tlje  name  that 
the:  iScljul  tlcpcn  Ijim :  ourc  rigttoi3'e  Uotb, 

CoverdaWs,  the  first  complete  English  translation  of 
the  .Scriptures  ever ;>ri«;erf,(  1535,)  has  given  it  thus: — 

anb  tljisf  i^  t\)t  name  tlj.u  tljep  iSliall  c.UI  Ijim:  cbeit 
tlje  Hotbc  Diire  tigl)tuou;S  jEaftct. 

Matthews  (1549)  and  Becke  (1549)  follow  Cover- 
dale  literally  ;  but  our  present  translation  of  the  clause 
is  borrowed  from  Cardmarden,  (Rouen,  1566,)  "  Even 
the  Lord  our  righteousness  " 


The  crimes  which  cause 


CHAP.  XXIII. 


the  land  to  mourn 


A.M.cir.  M06.  jgrael  '"shall   dwell  safely:    and 

B.  C.  cir.   598.  •' 

oi.  cir.  XLV.  3.  ■  this  IS  his  name  whereby  he 
''r^Rol.raL'!"'  shall  be  called,  "  THE  LORD 
"'••  ^""""'  '"■    OUR  RIGHTEOUSNESS. 

7  Therefore,  behold,  '  the  days  come,  saith 
(he  Lord,  that  they  shall  no  more  say,  The 
Loud  livcth,  which  brought  up  the  children  of 
Israel  out  of  the  land  of  Egypt ; 

8  But,  The  Lord  liveth,  which  brought  up 
and  which  led  the  seed  of  the  house  of  Israel 
out  of  the  north  country,  ™  and  from  all  coun- 
tries whither  I  have  driven  them  ;  and  they 
shall  dwell  in  their  own  land. 

*D^o  '"■  l^-     9    Mine    heart    within    me    is 

B.  C.  cir.  605. 

01.  XLiii.  4.     broken  because  of  the  prophets  ; 

Tarquinu  Pnsci,  ,,  ,  ,     ,  i  ii 

R.  Roman.,  all  my  bones  sliake  ;  1  am  like 
"''  "*"'""  '-■  a  drunken  man,  and  like  a  man 
whom  wine  hath  overcome,  because  of  the 
Lord,  and  because  of  the  words  of  his  holiness. 

•■Chap,  xixii.  37. 'Chap,  xxxiii.  16;  1  Cor.  i,  30. tHeb. 

Jehovah-tsidkenu. '  Chap.  xvi.  14, 15. ""  Isa.  xliii.  5,  6 ;  ver. 

3. °  See  Hab.  iii.  16. •>  Chap.  v.  7,  8 ;  a.  2. P  Hos.  iv. 

2,  3. 'I Or,  cuTsing. tChap.  ix.  10;    xii.  4. 'Or,  vio- 
lence. 

Dr.  Blayney  thus  accounts  for  his  translation : — 
"  Literally,  according  to  the  Hebrew  idiom, — '  And  this 
is  his  name  by  which  Jehovah  shall  call,  Our  Righte- 
ousness ;'  a  phrase  exactly  the  same  as,  '  And  Jehovah 
shall  call  him  so  ;'  which  implies  that  God  would  make 
him  such  as  he  called  him,  that  is,  our  Righteousness, 
or  the  author  and  means  of  our  salvation  and  accept- 
ance. So  that  by  the  same  metonymy  Christ  is  said 
to  '  have  been  made  of  God  unto  us  wisdom,  and  righte- 
ousness, and  sanctification,  and  redemption,'  1  Cor. 
i.  30. 

"  I  doubt  not  that  some  persons  will  be  offended  with 
me  tor  depriving  them,  by  this  translation,  of  a  favourite 
argument  for  proving  the  Divinity  of  our  .Saviour  from 
the  Old  Testament.  But  I  cannot  help  it ;  I  have  done 
it  with  no  ill  design,  but  purely  because  I  think,  and 
am  morally  sure,  that  the  text,  as  it  stands,  will  not 
properly  admit  of  any  other  construction.  The  Scp- 
tuagint  have  so  translated  before  me,  in  an  age  when 
there  could  not  possibly  be  any  bias  or  prejudice  either 
for  or  against  the  fore-mentioned  doctrine,  a  doctrine 
wliich  draws  its  decisive  proofs  from  the  New  Testa- 
ment only." 

Dahler  paraphrases, — "This  Prince  shall  be  sur- 
named  by  his  people,  'The  Lord,  the  author  of  our 
happiness.'  The  people  shall  feel  themselves  happy 
under  him ;  and  shall  express  their  gratitude  to  him." 
I  am  satisfied  that  both  the  translation  from  Card- 
marden  downwards,  and  the  meaning  put  on  those 
words,  are  incorrect.  I  prefer  the  translation  of  Blay- 
ney to  all  others ;  and  that  it  speaks  any  thing  about 
the  imputed  righteousness  of  Christ,  cannot  possibly 
be  proved  by  any  man  who  understands  the  original 
text.  As  to  those  who  put  the  sense  of  their  creed 
upon  the  words,  they  must  be  content  to  stand  out  of 
the  list  of  Hebrew  critics.      I  believe  Jesus  to  be  Je- 


10  For  "the  land  is  full  of  ''^\<'';^  ^399. 
adulterers;      for     ^  because    of     di.  XLiii.4. 

.111  .1        Tarquinii  Prisci, 

■'  swearing   tlie   land   mournetii ;       r.  Roman., 
'  the  pleasant  places  of  the  wil-    "■■■  '^"°''"'  '2- 
derness  are  dried  up,  and  their  "  course  is  evil, 
and  their  force  is  not  right. 

1 1  For  •  both  prophet  and  priest  are  profane ; 
yea,  "  in  my  house  have  I  found  their  wicked- 
ness, sailh  the  Lord. 

12  '  Wherefore  their  way  shall  be  unto  them 
as  slippery  ways  in  the  darkness  :  they  shall 
be  driven  on,  and  fall  therein  :  for  I  "  will 
bring  evil  upon  them,  even  the  year  of  their 
visitation,  saith  the  Lord. 

13  And  I  have  seen  'folly  ^ m  the  prophets 
of  Samaria ;  ^  they  prophesied  in  Baal,  and 
"  caused  my  people  Israel  to  err. 

14  I  have  seen  also  in  the  prophets  of 
Jerusalem   ''  a  hoiTible  thing  :   ■=  they  commit 


■  Chap.  vi.  13;  viii.  10  ;  Zcph.  iii.  4. "  Chap.  vii.  30  ;  xi.  15, 

xxxii.  34 ;  Ezek.  viii.  1 1  ;  xxiii.  39. ^  Psa.  xxxv.  6  ;  Prov.  iv. 

19;   chap.  xiii.  16. "Chap.  xi.  23. «0r,  an   absurd  thing. 

>'Heb.  unsavoury. «Chap.  ii.  8. »Isa.  ix.  16. ^Or^Jil- 

thiness. c  Chap.  xxix.  23. 


hovah ;  but  1  doubt  much  whether  this  text  calls  him 
so.  No  doctrine  so  vitally  important  should  be  rested 
on  an  interpretation  so  dubious  and  unsupported  by  the 
te.xt.  That  all  our  righteousness,  holiness,  and  good- 
ness, as  well  as  the  whole  of  our  salvation,  come  by 
am,  from  him,  and  through  Hisr,  is  fully  evident  from 
the  Scriptures  ;  but  this  is  not  one  of  the  passages  that 
support  this  most  important  truth.    See  on  chap,  xxxiii. 

Verse  7.  The  Lord  lirelh  ii-hich  brought  up]  See 
on  chap.  xvi.  14,  15. 

Verse  9.  Mine  heart  within  me  is  broken  because  of 
the  prophets]  The  first  word  of  this  clause  is  □"N337 
lanncbiim,  which  we  incorporate  with  the  whole  clause, 
and  translate,  "  Because  of  the  prophets."  But  as  a 
new  prophecy  begins  here,  it  is  evident  that  the  word 
is  the  title  to  this  prophecy  ;  and  is  thus  distinguished 
both  by  Blayney  and  Dahler,  Concerning  the  Pro- 
phets. This  discourse  was  delivered  probably  in  the 
reign  of  Jchoiakim. 

All  my  bones  shake]  He  was  terrified  even  by  his 
own  message,  and  shocked  at  the  profanity  of  the  false 
prophets. 

Averse  10.  The  land  is  full  of  adulterers]  Of  idol- 
aters. Of  persons  who  break  their  faith  to  me,  as  an 
impure  trifc  does  to  her  husband. 

The  pleasant  places  of  the  wilderness  are  dried  up\ 
He  speaks  here,  most  probably,  in  reference  to  dearth. 
Profane  oaths,  false  swearing,  evil  courses,  violence, 
(tc,  had  provoked  God  to  send  this  among  other  judg- 
ments ;  see  ver.  I'J. 

Verse  11.  In  my  hov.'se]  They  had  even  introduced 
idolatry  into  the  Temple  of  God ! 

Verse  13.  7  have  seen  folly  in  the  prophets  of  Sa- 
maria] This  was  not  to  be  wondered  at,  for  their  re- 
ligion was  a  system  of  corruption. 

A'erse  14.7  hat-e  seen  also  in  the  prophets  of  Jeru- 
315 


Jvdgments  upon 


JEREMIAH. 


the  false  prophets. 


'b  c'  "dr  6(»  ■  adultery,  and  ■•  walk  in  lies  :  they 
01.  XLiii.  4.     « strengthen    also   the  hands   of 

Tarquinii  Prisci,  .,     ,  .     ^  1,1. 

R.  Roman.,      evil  doers,  that  none  doth  return 
cir.  annum  12.     f^.^^  j^-g  wickedness  :    they  are 

all  of  them   unto  me  as  '  Sodom,  and  the  in- 
habitants thereof  as  Gomorrah. 

15  Therefore  thus  saith  the  Lord  of  hosts 
concerning  the  prophets ;  Behold,  I  will  feed 
them  with  ^  wormwood,  and  make  them  drink 
the  water  of  gall  :  for  from  the  prophets  of 
Jerusalem  is  '^  profaneness  gone  forth  into  all 
the  land. 

16  Thus  saith  the  Lord  of  hosts.  Hearken 
not  unto  the  words  of  the  prophets  that  pro- 
phesy unto  you  :  they  make  you  vain  :  '  they 
speak  a  vision  of  their  own  heart,  and  not 
out  of  the  mouth  of  the  Lord. 

1 7  They  say  still  unto  them  that  despise  me. 
The  Lord  hath  said,  ''  Ye  shall  have  peace ; 
and  they  say  unto  every  one  that  walketh 
after  the  '  imagination  of  his  own  heart,  "  No 
evil  shall  com.e  upon  you. 

1 8  For  "  who  hath  stood  in  the  "  counsel  of 
the  Lord,  and  hath  perceived  and  heard  his 
word  ?  who  hath  marked  his  word,  and  heard  it  ? 

19  Behold,  a  ''whirlwind  of  the  Lord  is 
gone  forth  in  fury,  even  a  grievous  whirlwind : 


<i  Ver.  26. ^Ezek.  xiii.  23. fDeut.  xxxii.  32;  Isa.  i.  9, 

10. gChap.  viii.    14;  ix.  15. "jOr,  hm)ocrisi/.— — '  Chap. 

xiv.  14  ;  ver.  21. k  chap.  vi.  14  ;  viii.  11 ;  Ezelt.  xiii.  10 ;  Zech. 

X.  2. 1  Or,  stuhbomness ;  chap.  xiii.  10. mHic.  iii.  11. 

salem]  That  is,  the  prophets  of  Jerusalem,  while  pro- 
fessing a  pure  faith,  have  followed  the  ways,  and  be- 
come as  corrupt  as  the  prophets  of  Samaria. 

They  are  all  of  them  unto  me  as  Sodomi]  Incorri- 
gible, brutish  sinners,  who  will  as  surely  be  destroyed 
as  Sodom  and  Gomorrah  were. 

Verse  16.  Hearken  not  unto  the  uwrds  of  the  pro- 
phets] That  is,  of  those  who  promise  you  safety,  with- 
out requiring  you  to  forsake  your  sins  and  turn  unto 
the  Lord  ;  see  ver.  17. 

Verse  18.  yVho  hath  stood  in  the  counsel  of  the 
Lord]  Who  of  Ihcm  has  ever  received  a  word  of  pro- 
phecy from  me  1      My  word  is  not  in  them. 

Verse  19.  Behold,  a  lohirlwind]  The  simoom:  the 
hot  pestilential  wind  blowing  from  the  south,  frequently 
mentioned  or  referred  to  in  the  sacred  writings ;  see 
ver.  10. 

Verse  20.  In  the  latter  days  ye  shall  consider  it]  I 
give  you  warning :  and  this  punishment  which  I  now 
threaten  shall  surely  take  place ;  a  short  time  will  de- 
termine it :  ye  shall  not  escape. 

Verse  21.  I  have  not  sent  these  prophets,  yet  they 
ran]     Not  to  save  souls,  but  to  profit  themselves. 

/  have  not  spoken  to  them,  yet  they  prophesied.] 
They  never  received  the  word  at  my  mouth ;  yet  they 
\vent,  publishing  their  own  deceits,  and  pretending  them 
316 


it  shall  fall  grievously  upon  the  ^-^^  <=')■■  3399. 

,       ^     ,        ^  .    ,       ,      .'       i^  B.  C.  cir.  605. 

head  of  the  wicked.  oi.XLiii.4. 

20  The    1  anger   of    the  Lord      R^^Roma™,'^'' 
shall  not    return  until   he    have    "''"■  """"^ '^- 
executed,    and   till    he    have    performed  the 
thoughts  of  his  heart :    '  in  the  latter  days  ye ' 
shall  consider  it  perfectly. 

21  ^I  have  not  sent  these  prophets,  yet  they 
ran  :  I  have  not  spoken  to  them,  yet  they 
prophesied. 

22  But  if  they  had  '  stood  in  my  counsel, 
and  had  caused  my  people  to  hear  my  words, 
then  they  should  have  ^  turned  them  from  their 
evil  way,  and  from  the  evil  of  their  doings. 

23  Am  I  a  God  at  hand,   saith  the  Lord,      - 
and  not  a  God  afar  off?  I 

24  Can  any  ''  hide  himself  in  secret  places 
that  1  shall  not  see  him  ?  saith  the  Lord.  ''  Do 
not  I  fill  heaven  and  earth  ?  saith  the  Lord. 

25  I  have  heard  what  the  prophets  said, 
that  prophesy  lies  in  my  name,  saying,  I  have 
di'eamed,  I  have  dreamed. 

26  How  long  shall  this  be  in  the  heart  of 
the  prophets  that  prophesy  lies  ?  yea,  they  are 
prophets  of  the  deceit  of  their  own  heart ; 

27  Which  think  to  cause  my  people  to  forget 
my  name  by   their  dreams   which   they   tell 

"Job  XV.  8;  1  Cor.  ii.  16. "Or,  secret. P  Chap.  xxv.  32; 

XXX.  23. — — 1  Chap.  xxx.  24. '  Gen.  xlix.  1. '  Chap.  xiv.  14 ; 

x.\vii.  15;  xxis.  9. iVer.  18. "  Jer.  xxv.  5. ^  Psa.  cxxxix. 

7,  &c. ;  Amos  ix.  2,  3. — — *  1  Kings  viii.  27  ;  Psa.  cxxxix.  7. 

to  be  revelations  from  God.  The  churches  which  have 
legal  emoluments  are  ever  in  danger  of  being  overrun 
and  ruined  by  worldly  and  self-interested  priests. 

Verse  23.  Am  /  a  God  at  hand, — and  not  a  God 
afar  off?]  You  act  as  if  you  thought  I  could  not  see 
you  !  Am  I  not  omnipresent !  Do  not  If  II  the  heavens 
and  the  earth  ?  ver.  24. 

Verse  27.  By  their  dreams]  Dreams  were  an- 
ciently reputed  as  a  species  of  inspiration ;  see  Nmn. 
xii.  6  ;  1  Sam.  xxviii.  6  ;  Joel  iii.  1  ;  Dan.  vii.  1.  In 
the  Book  of  Getiesis  we  find  many  examples ;  and  al- 
though many  mistook  the  workings  of  their  own  vain 
imaginations  in  sleep  for  revelations  from  God,  yet  he 
has  often  revealed  himself  in  this  way  :  but  such  dreams 
were  easily  distinguished  from  the  others.  They  were 
always  such  as  had  no  connexion  with  the  gratification 
of  the  flesh ;  they  were  such  as  contained  umrnings 
against  sin,  and  excitements  to  holiness ;  they  were 
always  consecutive — well  connected,  with  a  proper  be- 
ginning and  ending;  such  as  possessed  the  intellect 
more  than  the  imagination.  Of  such  dreams  the  Lord 
says,  (ver.  28  :)  The  prophet  thai  hath  a  dream,  let 
him  tell  a  dream — permit  him  to  show  what  he  has  thus 
received  from  the  Lord  :  but  let  him  tell  it  as  a  dream, 
and  speak  my  word  faithfully,  lest  he  may  have  been 
deceived. 


The  influence  and  importance 


CHAP.  XXIII. 


\  'c  n>  eos"'  ^^^T  ^^"^  ^°  his  neighbour,  ==  as 
01.  XLlii.4.     their  fathers   have   forgotten  my 

Tarquinii  Prisci,  ^       „      , 

R.  Roman.,  name  tor  IJaal. 
cir.  annum  18.  38  The  prophet  ^  that  hath  a 
dream,  let  him  lell  a  dream;  and  lie  that  hath 
jny  word,  let  him  speak  my  word  faithfully. 
What  is  the  chaff  to  the  wheat?  saith  the 
Lord. 

29  Is  not  my  word  like  as  a  fire  ?  saith  the 
Lord;  and  like  a  hammer  that  breaketh  the 
rock  in  pieces  ? 

30  Therefore,  behold,  ^  I  am  against  the 
prophets,  saith  the  Lord,  that  steal  my  words 
every  one  from  his  neighbour. 

3 1  Behold,  I  am  against  the  prophets,  saith 
the  Lord,  "  that  use  their  tongues,  and  say, 
He  saith. 


«Judg.  iii.  7;  viii.  33,  34. yHeb.  with  whom  is.- 

jiviii.  20;  chap.  liv.  14,  15. 


-»  Deut. 


Verse  28.  What  is  the  chaff  to  the  wheat  ?  saith 
the  Lord.'\  Do  not  mingle  these  equivocal  matters 
with  positive  revelations.  Do  not  consider  a  dream, 
even  from  a  prophet,  as  that  positive  inspiration 
which  my  prophets  receive  when  their  reason,  judg- 
ment, and  spiritual  feelings  are  all  in  full  and  in  regu- 
lar exercise.  Mix  none  of  your  own  devices  with  my 
doctrines. 

Verse  29.  Is  not  my  word  like  as  afire  .']  It  en- 
lightens, warms,  and  penetrates  every  part.  When  it 
is  communicated  to  the  true  prophet,  it  is  like  afire  shut 
up  in  his  bones ;  he  cannot  retain  it,  he  must  publish 
it ;  and  when  published,  it  is  like  a  hammer  that  breaks 
the  rock  in  pieces  ;  it  is  ever  accompanied  by  a  Divine 
poioer,  that  causes  both  sinner  and  saint  to  feel  its 
weight  and  importance. 

In  the  original  words  there  is  something  singular : 
B'NJ  "f21  T\3  NlSn  halo  coh  dchari  kaesh,  "  Is  not  thus 
my  word  hke  fire  ?"'  I  suspect,  with  Dr.  Blaijneij,  that 
no  coh,  thus,  was  formerly  wTitten  nj  coach,  strength 
or  power ;  and  so  it  was  understood  by  the  Targumist  : 
"  Are  not  all  my  words  strong,  like  fire  ?"  and  probably 
the  author  of  the  Epistle  to  the  Hebrews  read  it  thus, 
and  had  it  in  view  when  he  wrote  :  "  For  the  word  of 
God  is  eiuick  and  powerful,  and  sharper  than  any  two- 
edged  sword,"  Heb.  iv.  12.  This  admitted,  the  te.xt 
would  read,  "  Is  not  my  word  powerful,  like  fire  ?"  or, 
"  Is  not  the  power  of  my  word  like  fire  !"  But  how- 
ever we  understand  the  words,  let  us  take  heed  lest 
we  think,  as  some  have  thought  and  affirmed,  that  the 
sacred  wTitings  are  quite  sufficient  of  themselves  to  en- 
lighten, convince,  and  convert  the  soul,  and  that  there 
is  no  need  of  the  Holy  Spirit.  Fire  itself  must  be 
applied  by  an  agent  in  order  to  produce  its  effects ;  and 
surely  the  hammer  cannot  break  the  rock  in  pieces,  un- 
less wielded  by  an  able  workman.  ,\nd  it  is  God's 
Spirit  alone  that  can  thus  appli/  it ;  for  we  find  it  fre- 
quently read  and  frequently  spoken,  without  producing 
any  salutary  eflfects.  AnA  by  this  very  thing  the  true 
preachers  of  the  word  of  God  may  be  distinguished 


of  the  word  of  God. 

32  Behold,  I  am  against  them  •*; '^J;  <='■■■  ^ms 
that  prophesy  false  dreams,  saith    01.  XLiii.  4. 

.IT  '  1     1      .    11   .1  1     Tarc)umii  Prisci, 

the  Lord,  and  do  tell  them,  and      r.  Roman., 
cause  my  people  to  err  by  their    <='■•■  »"""■"  '2- 
lies,    and    by    ''  their    lightness ;    yet    I    sent 
them  not,  nor    commanded    them:    therefore 
they  shall   not   profit  this  people  at  all,  saith 
the  Lord. 

33  And  when  this  people,  or  the  prophet,  oi 
a  priest,  shall  ask  thee,  saying.  What  is  '  the 
burden  of  the  Lord?  thou  shall  then  say  unto 
them.  What  burden  ?  ''  I  will  even  forsake  you, 
saith  the  Lord. 

34  And  as  for  the  prophet,  and  the  priest, 
and  the  people,  that  shall  saj'.  The  burden  of 
the  Lord,  I  will  even  °  punish  that  man  and 
his  house. 

"Or,  that  smooth  their  tongues. b  Zeph.  iii.  4. «  Mai.  i.  1. 

If  Ver.  39. '  Heb.  visit  upon. 

from  the  false,  non-commissioned  ones ;  those  who  run, 
though  they  are  not  sent,  ver.  2 1 .  The  word  of  him 
who  has  his  commission  from  heaven  shall  be  as  a 
fire  and  as  a  hammer ;  sinners  shall  be  convinced  and 
converted  to  God  by  it.  But  the  others,  though  they 
steal  the  word  from  their  neighbour — borrow  or  pilfer 
a  good  sermon,  yet  they  do  not  profit  the  people  at  all, 
because  God  did  not  send  them,  ver.  32  ;  for  the  poiver 
of  God  does  not  in  their  ministry  accompany  the  word. 

There  may  be  an  allusion  to  the  practice  in  some 
mining  countries,  of  roasting  stones  containing  ore, 
before  they  are  subjected  to  the  hammer,  in  order  to 
pulverize  them.  In  Cornwall  I  have  seen  them  roast 
the  tin  stones  in  the  fire,  before  they  placed  them  under 
the  action  of  the  hammers  in  the  stamp  mill.  The 
fire  separated  the  arsenic  from  the  ore,  and  then  they 
were  easily  reduced  to  powder  by  the  hammers  of  the 
mill ;  afterwards,  ivashing  the  mass  with  water,  the 
grains  of  tin  sank  to  the  bottom,  while  the  lighter  parts 
went  oflf  with  the  water,  and  thus  the  metal  was  pro- 
cured clean  and  pure.  If  this  be  the  allusion,  it  is  very 
appropriate. 

Verse  30.  I  am  against  the  prophets^  Three  cases 
are  mentioned  here  which  excited  God's  disapproba- 
tion :  1 .  The  prophets  who  stole  the  word  from  their 
neighbour  ;  who  associated  with  the  true  prophets,  got 
some  intelligence  from  llicm,  and  then  went  and  pub- 
lished it  as  a  revelation  which  themselves  had  receiv- 
ed, ver.  30.  2.  The  prophets  who  used  their  tongues ; 
QJItyS  D"np'7n  hallohechim  leshonam,  who  lick  or  smooth 
loith  their  tongues — gave  their  own  counsels  as  Divine 
revelations,  flattering  them  in  their  sins,  and  promising 
peace,  when  God  had  not  .spoken ;  and  prefaced  them, 
"  Thus  .saith  the  Lord,"  ver.  31.  3  The  prophets  who 
made  up  false  stories,  which  they  termed  prophecies,  re- 
vealed to  them  in  dreams ;  and  thus  caused  the  people  to 
err,  ver.  32. 

Verse  33.  What  is  the  burden  of  the  Lord  ?]  The 
word  NiVO  massa,  here  used,  signifies  burden,  oracle,  pro- 
phetic discourse ;  and  is  used  bv  almost  every  prophet. 
317 


The  vision  of  the 


JEREMIAH, 


good  and  had  figs. 


Ag  c'  c^r  «»■      35  Thus    shall  ye    say  every 
01.  XLiii.  4.     one  to  his  neighbour,  and  every 

Tarquinii Prisci,  ,  .       ,         ,  _,,,         ,      , 

R.  Roman.,      One   to  his   brother,    What  hath 
"''•''""'"" ''^^    the  Lord  answered?  and,  What 
hath  the  Lord  spoken  ? 

36  And  the  burden  of  the  Lord  shall  ye 
mention  no  more  :  for  every  man's  woxA.  shall 
be  his  burden;  for  ye  have  perverted  the  words 
of  the  living  God,  of  the  Lord  of  hosts  our  God. 

37  Thus  shah  thou  say  to  the  prophet,  What 
hath  the  Lord  answered  thee  ?  and.  What  hath 
the  Lord  spoken? 

38  But  since  ye   say.   The  burden  of  the 


fHos.  iv.  6.- 


sVer.  33. 


But  the  persons  in  the  text  appear  to  have  been  mockers. 
"  Where  is  this  burden  of  the  Lord  V — "  What  is  the 
burden  now  V  To  this  insolent  question  the  prophet 
answers  in  the  following  verses. 

/  ipill  even  forsake  you]  I  will  punish  the  prophet, 
the  priest,  and  the  people,  that  speak  thus,  ver.  34. 
Here  are  burdens. 

Verse  36.  Every  Tumi's  word  shall  be  his  burderi] 
Ye  say  that  all  God's  messages  are  burdens,  and  to 
you  they  shall  be  such  :  whereas,  had  you  used  them 
as  you  ought,  they  would  have  been  blessings  to  you. 

For  ye  have  perverted  the  words  of  the  living  God^^ 
Ajid  thus  have  sinned  against  your  ovm  souls. 


A.  M.  cix.   3399. 

B.  C.  cir.  605. 

01.  XLUI.  4. 
Tarquinii  Prisci, 

R.    Roman., 

cir.  annum  12. 


Lord;  therefore  thus  saith  the 
Lord;  Because  ye  say  this 
word,  The  burden  of  the  Lord, 
and  I  have  sent  unto  you,  say- 
ing, Ye  shall  not  say,  The  burden  of  the 
Lord; 

39  Therefore,  behold,  \,  even  I, '  will  utterly 
forget  you,  and  «  I  will  forsake  you,  and  the 
city  that  I  gave  you  and  your  fathers,  and  cast 
you  out  of  my  presence : 

40  And  I  will  bring  ''  an  everlasting  reproach 
upon  you,  and  a  perpetual  shame,  which  shall 
not  be  forgotten. 

'Chap.  IX.  11. 


Verse  39.  I  ivill  utterly  forget  you,  and  I  will  for- 
sake you  and  the  city]  Dr.  Blayney  translates  : — / 
will  both  take  you  up  altogether,  and  ivill  cast  you  off 
together  with  the  city.  Ye  are  a  burden  to  me  ;  but  I 
will  take  you  up,  and  then  cast  you  off.  I  wiD  do  with 
you  as  a  man  weary  with  his  burden  will  do  ;  cjist  it  off 
his  shoulders,  and  bear  it  no  more. 

Verse  40.  I  will  bring  an  everlasting  reproach  upon 
you]  And  this  reproach  of  having  rebelled  against  so 
good  a  God,  and  rejected  so  powerful  a  Saviour,  follows 
them  to  this  day  through  all  their  dispersions,  in  every 
part  of  the  habitable  earth.  The  word  of  the  Lord 
cannot  fail. 


CHAPTER  XXIV. 

Under  the  emblem  of  the  good  and  bad  figs  is  represented  the  fate  of  the  Jews  already  gone  into  capttmty 
with  Jeconiah,  and  of  those  that  remained  still  in  their  own  country  with  Zedekiah.  It  is  likewise  inti- 
mated that  God  would  deal  kindly  with  the  former,  but  that  his  wrath  would  still  pursue  the  latter,  1—10 


T^HE  "  Lord  showed  me,  and, 
behold,  two  baskets  of  figs 


A.  M.  3406 

B.  C.  598. 

01.  XLV.  3. 

Tarquinii  Prisd,  loere  set  before  the  temple  of  the 
^  ^°'"""'  '"■  Lord,  after  that  Nebuchadrezzar 
•"king  of  Babylon  had  carried  away  captive 
■"•  Jeconiah  tlie  son  of  Jehoiakim  king  of  Judah, 


"  Amos  vii.  1,  4 ;  viii.  1. b2  Kings  xxiv.  12,  &c ; 


NOTES  ON  CHAP.  XXIV. 

Verse  1 .  The  Lord  showed  me,  and,  behold,  two  bas- 
kets of  figs]  Besides  the  transposition  oi  whole  chapters 
in  this  book,  there  is  not  unfrequently  a  transposition 
of  verses,  and  parts  of  verses.  Of  this  we  have  an 
instance  in  the  .erse  before  us  ;  the  first  clause  of  which 
should  be  the  last.     Thus  : — 

"  After  that  Nebuchadrezzar  king  of  Babylon  had 
carried  away  captive  Jeconiah,  the  son  of  Jehoiakim 
king  of  Judah,  with  the  caj-penters  and  smiths  from 
Jerusalem,  and  had  brought  them  to  Babylon,  the  Lord 
showed  me,  and,  behold,  two  baskets  of  figs  loere  set  be- 
fore the  temple  of  the  Lord." 

Verse  3.  "  One  basket  had  very  good  figs,  even  like 
318 


and   the   princes   of  Judah,  with  *■  ^-  ?*^- 

the  carpenters    and  smiths  fi-om  01.  XLV.  3. 

Jerusalem,  and  had  brought  them  Tarquinii  Prisci, 

to  Babylon.  R.Roman.,  19.' 

2   One  basket  had  very  good  figs,  even  like 
the  figs  that  are  first  ripe ;  and  the  other  basket 


2  Chron.  xxxvi.  10.- 


'  See  chap.  xxii.  24,  &c. ;  xxix.  2. 


the  figs  that  are  first  ripe ;  and  the  other  basket  had 
very  naughty  figs,  which  could  not  be  eaten,  they  were 
so  bad." 

This  arrangement  restores  these  verses  to  a  better 
sense,  by  restoring  the  natural  connexion. 

This  prophecy  was  undoubtedly  delivered  in  the  first 
year  of  the  reign  of  Zedekiah. 

Under  the  type  oi  good  and  bad  figs,  God  represents 
the  state  of  the  persons  who  had  already  been  carried 
captives  into  Babylon,  vWth  their  king  Jeconiah,  com- 
pared with  the  state  of  those  who  should  be  carried  away 
with  Zedekiah.  Those  already  carried  away,  being  the 
choice  of  the  people,  are  represented  by  the  good  figs: 
those  now  remaining,  and  soon  to  be  carried  into  captiv 


Prediction  concerning 


CHAP.    XXV. 


the  king  of  Judah 


%  Ic  59^      ^'"^    ^^^   naughty  figs,   which 
01.  xLv.  3.      could  not  be  eaten,   ^  they  were 

Anno  ,      , 

Tarquinii  Prisci,    SO  oacl. 
R.  feoman.,  19.         g    r^^^^^  g^^jj  jj^g  L^j^^  ^^^^  ^^^^ 

What  seest  thou,  Jeremiah  ?  And  I  said. 
Figs ;  the  good  figs,  very  good ;  and  the  evil, 
very  evil,  that  cannot  be  eaten,  they  are 
so  evil. 

4  Again  the  word  of  the  Lord  came  unto  me, 
saying, 

5  Thus  saith  the  Lord,  the  God  of  Israel ; 
Like  these  good  figs,  so  will  I  acknowledge 
"  them  that  are  canned  away  captive  of  Judah, 
whom  I  have  sent  out  of  this  place  into  the 
land  of  the  Chaldeans  for  their  good. 

6  For  I  will  set  mine  eyes  upon  them  for 
good,  and  '  I  will  bring  them  again  to  this 
land :  and  »  I  will  build  them,  and  not  pull 
them  down;  and  I  will  plant  them,  and  not 
pluck  them  up. 


iHeb./or 

badness. < 

H 

»b.  the 

captivity 



-"■Chap,  xii 

15; 

xxix.  10. 

«Chap 

XXXtl 

41 

;  xxxiii.  7 ; 

Xlll 

10 

1  Deut. 

XXX. 

6; 

chap. 

■nxxix.  39; 

Ezek. 

XI 

19;  xxxvi 

26, 

27 

iChap. 

XXX. 

22 

;  xtsi 

33 

XXXll. 

38. — 

_k 

Chap. 

XXIX 

13. 

ity,  are  represented  by  the  bad  figs,  that  were  good 
for  nothing.  The  state  also  of  the  former  in  their 
captivity  was  vastly  preferable  to  the  state  of  those  who 
were  now  about  to  be  delivered  into  the  hand  of  the 
king  of  Babylon.  The  latter  would  be  treated  as  double 
rebels ;  the  former,  being  the  most  respectable  of  the 
inhabitants,  were  treated  well ;  and  even  in  captivity,  a 
marked  distinction  would  be  made  between  them,  God 
ordering  it  so.  But  the  prophet  sufficiently  explains 
his  own  meaning. 

Set  before  the  temple] — As  an  oftering  of  the  first- 
fruits  of  that  kind. 

Verse  2.  Very  good  figs]  Or,  figs  of  the  cor/y  ,so)7. 
The  fig-trees  in  Palestine,  says  Dr.  Shaic,  produce 
fruit  thrice  each  year.  The  first  sort,  called  boceore, 
those  here  mentioned,  come  to  perfection  about  the 
middle  or  end  of  June.  The  second  sort,  called  kermez, 
or  summer  fig,  is  seldom  ripe  before  .\ugust.  And  the 
third,  which  is  called  the  winter  fig,  which  is  larger, 
and  of  a  darker  complexion  than  the  preceding,  hangs  all 
the  winter  on  the  tree,  ripening  even  when  the  leaves 
are  shed,  and  is  fit  for  gathering  in  the  beginning  of  .^^jn'nn-. 

Could  not  be  eaten]  The  leinter  fig, — then  in  its 
crude  or  unripe  state ;  the  spring  not  being  yet  come. 


7  And  I  will  give  them  >>  a  heart      *:  ^  ^406 
to  know  me,  that  I  am  the  Lord  :      oi.  XLV.  a 
and    they  shall   he    '  my  people,  TarnuiniiPrisci, 
and  I  wUl  be  their  God  :   for  they    "'  ^°'"'^"  ■  ^°- 
shall  return  unto  me  ''  with  their  whole  heart. 

8  And  as  the  evil  '  figs,  which  cannot  be 
eaten,  they  are  so  evil ;  surely  thus  saith  the 
Lord,  So  will  I  give  Zedekiah  the  king  of 
Judah,  and  his  princes,  and  the  residue  of 
Jerusalem,  thai  remain  in  this  land,  and  ""them 
that  dwell  in  the  land  of  Egj'pt : 

9  And  I  will  deliver  them  "to  "be  removed 
into  all  the  kingdoms  of  the  earth  for  their 
hurt,  ^  to  be  a.  reproach  and  a  proverb,  a  taunt 
1  and  a  curse,  in  all  places  whither  I  shall 
drive  them. 

10  And  I  will  send  the  sword,  the  famine, 
and  the  pestilence,  among  them,  till  they  be 
consumed  from  off  the  land  that  I  gave  unto 
them  and  to  their  fathers. 


'Chap.  xxix.  17. ni  See  chap,  xliii.,  xliv. ^Heb.  /orrc- 

moving,  or  vexation. o  Deut.  xxviii.  25,  37 ;  1  Kings  ix.  7 ; 

2  Chron.  vii.  20 ;  chap.   xv.  4;  xxix.   18;xxxiv.  17. pPsa. 

xliv.  13,  14. 'I  Chap.  xxix.  18,22. 


Verse  5.  Like  these  good  figs,  so  will  I  acknowledge] 
Those  already  carried  away  into  captivity,  I  esteem 
as  far  more  excellent  than  those  who  still  remain  in 
the  land.  They  have  not  sinned  so  deeply,  and  they 
are  now  penitent  ;  and,  therefore,  /  loill  set  mine  ei/es 
upon  them  for  good,  ver.  6.  I  will  watch  over  them 
by  an  especial  providence,  and  they  shall  be  restored 
to  their  own  land. 

Verse  7.  They  shall  be  my  people]  I  wiW  renew 
my  covenant  with  them,  for  they  will  return  to  me  with 
their  whole  heart. 

Verse  8.  So  will  I  give  Zedekiah]  I  will  treat  these 
as  they  deserve.  They  shall  be  carried  into  captivity, 
and  scattered  through  all  nations.  Multitudes  of  those 
never  returned  to  Judea ;  the  others  returned  at  the 
end  of  seventy  years. 

Verse  10.  /  will  send  the  swnrd]  Many  of  them  fell 
by  sword  and  famine  in  the  war  with  the  Chaldeans,  and 
many  more  by  such  means  afterwards.  The  first  re- 
ceived their  captivity  as  a  correction,  and  turned  to 
God ;  the  latter  still  hardened  their  hearts  more  and  more, 
and  probably  very  many  of  them  never  returned  :  per- 
I  haps  they  are  now  amalgamated  with  heathen  nations. 
Lord,  how  long  ? 


CHAPTER  XXV. 

This  chapter  contains  a  summary  of  the  judgments  denounced  by  Jeremiah  against  Judah,  Babylon,  and  many 
other  nations.  It  begins  with  reproving  the  Jews  for  disobeying  the  calls  of  God  to  repentance,  1-7  ;  on 
which  account  their  captivity,  with  that  of  other  neighbouring  nations,  during  seventy  years,  is  foretold. 
8-11.  At  the  expiration  of  thai  period,  (computing  from  the  invasion  of  Nebuchadnezzar  in  the  fourth 
year  of  Jehoiakim,  to  the  famous  edict  of  the  firist  year  of  Cyrus,)  an  end  ivas  to  be  put  to  the  Babylonian 
empire,  12-14.      All  this  is  again  declared  by  the  emblem  of  that  cup  of  wrath  which  the  prophet,  as  it 

319 


An  exhortation 


JEREMIAH. 


to  repentance 


shozdd  seem  in  a  vision,  tendered  to  all  the  nations  which  he  enumerates,  15-29.  And  for  farther  con- 
firmation, it  is  a  third  time  repeated  in  a  very  beautiful  and  elevated  strain  of  poetry,  30-38.  The  talent 
of  diversifying  the  ideas,  images,  and  language,  even  when  the  subject  is  the  same,  or  nearly  so,  appears 
no  where  in  such  perfection  as  among  the  sacred  poets. 


A.  M.  3397. 

B.  C.  607. 

01.  XLIII.  2. 

Anno 

TarquiniiPrisci. 

R.  Roman.,  10. 


'pHE  word  that  came  to  Jere- 
miah concerning  all  the  peo- 
ple of  Judali  '^  in  the  fourtli  year 

of  Jehoiakim  the  son  of  Josiah 

king  of  Judah,  that  was  the  first  year  of  Ne- 
buchadrezzar king  of  Babylon 

2  The  which  Jeremiah  the  prophet  spake 
unto  all  the  people  of  Judah,  and  to  all  the 
inhabitants  of  Jerusalem,  saying, 

3  ''  From  the  thirteenth  year  of  Josiah  the 
son  of  Amon  king  of  Judah,  even  unto  this 
day,  that  is  the  three  and  twentieth  year,  the 
word  of  the  Lord  hath  come  unto  me,  and  I 
have  spoken  ruito  you,  rising  early  and  speak- 
ing ;  ■=  but  ye  have  not  hearkened. 

4  And  the  Lord  hath  sent  unto  you  all  his 
servants  the  prophets,  ^  rising  early  and  send- 
ing them;  but  ye  have  not  hearkened,  nor  in- 
clined your  ear  to  hear. 

5  They  said,  "  Turn  ye  again  now  every  one 
from  his  evil  way,  and  from  the  evil  of  your 
doings,  and  dwell  in  the  land  that  the  Lord 
hath  given  unto  you  and  to  your  fathers  for 
ever  and  ever  : 

6  And  go  not  after  other  gods  to  serve  them, 


a  Chap,  xxxvi.  1. 'Chap.  i.  2. =  Chap.  vii.  13;  xi.  7,  8, 

10;  xiii.  10,  11  ;  xvi.  12;  rvii.  23;  xviii.  12  ;  xix.  15;  xxii.  21. 

<!  Chap.  vii.   13,  25 ;   xxvi.  5 ;  xxix.   19. '  2  Kings  xvii.  13 ; 

chap,  xviii.  11;  xxxv.  15;  Jonah  iii.  8. fDeut.  xxxii.  21; 

chap.  vii.  19 ;  xxxii.  30. 


NOTES  ON  CHAP.  XXV. 

Verse  1.  The  word  that  came  to  Jeremiah — in  the 
fourth  year}  This  prophecy,  we  see,  was  delivered  in 
the  fourth  year  of  Jehoakini,  and  the  chapter  that 
contains  it  is  utterly  out  of  its  place.  It  should  be 
between  chapters  xxxv.  and  xxxvi. 

The  defeat  of  the  Egyptians  by  Nebuchadnezzar 
at  Carchemish,  and  the  subsequent  taking  of  Jerusa- 
lem, occurred  in  this  year,  viz.,  the  fourth  year  of 
Jehoiakim. 

The  first  year  of  Nebuchadrezzar']  This  liing  was 
associated  with  his  father  two  years  before  the  death 
of  the  latter.  The  Jews  reckon  his  reign  from  this 
time,  and  this  was  the;^)-.s(  of  those  two  years  ;  but  the 
Chaldeans  date  the  commencement  of  his  reign  two 
years  later,  viz.,  at  the  death  of  his  father. 

Verse  7.  That  ye  might  provoke']  Ye  would  not 
hearken ;  but  chose  to  provoke  me  with  anger. 

Verse  9.  Behold,  I  will  send]  At  this  time  Nebu- 
chadrezzar had  not  invaded  the  land,  according  to  this 
Version  ;  but  the  Hebrew  may  be  translated,  "  Behold 
I  am  sending,  and  have  taken  all  the  families ;"  that 
is,  all  the  allie.-!  of  ihe  king  of  Babylon. 
320 


A.  M.  3397. 

B.  C.  607. 

01.  XLIII.  2. 

Anno 

Tarquinii  Prisci, 

R.  Roman.,  JO. 


and  to  worship  them,  and  provoke 
me  not  to  anger  with  the  works 
of  your  hands  ;  and  I  will  do 
you  no  hurt.  

7  Yet  ye  have  not  hearkened  unto  me,  saith 
the  Lord;  that  ye  might  'provoke  me  to  anger 
with  the  works  of  your  hands  to  yoin:  own  hurt 

8  Therefore  thus  saith  the  Lord  of  hosts , 
Because  ye  have  not  heard  my  words, 

9  Behold,  I  will  send  and  take  ?  all  the  fa- 
milies of  the  north,  saith  the  Lord,  and  Nebu- 
chadrezzar the  king  of  Babylon,  ^  my  servant, 
and  will  bring  them  against  this  land,  and 
against  the  inhabitants  thereof,  and  against  all 
these  nations  round  about,  and  will  utterly  de- 
stroy them,  and  '  make  them  an  astonishment, 
and  a  hissing,  and  perpetual  desolations. 

1 0  Moreover  ''  I  will  take  from  them  the 
^  voice  of  mirth,  and  the  voice  of  gladness,  the 
voice  of  the  bridegroom,  and  the  voice  of  the 
bride,  "  the  sound  of  the  millstones,  and  the 
light  of  the  candle. 

1 1  And  this  whole  land  shall  be  a  desolation, 
and  an  astonishment;  and  these  nations  shall 
serve  the  king  of  Babylon  seventy  years. 

e Chap.  i.  15. 'Chap,  xxvii.  6;  xliii.  10;  see  Isa.  xliv.  28; 

xlv.  I  ;  chap.  xl.  2. '  Chap,  xviii.  16. ^  Heb.  I  will  cause  to 

peris/i   from    them. ^  Isa.    xxiv.    7  ;    chap.    vii.   34  ;    xvi. 

9;    Ezek.  xxvi.  13;  Hos.  ii.  U;  Rev.  xviii.  23. n»Eccles. 

xii.  4. 

Instead  of  Ssi  veel,  ^^and  to  Nebuchadrezzar,"  as  in 
the  common  Hebrew  Bible,  seven  MSS.  of  KennicotCs 
and  De  RossPs,  and  one  of  my  own,  have  nsi  veeth, 
"  AND  Nebuchadrezzar,"  which  is  undoubtedly  the  true 
reading. 

Verse  10.  I  will  take  from  them]  See  chap.  vii. 
34,  and  xvi.  9. 

The  sound  of  the  mill-stones,  and  the  light  of  the 
candle.]  These  two  are  conjoined,  because  they  ge- 
nerally ground  the  corn  before  day,  by  the  light  of  the 
candle.  Sir  J.  Chardin  has  remarked,  that  every 
where  in  the  morning  may  be  heard  the  noise  of  the 
mills  ;  for  they  generally  grind  every  day  just  as  much 
as  is  necessary  for  the  day's  consumption.  Where 
then  the  noise  of  the  mill  is  not  heard,  nor  the  light 
of  the  candle  seen,  there  must  be  desolation ;  because 
these  things  are  heard  and  seen  in  every  inhabited 
country. 

Verse  1 1 .  Shall  serve  the  king  of  Babylon  seventy 
years.]     As  this  prophecy  was  delivered  in  the  fourth 

I  year  of  Jehoiakim,  and  in  l\ie  first  of  Nebuchadnezzar, 
and  began  to  be  accomplished  in  the  same  year,  (for 

I  then  Nebuchadnezzar  invaded  Judea,  and  took  Jerusa- 


The  cup  of  God's  wrath 


CHAP.  XXV. 


presented  to  the  nation* 


A.M. 3397.  12  And  it  shall  come  to  pass, 
01.  XLiii.  a.  "  when  seventy  years  are  accom- 
Tarqmm^Prisci,  pHshcd,  that  I  will  "  punish  the 
R.  Roman.,  10.  j^j„g  ^f  Babylon,  and  that  nation, 
saith  the  Lord,  for  their  iniquity,  and  the  land 
of  the  Chaldeans,  ^and  will  make  it  perpetual 
desolations. 

13  And  I  will  bring  upon  that  land  all  my 
words  which  I  have  pronounced  against  it, 
even  all  that  is  WTitten  in  this  book,  whicli 
Jeremiah  hath  prophesied  against  all  the 
nations. 

14  1  For  many  nations  '  and  great  kings  shall 
'  serve  themselves  of  them  also  :  '  and  I  will 
recompense  them  according  to  their  deeds,  and 
according  to  the  works  of  their  own  hands. 

15  For  thus  saith  the  Lord  God  of  Israel 
unto  me  ;  Take  the  "  wine  cup  of  this  fury  at 
my  hand,  and  cause  all  the  nations,  to  whom 

1  send  thee,  to  drink  it. 

16  And  ^  they  shall  drink,  and  be  moved, 
and  be  mad,  because  of  the  sword  that  I  will 
send  among  them. 

17  Then  took  I  the  cup  at  the  Lord's  hand, 

"2  0117011.  ccxvi.  21,22;  Ezra  i.  1  ;  chap.  xxix.  10;  Dan.  ix.  2  ; 

2  Kings  xxiv.  1. oHeb.  visit  upon. P  Isa.  xiii.  19 ;  xiv.  23  ; 

Xli.  1,   &c. ;   xlrii.  1 ;  chap.  1.  3,  13,  23,  39,  10,  45;   U.  25,  26. 

1  Chap.  1.9;  li.  27,  28. '  Chap.  1.  41 ;  U.  27. » Chap,  xxvii. 

7. 'Chap.  1.29;  li.  6,  24. "Job  xxi.  20;    Psa.  Ixxr.  8; 

Isa.  li.  17 ;  Rev.  xiv.  10. 'Chap.  li.  7 ;  Ezek.  xxiii.  34  ;  Nah. 

iii.  11. »Ver.  9,  11. 'Chap.  xxiv.  9. 

lem,)  seve7iti/  years  from  this  time  will  reach  do-nii  to 
the  first  year  of  Cjtus,  wlion  he  made  his  proclama- 
tion for  the  restoration  of  the  Jews,  and  the  rebudding 
of  Jerusalem.  See  the  note  on  Isa.  xiii.  19,  where  the 
subject  is  farther  considered  in  relation  to  the  reign  of 
Nebuchadnezzar,  and  the  city  of  Babylon. 

Verse  12.  And  that  naliim]  Ninn  "Un  haggoi  hahu. 
Dr.  Blayney  contends  that  tliis  should  be  translated  his 
nation,  and  that  Vi.'\T\T\  hahu  is  the  substantive  pronoun 
used  in  the  genitive  case.  It  is  certainly  more  clear 
and  definite  to  read,  "  I  will  punish  the  king  of  Baby- 
lon, and  HIS  nation." 

Will  make  it  perpetual  desolations]  See  the  note 
on  Isa.  xiii.  19,  where  the  fulfilment  of  this  prophecy 
is  distinctly  marked. 

Verse  14.  Many  nations  and  great  kings]  The 
Medes  and  the  Persians,  under  Cyrus ;  and  several 
princes,  his  vassals  or  allies. 

Verse  15.  Take  the  wine  cup  of  this  fury]  For  an 
ample  illustration  of  this  passage  and  simile,  see  the 
note  on  Isa.  li.  21. 

Verse  17.  Then  took  I  the  cup — and  made  all  the 
nations  to  drink]  This  cup  of  God's  wrath  is  merely 
symbolical,  and  simply  means  that  the  prophet  should 
declare  to  all  these  people  that  they  shall  fall  under 
the  Chaldean  yoke,  and  that  this  is  a  punishment  in- 
flicted on  them  by  God  for  their  iniquities.  "  Then  I 
Vol.  rv.  r     21     ) 


and  made  all  the  nations  to  drink,      ^j"*^  ^^ 
imto  whom  the  Lord  had  sent  me :    oi.  xLiii.  2. 

18  To  wit,  Jerusalem,  and  the  Tarqumn  Prisci, 
cities  of  Judah,  and  the  kings  ^  ^°""'"  ■  '"■ 
thereof,  and  the  princes  thereof,  to  make  them 
■"  a  desolation,  an  astonishment,  a  hissing,  and 
^  a  curse  ;   as  it  is  this  day  ; 

1 9  y  Pharaoh  king  of  Egypt,  and  his  ser- 
vants, and  his  princes,  and  all  his  people ; 

20  And  all  ^  the  mingled  people,  and  all  the 
kings  of  "  the  land  of  Uz,  ''  and  all  the  kings 
of  the  land  of  the  Philistines,  and  Ashkelon, 
and  Azzah,  and  Ekron,  and  '■  the  remnant  of 
Ashdod, 

21  ^  Edom,  and  «  Moab,  and  the  children  of 
f  Ammon, 

22  And  all  the  kings  of  «  TjTiis,  and  all  the 
kings  of  Zidon,  and  the  kings  of  the  *"  isles 
which  are  beyond  the  '  sea, 

23  ^  Dedan,  and  Tema,  and  Buz,  and  all 
'  that  are  in  the  utmost  corners, 

24  And  "  all  the  kings  of  Arabia,  and  all 
the  kings  of  the  "  mingled  people  that  dwell 
in  the  desert, 


y  Chap.  xlvi.  2,  25. ^  Ver.  24. »  Job  i.  1. 1>  Chap,  xlvii. 

1,  5,  7.— tSee  Isa.  xx.  1. dChap.  xlix.  7,   &c. 'Chap. 

xlviii.  1. fChap.  xlix.  1. e  Chap,  xlvii.  4. 1  Or,  region 

by  the  sea  side. '  Chap.  xlix.  23. 1  Chap.  xlix.  8. '  Heb. 

cut  off  into  comers,  or  having  the  comers  of  the  hair  polled ;    chap. 

Lx.  26;  xlix.  32. n)2Chron.  ix.  14. "See  ver.  20;  chap. 

xlix.  31  ;  1.  3 ;  Ezek.  xxx.  5. 


took  the  cup ;"  I  declared  publicly  the  tribulation  tha.. 
God  was  about  to  bring  on  Jerusalem,  the  cities  of 
Judah,  and  all  the  nations. 

Verse  19.  Pharaoh  king  of  Egypt]  This  was  PAa- 
raoh-necho,  who  was  the  principal  cause  of  instigating 
the  neighbouring  nations  to  form  a  league  against  the 
Chaldeans. 

Verse  20.  All  the  mingled  people]  The  strangers 
and  foreigners  ;  Abyssinians  and  others  who  had  set- 
tled in  Egvpt. 

Land  of  Uz]  A  part  of  Arabia  near  to  Idumea. 
See  on  Job  i.  1. 

Verse  22.  Tynis  and — Zidon]  The  most  ancient 
of  all  the  cities  of  the  Phoenicians. 

Kings  of  the  isles  ivhich  are  beyond  the  sea.]  As 
the  Mediterranean  Sea  is  most  probably  meant,  and 
the  Phoenicians  had  numerous  colonies  on  its  coasts,  I 
prefer  the  marginal  reading,  the  kings  of  the  region  by 
the  sea  side. 

Verse  23.  Dedan]  Was  son  of  Abraham,  by  Ke- 
turah.  Gen.  xxv.  3. 

Tema]  Was  one  of  the  sons  of  Ishmael,  in  the  north 
of  Arabia,  Gen.  xxxri.  15. 

Buz]  Brother  of  Uz,  descendants  of  Xahor,  brother 
of  Abraham,  settled  in  Arabia  Deserta,  Gen.  xxii.  21. 

Averse  24.  The  mingled  people]  Probably  the  Sce- 
nile  Arabians. 

321 


Judgments  oti  wicked 


JEREMIAH. 


kings  and  magistrates 


OLXLllI.'s.  and  all  the  kings  of  °  Elam,  and 
TarqurnhPrisci,  all  the  kings  of  the  Medes, 
R.  Roman.,  10.  36  p  And  all  the  kings  of  the 
north,  far  and  near,  one  with  another,  and  all 
the  kingdoms  of  the  world,  which  are  upon 
the  face  of  the  earth  :  i  and  the  kmg  of  She- 
shach  shall  drinlc  after  them. 

27  Therefore  thou  shalt  say  unto  them, 
Thus  saith  the  Lord  of  hosts,  the  God  of 
Israel ;  '  Drink  ye,  and  ^  be  drunken,  and  spue, 
and  fall,  and  rise  no  more,  because  of  the 
sword  which  I  will  send  among  you. 

28  And  it  shall  be,  if  they  refuse  to  take  the 
cup  at  thine  hand  to  drink,  then  shalt  thou 
say  unto  them.  Thus  saith  the  Lord  of  hosts; 
Ye  shall  certainly  drink. 

29  For,  lo,  '  I  begin  to  bring  evil  on  the 
city  "  which  ''  is  called  by  my  name,  and  should 
ye  be  utterly  luipunished  ?  Ye  shall  not  be 
unpunished  :  for  ^  I  ■will  call  for  a  sword  upon 
all  the  inhabitants  of  the  earth,  saith  the  Lord 
of  hosts. 

30  Therefore  prophesy  thou  against  them 
all  these  words,  and  say  unto  them,  The  Lord 
shall  '  roar  from  on  high,  and  utter  his  voice 
from  y  his  holy  habitation  ;  he  shall  mightily 
roar  upon  ^  his  habitation  ;  he  shall  give  "  a 
shout,  as  they  that  tread  the  grapes,  against 
all  the  inhabitants  of  the  earth. 

31  A  noise  shall  come  even  to  the  ends  of 

oChap.  ulix.  34. pChap.  1.  9. -<iChap.  li.  41. 'Hab. 

ii.  16. » Isa.  li.  2!  ;  Ixiii.  6. ■  Prov.  xi.  31 ;  chap.  xlix.  12 ; 

Ezek.  ix.  6 ;  Obad.  16  ;  Luke  xxiii.  31  ;  1  Pet.  iv.  17. "  Heb. 

upon  xohich  my  name  is  called. ^' Dan.   ix.   18,  19. ^Ezek. 

xxxviii.  21. X  Isa.  xlii.  13  ;  Joel  iii.  16  ;  Amos  i.  2. v  Psa. 

xi.  4  ;    chap.  xvii.  12. «  1  Kings  ix.  3  ;    Psa.  cxxxii.  14. 

a  Isa.  xvi.  9  ;  chap,  xlviii.  33. 


Versn  25.  Zimri]  Descendants  of  Abraham,  by 
KeturaiL,  Gen.  xxv.  2,  6. 

Elain]  Called  Elymais  by  the  Greeks,  was  on  the 
south  frontier  of  Media,  to  the  north  of  Susiana,  not 
far  from  Babylon. 

Verse  26.  The  kings  of  the  north,  far  and  near] 
The  first  may  mean  Syria  ;  the  latter,  the  Hyrcanians 
and  Bactrians. 

And  the  king  of  Sheshach  shall  drink  after  them.] 
Sheshach  was  an  ancient  king  of  Babylon,  who  was 
deified  after  his  death.  Here  it  means  either  Babylon, 
or  Nebuchadnezzar  the  king  of  it.  After  it  has  been 
the  occasion  of  ruin  to  so  many  other  nations,  Babylon 
itself  shall  be  destroyed  by  the  Medo-Persians. 

Verse  27.  Be  drunken,  and  spue]    ^^'hy  did  we  not 
use  the  word  vomit,  less  offensive  than  the  other,  and 
yet  of  the  same  signification  1 
322 


the  earth  ;  for  the  Lord  hath  "^  a      \'^-  ^?^- 

D.  U.  DU7. 

controversy  with  the  nations,  "^  he     01.  XLIII.  2. 
will  plead  with  all  flesh ;  he  will  Tarquinii  Prisci, 
give  them  that  are  wicked  to  the    R-  R°man.,  lo. 
sword,  saith  the  Lord. 

32  Thus  saith  the  Lord  of  hosts,  Behold, 
evil  shall  go  forth  from  nation  to  nation,  and 
*  a  great  whirlwind  shall  be  raised  up  from 
the  coasts  of  the  earth. 

33  ^  And  the  slain  of  the  Lord  shall  be  at 
that  day  from  one  end  of  the  earth  even  unto 
the  other  end  of  the  earth  :  they  shall  not  be 
f  lamented,  *  neither  gathered,  nor  buried ; 
tliey  shall  be  dung  upon  the  ground. 

34  *"  Howl,  ye  shepherds,  and  cry ;  and 
wallow  yourselves  in  the  ashes,  ye  principal 
of  the  flock  :  for  '  the  days  of  your  slaughter 
and  of  your  dispersions  are  accomplished ; 
and  ye  shall  fall  like  ''  a  pleasant  vessel. 

35  And  ^  the  shepherds  shall  have  no  way  to 
flee,  nor  the  principal  of  the  flock  to  escape. 

36  A  voice  of  the  cry  of  the  shepherds,  and 
a  howling  of  the  principal  of  the  flock,  shall 
he  heard :  for  the  Lord  hath  spoiled  their 
pasture. 

37  And  the  peaceable  habitations  ai-e  cut 
down  because  of  the  fierce  anger  of  the  Lord. 

38  He  hath  forsaken  ■"  his  covert,  as  the 
lion  :  for  their  land  is  "  desolate  because  of 
the  fierceness  of  the  oppressor,  and  because 
of  his  fierce  anger. 

•j  Hos.  iv.   1 ;    Mic.  vi.   2. ^  Isa.  Ixvi.    16  ;   Joel  iii.    2. 

d  Chap,  xxiii.  19  ;    xxx.  23. ^  Isa.  Ixvi.   16. ""Chap.  xvi.  4, 

6. sPsa.  Ixxix.  3;   chap.  viii.  2;   Rev.  xi.  9. ii  Chap.  iv. 

8  ;  vi.   26. '  Heb.   your  days  for  slaughter. k  Heb.  a  vessel 

of  desire. ' Heb. ^/Zj^A?  shall  perish  from  the  shepherds,  and  es- 
caping from,  &c. ;   Ainos  ii.  14. ™  Psa.  Ixxvi.  2. »  Heb. 

a  desolation. 


Verse  29.  The  city  which  is  called  by  my  name] 
Jerusalem,  which  should  be  first  given  up  to  destruc- 
tion. 

Verse  32.  Evil  shall  go  forth  from  nation  to  nation] 
One  nation  after  another  shall  fall  before  the  Chaldeans. 

Verse  33.  From  one  end  nf  the  earth]  From  one 
end  of  the  land  to  the  other.  All  Palestine  shall  be 
desolated  by  it. 

Averse  34.  Howl,  ye  shepherds]  Ye  kings  and  chiefs 
of  the  people. 

Ye  shall  fall  like  a  pleasant  vessel.]     As  a  fall  will 
break  and  utterly  ruin  a  precious  vessel  of  crystal, 
agate,  &c.,  so  your  overtlu-ow  will  be  to  you  irrepar-      ! 
able  ruin. 

Verse  38.   As  the  lion]     Leaving  the  banks  of  Jor- 
dan when  overflowed,  and  coming  with  ravening  fierce- 
ness to  the  champaign  country. 
(     21*     ) 


A  conspiracy  against 


CHAP.  XXVI. 


the  lift  of  the  prophet 


CHAPTER  XXVI. 

Jeremiah,  by  the  command  of  God,  goes  into  the  court  of  the  Lord's  house ;  and  foretells  the  destruction  of 

kihe  temple  and  city,  if  not  prevented  by  the  speedy  repentance  of  the  people,  1—7.  By  this  unwelcome 
prophecy  his  Ufe  was  in  great  danger ;  although  saved  by  the  influence  of  Ahtkam,  the  son  of  Shaphan,  who 
makes  a  maslerh/  defence  for  the  prophet,  8-18.      Unjah  is  condemned,  but  escapes  to  Egypt;  whence  he 


TN  the  beginning  of  the  reign  of 

Jehoiakim  the  son  of  Josiali 

TarouiniiPrisci,  king  of  Jiidah  Came  this  word 

R.  Romaji. 


A.  M.  3394. 
B.  C.  GIO. 

01.  xm.  3. 

Alino 


from  the  Lord,  saying, 
saith   tiic    Loud  ;    Stand    in 


2  Tims  saith  tiic  Loud  ;  Stand  in  "  the 
court  of  the  Lord's  house,  and  speak  unto  all 
the  cities  of  Judah,  which  come  to  worship  in 
the  Lord's  house,  ''  all  the  words  that  I  com- 
mand thee  to  speak  unto  them  ;  "  diminish  not 
a  word  : 

3  ''  If  so  be  they  will  hearken,  and  turn 
ever}'  man  from  his  evil  way,  that  I  may  "  re- 
pent me  of  the  evil,  which  I  purpose  to  do  unto 
them,  because  of  the  evil  of  their  doings. 

4  And  thou  shalt  say  unto  them.  Thus  saith 
the  Lord  ;  'If  ye  will  not  hearken  to  me 
to  walk  in  my  law,  which  I  have  set  be- 
fore you, 

5  To  hearken  to  the  words  of  my  servants 
the  prophets,  ^  whom  I  sent  unto  you,  both 
rising  up  early,  and  sending  thein.,  but  ye  have 
not  hearkened ; 

6  Then  will  I  make  this  house  like  '^  Shiloh, 
and  will  make  this  city  '  a  curse  to  all  the 
nations  of  the  earth. 

7  So  the  priests  and  the  prophets  and  all  the 
people  heard  Jeremiah  speaking  these  words 
in  the  house  of  the  Lord. 

8  Now  it  came  to  pass,  when  Jeremiah  had 
made  an  end  of  speaking  all  that  the  Lord 
had   commanded   him  to  speak  unto  di  tlie 


»Chap.  jix.  14. 

J'Ezek 

iii 

10 

Matt,  xxviii.  20 

— <^  Acts 

XX.  27 

Chap,  xxxvi.  3.- 

e  Chap,  xviii. 

8;  Jon 

ah 

ii.  8,  9. 

(Lev. 

XXVI 

14,  &c. 

Deut. 

xxviu 

15. 1 

Chap. 

Vll. 

13,  25 ; 

Ji.  7  ; 

XXT. 

3,  4. b 

1  Sam. 

IV. 

10, 

11;  Psa. 

Ixxi'iii 

60 

;  chap. 

NOTES  ON  CHAP.  XXVI. 

Verse  1.  In  the  beginning  of  the  reign  of  Jehoiakim] 
As  this  prophecy  must  have  been  delivered  in  the  ^r.s/ 
or  second  year  of  the  reign  of  Jehoiakim,  it  is  totally 
out  of  its  place  here.  Dr.  Blayney  puts  it  before 
chap.  x.xxA-i.  ;  and  Dr.  Dahler  immediately  after  chap. 
ix.,  and  before  chap.  xlvi. 

Verse  4.  If  ye  will  not  hearken]  This  and  several 
of  the  foUowinfr  verses  are  nearly  the  same  with  those 
in  chap.  vii.  13,  &c.,  where  see  the  notes. 

Verse  8.  And  all  the  people]  That  were  in  com- 
pany with  the  priests  and  the  prophets. 


A.  M.  3394. 

B.  C.  610. 

Ol.  XLII.  3. 

Anno 

Tarquinii  Prisci, 

R.  Ko 


Koman., 


people,  that  the  priests  and  the 
prophets  and  all  the  people  took 
him,  saying.  Thou  shalt  surely 
die. 

9  Why  hast  thou  prophesied  in  the  name  of 
the  Lord,  saying,  This  house  shall  be  like 
Shiloh,  and  this  city  shall  be  desolate  without 
an  inhabitant  ?  And  all  the  people  were 
gathered  against  Jeremiah  in  the  house  of  the 
Lord. 

10  When  the  princes  of  Judah  heard  these 
things,  then  they  came  up  from  the  king's 
house  unto  the  house  of  the  Lord,  and  sat 
down  ''  in  the  entry  of  the  new  gate  of  the 
Lord's  house. 

\  1  Then  spake  the  priests  and  the  prophets 
unto  the  princes  and  to  all  the  people,  saying, 
'  This  man  is  worthy  to  die  ;  "for  he  hath 
prophesied  against  this  city,  as  ye  have  heard 
with  your  ears. 

1 2  Then  spake  Jeremiah  unto  all  the  princes 
and  to  all  the  people,  saying.  The  Lord  sent 
mc  to  prophesy  against  this  house  and  against 
this  city  all  the  words  that  ye  have  heard. 

1 3  Therefore  now  "  amend  your  waj'S  and 
your  doings,  and  obey  the  voice  of  the  Lord 
your  God ;  and  the  Lord  will  °  repent  him  of 
the  evil  that  he  hath  pronounced  against  you. 

14  As  for  me,  behold,  ^  I  am  in  your  hand  : 
do  with  me  i  as  seemeth  good  and  meet  unto 
you. 


vii.  12,  14. '  Isa.  Ixv.  15  ;  chap.  xxiv.  9. ^  Or,  at  the  door. 

'  Heb.    Tke  judgment   of  death    is    for    this    man. ^  Chap. 

xxxviii.  4. "  Chap.  vii.  3. o  Ver.  3,  19. p  Chap,  xxxviii. 

5. 1  Heb.  as  it  is  good  and  right  in  your  eyes. 


Verse  1 0.  The  princes  ofjvdah]  The  king's  court ; 
his  cabinet  counsellors. 

Verse  12.  The  Lord  sent  me  to  prophesy]  My 
commission  is  from  him,  and  my  words  are  his  own. 
I  sought  not  this  painful  office.  I  did  not  run  before  I 
was  sent. 

A'erse  13.  Therefore  now  amend  your  ways]  If 
ye  wish  to  escape  the  judgment  which  I  have  pre- 
dicted, turn  to  God,  and  iniquity  shall  not  be  your 
ruin. 

A''erse  14.  .4^  for  me,  behold,  I  am  in  your  hand] 
I  am  the  messenger  of  God  ;  you  may  do  with  me 
323 


Urijah  prophesies  against 


JEREMIAH. 


Jerusalem,  and  is  slain. 


K^^^^?}-  15  But  know  ye  for  certain, 
01.  XLII.  3.      that  if  ye  put  me  to  death,  ye  shall 

Tarqumii  Prisci,  surely  bring  innocent  blood  upon 
R.  Roman.,  7.    yom-gelves,  and   upon    this  city, 

and  upon  the  inhabitants  thereof :   for  of  a  truth 

the  Lord  hath  sent  me  unto  you  to  speak  all 

these  words  in  your  ears. 

16  Then  said  the  princes  and  all  the  people 
unto  the  priests  and  to  the  prophets ;  This 
man  is  not  worthy  to  die  :  for  he  hath  spoken 
to  us  in  the  name  of  the  Lord  our  God. 

17  "■  Then  rose  up  certain  of  the  elders  of 
the  land,  and  spake  to  all  the  assembly  of  the 
people,  saying, 

1 8  =  Micah  the  Morasthite  prophesied  in  the 
days  of  Hezekiah  king  of  Judah,  and  spake 
to  all  the  people  of  Judah,  saying.  Thus  saith 
the  Lord  of  hosts  ;  '  Zion  shall  be  ploughed 
like  a  field,  and  Jerusalem  shall  become  heaps, 
and  the  mountain  of  the  house  as  the  high 
places  of  a  forest. 

19  Did  Hezekiah  king  of  Judah  and  all 
Judah  put  him  at  all  to  death  1  "  did  he  not 
fear  the  Lord,  and  besought  '  the  Lord,  and 
the   Lord  ■"  repented  him  of  the  evil  which 


'See  Acts  v,  34,  &c. «  Mic.  i.  1. iMic.  iii.  12. "2 

Chron.  xxxii.  26. ••  Heb.  the  face  of  the  LORD. 


what  you  please ;  but  if  you  slay  me,  you  will  bring 
innocent  blood  upon  yourselves. 

Verse  16.  This  man  is  not  worthy  to  die]  The 
whole  court  acquitted  him. 

Verse  17.  Certain  of  the  elders]  This  is  really  a 
fine  defence,  and  the  argument  was  perfectly  conclu- 
sive. Some  think  that  it  was  Ahikam  who  undertook 
the  prophet's  defence. 

Averse  18.  Micah  the  Morasthite]  The  same  as 
stands  among  the  prophets.  Now  all  these  prophe- 
sied as  hard  things  against  the  land  as  Jeremiah  has 
done ;  yet  they  were  not  put  to  death,  for  the  people 
saw  that  they  were  sent  of  God. 

A'erse  20.  Urijah — tvho  prophesied]  The  process 
against  Jeremiah  is  finished  at  the  nineteenth  verse  ; 
and  the  case  of  Urijah  is  next  brought  on,  for  he  was 
also  to  be  tried  for  his  life  ;  but  hearing  of  it  he  fled 
to  Egypt.  He  was  however  condemned  in  his  ab- 
sence ;  and  the  king  sent  to  Egypt,  and  brought  him 


he  had  pronounced  against  them  ?      ^j'^  ^^^*- 
^  Thus  might  we   procure   great      01.  xlii.  3. 

evil  against  our  souls.  Tarquinii  Prisci, 

20  And  there  was  also  a  man  «■  R""^-.  7. 
that  prophesied  in  the  name  of  the  Lord, 
Urijah  the  son  of  Shemaiah  of  Kirjath-jearim, 
who  prophesied  against  this  city  and  against  this 
land  according  to  all  the  words  of  Jeremiah : 

21  And  when  Jehoiakim  the  king,  with  all 
his  mighty  men,  and  all  the  princes,  heard  his 
words,  the  king  sought  to  put  him  to  death : 
but  when  Urijah  heard  it,  he  was  afraid,  and 
fled,  and  went  into  Egypt ; 

22  And  Jehoiakim  the  king  sent  men  into 
Egypt,  namely,  Elnathan  the  son  of  Achbor, 
and  cej-tain  men  with  him  into  Egypt. 

23  And  they  fetched  forth  Urijah  out  of 
Egypt,  and  brought  him  unto  Jehoiakim  the 
king ;  who  slew  him  with  the  sword,  and  cast 
his  dead  body  into  the  graves  of  the  ^  common 
people. 

24  Nevertheless  ^  the  hand  of  Ahikam  the 
son  of  Shaphan  was  with  Jeremiah,  that  they 
should  not  give  him  into  the  hand  of  the 
people  to  put  him  to  death. 

w  Exod.  xxxii.  14  ;   2  Sam.  xxiv.  16. "  Acts  v.  39. y  Heb. 

S071S  of  the  people. « 2  Kings  xxii.  12,  14  ;  chap,  xxxix.  14. 


thence  and  slew  him,  and  caused  him  to  have  an  igno 
minious  burial,  ver.  21-23. 

Verse  24.  The  hand  of  Ahikam — icas  with  Jere- 
miah] And  it  was  probably  by  his  influence  that  Je- 
remiah did  not  share  the  same  fate  with  Urijah.  The 
Ahikam  mentioned  here  was  probably  the  father  of 
Gedaliah,  who,  after  the  capture  of  Jerusalem,  was 
appointed  governor  of  the  country  by  Nebuchadnezzar, 
chap.  xl.  5.  Of  the  Prophet  Urijah,  whether  he  was 
true  or  false,  we  know  nothing  but  what  we  learn 
from  this  place. 

That  they  should  not  give  him  into  the  hand  of  the 
people]  Though  acquitted  in  the  supreme  court,  he 
was  not  out  of  danger  ;  there  was  a  popular  pre- 
judice against  him,  and  it  is  likely  that  Ahikam 
was  obliged  to  conceal  him,  that  they  might  not 
put  him  to  death.  The  genuine  ministers  of  God 
have  no  favour  to  expect  from  those  who  are  his 
enemies. 


CHAPTER  XXVn. 

Amiassadors  being  come  from  several  neighbouring  nations  to  solicit  the  king  of  Judah  to  join  in  a  conjede 
racy  against  the  king  of  Babylon,  Jeremiah  is  commanded  to  put  bands  and  yokes  upon  his  neck,  (the 
emblems  of  subjection  and  slavery,)  and  to  send  them  aftenvards  by  those  ambassadors  to  their  respective 
princes  ;  intimating  by  this  significant  type  that  God  had  decreed  their  subjection  to  the  Babylonian  empire, 
and  that  it  was  their  wisdom  to  submit.  It  is  farther  declared  that  all  the  conquered  nations  shall  remain 
in  subjection  to  the  Chaldeans  during  the  reign  of  Nebuchadnezzar,  and  those  of  his  son  and  grandson, 
324 


A  prophecy  of  JudaKs 


CHAP.  XXVII. 


subjection  to  Babylon. 


even  till  the  arrival  of  that  period  in  which  the  Babylonians  shall  have  filled  up  the  measure  of  their  iniqui- 
ttes ;  and  that  then  the  mighty  Chaldean  monarchy  itself,  for  a  certain  period  the  paramount  power  of  the 
habitable  globe,  shall  be  visited  with  a  dreadful  storm  of  Divine  wrath,  through  the  violence  of  which  it 
shall  be  dashed  to  pieces  like  a  patterns  vessel,  the  fragments  falling  into  the  hands  of  many  nations  and 
great  Icings,  1-11.  Zedekiah,  particularly,  is  admonished  not  to  join  in  the  revolt  against  Nebuchad- 
nezzar, and  warned  against  trusting  to  the  suggestions  of  false  prophets,  11-18.  The  chapter  concludes 
with  foretelling  that  what  still  remained  of  the  sacred  vessels  of  the  temple  should  be  carried  to  Babylon, 
and  not  restored  till  after  the  destruction  of  the  Chaldean  empire,  19-22. 


A.  M.  3409. 

B.  C.  595. 

01.  XLVI.  2. 

Anno 

Tarquinii  Prisci, 

iman,  22. 


1  arquii 
R.  Roi 


TN  the  beginning  of  the  reign 
of  Jehoiakim  the  son  of  Josiah 

°  king  of  Judali  came  this  word 

unto   Jeremiah    from  the   Lord, 

saying, 

2  Thus  ''  saith  the  Lord  to  me ;  Make  thee 
bonds  and  yokes,  "^  and  put  them  upon  thy 
neck, 

3  And  send  them  to  the  king  of  Edom,  and 
to  the  king  of  Moab,  and  to  the  king  of  the 
Ammonites,  and  to  the  king  of  T}'tus,  and  to 
the  king  of  Zidon,  by  the  hand  of  the  messen- 
gers which  come  to  Jerusalem  unto  Zedekiah 
king  of  Judali ; 

4  And  conmiand  them  ^  to  say  imto  their 
masters,  Thus  saith  the  Lord  of  hosts,  the 
God  of  Israel ;  Thus  siiall  ye  say  unto  your 
masters  ; 

5  "  I  have  made  the  earth,  the  man  and  the 
beast  that  are  upon  the  ground,  by  my  great 
power  and  by  my  outstretched  arm,  and  "^have 
given  it  unto  whom  it  seemed  meet  unto  me. 


•  See  ver.  3,  12,  19,  20;   chap,  xxviii.  1. bOr,  hath  the 

LORD  said. 'Chap,  xxviii.  10,  12;  so  Ezek.  iv,  1  ;  xii.  3 

x.xiv.  3,  &c. ^  Or,  concerning  their  masters,  saying  '  ° — 

cxv.  15  ;  cxlvi.  6  ;  Isa.  xlv.  12. 


=  Psa. 


NOTES  ON  CHAP.  XXVII. 

Verse  1.  In  the  beginning  of  the  reign  of  Jehoiakim] 
It  is  most  evident  that  this  prophecy  was  delivered 
about  the  /"ourtA  year  of  Zedeki.4H,  and  not  Jehoiakim, 
as  in  the  text.  See  chap,  xxyiii.  1.  Three  o(  Ken- 
nicott's  MSS.  (one  in  the  text,  a  second  in  the  margin, 
and  the  third  upon  a  rasure)  have  Zedekiah ;  so  like- 
wise have  the  Syriac  and  the  Arabic.  Hoitbigant, 
Lmoth,  Blayney,  Dahlcr,  and  others  declare  for  this 
reading  against  that  in  the  present  text.  And  it  is 
clear  from  the  third  and  twelfth  verses,  where  Zede- 
kiah is  expressly  mentioned,  that  this  is  the  true 
reading. 

Averse  2.  Make  thee  bonds  and  yokes]  Probably 
yokes  with  straps,  by  which  they  were  attached  to  the 
neck.  This  was  a  symboUcal  action,  to  show  that  the 
several  kings  mentioned  below  should  be  brought  under 
the  dominion  of  the  Chaldeans. 

Verse  5.  /  have  made  the  earth]  I  am  the  Creator 
and  Governor  of  all  things,  and  I  dispose  of  the  several 
kingdoms  of  the  world  as  seemeth  best  to  me. 

Verse  6.  And  now  have  I  given]  These  kingdoms 
are  at  my  sovereign  disposal ;  and  at  present,  for  the 
punishment  of  their  rulers  and  people,  I  shall  give 


A.  M.  3409. 

D.  C.  595. 

01.  XLVI.  2. 

Anno 

Tarquinii  Prisci, 

R.  Roman.,  22. 


6  ^And  now  have  I  given  all 
these  lands  into  the  hand  of  Nebu- 
chadnezzar, the  king  of  Babylon, 

'^  my  servant ;   and  '  the  beasts  of    

the  field  have  I  given  him  also  to  serve  him. 

7  ''  And  all  nations  shall  serve  him,  and  his 
son,  and  his  son's  son,  'until  the  very  time  of 
liis  land  come  :  "'  and  then  many  nations  and 
great  kings  shall  serve  themselves  of  him. 

8  And  it  shall  come  to  pass,  that  the  nation 
and  kingdom  which  will  not  serve  the  same 
Nebuchadnezzar  the  king  of  Babylon,  and  that 
will  not  put  their  neck  luider  the  yoke  of  the 
king  of  Babylon,  that  nation  will  I  punish, 
saith  the  Lord,  with  the  sword,  and  with  the 
famine,  and  with  the  pestilence,  until  I  have 
consumed  them  by  his  hand. 

9  Therefore  hearken  not  ye  to  yoiur  prophets, 
nor  to  your  diviners,  nor  to  yoiu:  "  dreamers, 
nor  to  your  enchanters,  nor  to  your  sorcerers, 
which  speak  imto  you,  saying.  Ye  shall  not 
serve  the  king  of  Babylon  : 

rPsa.  cxv.  16 ;   Dan.  iv.  17,  25,  32. g  Chap,  xxriii.   14. 

""Chap.  XXV.  9;  xliii.  10;    Ezek.  xxix.  18,  20. iChap.  xxviii. 

14;  Dan.  ii.  3H. 12  Chron.  xxxvi.  20. "Chap.  xxv.   12. 

1.  27;  Dan.  v.  26. "Chap.  ixv.  14. "Heb.  dreajn.-:. 


them   into  the   hands    of   Nebuchadnezzar,  king   of 
Babylon. 

Verse  7.  And  all  nations  shall  serve  him,  (Nebn 
chadnezzar,)  and  his  son,  (Evil-merodach,chap.  lii.  31,) 
and  his  sons  son,  (Belshazzai,  Dan.  V.  11.)  All  which 
was  literally  fulfilled. 

Verse  9.  Therefore  hearken  not  ye  to  your  prophets] 
AMio  pretend  to  have  a  revelation  from  heaven. 

Nor  to  your  divi7iers]  DD'DDp  kosemeychem,  from 
D?p  kasnm,  to  presage  ox  prognosticate.  Persons  who 
guessed  at  futurity  by  certain  signs  in  the  animate  or 
inanimate  creation. 

Nor  to  your  dreamers]  oynohn  chalomotheychem, 
from  D'?!!  chalam,  to  break  in  pieces  ;  hence  Own  cha- 
lom,  a  dream,  because  it  consists  of  broken  fragments. 
Dream-interpreters,  who,  from  these  broken  shreds, 
patch  up  a  meaning  by  their  own  interpolations. 

Nor  to  your  enchanters]  DD'JV  oncneychem,  from 
Pi?  anan,  a  cloud — clond-mongers.  Diviners  by  the 
flight,  colour,  densit)-,  rarity,  and  shape  of  clouds. 

Nor  to  your  sorcerer.';]  D3'i)tyD  cashshapheychem, 
from  '\p3  kashaph,  to  di.^coi-cr ;  the  discoverers,  the 
finders  out  of  hidden  tilings,  stolen  goods,  &c.  Per- 
sons also  who  use  incantations,  and  either  by  spells  or 
325 


Zedekiah  warned  against 


JEREMIAH. 


trusting  in  false  prophets. 


%  c  595^'  ^^   °  ^°^  ^^^y  prophesy  a  lie 

01.  xiiVi.  2.  unto  you,  to    p  remove   you  far 

TarquiniiPrisci,  froiii    your    land;     and    that    I 

R.  Roman.,  22.  sj^ouij   (jj-jye   you   out,    and    ye 

should  perish. 

1 1  But  the  nations  that  bring  their  neck 
under  the  yoke  of  the  king  of  Babylon,  and 
serve  him,  those  will  I  let  remain  still  in  their 
own  land,  saith  the  Lord  ;  and  they  shall  till 
it,  and  dwell  therein. 

12  I  spake  also  to  i  Zedekiah  king  of  Judah 
according  to  all  these  words,  saying,  Bring 
your  necks  under  the  yoke  of  the  king  of  Ba- 
bylon, and  serve  him  and  his  people,  and  live. 

1 3  "■  Why  will  ye  die,  thou  and  thy  people, 
by  the  sword,  by  the  famine,  and  by  the  pes- 
tilence, as  the  Lord  hath  spoken  against  the 
nation  that  will  not  serve  the  king  of  Babylon? 

14  Therefore  hearken  not  unto  the  words 
of  the  prophets  that  speak  unto  you,  saying. 
Ye  shall  not  serve  the  king  of  Babylon  :  for 
they  prophesy  '  a  lie  unto  you. 

15  For  I  have  not  sent  them,  saith  the 
Lord,  yet  they  prophesy  '  a  lie  in  my  name  ; 
that  I  may  drive  you  out,  and  that  ye  might 
perish,  ye,  and  the  propliets  that  prophesy 
unto  you. 

16  Also  I  spake  to  the  priests  and  to  all  this 
people,  saying.  Thus  saith  the  Lord  ;  Hearken 
not  to  the  words  of  your  prophets  that  pro- 
phesy unto  you,  saying.  Behold,  "^the  vessels 


o  Ver.  14 

P 

Chap. 

xxxii. 

31 

:    Deut.  xxviii.  25  ; 

Ezek. 

XII 

3. P 

Chap 

xxviii.   1  ; 

xxxvm 

17.— 

-r  Ezck. 

xvm. 

31 

8  Chap,  xiv 

14; 

xxiii.  2 

; 

XXIX. 

8,9.— 

— tHeb.  in  a  lie. 

or 

lyingly  — 

— "2  Chron 

.  XXXVl. 

7, 

10; 

chap. 

xxviii.  3 

Dan. 

drugs  pretend  to  find  out  mysteries,  or  produce  super- 
natural effects.  Every  nation  in  the  world  had  persons 
who  pretended  to  find  out  hidden  things,  or  foretell  future 
events  ;  and  such  were  gladly  encouraged  by  the  igno- 
rant multitude  ;  and  many  of  them  were  mere  apes  of 
the  prophets  of  God.  Man  knows  that  he  is  short-sighted, 
feels  pain  at  the  uncertainty  of  futurity,  and  wishes  to 
have  his  doubts  resolved  by  such  persons  as  the  above, 
to  put  an  end  to  his  uncertainty. 

Verse  13.  Why  ivill  ye  die]  If  ye  resist  the  king 
of  Babylon,  to  whom  I  have  given  a  commission 
against  you,  ye  shall  be  destroyed  by  the  sword  and 
by  famine  ;  but  if  ye  submit,  ye  shall  escape  all  these 
evils. 

Verse  16.  The  vessels  of  the  Lord's  house]  Wiich 
had  been  carried  away  by  Nebuchadnezzar  under 
the  reigns  of  Jehoiakim  and  Jeconiah,  2  Chron. 
xxxvi.  7-10. 

Shall  now  shortly  be  brought  again]  This  is  a  lie. 
They  shall  not  be  restored  till  I  bring  them  up,  ver.  33, 
336 


of  the  Lord's  house  shall   now      '^^^  3^09. 

D.  t^.  o9o. 

shortly   be   brought   again  from    01.  XLVi.  2. 
Babylon  :    for  they  prophesy   a  TarquiniiPrisci, 
lie  unto  you.  ^  ^°°"^-  ^^- 

17  Hearken  not  unto  them ;  serve  the  king 
of  Babylon,  and  live  :  wherefore  should  this 
city  be  laid  waste  ? 

1 8  But  if  they  he  prophets,  and  if  the  word 
of  the  Lord  be  with  them,  let  them  now 
make  intercession  to  the  Lord  of  hosts,  that 
the  vessels  which  are  left  in  the  house  of  the 
Lord,  and  in  the  house  of  the  king  of  Judah, 
and  at  Jerusalem,  go  not  to  Babylon. 

19  For  thus  saith  the  Lord  of  hosts  'con 
ceming  the  pillars,   and  concerning  the  sea, 
and    concerning   the   bases,    and    concerning 
the  residue    of   the   vessels    that    remain    in 
this  city, 

20  Which  Nebuchadnezzar  king  of  Babylon 
took  not,  when  he  carried  away  "  captive 
Jeconiah  the  son  of  Jehoiakim  king  of  Judah 
from  Jerusalem  to  Babylon,  and  all  the  nobles 
of  Judah  and  Jerusalem  ; 

21  Yea,  thus  saith  the  Lord  of  hosts,  the 
God  of  Israel,  concerning  the  vessels  that  re- 
main in  the  house  of  the  Lord,  and  in  the 
house  of  the  king  of  Judah  and  of  Jerusalem; 

22  They  shall  be  ^  carried  to  Babylon,  and 
there  shall  they  be  until  the  day  that  I  ''  visit 
them,  saith  the  Lord  ;  then  ^  will  I  bring 
them  up,  and  restore  them  to  this  place. 


i.  2. '■2  Kings  XXV  13,  &c. ;  chap.  lii.  17, 20,  21. »•  2  Kings 

xxiv.  14,   15;    chap.  xxiv.   1. »2  Kings  xxv.  13;    2  Chron. 

xxxvi.  18. y2  Chron.  xxxvi.  21;   chap.  xxix.  10;   xxxii.  5. 

s  Ezra  i.  7  ;  vii.  19. 


which  was  after  the  captivity,  when  they  were  sent  back 
by  Cyrus,  the  Lord  inclining  his  heart  to  do  it,  Ezra  i 
7,  and  vii.  19. 

Verse  19.  Concerning  the  pillars]  Two  brazen 
columns  placed  by  Solomon  in  the  pronaos  or  portico 
of  the  temple,  eighteen  cubits  high,  and  twelre  in  circum- 
ference, 1  Kings  vii.  15—23  ;  Jer.  lii.  11. 

The  sea]  The  brazen  sea,  ten  cubits  in  diameter,  and 
thirty  in  circumference.  It  contained  water  for  different 
washings  in  the  Divine  worship,  and  was  supported  on 
twelve  brazen  oxen.  Perhaps  these  are  what  are  called 
the  bases  here.  See  the  parallel  places  in  the  margin, 
and  the  notes  on  them. 

Verse  22.  They  shall  be  carried  to  Babylon]  Far 
from  those  already  taken  being  brought  back,  those 
which  now  remain  shall  be  carried  thither,  unless  ye 
submit  to  the  Chaldeans.  They  did  not  submit, 
and  the  prophecy  was  literally  fulfilled ;  see  chap.  lii. 
17-23;  2  Kings  xxv.  13,  and  the  other  places  in 
the  margin. 


Hananiah 


CHAP.  XXVIII. 


prophesies  falsely. 


CHAPTER  XXVIII. 

One  of  those  pretended  prophets  spoken  of  in  the  preceding  chapter,  having  contradicted  and  opposed  Jere- 
miah, receives  an  axcful  declaration  that,  as  a  proof  to  the  people  of  his  having  spoken  without  commission, 
he  should  die  in  the  then  current  year ;  which  accordingly  came  to  pass  in  the  seventh  month,  1—17. 


A.  M.  3109. 

B.  C.  595. 

01.  XLVI.  2 

Anno 


A  ND    » it   came   to   pass    the 
same  year,  in  the  beginning 
Tarm(inii°Prisci,  of  the  reign  of  Zcdekiah  king  of 
R.  Roman.,  22.    j^j^^jij^  i„  jljg  fourth  year,  and  in 

the  fifth  month,  that  Hananiah  the  son  of  Azur 
the  prophet,  which  ivas  of  Gibeon,  spake  unto 
me  in  the  house  of  the  Lord,  in  the  presence 
of  the  priests  and  of  all  the  people,  saying, 

2  Thus  speaketh  the  Lord  of  hosts,  the 
God  of  Israel,  saying,  I  have  broken  ''the 
yoke  of  the  king  of  Babylon. 

3  "^  Within  •^  two  full  years  will  I  bring  again 
into  this  place  all  the  vessels  of  the  Lord's 
house,  that  Nebuchadnezzar  king  of  Babylon 
took  away  from  this  place,  and  carried  them 
to  Babylon  : 

4  And  I  will  bring  again  to  this  place  Jeco- 
niali  the  son  of  Jehoiakim  king  of  Judah,  with 
all  the  "  captives  of  Judah,  that  went  into 
Babylon,  saith  the  Lord  :  for  I  will  break  the 
yoke  of  the  king  of  Babylon. 

5  Then  the  prophet  Jeremiah  said  unto  the 
prophet  Hananiah  in  the  presence  of  the 
priests,  and  in  the  presence  of  all  the  people 
that  stood  in  the  house  of  the  Lord, 

6  Even  the  prophet  Jeremiah  said,  'Amen  : 


■  Chap,  xxvii.  1.- 


— *>  Chap.  xxvu.    12. 

^  Heb.  two  years  of  days. 


Chap,  xxvii.  16. 


NOTES  ON  CHAP.  XXVIII. 

Averse  1.  And  it  came  to  pass  the  same  year — the 
fifth  month]  Which  commenced  with  the  first  new 
moon  of  August,  accordinfr  to  our  calendar.  This  verse 
gives  the  precise  date  of  the  prophecy  in  the  preceding 
chapter ;  and  proves  that  Zedekiah,  not  Jehoiakim,  is 
the  name  that  should  be  read  in  the  first  verse  of  that 
chapter. 

Hananiah  the  son  of  Azur  lite  prophet]  One  who 
called  himself  a  prophet  ;  who  pretended  to  be  in  com- 
merce with  the  Lord,  and  to  receive  revelations  from 
him.  He  was  probably  a  priest ;  for  he  was  of  Gibeon, 
a  sacerdotal  city  in  the  tribe  of  Benjamin. 

Verse  2.  Thus  speaketh  the  Lord]  What  awful 
impudence  !  when  he  knew  in  his  conscience  that 
God  had  given  him  no  such  commission. 

Verse  3.  Within  two  full  years]  Time  sufficient 
for  the  Chaldeans  to  destroy  the  city,  and  carry  away 
the  rest  of  the  sacred  vessels ;  but  he  did  not  live  to 
see  the  end  of  this  short  period. 

A'erse  6.  Amen  ;  the  Lord  do  so]  O  that  it  might 
be  according  to  thy  word  !  May  the  people  find  this 
to  be  true ! 


A.  M.  3409 

B.  C.  595. 

01.  XLVI.  2. 

prophesied,    to   bring  again   the  Tarnuinii  Prise 
vessels    of    the     Lord's    h--     R- Roman, 22, 


the  Lord  do  so:    the  Lord  per- 
form thy  words  which  thou  hast 

Tar  qui 

ORDS    House,    ^      

and  all    that    is    carried    away  captive,  from 
Babylon  into  this  place. 

7  Nevertheless  hear  thou  now  this  word  that 
I  speak  in  thine  ears,  and  in  the  ears  of  all 
the  people ; 

8  The  prophets  that  have  been  before  me 
and  before  thee  of  old  prophesied  both  against 
many  countries,  and  against  great  kingdoms, 
of  war,  and  of  evil,  and  of  pestilence. 

9  ?The  prophet  which  prophesieth  of  peace, 
when  the  word  of  the  prophet  shall  come  to 
pass,  then  shall  the  prophet  be  known,  that 
the  Lord  hath  truly  sent  him. 

10  Then  Hananiah  the  prophet  took  the 
^  yoke  from  off  the  prophet  Jeremiah's  neck, 
and  brake  it. 

1 1  And  Hananiah  spake  in  the  presence  of 
all  the  people,  saying,  Thus  saith  the  Lord  ; 
Even  so  will  I  break  the  yoke  of  Nebuchad- 
nezzar king  of  Babylon  '  from  the  neck  of  all 
nations  within  the  space  of  two  full  years. 
And  the  prophet  Jeremiah  went  his  way. 


e  Heb.  captivity. ^  I  Kings  i.  36. ?  Deut.  xviii.  22.- 

xxvii.  2. 'Chap,  xxvii.  7. 


i>Ch. 


Verse  8.  The  prophets  that  have  been  before  me] 
Namely,  Joel,  Amos,  Hosca,  Micah,  Zephaniah, 
Nahum,  Habakkuk,  and  others  ;  all  of  whom  de- 
nounced similar  evils  against  a  corrupt  people. 

Verse  9.  When  the  word  of  the  prophet  shall  come 
to  pas.i]  Here  is  the  criterion.  He  is  a  true  prophet 
who  specifies  things  that  he  says  shall  happen,  and  also 
fixes  the  time  of  the  event ;  and  the  things  do  happen, 
and  in  that  time. 

You  say  that  Nebuchadnezzar  shall  not  overthrow 
this  city  ;  and  that  in  two  years  from  this  time,  not 
only  the  sacred  vessels  already  taken  away  shall  be 
restored,  but  also  that  Jeconiah  and  all  the  Jewish 
captives  shall  be  restored,  and  the  Babylonish  yoke 
broken,  see  verses  2,  3,  4.  Now  /  say  that  Nebu- 
chadnezzar will  come  this  year,  and  destroy  this  city, 
and  lead  away  the  rest  of  the  people  into  captivity, 
and  the  rest  of  the  sacred  vessels ;  and  that  there  will 
be  no  restoration  of  any  kind  till  seventy  years  from 
this  time. 

Verse    10.      Then  Hananiah — took  the  yoke — and 
brake  it.]      He  endeavoured  by  this  symbolical  act  to 
persuade  them  of  the  truth  of  his  prediction. 
327 


JeremiaKs  letter  to  the 


JEREMIAH. 


captives  in  Babylon. 


AM.  3409. 

B.  C.  595. 

01.  XL VI.  2. 

Anno 


1 2  Then  the  word  of  the  Lord 
came  unto  Jeremiah  the  prophet, 
TarquiniiPrisci,  (after  that  Hananiah  the  prophet 
R.feoman.,22.  j^^^^j  broken  the  yoke  from  off 
the  neck  of  the  prophet  Jeremiah,)  saying, 

13  Go  and  tell  Hananiah,  saying,  Thus 
saith  the  Lord  ;  Thou  hast  broken  the  yokes 
of  wood  ;  but  thou  shalt  make  for  them  yokes 
of  iron. 

14  For  thus  saith  the  Lord  of  hosts,  the 
God  of  Israel ;  ''  I  have  put  a  yoke  of  iron 
upon  the  neck  of  all  these  nations,  that  they 
may  serve  Nebuchadnezzar  king  of  Babylon ; 


'  Deut.  xxviii.   48  ;     chap,   xxvii.   4,  7. '  Chap. 

"  Chap.  xxix.  31  ;  Ezek.  xiii.  22. 


Verse  13.  Yokes  of  iron.]  Instead  of  Nebuchad- 
nezzar's yoke  being  broken,  this  captivity  shall  be 
more  severe  than  the  preceding.  All  these  nations 
shall  have  a  yoke  of  iron  on  their  neck.  He  shall  sub- 
due them,  and  take  all  their  property,  even  the  beasts 
of  the  field. 

Verse  15.  Hear  now,  Hananiah  ;  the  Lord  hath  not 
sent  thee]  This  was  a  bold  speech  in  the  presence 
of  those  priests  and  people  who  were  prejudiced  in 
favour  of  this  false  prophet,  who  prophesied  to  them 
smooth  things.  In  such  cases  men  wish  to  be 
deceived. 

Verse  16.  This  year  thou  shalt  die]  By  this  shall 
the  people  know  who  is  the  true  prophet.     Thou  hast 


and   they  shall   serve   him  :   and      •*_  ^^  3409 

1  T  1  •  1  •  11  r  D.  C  595. 

'  1  have  given  him  the  beasts  of     01.  xlvi.  2. 

the  field  also.  TarqumiiPrisci, 

15  Then  said  the  prophet  Jere-    R- R"-"^"- ^z- 
miah  unto  Hananiah  the   prophet,  Hear  now, 
Hananiah  ;  The  Lord  hath  not  sent  thee  ;  but 
"  thou  makest  this  people  to  trust  in  a  lie. 

1 6  Therefore  thus  saith  the  Lord  ;  Behold, 
I  will  cast  thee  from  off  the  face  of  the  earth  ■ 
this  year  thou  shalt  die,  because  thou  hasf 
taught  "  rebellion  °  against  the  Lord. 

17  So  Hananiah  the  prophet  died  the  same 
year  in  the  seventh  month. 


"  Deuteronomy  xiii.  5  ; 


chapter  xxix.  32. "Hebrew, 

revolt. 


taught  rebellion  against  the  Lord,  and  God  will  cut 
thee  off;  and  this  shall  take  place,  not  within  seventy 
years,  or  two  years,  but  in  this  very  year,  and  within 
two  months  from  this  time. 

Verse  17.  So  Hananiah — died  the  same  year  in  the 
seventh  month.]  The  prophecy  was  delivered  in  the 
fifth  month,  (ver.  1,)  and  Hananiah  died  in  the 
seventh  month.  And  thus  God,  in  mercy,  gave  him 
about  ^100  months,  in  which  he  might  prepare  to  meet 
his  Judge.  Here,  then,  the  true  prophet  was  demon- 
strated, and  the  false  prophet  detected.  The  death  of 
Hananiah,  thus  predicted,  was  God's  seal  to  the  words 
of  his  prophet ;  and  must  have  gained  his  other  pre- 
dictions great  credit  among  the  people. 


CHAPTER  XXIX. 

TViis  chapter  contains  the  substance  of  two  letters  sent  by  the  prophet  to  the  captives  in  Babylon.  In  the 
first  he  recommends  to  them  patience  and  composure  under  their  present  circumstances,  which  were  to  en- 
dure for  seventy  years,  1—14  ;  in  which,  however,  they  should  fare  better  than  their  brethren  who  remained 
behind,  15—19.  But,  finding  little  credit  given  to  this  message,  on  account  of  the  suggestions  of  the  false 
prophets,  Ahah  the  son  of  Kolaiah,  and  Zedekiah,  the  son  of  Maaseiah,  who  flattered  them  with  the  hopes 
of  a  speedy  end  to  their  captivity,  he  sends  a  second,  in  lohich  he  denounces  heavy  judgments  against  those 
false  prophets  that  deceived  them,  20—33  ;  as  he  did  afterwards  against  Shemaiah  the  Nehelamite,  who 
had  sent  a  letter  of  complaint  against  Jeremiah,  in  consequence  of  his  message,  24—32. 


"IVrOW  these  are  the  words  of 
the  letter  that  Jeremiah  the 

prophet  sent  from  Jerusalem  unto 

the  residue  of  the  ="  elders  which 

were  canned  away  captives,  and  to  the  priests, 
and   to  the  prophets,   and  to  all    the   people 


A.  M.  cir.  3407. 

B.  C.  cir.  597. 

01.  cir.  XLV.  4 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  20. 


»  Ezra  X.  14. 1>  2  Kings  xxv.  21. '  2  Kings  xxiv. 


NOTES  ON  CHAP.  XXIX. 

Verse  1 .  Now  these  are  the  ivords  of  the  letter]  This 
transaction  took  place  in  the  first  or  second  year  of 
Zedekiah.  It  appears  that  the  prophet  had  been  inform- 
ed that  the  Tews  who  had  already  been  carried  into 
captivity  had,  through  the  instigations  of  false  prophets, 
328 


whom  Nebuchadnezzar  had  ''  car- 


A.  M.  cir.  3407. 
B.  C.  cir.  597. 

ried  away  captive  from  Jerusalem   oi.  cir.  XLV.  4. 

T^   1      ,  TarquiniiPrisci, 

to  Babylon  ;  r.  Roman., 

2  (After  that  -^  Jeconiah  the  "'■  =^"""'g°- 
king  and  the  queen,  and  the  ^  eunuchs,  the 
princes  of  Judah  and  Jerusalem,  and  the  car- 

12,  &c. :  chap.  xxii.  26 ;  xxviii.  4. ^  Or,  chtwnberlains. 

been  led  to  believe  that  they  were  to  be  brought  out 
of  their  captivity  speedily.  Jeremiah,  fearing  that 
this  delusion  might  induce  them  to  take  some  hasty 
steps,  ill  comporting  with  their  present  state,  wrote  a 
letter  to  them,  which  he  entrusted  to  an  embassy  which 
Zedekiah  had  sent  on  some  political  concerns  to  Nebu- 


Jeremiah's  letter  to  the 


CHAP.  XXIX. 


capttvea  in  Babylon. 


A_M;  *^-  ^*^''-  penters,   and  the    smiths,   were 

01.  cir.  XLV.  4.  departed  from  Jenisalem  ;) 

"Rl^Romanr''  3  By  the  hand  of  Elasali  the 

cir.  annum  20.  g^jj  ^f  .Shaphan,  and   Gemariah 

the  son  of  Hilkiah,  (whom  Zedekiali  king  of 
Tudali  sent  unto  Babylon  to  Nebuchadnezzar 
king  of  Babylon)  saying, 

•1  Thus  sailh  the  Lord  of  hosts,  the  God  of 
Israel,  unto  all  that  are  carried  away  captives, 
whom  I  have  caused  to  be  carried  away  from 
Jerusalem  unto  Babylon ; 

5  '  Build  ye  liouses,  and  dwell  in  them,  and 
plant  gardens,  and  eat  the  fruit  of  them ; 

6  Take  )'e  wives,  and  beget  sons  and  daugh- 
ters ;  and  take  wives  for  yoiu:  sons,  and  give 
your  daughters  to  husbands,  that  they  may 
bear  sons  and  daughters  ;  that  ye  may  be  in- 
creased there,  and  not  diminished. 

7  And  seek  the  peace  of  the  city  whither  I 
have  caused  you  to  be  carried  away  captives, 
^  and  pray  unto  the  Lord  for  it :  for  in  the 
peace  thereof  shall  ye  have  peace. 

8  For  thus  saith  the  Lord  of  hosts,  the 
God  of  Israel ;  Let  not  yoiu:  prophets  and 
your  diviners,  that  be  in  the  midst  of 
you,  s  deceive   you,  neither  hearken  to  your 

'  Ver.  28. ''  Ezra  vi.  10  ;    1  Mac.  xii.  11  ;  1  Tim.  ii.  2. 

•  Chap.  xiv.  14;  cdii.  21 ;  xxvii.  14,15;  Eph.v.  6. b  Ver.  31. 

'Heb.  m  a  lie. '2  Chron.  xxxvi.  21,  22  ;  Ezra  i.  1 ;  chap.  xxv. 

12 ;  lurvii.  22 ;  Dan.  ix.  2. 

chsidnezzar.  The  letter  was  directed  to  the  elders, 
priests,  prophets,  and  people  who  had  been  carried  away 
captives  to  Babylon. 

Verse  4.  Thus  saith  the  Lord  of  hosls\  This  was 
the  commencement  of  the  letter. 

Verse  5.  Build  ye  houses}  Prepare  for  a  long  con- 
tinuance in  your  present  captivity.  Provide  yourselves 
with  the  necessaries  of  life,  and  multiply  in  the  land,  that 
ye  may  become  a  powerfid  people. 

Verse  7.  Seek  the  peace  of  the  city'\  Endeavour  to 
promote,  as  far  as  you  can,  the  prosperity  of  the  places 
in  which  ye  sojourn.  Let  no  disaflection  appear  in  word 
or  act.  Nothing  can  be  more  reasonable  than  this. 
Wherever  a  man  lives  and  has  his  nourisliment  and 
support,  that  is  his  country  as  long  as  he  resides  in  it. 
If  things  go  well  with  that  country,  his  interest  is  pro- 
moted by  the  general  prosperity,  he  lives  at  compara- 
tive ease,  and  has  the  necessaries  of  life  cheaper  ;  and 
unless  he  is  in  a  state  of  cruel  servitude,  which  does 
not  appear  to  have  been  the  case  with  tliose  Israelites 
to  whom  the  prophet  writes,  (those  of  the  fust  captiv- 
ity,) they  must  be  nearly,  if  not  altogether,  in  as  good 
a  state  as  if  they  had  been  in  the  country  that  gave 
them  birth.  And  in  this  case  they  were  much  better  off 
than  their  brethren  now  in  Judea,  who  had  to  contend 
with  famine  and  war,  and  scarcely  any  thing  before 
them  but  God's  curse  and  extermination. 


dreams  vvliich   ve   cause   to    be  \-  ^J,-  "'.'■■  3'*''^- 

•'  B.  C.  cir.   597. 

dreamed.  01.  cir.  XLV.  4 

9  '■  For  they  prophesy  '  falsely  T^Romali'.r'' 
unto  you  in   my  name  :    I  have  <='■■■  ^■'"""' g"- 
not  sent  them,  saitii  the  Lord. 

10  For  thus  saith  the  Lord,  That  after 
''seventy  years  be  accomplished  at  Babylon  I 
will  visit  you,  and  perforai  my  good  word  to- 
ward you,  in  causing  you  to  return  to  this 
place. 

1 1  For  I  know  the  thoughts  that  I  think  to- 
ward you,  saith  the  Lord,  thoughts  of  peace, 
and  not  of  evil,  to  give  you  an  '  expect 
ed  end. 

12  Then  shall  ye  ""call  upon  me,  and  ye 
shall  go  and  pray  unto  me,  and  I  will  hearken 
unto  you. 

13  And  °ye  shall  seek  me,  and  find  me,  when 
ye  shall  search  for  me  °  with  all  your  heart. 

14  And  "I  will  be  found  of  you,  saith  the 
Lord  :  and  I  will  turn  away  your  captivity, 
and  1 1  will  gather  you  from  all  the  nations, 
and  from  all  the  places  whither  I  have  driven 
you,  saith  the  Lord  ;  and  I  will  bring  j^ou 
again  into  the  place  whence  I  caused  you  to 
be  carried  away  captive. 


1  Heb.  end  and  expectation. ^  Dan.  ix.  3,  &c. "  Lev.  xxvi 

39,  40,  &c. ;  Deut.  xxx.  1,  &c. "  Chap.  xxiv.  7. P  Deut.  iv. 

7 ;  Psa.  xxxii.  6 ;  xlvi.  1 ;  Isa.  Iv.  6. 'i  Chap,  xxiii.  3,  8  ;  xxx. 

3 ;  xxxii.  37. 


A''erse  8.  Neither  hearken  to  your  dreams'}  Rather, 
dreamers ;  for  it  appears  there  was  a  class  of  such  persons, 
who  not  only  had  acquired  a  facility  of  dreaming  them- 
selves, but  who  undertook  to  interpret  the  dreams  of 
others. 

Verse  10.  For  thus  saith  the  Lord]  It  has  been 
supposed  that  a  very  serious  transposition  of  verses  has 
taken  place  here ;  and  it  has  been  proposed  to  read 
after  ver.  9  the  sixteenth  to  the  nineteenth  inclusive ; 
then  the  tenth,  and  on  to  the  fourteenth  inclusive ; 
then  the  twentieth,  the  fifteenth,  the  twenty-first,  and 
the  rest  regularly  to  the  end. 

That  after  seventy  years  he  accomplished]  HnSo  'ih 
lephi  nteloth,  "  at  the  mouth  of  the  accomplishment," 
or  "  fill  to  the  mouth."  Seventy  years  is  the  measure 
which  must  be  filled  ; — -fill  this  to  the  brim  ; — com- 
plete this  measure,  and  then  you  shall  be  visited  and 
released.  The  whole  seventy  must  be  completed  ; 
expect  no  enlargement  before  that  time. 

Verse  H.  Thoughts  of  peace]  Here  God  gives  them 
to  understand,  I.  Thathislove  was  moved  towards  them. 
2.  That  he  would  perform  his  good  word,  his  promises 
often  repeated,  to  them.  3.  That  for  the  fulfilment 
of  these  they  must  pray,  seek,  and  search.  4.  That  he 
wotdd  hearken,  and  they  should  ^nrf  him  ;  provided,  5. 
They  sought  him  with  their  ichole  heart,  ver.  10-13. 

Verse  14.  /  will  gather  you  from  all  the  nations]  A 
329 


Judgments  denounced 


JEREMIAH. 


against  false  prophets. 


A.  M.  cir.  3407.      ;[  5   Because  ve  havc  Said,  The 

B.  C.   cir.  597.  ■' 

01.  cir.  XLV.  4.   LoRD  hath  raised  us  up  prophets 

TarqiiiniiPriscij     .       t-»    i     i 

R.  Roman.,      HI  Babylon  ; 

cir.  annum  20.  ^g    ^^^.^^    jj^^^    jj^^g     g^-jj^    ^J^g 

Lord  of  the  king  that  sitteth  upon  the  throne 
of  David,  and  of  all  the  people  that  dwelleth 
in  tliis  city,  and  of  your  brethren  that  are  not 
gone  forth  with  you  into  captivity ; 

17  Thus  saith  the  Lord  of  hosts;    Behold, 

1  will  send  upon  them  the  "■  sword,  the  famine, 
and  the  pestilence,  and  will  make  them  like 
"vile  figs,  that  cannot  be  eaten,  they  are  so  evil. 

18  And  I  will  persecute  them  with  the  sword, 
with  the  famine,  and  with  the  pestilence,  and 
*  will  deliver  them  to  be  removed  to  all  the 
kingdoms  of  the  earth,  " to  be  'a  curse,  and  an 
astonishment,  and  a  hissing,  and  a  reproach, 
among  all  the  nations  whither  I  have  driven 
them : 

19  Because  they  have  not  hearkened  to  my 
words,  saith  the  Lord,  which  ™  I  sent  unto 
them  by  my  serv'ants  the  prophets,  rising  up 
early  and  sending  them. ;  but  ye  would  not 
hear,  saith  the  Lord. 

20  Hear  ye  therefore  the  word  of  the 
Lord,  all  ye  of  the  captivity,  whom  I  have 

""Chap.    xxiv.   10. !*Chap.  xxiv.  8. tDeut.  xxviii.  25; 

2  Ciiron.  xxix.  8  ;  chap.  xv.  4  ;  xxiv.  9  ;  xxxiv.  17. "Heb. /or 

a  curse. ^Chap.  xxvi.  6;  chap.  xlii.  18. 

quotation  from  Deut.  xxx.  3,  and  see  also  Deut. 
iv.   7. 

Verse  15.  Because  ye  have  said]  The  Septuagint 
very  properly  insert  this  verse  between  the  hoentieth 
and  the  twenly-firsi,  and  thus  the  connexion  here  is  not 
disturbed,  and  the  connexion  below  completed. 

A'erse  17.  Behold,  I  will  send  upon  Ihem  the  sivard] 
Do  not  envy  the  state  of  Zedekiah  who  sits  on  the 
throne  of  David,  nor  that  of  the  people  who  are  now 
in  the  land  whence  }-e  have  been  carried  captive, 
(ver.  16,)  for  "1  will  send  the  sword,  the  pestdence, 
and  the  famine  upon  them ;"  and  afterwards  shall 
cause  them  to  be  carried  into  a  miserable  captivity  in 
all  nations,  (ver.  18  ;)  but  ye  see  the  worst  of  your 
cum  case,  and  you  have  God's  promise  of  enlargement 
when  the  proper  time  is  come.  The  reader  will  not 
forget  that  the  prophet  is  addressing  the  captives  in 
Babylon. 

^'erse  20.  Hear  ye  therefore  the  luord]  Dr.  Blayney 
thinks  there  were  tuw  letters  written  by  the  prophet  to 
the  captives  in  Babylon,  and  that  the  Jirst  ends  with 
this  verse.  That  having  heard,  on  the  return  of  the 
embassy,  (Elasah  and  Gemariah,  whom  Zedekiah  had 
sent  to  Babylon,  and  to  whom  the  prophet  entrusted 
the  above  letter,  ver.  3,)  that  the  captives  had  not  re- 
ceived his  advices  favourably,  because  they  were  de- 
ceived by  false  prophets  among  them,  who  promised 
them  a  speedier  deliverance,  he  therefore  WTOte  a  second 
330 


sent  from   Jerusalem   to    Baby-  Ai  ^f-  "^-  ^im 

-'         B.  C.  cir.  597. 
Ion  :  01.  cir.  XLV.  4. 

21  Thus  saith  the  Lord  of  r.  Roman., 
hosts,  the  God  of  Israel,  of  Ahab  ■^J'^- ^""'^  ^O- 
the  son  of  Kolaiah,  and  of  Zedekiah  the  son 
of  Maaseiah,  which  prophesy  a  lie  unto  you 
in  my  name  ;  Behold,  I  will  deliver  them  into 
the  hand  of  Nebuchadnezzar  king  of  Babylon ; 
and  he  shall  slay  them  before  your  eyes ; 

22  ''  And  of  them  shall  be  taken  up  a  ctorse 
by  all  the  captivity  of  Judah  which  are  in 
Babylon,  saying.  The  Lord  make  thee  like 
Zedekiah,  and  like  Ahab,  y  whom  the  king  of 
Babylon  roasted  in  the  fire; 

23  Because  ^  they  have  committed  villany  in 
Israel,  and  have  committed  adultery  with  their 
neighbours' wives,  and  have  spoken  lying  words 
in  my  name,  which  I  have  not  commanded 
them ;  even  I  know,  and  am  a  Witness,  saith 
the  Lord. 

84  Tints  shalt  thou  also  speak  to  Shemaiah 
the  °  Nehelamite,  saying, 

25  Thus  speaketh  the  Lord  of  hosts,  the 
God  of  Israel,  saying.  Because  thou  hast  sent 
letters  in  thy  name  unto  all  the  people  that 
are  at  Jerusalem,  ''  and  to  Zephaniah  the  son 

'■•'  Chap.  XXV.  4 ;  xxxii.  33. «  See  Gen.  xlviii.  20  ;  Isa.  Ixv. 

15. — ~y  Dan.   iii.   6. ^  Chap,   xxiii.    14. «  Or,   dreamer. 

''2  Kings  xxT.  18  ;  chap.  xxi.  1. 

letter,  beginning  with  the  fifteenth  verse,  and  going  on 
with  the  twenty-first,  &c.,  in  which  he  denounces  God's 
judgments  on  three  of  the  chief  of  those,  Ahab,  Zede- 
kiah, and  Shemaiah 

Verse  21.  He  shall  slay  ihem  before  your  eyes.] 
Nebuchadnezzar  would  be  led  by  political  reasons  to 
punish  these  pretended  prophets,  as  their  predictions 
tended  to  make  his  Israelitish  subjects  uneasy  and 
disaflected,  and  might  excite  them  to  rebellion.  He 
therefore  slew  them  ;  two  of  them,  it  appears,  he  burnt 
alive,  viz.,  Ahab  and  Zedekiah,  who  are  supposed  by 
the  rabbins  to  be  the  tivo  elders  who  endeavoured  to 
seduce  Susanna,  see  ver.  23.  Burning  alive  was  a 
Chaldean  punishment,  Dan.  iii.  6,  and  Amos  ii.  1 
From  them  other  nations  borrowed  it. 

Verse  23.  Have  committed  adultery  with  their 
neighbours^  xoives]  This  is  supposed  to  refer  to  the 
case  of  Susanna.      See  above. 

Verse  24.  Speak  to  Shemaiah]  Zephaniah  was  the 
second  priest,  sagan,  or  chief  priest's  deputy,  and  Se- 
raiah,  high  priest,  when  Jerusalem  was  taken.  See 
chap.  Hi.  24.  Shemaiah  directs  his  letter  to  the  for- 
mer, and  tells  him  that  God  had  appointed  him  to  sup- 
ply the  place  of  the  high  priest,  who  was  probably  then 
absent.  His  name  was  either  Azanah  or  Seraiah  his 
son,  but  called  Jehoiada  from  the  remarkable  zeal  and 
courage  of  that  pontiff.  See  the  passages  in  the  mar- 
gin.— Dodd.     After  the  taking  of  Jerusalem,  Zepha 


I 


The  punuhment  oj 


CHAP.  XXX. 


Shemaiah  the  Nehelamite. 


A.  M.  cir.  3407.   ^f  Jlaaseiali  the  priest,  and  to  all 

B.  C.  cir.  597.  r  ' 

01.  cir.  XLV.  4.  the  priests,  saying, 
l^"RomanT''     26   The  LoRD  liath  made  thee 

cir.  annum  20.      pj.jggt  j,^    jj^^   g^^^^J     ^f    Jdioiada 

the  priest,  that  ye  should  be  '■  officers  in  the 
house  of  the  Lord,  for  every  man  that  is 
^  mad,  and  maketli  himself  a  prophet,  that 
tliou  shouldest  "  put  him  in  prison,  and  in  tlie 
stocks. 

27  Now  therefore  why  hast  thou  not  reproved 
Jeremiah  of  Anathotli,  which  maketh  himself 
a  prophet  to  you  ? 

28  For  therefore  he  sent  unto  us  in  Babylon, 
saying,  Tliis  captivity  is  long:  "^ build  ye 
houses,  and  dwell  in  them  ;  and  plant  gardens, 
and  eat  the  fruit  of  them. 

29  And  Zephaniah  the  priest  read  this  letter 


c  Chap.  XX.  1.- 


-■'2  Kings  ii.   11;  Acts  xxvi.  24.- 
XX.  2. 


•  Chap. 


niah  was  put  to  death  by  Nebuchadnezzar  at  Riblah ; 
see  chap,  xxxvii.  3.  The  history  of  Jehoiada  may  be 
seen  2  Kings  xi.  3,  &c. 

Verse  26.  For  every  man  that  is  mad,  and  malceth 
himself  a  prophet]  Mad,  I'Xlli  meshugga,  in  ecstatic 
rapture  ;  such  as  appeared  in  the  prophets,  whether  true 
or  false,  when  under  the  influence,  the  one  of  God,  the 
other  of  a  demon.     See  2  Kings  ix.  11  ;  Hos.  ix.  7. 

Verse  32.   /  wilt  punish  Shemaiah]      1.  He  shall 


in    the    ears 
prophet 


of    Jeremiah 


thp    A.  M.  cii.  3407 
"'^      B.  C.  cir.  597 
Ol.  cir.  XLV.  4. 


30  Then  came  the  word  of  the  r.  Roman.!'' 
Lord  unto  Jeremiah,  saying,  c.r.  annum  20. 

31  Send  to  all  them  of  the  captivity,  say- 
ing. Thus  saith  the  Lord  concerning  She- 
maiah the  Nehelamite;  Because  that  She- 
maiah hath  prophesied  unto  you,  f^  and  I 
scat  him  not,  and  he  caused  you  to  trust  in 
a  lie: 

32  Therefore  thus  saith  the  Lord;  Behold 
I  will  punish  Shemaiah  the  Nehelamite,  and 
his  seed :  he  shall  not  have  a  man  to  dwell 
among  this  people :  neither  shall  he  behold  the 
good  that  I  will  do  for  my  people,  saith  the 
Lord  ;  ''  because  he  hath  taught  '  rebellion 
against  the  Lord. 

'Ver.  5. e  Chap.  xxTiii.   15. ^Chap.  xxviii.  16. 'Heb. 

revolt. 

have  no  posterity  to  succeed  him.  2.  His  family, 
;.  e.,  relations,  &c.,  shall  not  be  found  among  those 
whom  I  shall  bring  back  from  captivity.  3.  Nor 
shall  he  himself  see  the  good  that  I  shall  do  for  my 
people.  And  all  this  shall  come  upon  him  and  his 
because  he  hath  taught  rebellion  against  the  Lord.  He 
excited  the  people  to  reject  Jeremiah,  and  to  receive 
the  lying  words  of  the  false  prophets ;  and  these  led 
them  to  rebel. 


CHAPTER  XXX. 

This  and  the  following  chapter  must  relate  to  a  still  future  restoration  of  the  posterity  of  Jacob  from  their 
several  dispersions,  as  no  deliverance  hitherto  afforded  them  comes  up  to  the  terms  of  it  ;  for,  after  the 
return  from  Babylon,  they  were  again  enslaved  by  the  Greeks  and  Romans,  contrary  to  the  prediction  in 
the  eighth  verse  ;  in  every  papistical  country  they  have  laboured  under  great  civil  disabilities,  and  in  some 
of  them  have  been  horribly  persecuted ;  upon  the  ancient  people  has  this  mystic  Babylon  very  heavily  laid 
her  yoke  ;  and  in  no  place  in  the  world  are  they  at  present  their  own  masters ;  so  that  this  prophecy 
remains  to  be  fulfilled  in  the  reign  of  David,  i.  e.,  the  Messiah;  the  type,  according  to  the  general  struc- 
ture of  the  prophetical  writings,  being  put  for  the  antitype.  The  prophecy  opens  by  an  easy  transition 
from  the  temporal  deliverance  spoken  of  before,  and  describes  the  mighty  revolutions  that  shall  precede  the 
restoration  of  the  descendants  of  Israel,  1—9,  who  are  encouraged  to  trust  in  the  promises  of  God,  10,  II. 
They  are,  however,  to  expect  corrections  ;  which  shall  have  a  happy  issue  in  a  future  period,  12—17.  The 
great  blessings  of  Messiah's  reign  are  enumerated,  18-22  ;  and  the  wicked  and  impenitent  declared  to 
hare  no  share  in  them,  23,  21. 


A    M.  cir.  3417 
B.  C.  cir.  587. 

01.  XLVI1I.2. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  30. 


'T^HE  word  that  came  to  Jere- 
miah from  the  Lord,  saying, 
2  Thus  speaketh  the  Lord  God 
of  Israel,  saying.  Write  thee  all 


■Ver.  18;  chap,  xxxii.  44 ; 


NOTES  ON  CK^VP.  XXX. 

Verse  1.  The  word  that  rame  to  Jeremiah  from  the 

Lord]  This  prophecy  was  delivered  about  a  year  after 

the  taking  of  Jerusalem ;   so  Dahler.     Dr.  Blayney 

supposes  it  and  the  following  chapter  to  refer  to  the 


A    M.  cir.  3417. 

B.  C.  cir.  587. 
01.  XLVIII.  2. 
Tarquinii  Prisci, 

R.    Roman., 
cir.  annum  30. 


the    words    that   I  have    spoken 
unto  thee  in  a  book. 

3  For,  lo,  the  days  come,  saith 
the  Lord,  that  "  I  will  bring  again 

Ezek.  xxxix.  25 ;  Amos  ix.  14,  15. 


future  restoration  of  both  Jews  and  Israelites  in  the 
times  of  the  Gospel ;  though  also  touching  at  the  re- 
storation from  the  Babylonish  captivity,  at  the  end  of 
seventy  years.  Supposing  these  two  chapters  to  be 
penned  after  the  taking  of  Jerusalem,  which  appears 
331 


Gracious  promises 


JEREMIAH. 


of  restoration. 


\  'c  '^"'  587^    ^'^^  captivity  of  my  people  Israel 
01.  XLV11I.2.    and  Judah,  saith  the  Lord  :  ^  and 
R?"RomanT'  I  will   causc  tliem  to  return  to 
cir.  annum  30.     jj^g  ^wA  that  I  gave  to  their  fa- 
thers, and  they  shall  possess  it. 

4  And  these  are  the  words  that  the  Lord 
spake  concerning  Israel  and  concerning  Judah. 

5  For  thus  saith  the  Lord  ;  We  have  heard 
a  voice  of  trembling,  •=  of  fear,  and  not  of  peace. 

6  Ask  ye  now,  and  see  whether  ^  a  man  doth 
travail  with  child  ?  wherefore  do  I  see  every 
man  with  his  hands  on  his  loins,  "  as  a  woman 
in  travail,  and  all  faces  are  turned  into  paleness  ? 

7  ^  Alas  !  for  that  day  is  great,  «  so  that  none 
is  like  it :  it  is  even  the  time  of  Jacob's  trouble ; 
but  he  shall  be  saved  out  of  it. 

8  For  it  shall  come  to  pass  in  that  day,  saith 
the  Lord  of  hosts,  that  I  will  break  his  yoke 
from  off  thy  neck,  and  will  burst  thy  bonds,  and 

bChap.  xvi.  15. ^  Or,  there  is/enr,  and  iwt  peace. d  Heb. 

a  Tnale. eChap.  iv.  31  ;   vi.  24- fjoel  ii.  11,31;  Amos  v. 

18;  Zeph.  i.  14,  &c. sDan.  xii.  1. k  Isa.  Iv.  3,  4;  Ezek. 

xxxiv.  23  ;  >cxxTii.  24  ;  Hos.  iii.  5. 

the  most  natural,  they  will  refer  to  the  same  events, 
one  captivity  shadowing  forth  another,  and  one  restora- 
tion being  the  type  or  pledge  of  the  second. 

Verse  2.  Write  thee  all  the  loords  that  I  have  spo- 
ken unto  thee  in  a  hook.']  The  book  here  recommended 
I  believe  to  be  the  thirtieth  and  thirty-first  chap- 
ters ;  for  among  the  Hebrews  any  portion  of  wTiting, 
in  which  the  subject  was  finished,  however  small, 
was  termed  13D  sepher,  a  book,  a  treatise  or  dis- 
course. 

Verse  3.  The  days  come]  First,  After  the  con- 
clusion of  the  seventy  years.  Secondly,  Under  the 
Messiah. 

That  I  will  bring  again  the  captivity  of  Israel] 
The  ten  tribes,  led  captive  by  the  king  of  Assyria, 
and  dispersed  among  the  nations. 

And  Judah]  The  people  carried  into  Babylon  at 
two  different  tunes ;  first,  under  Jcconiah,  and,  se- 
condly, under  Zedekiah,  by  Nebuchadnezzar. 

Verse  5.  We  have  heard  a  voice  of  trembling]  This 
may  refer  to  the  state  and  feelings  of  the  people 
during  the  war  which  Cyrus  carried  on  against  the 
Babylonians.  Trembling  and  terror  would  no  doubt 
affect  them,  and  put  an  end  to  peace  and  all  pros- 
perity ;  as  they  could  not  tell  what  would  be  the  issue 
of  the  struggle,  and  whether  their  state  would  be  bet- 
ter or  worse  should  their  present  masters  fall  in  the 
conflict.  This  is  well  described  in  the  next  verse, 
where  men  are  represented  as  being,  through  pain  and 
anguish,  like  tvomen  in  travail.  See  the  same  com- 
parison Isa.  xiii.  6—8. 

Verse  7.  Alas!  for  that  day  is  great]  When  the 
Modes  and  Persians,  with  all  their  forces  shall  come 
on  the  Chaldeans,  it  will  be  the  day  of  Jacob's  trouble 
— trial,  dismay,  and  uncertainty ;  but  he  shall  be  de- 
livered out  of  it — the  Chaldean  empire  shall  fall,  but 
332 


Strangers    shall    no    more    serve  •*;  ^-  <="■•  ^417. 

,         ®  ,  ^    ,  .  B.  C.  cir.  587. 

themselves  oi  him.  oi.  XLViii.  2. 

9  But  they  shall  serve  the  Lord      R^^Roman'*^'' 
their  God,  and  ^  David  their  King,     "'■  ^"""-"aO' 
whom  I  will  '  raise  up  unto  them. 

1 0  Therefore  ''  fear  thou  not,  0  my  servant 
Jacob,  saith  the  Lord  ;  neither  be  dismayed, 

0  Israel :  for,  lo,  I  will  save  thee  from  afar,  and 
thy  seed  ^  from  the  land  of  their  captivity ;  and 
Jacob  shall  return,  and  shall  be  in  rest,  and  be 
quiet,  and  none  shall  make  him  afraid. 

1 1  For  I  atn  with  thee,  saith  the  Lord,  to 
save  thee :  "  though  I  make  a  full  end  of  all 
nations  whither  I  have  .scattered  thee,  °  yet  wiU 

1  not  make  a  full  end  of  thee :  but  I  will  cor- 
rect thee  "  in  measure,  and  will  not  leave  thet 
altogether  unpunished. 

1 2  For  thus  saith  the  Lord,  p  Thy  bruise  is 
incurable,  and  thy  wound  is  grievous. 


iLukei.69;  Acts  11.30;  xiii.  23. tlsa.  xli.   13;  xhli.5; 

xUv.  2 ;   chap.  xlvi.  27,  28. 1  Chap.  ill.  18. m  Amos  ii.  8. 

n  Chap.  Iv.  27. °  Psa.  vi.  1 ;   Isa.  xxvU.  8 ;   chap.  x.  24 ;  xlvi. 

28. p2  Chron.  xxxvl.  16;  chap.  xv.  18. 


the  Jews  shall  be  delivered  by  Cyrus.  Jerusalem 
shaU  be  destroyed  by  the  Romans,  but  the  Israel  of 
God  shall  be  delivered  from  its  ruin.  Not  one  that 
had  embraced  Christianity  perished  in  the  sackage  of 
that  city. 

Verse  8.  /  ivill  break  his  yoke]  That  is,  the  yoke 
of  Nebuchadnezzar. 

Of  him.]  Of  Jacob,  (ver.  7,)  viz.,  the  then  captive 
Jews. 

Verse  9.  But  they  shall  serve  the  Lord  their  God, 
and  David  their  King]  This  must  refer  to  the  times 
of  the  Messiah ;  and  hence  the  Chaldee  has,  "  They 
shall  obey  the  Lord  their  God,  nn  13  nn'tyoS  pxa  TW\ 
veyishta  meiin  limshicha  bar  David,  and  they  shall 
obey  the  Messiah,  the  Son  of  David."  This  is  a  very 
remarkable  version  ;  and  shows  that  it  was  a  version, 
not  according  to  the  letter,  but  according  to  their  doc- 
trine and  their  expectation.  David  was  long  since 
dead ;  and  none  of  his  descendants  ever  reigned  over 
them  after  the  Babylonish  captivity,  nor  have  they 
since  been  a  regal  nation.  Zerubbabel,  under  the 
Persians,  and  the  Asmoneans,  can  be  no  exception  to 
this.  They  have  been  no  nation  since ;  they  are  no 
nation  now ;  and  it  is  only  in  the  latter  days  that  they 
can  expect  to  be  a  nation,  and  that  must  be  a  Chris- 
tian nation. 

Christ  is  promised  under  the  name  of  his  progenitor, 
David,  Isa.  Iv.  3,  4;  Ezek.  xxxiv.  23,  24,  xxxvii 
24,  25  ;  Hos.  iii.  5. 

Verse  1 1.  Though  I  make  a  full  end  of  all  nations] 
Though  the  Persians  destroy  the  nations  whom  they 
vanquish,  yet  they  shall  not  destroy  thee. 

Verse  12.  Thy  bruise  is  incurable]  tyUN  ariush, 
desperate,  not  incurable ;  for  the  cure  is  promised  in 
ver.  17,  /  will  restore  health  unto  thee,  and  I  ivill  heal 
thee  of  thy  wounds. 


The  great  blessings  CHAP.  XXX. 

A^  M.  cir.  3417.      ^3   There  IS  xioxie  Xo  plead  thy 

B.  C.  cir.   587.  ^  ■' 

01.  XLViii.  2.    cause,    i  that    tliou    mayest   be 
R'?'Roman.'i'^''  bound  Up :  '  tliou  hast  no  heal- 

cir.  annum.  30.      -^g  nicdicines. 

14  'All  thy  lovers  have  forgotten  thee ;  they 
seek  tliec  not ;  for  I  have  wounded  thee  with 
the  wound  '  of  an  enemy,  with  the  chastise- 
ment "  of  a  cruel  one,  for  the  multitude  of  thine 
iniquity;  "because  thy  sins  were  increased. 

15  Why  "  criest  thoti  for  thine  affliction  ?  thy 
sorrow  is  incurable  for  the  multitude  of  thine 
iniquity:  because  thy  sins  were  increased,  I 
have  done  these  things  unto  thee. 

16  Therefore  all  lliey  that  devour  thee  "  shall 
be  devoiu-ed  ;  and  all  thine  adversaries,  every 
one  of  them  shall  go  into  captivity  ;  and  they 
that  spoil  thee  shall  be  a  spoil,  and  all  that 
prey  upon  thee  will  I  give  for  a  prey. 

17  y  For  I  will  restore  health  unto  thee,  and 
I  will  heal  thee  of  thy  wounds,  saith  the  Lord  ; 
because  they  called  thee  an  Outcast,  saying, 
This  is  Zion,  whom  no  man  seeketh  after. 

18  Thus  saith  the  Lord;  Behold,  ^I  will 
bring  again  the  captivity  of  Jacob's  tents,  and 
'  have  mercy  on  his  dwelling-places  ;  and  the 
city  shall  be  builded  upon  her  own  ''  heap,  and 


of  Messiah's  reign. 


the  palace  shall  remain  after  the  ^-  *•■  <="•  s*"- 

,            ,  B.  C.  cir.  587. 

manner  thereof.  oi.  XLviii.  2. 

19   And  "=  out  of  them  shall  pro-  *Rl"Roman"'' 

ceed  thanksgiving  and  the  voice  "'■  »'»■>""' 30. 


q  Heb.  for  binding  up,  or  pressing. f  Chap.  viii.  22. 8  Lam. 

i.2. I'Jobxiii.  24;  xvi.9  ;  xix.  11. "Job  MX.  21. vChap. 

T.  6. *Chap.  XV.  18. ^Exod.  xxiii.  22  ;  Isa.  xxxiii.  1  ;  xli. 

11 ;   chap.  X.  25. J  Chap,  xxxiii.  6. »  Ver.  3  ;  chap,  xxxiii. 

7,  11. •  Psa.  cii.  13. K  Or,  little  hill. 


Verse  13.  There  is  none  to  plead  thy  cause']  AH 
thy  friends  and  allies  have  forsaken  thee. 

Verse  15.  Thy  sorrow  is  incurable]  Ji'lJN  anush 
desperate.      See  ver.  12. 

Verse  16.    They  that  devour  thee]   The  Chaldeans, 

Shall  he  devoured]    By  the  Medes  and  Persians. 

All  that  prey  upon  thee  will  I  give  for  a  prey.]  The 
Assyrians  were  destroyed  by  the  Babylonians ;  the 
Babylonians,  by  the  Medes  and  Persians ;  the  Egyp- 
tians and  Persians  were  destroyed  by  the  Greeks,  un- 
der Alexander.  All  these  nations  are  now  extinct ; 
but  the  Jews,  as  a  distinct  people,  still  exist. 

A  erse  18.  The  city  shall  be  builded  upon  her  own 
heap]  Be  re-edified  from  its  own  ruins.  See  the 
book  of  Nehemiah,  passim. 

And  the  palace  shall  remain]  Meaning,  the  king^s 
house  shall  be  restored ;  or,  more  probably,  the  temple 
shall  be  rebuilt ;  which  was  true,  for  after  the  Baby- 
lonish captivity  it  was  rebuilt  by  Nehemiah,  &c.  By 
the  tents,  distinguished  ti-om  the  dwelling-places  of 
Jacob,  we  may  understand  all  the  minor  dispersions  of 
the  Jews,  as  well  as  those  numerous  synagogues  found 
in  large  cities. 

Verse  19.  /  will  multiply  them]  They  shall  be 
very  numerous ;  even  where  at  present  they  have  bat 
tetOs. 


of  them  that  make  merry :  "^  and  I  will  multiply 
them,  and  they  shall  not  be  few ;  I  v^'ill  also 
glorify  them,  and  they  shall  not  be  small. 

20  Their  children  also  shall  be  "  as  aforetime, 
and  their  congregation  shall  be  established  be- 
fore me,  and  I  will  punish  all  that  oppress  them. 

21  And  their  nobles  shall  be  of  themselves, 
^  and  their  governor  shall  proceed  from  the 
midst  of  them  :  and  I  will  s  cause  him  to  draw 
near,  and  he  shall  approach  unto  me  :  for  who 
is  this  that  engaged  his  heart  to  approach  unto 
me?  saith  the  Lord. 

22  And  ye  shall  be  *"  my  people,  and  I  will 
be  your  God. 

23  Behold,  the  '  whirlwind  of  the  Lord  goeth 
forth  with  fury,  a  ''  continuing  whirlwind  :  it 
shall  '  fall  with  pain  upon  the  head  of  the 
wicked. 

24  The  fierce  anger  of  the  Lord  shall  not 
return,  until  he  have  done  it,  and  until  he 
have  performed  the  intents  of  his  heart :  "°  in 
the  latter  days  ye  shall  consider  it. 


I'Isa.  XXXV.  10;    li.  11 ;  chap.  xxxi.  4,  12,  13;  xxxiii.  10,  II. 

^  Zech.  X.  8. '  Isa.  i.  26. <  Gen.  xlix.  1 0. e  Num.  xvi.  5. 

I'  Chap.  xxiv.  7  ;  xxxi.  1,  33 ;  xxxii.  38 ;  Ezek.  xi.  20  ;  xxxvi.  28  ; 

xxxvii.  27. i  Ch-ip.  xxiii.  19,  20  ;  xxv.  32. k  Heb.  cutting. 

•  Or,  Tcmain. ™  Gen.  xlix.  1. 


/  wUl  also  glorify  them]  I  will  put  honour  upon 
them  every  where,  so  that  they  shall  be  no  longer  con- 
temptible. This  will  be  a  very  great  change,  for  they 
are  now  despised  all  over  the  earth. 

Verse  20.  Their  children  also]  They  shall  hare 
the  education  of  their  own  children  as  formerly. 

And  their  congregation]  Their  religious  assent' 
blies. 

Shall  be  established]  Being,  in  the  latter  daj's,  in 
corporated  with  those  "  who  serve  the  Lord  their  God, 
and  worship  the  Messiah,  the  son  of  David." 

Verse  21.  Their  nobles  shall  be  of  themselves] 
Strangers  shall  not  rule  over  them ;  and — 

Their  governor  shall  proceed  from  the  midst  of 
them]  Both  Nehemiah  and  Zerubbabel,  their  nobles 
and  governors  after  the  return  from  Babylon,  were 
Jeivs. 

A''erse  22.  Ye  shall  be  my  people]  The  old  cove- 
nant shall  be  renewed. 

Verse  23.  The  whirlwind  of  the  Lord]  A  grievous 
tempest  of  desoLition, — 

Shall  fall  with  pain  upon  the  head  of  the  wicked.] 
On  Nebuchadnezzar  and  the  Chaldeans. 

Verse  24.   In  the  latter  days  ye  shall  consider  it.] 
By  the  latter  days  the  Gospel  dispensation  is  generally 
meant;  and  that  restoration  which  is  the  principal  topic 
333 


The  restoration  of 


JEREMIAH 


Israel  promised. 


in  this  and  the  succeeding  chapter  refers  to  this  time.  [  of  the  Gospel,  and  saved  from  the  maledictions  under 
Had  the  Jews  properly  considered  this  subject,  they  which  they  now  groan.  Why  do  not  the  Jews  read 
would  long  ere  this  have  been  brought  into  the  liberty  |  their  own  prophets  more  conscientioasly  ? 


CHAPTER    XXXI. 

This  chapter  continues  the  subject  of  the  preceding  in  a  beautiful  vision  represented  at  a  distant  penod. 
God  is  introduced  expressing  his  continual  regard  for  Israel,  and  promising  to  restore  them  to  their  land 
and  liberty,  1—5.  Immediately  heralds  appear,  proclaiming  on  Mount  Ephraim  the  arrival  of  the  great 
year  of  jubilee,  and  summoning  the  people  to  gather  unto  Zion,  6.  Upon  which  God  resumes  the  speech; 
and  makes  such  gracious  promises  both  of  leading  them  tenderly  by  the  way,  and  making  them  happy  in 
their  own  land,  that  all  the  nations  of  the  icorld  are  called  upon  to  consider  with  deep  attention  this  great 
salvation,  7—14.  The  scene  is  then  diversified  by  a  very  happy  invention.  Rachel,  the  mother  of  Joseph 
and  Benjamin,  is  represented  as  risen  from  her  tomb,  in  a  city  of  Benjamin  near  Jerusalem,  looking  about 
for  her  children,  and  bitterly  lamenting  their  fate,  as  none  of  them  are  to  be  seen  in  the  land  of  their 
fathers,  15.  But  she  is  consoled  with  the  assurance  that  they  are  not  lost,  and  that  they  shall  in  due 
time  be  restored,  16,  17.  To  this  another  tender  and  beaut  ful  scene  immediately  succeeds.  Ephraim,  (often 
put  for  the  ten  tribes,)  comes  in  vieio.  He  laments  his  past  errors,  and  expresses  the  most  earnest  desires 
of  reconciliation ;  upon  which  God,  as  a  tender  parent,  immediately  forgives  him,  18—20.  The  virgin  oj 
Israel  is  then  directed  to  prepare  for  returning  home,  31,  33  ;  and  the  vision  closes  toith  a  promise  of 
abundant  peace  and  security  to  Israel  and  Judah  in  the  latter  days,  33-26.  The  blessed  condition  of  Is- 
rael under  the  Messiah's  reign  is  then  beautifully  contrasted  with  their  afflicted  state  during  the  general 
dispersion,  37,  38.  In  the  remaining  part  of  the  chapter  the  promises  to  the  posterity  of  Jacob  of  the  im- 
partial administration  of  justice,  increasing  peace  and  prosperity,  the  universal  diffusion  of  righteousness, 
and  stability  in  their  own  land  after  a  general  restoration  in  Gospel  times,  are  repeated,  enlarged  on,  ana 
■illustrated  by  a  variety  of  beautiful  figures,  29-40. 


A.  M.   cir.  3417. 

B.  C.  cir.  587. 

Ol.  XLVIII.  2. 

Tarquinii  Prisci, 

R.    Ilonian., 

cir.  annum  30. 


A  T  ^  the  same  time,  saith  the 
Lord,  ''  will  I  be  the  God  of 
all  the  families  of  Israel,  and  they 
shall  be  my  people. 

a  Chap,  x.'oc.  24. 


NOTES  ON  CHAP.  XXXI. 

Dr.  Blayncy  has  introduced  this  and  the  preceding 
chapter  with  the  following  excellent  observations  : — 

"  There  are  many  prophecies,"  says  he,  "  in  various 
parts  of  the  Old  Testament,  which  announce  the  future 
restoration  of  Israel  to  their  own  land,  and  the  com- 
plete re-establishment  of  both  their  civil  and  religious 
constitution  in  the  latter  days,  meaning  the  times  of 
the  Gospel  dispensation.  These  two  chapters  contain 
a  prophecy  of  this  kind ;  which  must  necessarily  be 
referred  to  these  times,  because  it  points  out  circum- 
stances which  certainly  were  not  fulfilled  at  the  return 
of  the  Jews  from  the  Babylonish  captivity,  nor  have 
hitherto  had  their  completion.  For  the  people  who  re- 
'urned  from  Babylon  were  the  people  of  Judah  only, 
who  had  been  carried  away  captive  by  Nebuchadnez- 
zar ;  but  here  it  is  foretold,  that  not  only  should  the 
captivity  of  Judah  be  restored,  but  the  captivity  of 
Israel  also,  meaning  those  ten  tribes  which  were  car- 
ried away  before,  by  Shalmaneser  king  of  Assyria ; 
and  who  still  remain  in  their  several  dispersions,  hav- 
ing never  returned,  in  a  national  capacity  at  least,  to 
their  own  land,  whatever  some  few  individuals  have 
done.  But  the  terms  of  the  prophecy  entitle  us  to 
expect,  not  an  obscure  and  partial,  but  a  complete  and 
universal,  restoration  ;  when  God  will  manifest  himself, 
as  formerly,  the  God  and  Patron  of  all  the  families  of 
Israel,  and  not  of  a  few  only.  Again  it  is  promised 
3'»4 


2  Thus  saith  the  Lord,  The 
people  which  were  left  of 
the  sword  found  grace  in 
the     wilderness ;     even     Israel, 


A.  M.  cir.  3417 
B.  C.  cir.  587. 

01.  XLVIII.  2. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  30. 


^  Chap.  XJLX.  22. 


that,  after  this  restoration,  they  should  no  more  fall 
under  the  dominion  of  foreigners,  but  be  governed  by 
princes  and  magistrates  of  their  own  nation,  independ- 
ently of  any  but  God,  and  David  their  king.  But  this 
was  not  the  case  with  the  Jews  who  returned  from 
Babylon.  They  then  indeed  had  a  leader,  Zerubbabel, 
one  of  their  own  nation,  and  also  of  the  family  of  Da- 
vid ;  but  both  the  nation  and  their  leader  continued 
still  in  a  state  of  vassalage,  and  the  most  servile  de- 
pendence upon  the  Persian  monarchy.  And  when  the 
Grecian  monarchy  succeeded,  they  changed  their  mas- 
ters only,  but  not  their  condition  ;  till  at  length  under 
the  Asmonean  princes  they  had  for  a  whUe  an  inde- 
pendent government  of  their  o\vn,  but  without  any  title 
to  the  name  of  David.  At  last  they  fell  under  the 
Roman  yoke  ;  since  which  time  their  situation  has  been 
such  as  not  to  afford  the  least  ground  to  pretend  that 
the  promised  restoration  has  yet  taken  place.  It  re- 
mains therefore  to  be  brought  about  in  future  under  the 
reign  of  the  Messiah,  emphatically  distinguished  by 
the  name  of  David  ;  when  every  particular  circumstance 
predicted  concerning  it  wiU  no  doubt  be  verified  by  a 
distinct  and  unequivocal  accomplishment.  There  is  no 
particular  date  annexed  to  this  prophecy,  whereby  to 
ascertain  the  precise  time  of  its  delivery.  But  it  may 
not  unreasonably  be  presumed  to  have  followed  imme- 
diately after  the  preceding  one,  in  which  the  restora- 
tion of  the  people  from  their  Babylonish  captivity  is  in 


The  restoration 


A.M.  «|f-34i7.  when  '  I  went  to  cause  him  to 

B.  C.  cir.  5.S7. 
01.  XLVIII.2.    rest. 
Tarquinii  Prisci,  rr>i         t  i     .1  j 

R  Roman.,         3    1  he    LoRD    liath    appeared 
cir.  annum  30.     j  ^f  j,,j  ^^,,jq  ^^^^   saying,    Yca, 

«  Num.  X.  33  ;  Deut.  i.  33  ;  Psa.  xcv.  U  ;  [sa.  btiii.  14. <lHeb. 

from  afar. "  Mai.  i.  2. 

direct  terms  foretold.  From  hence  the  transition  is 
natural  and  easy  to  the  more  glorious  and  general  re- 
storation which  was  to  take  place  in  a  more  distatit  pe- 
riod, and  was  designed  for  the  ultimate  object  of  the 
national  hopes  and  expectations.  Uoth  events  arc  fre- 
quently thus  connected  together  in  the  prophetic  WTit- 
ings ;  and  perhaps  with  tliis  design,  that  when  that 
which  was  nearest  at  hand  should  be  accomplished,  it 
might  afford  the  clearest,  and  strongest,  and  most  satis- 
factory Idnd  of  evidence  that  the  latter,  how  remote 
soever  its  period,  would  in  like  manner  be  brought  about 
by  the  interposition  of  Providence  in  its  due  season. 
But  though  this  prophecy  relates  wholly  to  one  single 
subject,  it  seems  naturally  to  divide  itself  into  three 
distinct  parts.  The  first  part,  after  a  short  preface,  in 
which  the  prophet  is  required  to  commit  to  «Titing  the 
matters  revealed  to  liim,  commences  with  representing, 
in  a  style  of  awe  and  energy,  the  consternation  and 
distress  which,  in  some  future  day  of  visitation,  should 
fall  upon  all  nations,  preparatory  to  the  scene  of  Jacob's 
deliverance,  ver.  5—9.  Israel  is  encouraged  to  con- 
fide in  the  Divine  assurance  of  restoration  and  protec- 
tion, ver.  10,  11.  He  is  prepared  previously  to  expect 
a  severe  chastisement  for  the  multitude  of  his  sins  ;  but 
consoled  with  the  prospect  of  a  happy  termination,  ver. 
12-17.  This  is  followed  by  an  enumeration  at  large 
of  the  blessings  and  privileges  to  which  the  Jews  should 
be  restored  upon  their  re-admission  into  God's  favour, 
ver.  18-22.  Again,  however,  it  is  declared  that  the 
anger  of  Jehovah  would  not  subside  till  his  purposed 
•vengeance  against  the  wicked  should  have  been  fully 
executed ;  and  then,  but  not  till  then,  an  entire  recon- 
ciliation would  take  place  between  him  and  all  the 
families  of  Israel,  ver.  23,  chap.  xxxi.  1.  The  second 
part  of  this  prophecy  begins  chap.  xxxi.  2,  and  is 
marked  by  a  sudden  transition  to  a  distant  period  of 
time,  represented  in  a  vision,  and  embellished  with  a 
variety  of  beautiful  scenes  and  images.  God  announces 
the  renewal  of  his  ancient  love  for  Israel ;  and  promises, 
in  consequence  thereof,  a  speedy  restoration  of  their 
former  privdeges  and  happiness,  ver.  2-5.  Already 
the  heralds  have  proclaimed  on  ]\Iount  Ephraim  the  ar- 
rival of  the  joyful  day  ;  they  summon  the  people  to  re- 
assemble once  more  in  Zion ;  and  promulge  by  special 
conmiand  the  glad  tidings  of  salvation  which  God  had 
accomplished  for  them.  God  himself  declares  his 
readiness  to  conduct  home  the  remnant  of  Israel  from 
all  parts  of  their  dispersion,  to  compassionate  and  re- 
lieve their  infirmities,  and  to  provide  them  with  all  ne- 
cessary accommodations  by  the  way,  ver.  6—9.  The 
news  is  carried  into  distant  lands ;  and  the  nations  are 
summoned  to  attend  to  the  display  of  God's  power  and 
goodness  in  rescuing  his  people  from  their  stronger  ene- 
mies, and  in  supplying  them  after  their  retiu-n  with  all 
manner  of  good  things  to  the  full  extent  of  their  wants 
and  desires,  ver.   10-14.     Here  the  scene  changes; 


CHAP.  XXXT.  of  Israel  promised. 

"  I  have    loved    tliee    with    f  an  \,  "•  <='■•  3417. 

H.  C.  cir.  587. 

everlasting  love  :  therefore  «  with    01.  xlviii.  2. 

.       .        1  .     1  I  T     >.    1  Tarquinii  Pnsci, 

loving-kindness  have   1    "  dra\\'n     r,   Roman., 

tiiee.  cir.  annum  30. 


fRom.  xi.  28,  29.- 


— eOr,  have  I  extended  Iwiug-kindness  wUO 
thee. tiHos.  xi.  4. 


and  two  new  personages  are  successively  introduced, 
in  order  to  diversify  the  same  subject,  and  to  impress 
it  more  strongly.  Uachel  first ;  who  is  represented  aa 
just  risen  from  the  grave,  and  bitterly  bewailing  the 
loss  of  her  children  ;  for  whom  she  anxiously  looks 
about,  but  none  are  to  be  seen.  Her  tears  are  dried 
up ;  and  she  is  consoled  with  the  assurance  that  they 
are  not  lost  for  ever,  but  shall  in  time  be  brought  back 
to  their  ancient  borders,  ver.  15—17.  Ephraim  comes 
next.  He  laments  his  past  undutifulness  with  great 
contrition  and  penitence,  and  professes  an  earnest  de- 
sire of  amendment.  These  symptoms  of  returning 
duty  are  no  sooner  discerned  in  him,  than  God  acknow- 
ledges liim  once  more  as  a  darling  child,  and  resolves 
with  mercy  to  receive  him,  ver.  18-20.  The  virgin 
of  Israel  is  then  earnestly  exhorted  to  hasten  the  pre- 
parations for  their  return  :  and  encouraged  with  having- 
the  prospect  of  a  signal  miracle  wrought  in  her  favour, 
ver.  21,  22.  And  the  vision  closes  at  last  with  a  pro- 
mise that  the  Divine  blessing  should  again  rest  upon 
the  land  of  Judah ;  and  that  the  men  of  Judah  should 
once  more  dwell  there,  cultivating  it  according  to  the 
simplicity  of  ancient  institutions,  and  fully  discharged 
from  every  want,  ver.  23-26.  In  the  third  part,  by 
way  of  appendix  to  the  vision,  the  following  gracious 
promises  are  specifically  annexed  :  That  God  would  in 
time  to  come  supply  all  the  deficiencies  of  Israel  and 
Judah ;  and  would  be  as  diligent  to  restore  as  he  had 
ever  been  to  destroy  them ;  and  would  not  any  more 
visit  the  offences  of  the  fathers  upon  the  children,  ver. 
27—30.  That  he  would  make  with  them  a  better  cove- 
nant than  he  had  made  with  their  forefathers,  ver. 
31—34.  That  they  should  continue  his  people  by  an 
ordinance  as  firm  and  as  lasting  as  that  of  the  heavens, 
ver.  35-37.  And  that  Jerusalem  should  again  be 
built,  enlarged  in  its  extent,  and  secure  from  future 
desolation,  ver.  38-40." 

Verse  1.  At  Ike  same  ti>ne\  This  discourse  was 
delivered  at  the  same  time  with  the  former ;  and,  with 
that,  constitutes  the  Book  which  God  ordered  the  pro- 
phet to  v^Tite. 

Will  I  be  the  God  of  all  the  families  of  Israel]  I 
shall  bring  back  the  ten  tribes,  as  well  as  their  brethren 
the  Jeios.  The  restoration  of  the  Israelites  is  the 
principal  subject  of  this  chapter. 

Verse  2.  The  people  which  were  left  of  the  sword] 
Those  of  the  ten  tribes  that  had  escaped  death  by  the 
sword  of  the  Assyrians. 

Found  grace  in  the  wilderness]  The  place  of  their 
exile ;  a  wilderness,  compared  to  their  own  land. — 
Dahler.     See  Isa.  xl.  3. 

Verse  3.  /  have  loved  thee  with  an  everlasting  love\ 
yn^nx  dSu'  n^nxi  veahabath  olam  ahabtich,  "and 
with  the  old  love  I  have  loved  thee."  "  Also,  with  a 
love  of  long  standing  have  I  loved  thee." — Blayney. 
"  But  I  love  thee  always." — Dahler.  I  still  bear  to 
335 


The  restoration 


JEREMIAH. 


of  Israel  promised^ 


A.  IL  cir.  3417.      4  Again,  '  1  wiU  build  tliee,  and 

E.  C.  cir.  58/.  o        '  ^      .      ■         r 

01.  XLViii.  2     thou  shall  be  built,    O  virgin  oi 
rI  Roman'!^''  Israel :     thou    shall     again    be 
cir.  annum  30.    adorned  with  thy '' tabrcts,  'and 
shall  go  forth  in  the  dances  of  them  that  make 
merry. 

5  ""Thou  shall  yet  plant  vines  upon  the 
mountains  of  Samaria :  the  planters  shall  plant, 
and  shall  ^  eat  them  as  common  things. 

6  For  there  shall  be  a  day,  that  the  watch- 
men upon  the  mount  Ephraim  shall  cry, 
"Arise  ye,  and  let  us  go  up  to  Zion  unto  the 
Lord  our  God. 

7  For  thus  saith  the  Lord  ;  p  Sing  with  glad- 
ness for  Jacob,  and  shout  among  tlie  chief  of 
the  nations ;  publish  ye,  praise  ye,  and  say,  0 


'Chap,  xxxiii.  7. k  Exod. 

XV.  20 ;  Judg.  xi.  34  ;  Psa.  cxlix.  3. 

1  Or,  limbrch. 1"  Isa.  Ixv.  21 

,  Amos  ix.  14. »  Heb.  profane 

them  ;  Deut.  xx.  6 ;  xxviii.  30.- 

— "Isa.ii.  3;  Mic.iv.  2. pIsa. 

xii.  5,  6. 

the  Jewish  people  that  love  which  I  showed  to  their 
fathers  in  Egypt,  in  the  wUderness,  and  in  the  promised 
land.  Can  it  be  supposed,  by  any  person  seriously 
considering  the  context,  that  these  words  are  spoken 
of  God's  decree  of  election  in  behalf  of  the  Jews. 
Those  who  make  it  such,  act  most  injudiciously  on  their 
own  principle ;  for,  how  few  of  the  Jews  have  ever 
given  evidence  that  they  were  the  children  of  God, 
from  their  restoration  from  Babylon  to  the  present  day  ! 
The  words  refer  simply  to  their  state  as  a  people,  most 
wondrously  preserved  by  the  providence  and  mercy  of 
God,  as  a  standing  proof  of  the  Divine  authority  of 
the  Scriptures,  and  as  an  evidence  of  God's  displeasure 
against  sin. 

Therefore  with  loving-kindness  have  I  drawn  Mee.] 
■'  Therefore  have  I  lengthened  out  mercy  to  thee." — 
Blayney. 

C'est  pourquoi  je  t'ai  conserve  ma  grace. — Dahler. 
"  Therefore  I  have  preserved  my  grace  to  thee." 

The  exiles,  who  had  not  for  a  long  time  received 
any  proofs  of  the  Divine  protection,  are  represented  as 
deploring  their  state  ;  but  God  answers,  that  though 
this  may  seem  to  be  the  case,  he  has  ahvays  loved 
them ;  and  this  continued  love  he  wiU  show  by  bring- 
ing them  out  of  their  captivity.  However  creeds  may 
fare,  this  is  the  sense  of  the  passage  ;  all  the  context 
proves  this. 

Verse  4.  O  virgin  of  Israel]  Israelites  in  general ;  now 
called  virgin,  because  restored  to  their  ancient  purity. 

With  thy  tabrets]  Women  in  general  played  on 
these ;  they  were  used  in  times  of  rejoicing,  and  ac- 
companied with  dancing.  To  these  customs,  still  pre- 
served, the  prophet  alludes. 

Verse  5.  Thou  shall  yet  "plant  vines  upon,  the  moun- 
tains of  Samaria]  This  was  the  regal  city  of  the 
Israelites,  as  Jerusalem  was  of  the  Jews. 

Shall  eat  them  as  common  things.]     By  the  law  of 
Moses  no  man  was  permitted  to  eat  of  the  fruit  of  his 
vineyard  till  the  fifth  year  after  planting.      For  the 
336 


Lord,  save  thy  people,  the  rem-  ■^g'^^'^jr;  H]'' 
nant  of  Israel.  oi.XLvm.  2. 

^    T-.    1     1  1    T  -n     1     ■  .1  Tarquinii  Prisci, 

8  Behold,  i    will    bring   them      r.  Roman., 
ifrom   the    north    country,    and     "'^- ^"""'°  30. 
"■  gather  them  from  the  coasts  of  the  earth,  and 
with  them  the  blind  and  the  lame,  the  wom.an 
with  child  and   her  that  travaileth  with  child 
together  :  a  great  company  shall  return  thither. 

9  ^  They  shall  come  with  weeping,  and  with 
'  supplications  will  I  lead  them :  I  will  cause 
them  to  walk  ^  by  the  rivers  of  waters  in  a 
straight  way,  wherein  they  shall  not  stumble : 
for  I  am  a  father  to  Israel,  and  Ephraim  is  my 
■^  first-born. 

10  Hear  t3ie  word  of  the  Lord,  O  ye  na- 
tions, and  declare  it  in  the  isles  afar  off,  and 


iChap.  iii. 

12,  18;  xxiii.  8. 'Ezek.  xx.  34,  41 ;  xxxiv.  13. 

sPsa.   cxxvi. 

5,  6;    chap.   1.   4. ^Or,  favours;    Zech.   xii. 

10. »  Isa. 

XXXV.   8;    xUii.    19;     xlix.     10,    11. '  Eiod. 

iv.  22. 

first  three  years  it  was  considered  uncircuracised,  un- 
clean, not  fit  to  be  eaten ;  in  the  foiwth  year  it  was 
holy  to  the  Lord,  the  fruit  belonged  to  Him  ;  in  the 
fifth  year  he  might  use  it  for  himself.  Lev.  xix.  23-25. 
But  in  the  time  here  mentioned  the  fruit  should  be  con- 
sidered common — la^vfiil  at  all  times  to  be  eaten. 

Verse  6.  For  there  shall  be  a  day]  Literally, /or 
this  is  the  day,  or  the  day  is  come.  The  watchmen — 
the  prophets. 

Arise  ye,  and  let  us  go  up  to  Zion]  Let  both  Israel 
ites  and  Jews  join  together  in  the  worship  of  the  Lord. 

Verse  7.  The  chief  of  the  nations]  The  same  as 
Jacob  or  Israel ;  for  most  certainly  this  people  was 
once  the  most  honourable  on  the  face  of  the  earth. 

O  Lord,  save  thy  people]  Let  the  Jews  earnestly 
intercede  in  behalf  of  their  Israelitish  brethren  ;  or  let 
them  rejoice  and  praise  the  Lord,  who  hath  saved  the 
remnant  of  Israel.  So  Dr.  Blayney  thinks  the  clause 
should  be  understood. 

Averse  8.  /  will  bring  them  from  the  north  country] 
From  Babylon. 

From  the  coasts  of  the  earth]  The  ten  tribes  were 
carried  away  partly  into  Assyria  by  Tiglath-pileser,  and 
partly  into  Mesopotamia  and  Media  by  Shalmaneser, 
2  Kings  XV.  39  ;  xvii.  6.  Assyria  and  Media,  being 
very  distant  from  Palestine,  might  have  been  called,  in 
prophetic  language,  the  coasts  of  the  earth. 

The  blind  and  the  lame]  I  wUl  so  effectually  re- 
move all  difficulties  out  of  the  way,  so  provide  for 
them  on  the  journey,  so  supernatu rally  support  their 
bodies  and  minds,  that  the  veriest  invalids  shall  safely 
proceed  to,  and  happily  arrive  at,  the  end  of  their 
journey. 

Verse  9.  They  shall  come  ivith  weeping]  Duly  pe- 
netrated with  a  sense  of  their  sins,  they  shall  deeply 
deplore  them  ;  and,  whUe  weeping  for  them,  earnestly 
supplicate  God  to  have  mercy  upon  them. 

By  the  rivers  of  tvaters]  I  will  so  guide  and  pro- 
vide for  them  in  the  arid  deserts,  that  they  shall  find 
streams   of  water  whenever   necessary.      Every  one 


Ilie  captives  shall 


CHAP.   XXXI. 


surely  be  restored. 


A.Jf.cir.  3U7.  say     jjc    that    scattered    Israel 

B.  C.  cir.  58/. 

01.  XLViii. '.'.    '^  will  gather  him,  and  keep  him, 
R'^Roman.,  '   as  a  slicpherd  doth  his  flock, 
cir.  annum  30.      j  j   poT  "  the  LoRD  hath  redeem- 
ed Jacob,  and  ransomed  him  -^from   the  hand 
of  him  that  ivas  stronger  than  he. 

12  Therefore  they  shall  come  and  sing  in 
'  the  height  of  Zion,  and  shall  flow  together  to 
'  the  goodness  of  the  Lord,  for  wheat,  and  for 
wine,  and  for  oil,  and  for  the  young  of  the  flock 
and  of  the  herd  :  and  their  soul  shall  be  as  a 
*>  watered  garden  ;  "  and  they  shall  not  sorrow 
any  more  at  all. 

1 3  Then  shall  the  virgin  rejoice  in  the  dance, 
bolh  young  men  and  old  together :  for  I  will 
turn  their  mourning  into  joy,  and  will  comfort 
tliem,  and  make  them  rejoice  from  their  sorrow. 

14  And  I  will  satiate  the  soul  of  the  priests 
with  fatness,  and  my  people  shall  be  satisfied 
.with  my  goodness,  sailh  the  Lord. 

15  Thus  saith  the  Lord;  ''A.  voice  was 
heard  in  °  Ramah,  lamentation,  and  bitter  weep- 


"Isa.  xl.  11  ;  Ezek.  xxxiv.  12, 13,  14. 'Isa.  xliv.23;  xlviii. 

20. ylsa.  xlii.  24,  25. ^Ezek.  xvii.  23;  xx.  40. »Hos. 

lii.  5. i>Isa.  Iviii.  11. 

knows  of  how  much  consequence  water  is  to  travellers 
in  the  ea.stern  deserts. 

Ephraim  is  mij  Jirsl-boni.]  Epliraim,  being  the 
most  considerable,  is  often  put  for  the  whole  of  the 
ten  tribes. 

Verse  12 .  And  shall  flow  together]  Perhaps  this  may 
refer  to  their  assembling  at  the  three  great  national 
feasts,  the  passover,  pentecost,  and  tabernacles. 

Their  soul  shall  be  as  a  watered  garden]  Full  of 
the  light,  life,  and  power  of  God ;  so  that  they  shall 
rejoice  evermore,  pray  without  ceasing,  and  give  thanks 
in  every  thing. 

Verse  14.  And  I  toill  satiate  the  soul  of  the  priests] 
Tlie  worship  of  God  being  restored,  they  shall  have 
their  proper  share  of  the  victims  brouglit  to  tlie  temple. 

Verse  15.  .1  voice  was  heard  in  Rainali]  The 
Ramah  mentioned  here,  (for  there  were  several  towns 
of  this  name,)  was  situated  in  the  tribe  of  Benjamin, 
about  sii  or  seven  mUes  from  Jerusalem.  Near  tliis 
place  Rarhel  was  buried  ;  who  is  here,  in  a  beautiful 
figure  of  poetry,  represented  as  coming  out  of  her 
grave,  and  lamenting  bitterly  for  the  loss  of  her  chil- 
dren, none  of  whom  presented  themselves  to  her  view, 
all  being  slain  or  gone  into  exile.  St.  Matthew,  who 
is  ever  fond  of  accommodation,  applies  these  words, 
chap.  ii.  17,  18,  to  the  massacre  of  the  children  at 
Bethlehem.  That  is,  they  were  suitable  to  that  occa- 
sion, and  therefore  he  so  appUed  them ;  but  they  are 
not  a  prediction  of  that  event. 

A'erse  16.    Thei/  shall  come  again  from  the  land  of 
the  enemi/..]     This  could  not  be  said  of  the  murdered 
innocents  at  Bethlehem  ;  they  never  came  again ;  hut 
Vol.  IV.  '     22     ^ 


ing ;    Rachel    weeping    for    iier  ^-  *J;  ''^J^  ^*^' 
children  refused  to  be  comforted    oi.  xlviii.  2 

,  .    ,  ,    ,  TarquiniiPrisci, 

for  her  children,  because  '  they      r.  Roman., 

.  cir.  annum  30. 

loere  not.  

16  Thus  saith  the  Lord;  Refrain  thy  voice 
from  weeping,  and  thine  eyes  from  tears  :  for 
thy  work  shall  be  rewarded,  saith  the  Lord  , 
and  f  they  shall  come  again  from  the  land  of 
the  enemy. 

17  And  there  is  hope  in  thine  end,  saith  the 
Loud,  that  thy  children  shall  come  again  to 
their  own  border. 

18  1  have  surely  heard  Epliraim  bemoaning 
himself  thus  ;  Thou  hast  chastised  me,  and  I 
was  chastised,  as  a  bullock  unaccustomed  to 
the  yoke :  >>  turn  thou  me,  and  I  shall  be  turned ; 
for  tiiou  art  the  Lord  my  God. 

1 9  Smely  ■  after  that  I  was  turned,  I  repent- 
ed ;  and  after  that  I  was  instructed,  I  smote 
upon  my  thigh :  I  was  ashamed,  yea,  even 
confounded,  because  I  did  bear  the  reproach 
of  my  youth. 

"Isa.  XXXV.  10;   ixv.  19  ;    Rev.  xxi.  4. ■<  Matt.  ii.  17,  18. 

•Josh,  xviii.  25. I'Gen.  xlii.  13. gVer.  4,  5;  Ezra  i.  5; 

Hos.  i.  11. '•Leuh.  v.  21. '  Deut.  xxx.  2. 

the  Jews,  who  had  gone  into  captivity,  did  come  again 
from  the  land  of  their  enemy  to  their  own  border. 

Verse  18.  /  have  surely  heard  Ephraim  bemoanuig 
himself]  The  exiled  Israelites  are  in  a  state  of  deep 
repentance. 

Thou  hast  chastised  me,  and  I  teas  chastised]  I 
was  at  first  like  an  unbroken  and  untoward  steer,  the 
more  I  w.is  chastised  the  more  I  rel)elled ;  but  now  I 
have  benefited  by  thy  correction. 

Turn  thou  me]  1  am  now  willing  to  take  thy  yoke 
upon  me,  but  I  have  no  power.  1  can  only  tcill  and 
pray.  Take  the  matter  into  thy  own  hand,  and  fully 
convert  my  soul. 

Verse  19.  After  that  I  was  turned]  Converted 
from  my  sin,  folly,  and  idolatry. 

/  repented]  To  conviction  of  sin,  I  now  added  con- 
trition for  sin.  Conviction,  in  this  sense  of  the  word, 
must  precede  contrition  or  repentance.  As  soon  as  a 
man  sees  himself  lost  and  undone,  he  is  convicted  of 
sin  ;  when  convicted,  he  begins  to  mourn.  Thus  con- 
trition follows  conviction. 

I  smote  upon  my  thigh]  My  sorrow  grew  deeper 
and  deeper  ;  I  smote  upon  my  thigh  through  the  ex- 
tremity of  my  distress.  This  was  a  usual  sign  of  deep 
affliction.  See  Ezek.  x-xi.  12.  It  was  the  same  among 
the  ancient  Greeks.     So  Homer : — 

Q.5  s.paT'-  aurap  Apjjff  teXspoj  i-;cXr)y£TO  (i^ipu 

Xsfrfi  xaTa^MVEtfrf',  oXoipupojiSvos  8i  '!(^o(tr,vSa. 

II.  lib.  XV.  113. 
"  She  spake  ;  and  with  expanded  arms,  his  thighs 
Smiting,  thus  sorrowful,  the  god  exclaimed." 

CoWPER. 

337 


The  captives  shall  JEREMIAH. 

^.  M.  cir.  3417.     2O  Is  Epliraini  mv  dear  son  ?  is 

B.  C.  cir.  587.  ^  ,    1     ^     r 

01.  XLViii.  2.    he  a  pleasant  child  ?    for  since  1 

Tarquinii  Prisci,  ,  •      ^     i  -  t      j 

R.Roman.,      spakc    against    him,    i    do   ear- 
cir.  annum  30.    j^gg^|y     remember      him     still  : 

"  therefore  my  bowels  '  are  troubled  for  him ; 
"■  I  will  surely  have  mercy  upon  him,  saith 
the  Lord. 

21  Set  thee  up  waymarks,  make  thee  high 
heaps :  °  set  thine  heart  toward  the  highway, 
even  the  way  ivhich  thou  wentest :  turn  again, 
O  virgin  of  Israel,  turn  again  to  these  thy  cities. 

k  Deut.  xixii.  36 ;   Isa.  Ixiii.  15  ;  Hos.  xi.  8. '  Heb.  sound. 

"Isa.  Ivii.  18;   Hos.  xiv.  4. ".Chap.  1.  5. 


aurap  Ap^iXXsus 


surely  be  restored. 


22  How    long  wilt  thou    "go  ^a '^J;  "='■■■  3«J' 

^  o         B.  C.  oir.  587. 

about,     O    thou      p  backsliding    oi.  XLViii.  2. 

,         ,  „      P  1  T  11      Tarquinii  Prisci, 

daughter !     lor   the    Lord   hath      r.  Roman., 
created  a  new  thing  in  the  earth,    "■■■  ^"■"^"' 3o. 
A  woman  shall  compass  a  man. 

23  Thus  saith  the  Lord  of  hosts,  the  God 
of  Israel ;  As  j^et  they  shall  use  this  speech 
in  the  land  of  Judah  and  in  the  cities  thereof,    M 
when  I  shall  bring  again  their  captivity  ;  1  The    ^ 
Lord  bless  thee,  O  habitation  of  justice,  and 
^  mountain  of  holiness. 


oChap.  ii.  19,  23,  36. pChap.iii.  6,  8, 11,  12, 14,22. iPsa.       - 

cxxii.  5,  6,  7,  8 ;  Isa.  i.  26. '  Zech.  viii.  3.  » 


Miipw  ir'Kri^a.jj.svos  Ila-TpoxXrja  ■irpoO'ESiirsu. 

II.  hb.  xvi.  124. 

"  Achilles  saw  it,  smote  his  thigh,  and  said .' 


COWPEB. 

I  have  often  seen  persons  in  deep  grief  act  thus. 

Verse  20.  Is  Ephraiin  my  dear  son  T\  It  is  impos- 
sible to  conceive  any  thing  more  tenderly  affectionate 
than  this.  Let  us  consider  the  whole  account.  The 
ten  tribes,  called  here  Ephraim,  for  the  reason  before 
alleged,  are  represented  as  acknowledging  their  sins. 
I  have  heard  Ephraim  bemoaning  himself;  and  in  his 
lamentation  he  sa\'s,  1.  Thou  hast  chastised  me.  2. 
Though  he  at  first  rebelled  against  the  chastisement, 
yet  at  last  he  submitted  and  acknowledged  his  offences. 

3.  He  turned  from  all  his  offences  ;  he  was  converted. 

4.  After  his  conversion,  ('y\'<i>  shubi,)  he  repented; 
after  conviction  came  contrition,  as  before  stated.  5. 
Being  in  a  state  of  godly  sorrow,  he  was  instructed, 
'J>Tin  hivvadei,  he  got  a  thorough  hiowledge  of  the 
desperate  wickedness  of  his  heart  and  life.  6.  Having 
received  this  instruction,  he  was  filled  with  excessive 
grief;  which  is  signified  here  by  smiting  on  his  thigh. 
See  above.  7.  He  finds  that  from  his  youth  up  he 
had  been  sinning  against  God  ;  and  although  his  youth- 
ful sins  had  long  passed  from  his  memory,  yet  the  light 
of  God  brought  them  back,  and  he  was  ashamed  and 
confounded  at  the  sight  of  them.  8.  In  this  state  of 
confusion  and  distress  God  sees  him ;  and,  commise- 
rating his  state,  thus  speaks  : — 

1.  Is  Ephraim  my  dear  son  ?  Bad  as  he  is  in  his 
own  sight,  and  in  the  sight  of  my  justice,  he  is  now  a 
penitent,  and  to  me  is  precious.  2.  However  loath- 
some and  disfigured  he  may  be  with  sin  and  sorrow, 
he  is  to  me  s.  pleasant  child — a  child  of  delights  ;  one 
in  whose  conversion  I  delight,  and  my  angels  rejoice. 
3.  I  did  speak  against  him ;  13  '13T  'ID  "D  ki  middey 
^aliberi  bo,  for  "  from  the  abundance  of  my  speaking 
in  him ;"  accusing,  threatening,  promising,  exhorting, 
encouraging ;  "  I  do  still  earnestly  remember  him." 
God  has  taken  much  pains  with  him,  and  is  unwilling 
to  give  him  up ;  but  now  that  he  repents,  he  has  not 
received  the  grace  of  God  utterly  in  vain.  4.  God 
feels  a  yearning  desire  towards  him  ;  iS  'J'O  lOn  hamu 
meai  lo,  "  my  bowels  are  agitated  for  him."  I  feel 
nothing  towards  him  but  pity  and  love.  When  a  sin- 
338 


ner  turns  to  God,  God  ceases  to  be  angry  with  him. 
5.  God  expresses  his  determination  to  save  him ; 
UnniN  Dm  rachem  arachamennu,  "  I  will  be  affection- 
ately merciful  to  him,  with  tender  mercy,  saith  the 
Lord."  He  shall  find  that  I  treat  him  as  a,  father  does 
a  returning  prodigal  son.  So  every  penitent  is  sure  to 
find  mercy  at  the  hand  of  God. 

Verse  21.  Set  thee  up  ivaymarhs]  Alluding  lo 
stones,  or  heaps  of  stones,  which  travellers  in  the  de- 
sert set  up  to  ascertain  the  way,  that  they  may  know 
how  to  return.  Mark  the  way  to  Babylon  :  thither 
ye  shall  certainly  go ;  but  from  it  ye  shall  as  certainly 
return. 

Verse  22.  A  wmnan  shall  compass  a  7nan]  n3pi 
■JSJ  331Dn  nekebah  tesobeb  gaber,  "  A  weak  woman 
shall  compass  or  circumvent  a  strong  man."  This 
place  has  given  much  trouble  to  Biblical  critics.  By 
many  Christian  WTiters  it  is  considered  a  prophecy  of 
the  miraculous  conception  of  the  holy  virgin  ;  but  as 
I  am  sure  no  such  meaning  is  in  the  ivords,  nor  in  the 
context,  so  I  am  satisfied  no  such  meaning  can  bo 
fairly  brought  out  of  them.  Houbigant  thinks  there 
is  a  small  error  in  the  text,  i.  e.,  ^^IBTl  teshoheb,  shall 
return,  and  not  nDlon  tesobeb,  shall  compass.  This 
reading  is  found  in  tuw  of  Kennicotfs  MSS.,  and  he 
contends  that  the  passage  should  be  read,  "  The  wife 
shall  return  to  her  husband ;"  alluding  to  the  conver- 
sion of  the  Jewish  people,  called  above  a  bacTcsliding 
daughter.  This  makes  a  good  sense  ;  but  I  do  not 
see  why  this  should  be  called  a  new  thing  in  the  earth. 
After  all,  I  think  it  likely  that  the  Jews  in  their  pre- 
sent distressed  circumstances  are  represented  under 
the  similitude  of  a  weah  defenceless  female,  H-pJ  ne- 
hebah  ;  and  the  Chaldeans  under  that  of  s,  fierce  strong 
man,  131  gaber,  who  had  prevailed  over  and  oppressed 
this  weak  woman.  But,  notwithstanding  the  disparity 
between  them,  God  would  cause  the  woman — the  weak 
defenceless  Jews,  to  compass — to  overcome,  the  strong 
man — the  powerful  Babylonians.  And  this  the  pro- 
phet says  would  be  a  neio  thing  in  the  land ;  for  in 
such  a  case  the  lame  would  take  the  prey.  The  con- 
text favours  both  these  meanings.  Dr.  Blayney  gives 
a  sense  very  near  to  this  :  "  A  weak  woman  shall  re- 
pulse a  strong  or  mighty  man."  It  is  most  likely  a 
proverbial  expression. 

Verse  23.    The  Lord  bless  thee,   O  habitation  of 
justice]     .^.fter  their  return  they  shall  be  remarkably 
(     83*     V 


The  Lord  has  not  finally 


CHAP.  XXXI. 


cast  off  the  Jewtsh  nation 


A.  M.  cir.  3417, 
B.  C.  cir.  587. 
01.  XLV1II.2. 

Tarquinii  Prisci 

R.  Roman., 
cir.  annum  30. 


24  And  there  shall  dwell  in 
Judah  ilsclf,  and  "  in  all  the  cities 
thereof  together,  husbaiKlnicn, 
and  they  that  go  forth  with  flocks. 

25  For  I  have  satiated  the  wearj'  soul,  and 
I  have  replenished  every  sonowful  soul. 

26  Upon  this  I  awaked,  and  beheld  ;  and  my 
sleep  was  sweet  unto  me. 

27  Bcliold,  the  days  come,  saith  the  Lord, 
that  '  I  will  sow  tlie  house  of  Israel  and  the 
house  of  Judah,  with  the  seed  of  man,  and 
with  the  seed  of  beast, 

2S  And  it  shall  come  to  pass,  that  like  as  I 
have  "watched  over  them,  ''to  pluck  up,  and 
to  break  down,  and  to  throw  down,  and  to  de- 
stroy, and  to  afflict ;  so  will  I  watch  over  them, 
■"  to  build,  and  to  plant,  saith  the  Lord. 

29  "^  In  those  days  they  shall  say  no  more. 
The  fathers  have  eaten  a  sour  grape,  and  the 
children's  teeth  are  set  on  edge. 

30  ^  But  every  one  shall  die  for  his  own  ini- 
quity :  every  man  that  eateth  the  sour  grape, 
his  teeth  shall  be  set  on  edge. 

31  Behold,  the  ^  days  come,  saitli  the  Lord, 
that  I  will  make  a  new  covenant  with  the  house 
of  Israel,  and  with  the  house  of  Judah: 

« Chap,  xixiii.  12,  13. 1  Ezek.  x.xxvi.  9,  10, 11 ;  Hos.  ii.  23  ; 

Zech.   X.   9. "Chap.   xliv.  27. »Chap.    i.    10;    xviii.  7. 

"Chap.   xxir.   6. ^  Ezek.    xviii.   2,   3. r  Gal.   vi.   5,  7. 

•Chap,  xxxii.  40;  xxxiii.  14;  Ezek.  xxxvii.  26;  Heb.  viii.  8-12; 
X.  16,  17. ^  Deut.  i.  31. ^  Or,  should  I  have  continued  a  hus- 
band unto  them  ? — ■ — <^  Chap,  xxxii.  40. 


prosperous.     Piety  and  industry  shall  go  hand  in  hand  ; 
they   shall   have   their    hu.iliandincn,   llieir   shepherds, 
and  neatherds,  ver.  '21.     And  Jerusalem  sliall  become  ] 
a  righteous  city,  and  the  temple  shall  be  a  place  of  ho- 
liness ;  so  the  weary  there  shall  have  rest,  and  the  sor-  i 
rowful  shall  be  abundantly  comforted,  ver.  24,  25. 

Verse  26.  Upon  this  I  aicaied]  It  appears  that  the 
prophecy,  commencing  with  chap.  xxx.  2  and  ending 
with  ver.  25  of  this  chapter,  was  delivered  to  the  pro- 
phet in  a  dream.  Dahler  supposes  it  to  be  a  iinsh ; 
that  the  prophet,  tliough  he  could  not  hope  to  live  to 
that  time,  might  be  permitted  to  awake  up  from  his 
tomb  ;  and,  having  seen  this  prosperity,  would  be  con- 
tent to  return  to  his  grave. 

Verse  27.  /  will  sow — icith  the  seed  of  man  and 
with  the  seed  of  beast.]  I  will  multiply  both  men  and 
cattle. 

A'erse29.  The  fathers  have  eaten  a  sour  grape]  A 
proverbial  expression  for,  "  The  children  suffer  for  the 
offences  of  their  parents."  This  is  explained  in  the 
next  verse  :  "  Every  one  shall  die  for  his  own  ini- 
quity." No  child  shall  suffer  Divine  punition  for  the 
sin  of  his  father ;  only  so  far  as  he  acts  in  the  same 
way  can  he  be  said  to  bear  the  sins  of  his  parents. 

Verse  31.  A  new  covenant]  The  Christian  dispen- 
sation. 


32  Not  according  to  the  cove-  \,  *•■  <=''•  '/'J' 

o  B.  C.   cir.  587. 

nant  that  I  made  with  their  fa-    oi.  XLViii.  2. 

,  -117  T  1      Tarqiiiiiii  Prisci, 

thers,   in   the    day  that    "  1   took      u.  Roman., 
them  by  the  hand,  to  bring  them     <■"■■""""'»  ^o- 
out  of  the  land  of  Egj'pt ;  which  my  covenant 
they  brake,  •^  although  I  was  a  husband  unto 
them,  saith  the  Lord. 

33  "^  But  this  shall  be  the  covenant  that  I 
will  make  with  the  house  of  Israel ;  After 
those  days,  saith  the  Lord,  ''  I  will  put  my  law 
in  their  inward  parts,  and  write  it  in  their 
hearts  ;  "  and  will  be  their  God,  and  they  shall 
be  my  people. 

34  And  they  shall  teach  no  more  every  man 
his  neighbour,  and  every  man  his  brother,  say- 
ing. Know  the  Lord  :  for  *'  they  shall  all  know 
me,  from  the  least  of  them  unto  the  greatest 
of  them,  saith  the  Lord  :  for  s  I  will  forgive 
their  iniquity,  and  I  will  remember  their  sin 
no  more. 

35  Thus  saith  the  Lord  ;  '^  which  giveth  the 
sun  for  a  light  by  day,  and,  the  ordinances  of 
the  moon  and  of  the  stars  for  a  light  by  night, 
which  dividelh  '  the  sea  when  the  waves 
thereof  roar ;  ^  The  Lord  of  hosts  is  his 
name  : 

<iPsa.  xl.  8;    Ezek.  xi.  19,20;   xxxvi.  26,27;   2  Cor.  iii.  3. 

'  Chap.  xxiv.  7 ;  xxx.  22 ;  xxxii.  38. f  Isa.  liv.  13  ;  John  vi.  45 ; 

1  Cor.  ii.  10;  1  John  ii.  20. sChap.  xxxiii.  8;  1.  20;  Mic.  vii. 

18;  Acts  X.  43;    xiii.  39;    Rom.  xi.  27. >■  Gen.  i.   16;   Psa. 

Ixxii.  5, 17 ;  Ixxxix.  2, 36, 37  ;  cxix.  89. i  Isa.  Ii.  15. k  Chap. 

X.  16. 

Verse  33.  After  those  days]  When  vision  and  pro- 
phecy shall  be  sealed  up,  and  Jesus  have  assumed  that 
body  which  was  prepared  for  him,  and  have  laid  down 
his  life  for  the  redemption  of  a  lost  world,  and,  having 
ascended  on  high,  shall  have  obtained  the  gift  of  the 
Holy  Spirit  to  purify  the  heart ;  then  God's  law  shall, 
by  it,  be  put  in  their  imoard  parts,  and  written  on  their 
hearts ;  so  that  all  within  and  all  without  shall  be  ho- 
liness to  the  Lord.  Then  God  will  be  truly  their  God, 
received  and  acknowledged  as  their  portion,  and  the 
sole  object  of  their  devotion ;  and  they  shall  be  his 
people,  filled  with  holiness,  and  made  partakers  of  the 
Divine  nature,  so  that  they  shall  perfectly  love  him  and 
worthily  magnify  his  name. 

Verse  34.  And  they  shall  teach  no  more]  It  shall  be 
a  time  of  universal  light  and  knoioledge ;  all  shall  know 
God  in  Christ,  from  the  least  to  the  greatest ;  the  chil- 
dren shall  be  taught  to  read  the  New  Covenant,  and  to 
understand  the  terms  of  their  salvation. 

/  will  forgire  their  inii/uily]  It  shall  be  a  time  of 
GENERAL  P.1RD0N ;  multitudes  shall  be  daily  in  the 
Christian  Church  receiving  the  witness  of  God's  Spi- 
rit, and  in  their  life  and  conversation  witnessing  a 
good  confession.  How  wonderfully  is  this  prophecy 
fulfilled  in  the  age  of  Bibles,  Sunday  schools,  and  vil- 
lage preaching ! 

339 


Jerusalem  shall  be 


JEREMIAH. 


rebuilt  and  enlarged 


A.  M.  cir.  3417.      35  1  jf  ^^qsc  Ordinances  depart 

B.  C.  cir.  587.  ■  1       1       t 

01.  xLvni.  2.    from  before  me,  saith  the  Lord, 

R?"Eomaiir''  ih^n  the  seed  of  Israel  also  shall 

cir.  aimum  30.    ^gj^gg  fj.Qjjj  being  a  nation  before 

me  for  ever. 

37  Thus  saith  the  Lord;  "  If  heaven  above 
can  be  measured,  and  the  foundations  of  the 
earth  searched  out  beneath,  I  will  also  cast  off 
all  the  seed  of  Israel  for  all  that  they  have 
done,  saith  the  Lord. 

38  Behold,  the  days  come,  saith  the  Lord, 
that  the  city  shall  be  built  to  the  Lord,  "  from 


iPsa.  cxlviii.  6;   Isa.  liv.  9,  10;   chap,  xxxiii.  20.— 
xxxiii.  22. -n  Neh.  iii.  1  ;  Zech.  xiv.  10. 


« Chap. 


"Verse  36.  If  those  ordinances]  As  sure  as  the  sun 
shall  give  light  to  the  day,  and  the  moon  to  the  night, 
so  surely  shall  the  Jews  continue  to  be  a  distinct  peo- 
ple. The  same  thing  is  e.xpressed  in  other  words  in 
the  next  verse.  Hitherto  this  prophecy  has  been  lite- 
rally fulfilled  ;  the  Jews  are  still  a  distinct  people  from 
all  the  dwellers  upon  earth.  Every  attempt  that  has 
been  made  in  any  country  to  naturalize  and  unite  them 
with  the  people  of  that  country,  has  proved  abortive. 
The  well-circumstanced  attempt  made  this  year  (1830) 
in  England,  when  the  strongest  interest  was  excited  in 
their  behalf,  has  also  utterly  failed.  And  why  ?  Be- 
cause of  GoA's purpose  expressed  in  chap,  x.x.xi.  35-37 
of  the  Book  of  the  Prophet  Jeremiah. 

Verse  38.  The  city  shall  he  built  to  the  Lord]  Tliis 
cannot  mean  the  city  built  after  the  return  from  Baby- 
lon, for  two  reasons  :  1.  This  is  to  be  much  greater  in 
extent;  2.  It  is  to  be  permanent,  never  to  be  throion 
dmvn,  ver.  40.  It  must  therefore  mean,  if  taken  lite- 
rally at  all,  the  city  that  is  to  be  built  by  them  when 
they  are  brought  in  with  the  fidness  of  the  GentUes. 

The  tower  of  Hananeel]  This  stood  in  the  north- 
east part  of  the  city ;  from  thence  the  wall  proceeded 


the  tower  of  Hananeel  unto  the  A- M  cir.  34i7 

D.  \j.  Cir.  DO  /. 

gate  of  the  corner.  oi.  XLViii.  2. 

°  .11  •  T  Tarquinii  Prisci, 

39  And    °  the   measuring  Ime      r.  Roman., 
shall  yet  go  forth   over  against    ""■ ""''"°'  ^°- 
it  upon   the   hill  Gareb,    and   shall    compass 
about  to  Goath. 

40  And  the  whole  valley  of  the  dead  bodies, 
and  of  the  ashes,  and  all  the  fields  unto  the 
brook  of  Kidron,  p  unto  the  corner  of  the 
horse-gate  toward  the  east,  «  shall  be  holy  unto 
the  Lord  ;  it  shall  not  be  plucked  up,  nor 
thrown  down  any  more  for  ever. 

o  Ezek.  xl.  8  ;  Zech.  il.  1. P  2  Chron.  xxiii.  15 ;  Neh.  iii.  28. 

<i  Joel  iii.  17. 

to  the  comer  gate,  (probably  the  same  as  the  old  gate,) 
thus  named  from  its  running  out  into  an  angle  in  that 
part. 

Verse  39.  Upon  the  hill  Gareb]  Gareb  and  Goath 
are  out  of  the  limits  of  this  city.  The  latter  is  sup- 
posed to  be  Golgotha ;  that  is,  the  heap  of  Gotha, 
which,  being  the  place  where  our  Lord  was  crucified, 
was  without  the  city  These  hills  were  a  little  to  the 
north-west  of  the  old  city  walls :  but  are  destined  to 
be  loithin  the  new  city.  See  Dr.  Blayney  on  all  these 
verses. 

Verse  40.  The  whole  valley  of  the  dead  bodies]  The 
valley  of  the  son  of  Hinnom. 

And  all  the  fields  unto  the  brook  of  Kidron,  unto  the 
corner  of  the  horse-gate  toward  the  east]  All  these 
places,  the  fuller's  field,  &c.,  shall  be  consecrated  to 
the  Lord,  and  become  a  part  of  this  new  city  ;  so  that 
tliis  will  appear  to  be  a  city  much  more  extensive  than 
the  city  of  Jerusalem  ever  was ;  and  to  be  suited  to 
that  time,  when  the  people  shall  have  the  law  wTitten 
in  their  hearts,  and  God  shall  have  filled  the  land  with 
the  seed  of  man,  and  with  the  seed  of  beast.  Talia 
saecla  currite !     "  Make  speed,  ye  happy  times !" 


CHAPTER  XXXII. 

Jeremiah,  now  confined  for  his  faithful  admonitions,  foretells  the  fate  of  the  king  and  city,  1-5.  Acco-rding 
to  the  direction  of  God,  he  buys  of  his  cousin  Harmmeel  afield  in  Anathoth ;  the  contract,  or  deed  of  sale 
being  subscribed,  sealed,  and  tvitaessed,  and  delivered  to  Baruch,  together  with  a  duplicate  not  sealed, 
who  is  commanded  to  put  them  into  an  earthen  vessel  that  they  may  remain  therefor  many  days,  6-14. 
This  transaction  of  the  prophet,  which  is  entered  and  subscribed  in  the  public  register,  God  constitutes  a 
sign  or  pledge  of  the  Jews^  return  from  the  Babylonish  captivity,  and  of  their  again  possessing  houses, 
fields,  and  vineyards,  in  their  own  land,  and  by  their  own  right,  according  to  their  tribes  and  families,  15. 
Jeremiah's  prayer,  in  which  he  recounts  God^s  marvellous  acts  towards  the  childreti  of  Israel,  and  deeply 
deplores  the  lamentable  state  of  the  country,  and  the  numerous  provocations  lohich  have  led  to  it,  16-25. 
After  which  God  is  introduced  declaring  his  purpose  of  giving  up  his  people  into  the  hands  of  their  ene- 
mies, 26-35  ;  promising,  however,  to  restore  them  in  due  time  to  their  ancient  possessions,  and  to  make 
with  them  an  everlasting  covenant  36—44. 
340 


Jeremiah  buys  a 


CHAP.  XXXII. 


field  from  Hanameel. 


T^HE  word  tliat  came  to  Jcre-  I 
miah  from  the  Lokd  » in  the 


A.  M.  3415. 

B.  C.  589. 

01.XLVII.4 

TarquiniTprisci,  tenth  ycar  of  Zedekiah  king  of 
Tloinai,.,2a.    judali,  whicli  was  the  eighteentli 


Tarqui 
R.  Ro 


year  of  Nebuchadrezzar. 

2  For  then  the  king  of  Babylon's  army  be- 
sieged Jerusalem :  and  Jeremiah  the  propliet 
was  shut  up  ''  in  the  court  of  the  prison,  which 
was  in  tlie  king  of  Judah's  liousc. 

3  For  Zedekiah  king  of  Judah  had  shut  him 
np,  saying,  Wherefore  dost  thou  prophesy, 
and  say,  Thus  saitli  the  Lord,  "  Behold,  I  will 
give  this  city  into  the  hand  of  the  king  of 
Babylon,  and  he  shall  take  it ; 

4  And  Zedekiah  king  of  Judah  ">  .shall  not 
escape  out  of  the  hand  of  the  Chaldeans,  but 
shall  surely  be  delivered  into  the  hand  of  the 
king  of  Babylon,  and  shall  speak  with  him 
mouth  to  mouth,  and  his  eyes  shall  behold 
his  eyes ; 

5  And  he  shall  lead  Zedekiah  to  Babylon, 
and  there  shall  he  be  "  mitil  I  visit  him,  saith 


the  Lokd  :  '  though  ye  fight  with 
the    Chaldeans,     ve    shall     not 


prosper. 
6    And 


Jeremiah    said,    The 


A.  M.  3415. 

B.  C.  589. 

01.  XLVII.  4. 

Anno 

Tartjuimi  Prisci, 

Oman.,  26. 


1  arqu 
R.  R. 


word  of  the  Lord  came  unto  me,  saying, 

7  Behold,  Hanameel  the  son  of  Shallum 
thine  uncle  shall  come  unto  thee,  saying.  Buy 
thee  my  field  that  is  in  Anathoth :  for  the 
s  right  of  redemption  is  thine  to  buy  it. 

8  So  Hanameel  mine  uncle's  son  came  to 
me  in  the  court  of  the  prison  according  to  the 
word  of  the  Lord,  and  said  unto  me.  Buy  my 
field,  I  pray  thee,  that  is  in  Anathoth,  which 
is  in  the  coimtry  of  Benjamin  :  for  the  right 
of  inheritance  is  thine,  and  the  redemption  is 
thine  ;  buy  it  for  thyself.  Then  I  knew  that 
this  was  the  word  of  the  Lord. 

9  And  I  bought  the  field  of  Hanameel 
my  uncle's  son,  that  was  in  Anathoth,  and 
*■  weighed  him  the  money,  even  '  seventeen 
shekels  of  silver. 

1 0  And    I   ''  subscribed   the  evidence,  and 


■  2  Kings  .ixv.  1,2;  Jer.  xxxix.  1. i>Neh.  iii.  25;   chap. 

xxxiii.  1  ;  xxxvii.  21 ;  xxxviii.  6 ;  xxxix.  14. '  Chap,  xxxiv.  2. 

J  Chap,  xxxiv.  3  ;   xxxviii.  18,23;  xxxix.  5;    Iii.  9. eChap. 

NOTES  ON  CHAP.  XXXII. 
Verse  1.  The  word  thai  came}  This  prophecy  bears 
its  ovm  dale:  it  was  delivered  in  the  tenth  year  of 
Zedekiah,  which  answered  to  the  eighteenth  of  Nebu- 
chadnezzar. It  appears  from  2  Kings  xx^'.  8,  that  the 
eleventh  year  of  Zedekiah  was  the  nineteenth  of  Nebu- 
chadnezzar ;  and  consequent])',  that  the  eighteenth  of 
that  monarch  must  have  been  the  tenth  of  the  Jewish 
king. 

Verse  2.  Then  the  king  of  Bal)ylon\i  army  besieged 
Jerusalem]  The  siege  had  commenced  tlie  year  he- 
fore,  and  continued  a  year  after,  ending  in  the  ffth 
month  of  the  following  year ;  consequently,  the  siege 
must  have  lasted  about  eighteen  months  and  twenty- 
seven  days.      See  2  Kings  xx\-.  18. 

Verse  4.  And  shall  speak  with  him  mouth  to  ?nouth] 
He  shall  be  reduced  to  a  slate  of  the  most  abject  ser- 
vitude. The  slave  was  obliged  to  fix  his  eyes  on  every 
motion  of  the  master  whilst  giving  his  orders,  who  often 
condescended  to  give  them  only  by  dumb  signs. 

Verse  7.  The  right  of  redemption  is  thine]  The 
law  had  established  that  the  estates  of  a  family  should 
never  be  alienated.  If,  therefore,  a  man  through  po- 
verty was  obhged  to  sell  liis  patrimony,  the  nearest 
relative  had  a  right  to  purchase  it  before  all  others,  and 
even  to  redeem  it,  if  it  had  been  sold  to  another.  This 
is  what  is  called  the  right  of  goel,  or  kinsman.  Lev. 
XXV.  25.  And  in  the  year  of  jubilee  the  whole  re- 
verted to  its  ancient  master.  Lev.  xxv.  13. 

Verse  8.  This  was  the  word  of  the  Lord.]  It  was 
6y  his  appointment  that  I  was  to  make  this  purchase. 
The  whole  was  designed  .as  a  symbolical  act,  to  show 
the  people  that  there  would  be  a  return  from  Babylon, 


xxvii.  22. ("Chap.  xxi.  4  ;  xxxiii.  5. e  Lev.  xxv.  24, 25,  32 ; 

Ruth  iv.  4. ''  Gen.  xxiii.  16  ;  Zech.  xi.  12. 'Or,  seven  she- 
kels and  ten  pieces  of  silver. k  Heb.  wrote  in  the  book. 


that  each  family  should  re-enter  on  its  former  posses- 
sions, and  that  a  man  might  safely  purchase  on  the  car 
tainty  of  this  event. 

Verse  9.  Weighed  him  the  money]  It  does  not  ap- 
pear that  there  was  any  coined  or  stamped  money  among 
the  Jews  before  the  captivity  ;  the  Scripture,  therefore, 
never  speaks  of  counting  money,  but  of  weighing  it. 

Seventeen  shekels  of  silrcr.]  The  shekel  at  this 
time  must  have  been  a  nominal  coin ;  it  was  a  thing 
of  a  certain  tceighf,  or  a  certain  worth.  Seventeen 
shekels  was  the  weight  of  the  silver  paid  :  but  it  might 
have  been  in  one  ingot,  or  piece.  The  shekel  has  been 
valued  at  from  two  shillings  and  threepence  to  two  shil- 
lings and  sixpence,  and  even  at  three  shillings  ;  taking 
the  purchase-money  at  a  medium  of  the  value  of  the 
shekel,  it  would  amount  oidy  to  about  two  pounds  two 
shillings  and  sixpence.  But  as  estates  bore  value  only 
in  proportion  to  the  nutnlcr  of  years  before  the  jubilee, 
and  the  field  in  question  was  then  in  the  hands  of  the 
Chaldeans,  and  this  cousin  of  Jeremiah  was  not  likely 
to  come  back  to  enjoy  it  after  seventy  years,  (nor  could 
he  then  have  it,  as  a  jubilee  would  intervene  and  re- 
store it  to  the  origrinal  family,)  and  money  must  now  be 
very  scarce  and  high  in  its  value,  the  seventeen  shekels 
might  have  been  a  sufficient  sum  for  a  field  in  those 
circumstances,  and  one  probably  not  large  in  its  di- 
mensions. 

Verse  10.  I  subscribed  the  evidence]  We  have  here 
all  the  circumstances  of  this  legal  act :  1 .  .\n  offer  is 
made  of  the  reversion  of  the  ground,  till  the  jubilee, 
to  him  who  would  then  of  right  come  into  possession. 
2.  The  price  is  agreed  on,  and  the  silver  iveighed  in 
the  balances.  3.  A  contract  or  deed  of  sale  is  drawn 
341 


The  prayer 


JEREMIAH. 


of  Jeremiah 


A;  ^  ^ii^'      sealed  it,  and  took  witnesses,  and 

B.  C.  589.  ,,,.,.  ,  .  1 

oi.  XL VII.  4.    weighed  him  the  money  m   ttie 

Anno  ,     -, 

Tarquinii  Prisci,    balances. 

R.  Roman.,  28.  1 1  So  I  took  the  evidence  of 
the  piurchase,  both  that  which  was  sealed  ac- 
cording  to  the  law  and  custom,  and  that  which 
was  open : 

1 2  And  I  gave  the  evidence  of  tlie  purcliase 
mito  ^  Baruch  the  son  of  Neriah,  the  son  of 
Maaseiahjin  the  sight  of  Hanameel  mine  uncle's 
son,  and  in  the  presence  of  the  ™  witnesses  that 
subscribed  the  book  of  the  purcliase,  before 
all  the  Jews  that  sat  in  the  court  of  the  prison. 

13  And  I  charged  Baruch  before  them,  saying, 

14  Thus  saith  the  Lord  of  hosts,  the  God 
of  Israel ;  Take  these  evidences,  this  evidence 
of  the  purchase,  both  which  is  sealed,  and 
this  evidence  which  is  open  ;  and  put  them  in 
an  earthen  vessel,  that  tiiey  may  continue 
many  days. 

15  For  thus  saith  the  Lord  of  hosts,  the 
God  of  Israel ;  Houses  and  fields  and  vine- 
yards °  shall  be  possessed  again  in  this  land. 

16  Now  when  I  had  delivered  the  evidence 
of  the  purchase  unto  Baruch  the  son  of 
Neriah,  I  prayed  unto  the  Lord,  saying, 

17  Ah  Lord  God  !  behold,  °thou  liast  made 
the  heaven  and  the  earth  by  thy  great  power 
and  stretched-out  arm,  and  p  there  is  nothing 
1  too  hard  for  thee  : 


1 8  Thou  showest '  loving-kind- 
ness unto  thousands,  and  recom- 


'Chap.  xxxvi.   4. — — "i  See  Isa.   viii.    2. "  Ver.   37,   43. 

"2  Kings  xix.   15. pGen.  xviii.  14;    ver.  27;   Luke  i.  37. 

i)Ol,  hid  from  thee. 'Exod.  XX.  6;    xxxiv.  7 ;    Deut.  v.  9,  10. 

•  Isa.  ix.  6. 1  Chap.  x.  16. "  Isa.  xxviii.  29. "  Heb.  doing. 

"Job  xxxiv.  21;    Psa.  xxxiii.  13  ;   ProT.  v.  21 ;   chap.  xvi.  17. 

up ;  to  which  both  parties  agreeing,  4.  Witnesses  are 
brought  forward  to  see  it  signed  and  sealed ;  for  the 
contract  was  both  subscribed  and  scaled.  5.  A  dupli- 
cate of  the  deed  was  drawn,  whicli  was  not  to  be  seal- 
ed, but  to  lie  open  for  the  inspection  of  those  concerned, 
in  some  public  place  where  it  might  be  safe,  and  always 
to  be  seen.  6.  The  original,  which  was  sealed  vp,  was 
put  in  an  earthen  pitcher,  in  order  to  be  preserved  from 
accidents.  7.  This  was  delivered  by  the  purchaser 
into  the  hands  of  a  third  party,  to  be  preserved  for  the 
use  of  the  purchaser,  and  witnesses  were  called  to  at- 
test this  delivery.  8.  They  subscribed  the  book  of 
the  purchase,  perhaps  a  town  book,  or  register,  where 
such  purchases  were  entered.  Baruch  was  a  scribe  by 
profession  ;  and  the  deeds  were  delivered  into  his  hands, 
before  witnesses,  to  be  preserved  as  above.  Perhaps 
the  law,  in  this  case,  required  that  the  instrument  should 
be  thus  lodged.  But,  in  the  present  case,  both  the 
deeds,  the  original  and  the  duplicate,  were  put  into  the 
earthen  pitcher,  because  the  city  was  about  to  be  burnt ; 
and,  if  lodged  as  usual,  they  would  be  destroyed  in  the 
general  conflagration.  See  ver.  14. 
342 


A.  M.   3415. 

B.  C.  589. 

01.  XLVII.4. 

pensest  the  iniquity  of  the  fathers  Tarquimi  Prisci, 
into  the  bosom  of  their  children  R-  R""'""-  ^8- 
after  them :  the  Great,  ^  the  Mighty  God, 
'  the  Lord  of  hosts,  is  his  name, 

19  "  Great  in  counsel,  and  mighty  in  '■'  work : 
for  thine  "  eyes  are  open  upon  all  the  ways 
of  the  sons  of  men :  ^  to  give  every  one  ac- 
cording to  his  ways,  and  according  to  the  fruit 
of  his  doings  : 

20  Which  hast  set  signs  and  wonders  in  the 
land  of  Egypt,  even  unto  this  day,  and  in 
Israel,  and  among  other  men ;  and  hast  made 
thee  >'  a  name,  as  at  this  day ; 

2 1  And  ^  hast  brought  forth  thy  people  Israel 
out  of  the  land  of  Egypt  with  signs,  and  with 
wonders,  and  with  a  strong  hand,  and  viyth  a 
stretched-out  arm,  and  with  great  terror ; 

22  And  hast  given  them  this  land,  which 
thou  didst  swear  to  their  fathers  to  give  them, 
"  a  land  flowing  with  milk  and  honey ; 

23  And  they  came  in,  and  possessed  it ;  but 
^  they  obeyed  not  thy  voice,  neither  walked  in 
thy  law  ;  they  have  done  nothing  of  all  that 
thou  commandedst  them  to  do :  liierefore  thou 
hast  caused  all  this  evil  to  come  upon  them : 

24  Behold  the  •=  mounts,  they  are  come  unto 
the  city  to  take  it ;  and  the  city  ^  is  given  into 
the  hand  of  the  Chaldeans,  that  fight  against 

X  Chap.  xvii.  10. y  Exod.  ix.  16  ;  1  Chron.  xvii.  21 ;  Isa.  Ixiii. 

12  ;  Dan.  ix.  15. '  E-rod.  vi.  6  ;  2  Sam.  vii.  23  ;  1  Chron.  xvii. 

21;   Psa.  cxxxvi.   1],   12. "Exod.  iii.  8,  17;    chap.   xi.  5. 

^  Neb.  ix.  26  ;   chap.  xi.  8  ;    Dan.  ix.   10-14. *■■  Or,  engines  of 

shot ;  chap,  xxxiii.  4. d  Ver.  25,  36. 


A''erse  15.  Houses  and  fields — shall  be  possessed 
again]  That  is,  this  is  an  evidence  that  the  captivity 
shall  not  last  long  :  houses,  &c.,  shall  here  be  possessed 
again,  either  by  their  present  o«iiers  or  immediate  de- 
scendants. The  young  might  return  ;  at  least,  all  under 
ten  years  of  age  :  there  was  no  natural  impossibility 
that  they  should  not  live  till  they  .should  be  fourscore. 

Verse  16.  I  prayed  unto  the  Lord]  And  what  a 
prayer !  What  weight  of  matter,  sublimity  of  expression, 
profound  veneration,  just  conception.  Divine  unction, 
powerful  pleading,  and  strength  of  faith  !  Historical, 
without  flatness ;  condensed,  without  obscurity  ;  con- 
fessing the  greatest  of  crimes  against  the  most  right- 
eous of  Beings,  without  despairing  of  his  mercy,  or 
presuming  on  his  goodness  :  a  confession  that,  in  fact, 
acknowledges  that  God's  justice  should  smite  and  de- 
stroy, had  not  his  infinite  goodness  said,  I  will  pardon 
and  spare. 

Verse  19.  Thine  eyes  are  open  upon  all  the  ways  of 
— men]  Thou  art  omniscient,  and  knowest  all  things  ; 
thou  art  omnipresent,  and  seest  all  things. 

Averse  24.   Behold  the  mounts]     The  huge  terraces 


A  gracious  promise  of 


CHAP.  XXXII. 


the  Jews*  restoration. 


^b'c  581*''       '^'  I'Gcause  of   "the   sword,  and 
01.  XLVii.  4     of  the  famine,  and  of  the  pesti- 

Tanmiiui  Prisci,    IcnCC  :     and   what  tllOU    liast    SJ)0- 
R.  Roman..  28.     j^^,^  jg  ^^^^^  j^  p^^^g  .   jj,.,^J^  behold, 

tliou  seest  it. 

25  And  thou  hast  said  unto  me,  O  Lord 
God,  Buy  tlicc  the  field  for  money,  and  take 
wimesses ;  ''for  s'the  city  is  given  into  the 
hand  of  the  Ciialdeans. 

26  Then  came  the  word  of  the  Lord  unto 
Jeremiah,  saying, 

27  Behold,  I  am  llie  Lord,  the  ''  God  of  all 
flesh  :  '  is  there  any  thing  too  hard  for  me  ? 

28  Therefore  thus  saith  the  Lord  ;  Behold, 
''  I  will  give  this  city  into  the  hand  of  the 
Chaldeans,  and  into  the  hand  of  Nebuchad- 
rezzar king  of  Babylon,  and  ho  shall  laku  il  : 

29  And  the  Chaldeans,  that  fight  against 
this  city,  shall  come,  and  '  set  fire  on  this  city, 
and  burn  it  with  the  houses,  "  upon  whose 
roofs  they  have  offered  incense  imto  Baal,  and 
poured  out  drink-offerings  unto  other  gods, 
to  provoke  me  to  anger. 

30  For  the  children  of  Israel  and  the  chil- 
dren of  Judah  "have  only  done  evil  before  me 
from  their  youth :  for  the  children  of  Israel 
have  only  provoked  me  to  anger  with  the 
work  of  their  hands,  saith  the  Lord. 

3 1  For  this  city  hath  been  to  me  as  "a.  pro- 
vocation of  mine  anger  and  of  my  fury  from 
the  day  that  they  built  it  even  unto  this  day ; 
Pthat  I  should  remove  it  from  before  my  face. 

32  Because  of  all  the  evil  of  the  children 
of  Israel,  and  of  the  children  of  Judah,  which 


'  Chap.  xW.  12. f  Or,  though. g  Ver.  24. !■  Num.  xvi.  22. 

i  Ver.  17. k  Vcr.  3. 1  Chap.  xxi.  10  ;  xxxvii.  8,  10 ;  Hi.  13. 

"  Chap.  xix.  13. "  Chap.  ii.  7  ;   iii.  25  ;   \ii.  22-26  ;  xxii.  21 

Ezck.  XX.  28. oHeb.   for  my  anger. p2  Kings  xxiii.  27 

xxiv.  3. n  Isa.  i.  4,  6;  Dan.  ix.  8. rHeb.  neck. sChap. 

ii.  27 ;  vii.  24. '  Chap.  vii.  13. 


raised  up  to  plant  their  engines  on,  that  they  might 
throw  darts,  stones,  &c.,  into  the  city. 

Because  of  the  sword,  and  of  the  famine,  and  of  the 
pestilence]  The  city  was  now  reduced  to  extreme  ne- 
cessity ;  and  from  the  siege  continuing  nearly  a  year 
longer,  we  may  conclude  that  the  besieged  made  a  no- 
ble defence. 

Verse  29.  With  the  houses,  upon  whose  roofs]  As 
it  is  most  probable  that  Baal  was  the  .tun,  they  might 
have  chosen  the  tops  of  the  houses,  which  were  always 
flat,  with  battlements  around,  to  offer  incense  and  sa- 
crifice to  him  at  his  rising,  and  while  he  was  in  sight 
above  the  horizon. 

Verse  30.  For  the  children  of  Israel  and  the  chil- 
dren of  Judah  have  only  done  evil]  They  have  all 
been  transgressors  from  their  earliest  historv. 


they  have  done  to  provoke  me  to      *•  M.  3415. 
anger,   ""they,    their  kings,  their     oi.  XLvii.  4. 

.      .  .  7     1      *  Annn 

princes,  tiieir  jinesls,  and  tlieir  Taniviimi  Prisci, 
prophets,  and  the  men  of  Judah,  '<  ""■"»»••  ^- 
and  the  inhabitants  of  Jerusalem. 

33  And  they  have  turned  unto  me  the  ''back,' 
and  not  the  face :  though  I  taught  them,  '  rising 
up  early  and  teaching  them,  yet  they  have  not 
hearkened  to  receive  instruction. 

3-1  But  they  "  set  their  aliominations  in  the 
house,  which  is  called  by  my  name,  to  defile  it. 

35  And  they  built  the  high  places  of  Baal, 
wluch  are  in  the  valley  of  the  son  of  Hinnom, 
to  "  cause  their  sons  and  their  daughters  to 
pass  through  the  fire  unto  ™  Molech  ;  "  which 
I  commanded  them  not,  neither  came  it  into 
my  mind,  that  they  should  do  this  abomi- 
nation, to  cause  Judah  to  sin. 

36  And  now  therefore  thus  saith  the  Lord, 
the  God  of  Israel,  concerning  this  city, 
whereof  ye  say,  "<  It  shall  be  delivered  into  the 
hand  of  the  king  of  Babylon  by  the  sword, 
and  by  the  famine,  and  by  the  pestilence  ; 

37  Behold,  I  will  ^  gather  them  out  of  all 
countries,  whither  I  have  driven  them  in  mine 
anger,  and  in  my  fury,  and  in  great  wrath ; 
and  I  will  bring  them  again  unto  this  place, 
and  I  will  cause  them  ^  to  dwell  safely : 

38  And  they  shall  ''  be  my  people,  and  I 
will  be  their  God  : 

39  And  I  will  °  give  them  one  heart,  and 
one  way,  that  they  may  fear  me  ""for  ever, 
for  the  good  of  them,  and  of  their  children 
after  them : 

"  Chap.  vii.  30.  31 ;  xxiii.  11  ;  Ezek.  viii.  5,  6. 'Chap.  vii. 

31;  xix.5. "Lev.xviii.21  ;  lKingsxi.33. »  Chap.  vii.  31. 

y  Ver.  2.t.- ^  Deut.  xxx.  3;  chap,  xxiii.  3  ;  xxix.  14  ;  xxxi.  10; 

Ezek.  ixxvii.  21. -"  Chap,  xxiii.  6;  xxxiii.  16. •>  Chap.  xxiv. 

7 ;  xxx.  22 ;    xxxi.  33. '  Chap.  xxiv.  7  ;    Ezek.  xi.   19,  20. 

"I  Heb.  all  days. 

For  the  children  of  Israel]     The  ten  tribes. 

Hare  only  provoked  me  to  anger  with  the  work  of 
their  hands]  They  have  been  sinners  beyond  all  others, 
being  excessive  idolaters.  Their  hands  have  formed 
the  objects  of  their  ivorship. 

Verse  33.  Though  I  taught  them,  rising  up  early 
and  teaching  them]  From  the  frequent  reference  to 
this,  we  may  naturally  conclude  that  morning  preach- 
ing prevailed  much  in  Judea. 

Verse  37.  Behold,  I  will  gather  them  out  of  all 
countries]  A  promise  often  repeated.  See  chap.  xxix. 
14,  and  the  notes  on  chap.  xxxi.  8,  &c. 

A'erse  39.  /  loill  give  them  one  heart]  And  that  a 
clean  one. 

And  one  tvay]  .^nd  that  a  holy  and  safe  one :  and 
i  to  have  this  clean  heart,  and  to  u-alk  in  this  good  way, 
343 


The  Lord  promises  to  restore 


JEREMIAH. 


his  people  to  their  land. 


40   And  ''I  will  make  an  cver- 
lastinff  covenant  with  them,  that 


A.  M.  3415. 

B.  C  589. 

01.  XLVII.  4. 

TarquiniiPrisci,  I  will  not  turn  away  f  from  them, 

R.  Aoman.,  28.     ^^  j^  ^|jg^^  g^^^J  .    but  e  I  will  put 

my  fear  in  their  hearts,  that  they  shall   not 
depart  from  me. 

4 1  Yea,  ^  I  will  rejoice  over  them  to  do 
them  good,  and  '  I  will  plant  them  in  this 
land  ^  assuredly  with  my  whole  heart  and 
with  my  whole  soul. 

42  For  thus  saith  the  Lord  ;  '  Like  as  I 
have  brought  all  this  great  evil  upon  this 
people,  so  will  I  bring  upon  them  all  the  good 
that  I  have  promised  them. 


"  lsa.lv.  3;  chap.  xxxi.31.- 

xxxi.  33. ^  Deut.  xxx.  9  ; 

xxxi.  28  ;  Amos  ix.  15. 


— f  He .  from  afte. 
Zeph.  ill.  17.— 


them. — 
-i  Chap, 


-5  Chap, 
xxiv.  6; 


will  be  for  the  good  of  them  and  their  children  after 
them.  God's  blessing  is  a  profitable  inheritance.  They 
shall  have  but  one  object  of  icorship,  and  one  way  of 
salvation  ;  and  being  saved  from  .?in,  idolatry,  and  de- 
struction, they  must  necessarily  be  happy  within  and 
happy  without. 

Verse  41.  Yea,  I  will  rejoice  over  them  to  do  them 
good]  Nothing  can  please  God  better  than  our  coming 
to  him  to  receive  the  good  which,  zoith  his  whole  heart 
and  his  whole  soul,  he  is  ready  to  impart.  How  ex- 
ceedingly condescending  are  these  words  of  God  ! 

Verse  43.  Will  I  bring  upon  them  all  the  good  that 
I  have  promised]    God's  word  cannot  fail.     The  Jews 


43   And  "  fields  shall  be  bought 
in  this  land,  ^  whereof  ye  say.  It 


A.  M.  3415. 

B.  C.  589. 

01.  XLVII.  4, 

is  desolate  without  man  or  beast ;  TarquiniiPrisci. 
it  is  given  into  the  hand  of  the  R- R"""^"- ^a. 
Chaldeans. 

44  Men  shall  buy  fields  for  money,  and 
subscribe  evidences,  and  seal  them,  and 
take  witnesses  in  "  the  land  of  Benjamin, 
and  in  the  places  about  Jerusalem,  and 
in  the  cities  of  Judah,  and  in  the  cities 
of  the  mountains,  and  in  the  cities  of  the 
valley,  and  in  the  cities  of  the  south  :  for 
p  I  will  cause  their  captivity  to  return,  saith 
the  Lord. 

'  Heb.  in  truth,  or  stability. '  Chap.  xxxi.  28. "  Ver. 

15. "Chap,  xxxiii.  10. "  Chap.xTii.26. P  Chap.xxxiii. 

7,  1!,29. 

have  never  yet  received  the  good  that  God  has  pro- 
mised. Nothing  like  the  fulfilment  of  these  promises 
took  place  after  their  return  from  Babylon  ;  therefore 
there  remaineth  yet  a  rest  for  these  ancient  people  of 
God ;  and  it  is  under  the  Christian  dispensation  that 
they  are  to  have  it. 

Verse  44.  Men  shall  buy  fields  for  money]  This 
is  a  reference  to  the  symbolical  purchase  mentioned  at 
the  beginning  of  the  chapter ;  that  may  be  considered 
by  them  as  a  sure  sign  of  their  restoration,  not  only  to 
the  same  land,  but  to  their  respective  inheritances  in 
that  land.  This  the  power  of  God  could  alone 
perform. 


1 


CHAPTER  XXXin. 

In  this  chapter  the  prophet  predicts  a  restoration  of  Israel  and  Judah  to  the  favour  of  God,  attended  with 
such  glorious  circumstances  as  shall  astonish  all  the  world,  1—9.  Their  prosperity  from  that  period  is  then 
described  by  a  beautiful  enumeration  of  circumstances,  10-13.  This  leads  to  the  promise  of  the  Messiah, 
the  grand  subject  of  the  prophetical  writings,  and  the  happiness  and  stability  ivhich  the  children  of  Israel 
shall  enjoy  under  his  government ;  promises  tvhich,  in  so  far  as  they  respect  the  great  body  of  the  Jetos, 
remain  still  to  be  fulfilled,  14-26. 


A.  M.  34)C. 

B.  C.  588. 

01.  XLVin.  1. 

Anno 
TarquiniiPrisci, 
R.  Roman.,  29. 


]y[OREOVER  the  word  of  the 

Lord  came  unto  Jeremiah 

the   second  time,  (while  he  was 

yet  "  shut  up  in  ihe  court  of  the 


prison,)  saying. 


«Chap.  xxxii.  2,  3. "Isa.  xxxvii.  26. °  Or,  JEHOVAH. 

NOTES  ON  CHAP.  XXXHI. 

Verse  1.  Moreover  the  loord  of  the  Lord]  This 
was  in  the  eleventh  year  of  the  reign  of  Zedekiah, 
Jeremiah  being  still  shut  up  in  prison  :  but  he  was  now 
in  the  court  of  the  prison,  where  the  elders  and  the 
king's  officers,  &c.,  might  consult  him  with  the  greater 
ease  ;  for  they  continued  to  inquire,  foolishly  thinking, 
that  if  he  would  but  prophesy  good  things,  that  these 
must  come  ;  or  that  he  had  sufficient  power  with  God 
to  induce  him  to  alter  his  mind, — destroy  the  Chaldeans, 
and  deliver  the  city. 

344 


2   Thus    saith   the    Lord    the 


A.  M.  3410. 
B.  C.  588. 

''Maker  thereof,   the  Lord  that    oi.  XLViii.i. 

formed   it,  to  establish  it  ;    "^  the  ''     TarquiniiPrisci. 

L-    1  ■                                                        R.  Roman.,  29. 
ORD  IS  his  name  ;  ' 

3    "  Call  unto  me,  and  I  will  answer  thee,  and 

^  Exod.  XV.  3  ;  Amos  v.  8  ;  ix.  6. ^  Ps.  xci.  15  ;  chap.  xxix. 

Verse  2.  Thus  saith  the  Lord  the  Maker  thereof] 
XVSy  osah,  the  doer  of  it.  That  is,  he  who  is  to  perform 
that  which  he  is  now  about  to  promise.  Thus  trans- 
lated by  Dahhr  : — A^oici  ce  que  dit  I'Eternel,  qai  fait 
ce  qu'il  a  dit. — "Thus  saith  the  Lord,  who  doth  that 
which  he  hath  said."  The  word  Jehovah,  not  Lord, 
should  be  used  in  all  such  places  as  this. 

Verse  3.  Call  unto  me,  and  I  ivill  ansiver  thee]  To 
me  alone  it  belongs  to  reveal  what  is  future  ;  and  the 
stupendous  things  which  are  now  coming  are  known 
onlv  to  myself      These  idolaters  go  to  their   gods  to 


God  will  restore  the 


CHAP.  XXXIII. 


temple  aixd  his  worship 


^b'tms"'  sliow  thee    great   and    ^  mighty 

01.  xi/vni.  1.  things  which  thou  knowest  not. 

Torumnii  Prisci,  4   For  thus  saith  the  Lord,  the 

R.  Roman.,  29. 


10  Thus  sailh  llie  Lord;  Again     \,^^-  3416. 
tlierc  shall  be  heard  in  this  place,    oi.  xi.viii.  i. 

1  wllicil  ye   say  shall   be    desolate    Tarmiinii Prisci, 

R.  Roman.,  29. 


God    of    Israel,  concerning    the  i  without  man  and  without  beast. 


houses  of  this  city,  and  concerning  the  houses 
of  the  kings  of  Judah,  wliicli  are  thrown  down 
by  K  the  mounts,  and  by  the  sword ; 

6  '■  They  come  to  fight  with  the  Chaldeans, 
but  it  is  to  fill  them  with  the  dead  bodies  of 
men,  whom  I  have  slain  in  mine  anger  and  in 
my  fury,  and  for  all  whose  wickedness  I  have 
hid  mv  face  from  this  city. 

6  Behold,  '  I  will  bring  it  heallh  and  cure, 
and  I  will  cure  them,  and  will  reveal  unto 
them  the  abundance  of  peace  and  truth. 

7  And  ''  I  will  cause  the  captivity  of  Judah 
and  the  captivity  of  Israel  to  return,  and  will 
build  them,  '  as  at  the  first. 

8  And  I  will  '"  cleanse  them  from  all  their 
iniquity,  whereby  they  have  sinned  against 
me ;  and  I  will  "  pardon  all  their  iniquities, 
whereby  they  have  sinned,  and  whereby  they 
have  transgressed  against  me. 

9  "  And  it  shall  be  to  me  a  name  of  joy,  a 
praise  and  an  honour  before  all  the  nations 
of  the  earth,  w^hich  shall  hear  all  the  good 
that  I  do  unto  them  :  and  they  shall  •■  fear 
and  tremble  for  all  the  goodness  and  for  all 
the  prosperity  that  I  procure  unto  it. 

("Or,  hidden;   Isa.  xlviii.  6. eChap.  xxxii.  24. ■'Chap. 

xxxii.  5. 'Chap.  XXX.  17. 1^  Chap.  xxx.  3  ;  xxxii.  41;  ver. 

11. 'Isa.  i.  26;  chap.  xxiv.  6;  x,xx.20;  xxxi.  4,  28  ;   .xlii.  10. 

o'Ezek.  xxxvi.  25;    Zech.  xiii.  1  ;   Heb.  ix.  13,  14. nChap. 

xxxi.  34  ;  Mic.  vii.  18. o  Isa.  Ixii.  7  ;  chap.  xiii.  11. Plaa. 

U.S. 


get  infonnation  relative  to  the  issue  of  the  present  com- 
motions ;  but  there  is  no  light  in  them.  Ask  thou,  O 
Jeremiah,  and  I  will  tell  Ihee  the  great  and  mighty 
things  which  even  thou  knowest  not. 

Verse  4.  Thus  sailh  the  Lord]  This  is  a  new  con- 
finnation  of  what  has  already  been  said,  viz.,  The  city 
shall  fall,  a  number  of  the  inliabitants  shall  perisli,  the 
rest  shall  be  carried  into  captivity  ;  but  the  natio7i  shall 
be  preserved,  and  the  people  return  from  their  captivity. 

Verse  6.  Behold  I  will  hring  it  health  and  cure] 
nD"'N  antchah,  an  extensive  plaister ;  or,  as  we  phrase 
it,  a  plaister  as  large  as  the  sore.  I  wiU  repai:  the 
losses  of  families  by  numerous  births,  and  bless  the 
land  with  fertility. 

Verse  7.  The  captivity  of  Judah  and  the  captivity 
of  Israel]  This  must  respect  the  latter  times,  for  the 
teti  tribes  did  not  retui-n  with  the  .Tews  at  the  termina- 
tion of  the  seventy  years. 

■\'erse  8.  /  will  cleanse  Iheni]  Tliese  promises  of 
pardon  and  holiness  must  be  referred  to  their  state  un- 
der the  Gospel,  when  they  shall  have  received  Jesus 
as  the  promised  Messiah. 


even  in  the  cities  of  Judah,  and  in  the  streets 
of  Jerusalem,  that  are  desolate,  without  man, 
and  without  inhabitant,  and  without  beast, 
j  1 1  The  "■  voice  of  joy,  and  the  voice  of  glad- 
ness, the  voice  of  the  bridegroom,  and  the  voice 
of  the  bride,  the  voice  of  them  that  shall  say, 
'  Praise  the  Lord  of  hosts  :  for  the  Lord  is 
good  ;  for  his  mercy  endureth  for  ever  :  and  of 
them  that  shall  bring  '  the  sacrifice  of  praise 
into  the  house  of  the  Lord.  For  "  I  will  cause 
to  return  the  captivity  of  the  land,  as  at  the 
first,  saith  the  Lord. 

12  Thus  saith  the  Lord  of  hosts  ;  ''Again  in 
this  place,  which  is  desolate  without  man  and 
without  beast,  and  in  all  the  cities  thereof,  shall 
be  a  habitation  of  shepherds  causing  their 
flocks  to  lie  down. 

13  ^''  In  the  cities  of  the  mountains,  in  the 
cities  of  the  vale,  and  in  the  cities  of  the  south, 
and  in  the  land  of  Benjamin,  and  in  the  places 
about  Jerusalem,  and  in  the  cities  of  Judah, 
shall  the  flocks  "^  pass  again  under  the  hands 
of  him  that  telleth  thet7i,  saith  the  Lord. 

14  y  Behold,  the  days  come,  saith  the  Lord, 
that  ^  I  will  perform   that  good  thing  which 

nChap.  xxxii.  43. 'Chap.  vii.  34  ;  xvi.  9;   xxv.  10;    Rev. 

xviii.  23. s  1  Chron.  xvi.  8,  34 ;  2  Chron.  v.  13  ;  vii.  3 ;  Ezra 

j  iii.  11 ;  Psa.  cxxxvi.  1  ;   Isa.  xii.  4. 'Lev.  vii.  12;    Psa.  cvii. 

22  ;  cxvi.  17. "Ver.  7. "Isa.   liv.  10;   chap.  xxxi.  24;  I. 

19. "Chap.  xvii.  20;  xxxii.  44. "Lev.  xxvii.32. )Ch. 

xxiii.  5;  xxxi.  27,  31. «  Chap.   xxix.  10. 

Verse  9.  They  shall  fear  and  tremble]  The  sur- 
rounding nations  shall  be  persuaded  that  it  is  the  hand 
of  the  Almighty  that  has  WTought  this  change  in  your 
behalf;  and  shall /ear  to  molest  you,  and  tremble  lest 
they  should  incur  the  displeasure  of  your  God  by  doing 
you  any  kind  of  evil. 

A'erse  1 1 .  The  voice  of  them  that  shall  say,  Praise 
the  Lord  of  hosts]  That  is,  the  voice  of  the  Levites 
in  the  sacred  service  :  intimating  that  the  temple  should 
be  rebuilt,  and  the  public  service  restored. 

Verse  12.  A  habitation  of  shepherds]  See  on  chap, 
xxxi.  12. 

Verse  11.  Behold,  the  days  come]  See  chap,  xxiii. 
5,  and  xxxi.  31. 

That  good  thing  which  I  have  jmnniscd]  By  my 
prophets  :  for  those  who  have  predicted  the  captivity 
have  also  foretold  its  conclusion,  though  not  in  such 
express  terms  as  Jeremiah  did.  See  Hos.  i.  10,  &c.  ; 
ii.  15,  &c. ;  vi.  11,  &c. ;  Amos  ix.  14,  &c.,  and  Jer. 
iii.  12,  &c.  The  end  of  the  captivity  has  been  fore- 
told by  Micah,  chap.  vii.  9,  &c.  ;  Zephaniah,  iii.  10, 
&c.  ;  and  bv  Jeremiah,  chap.  xvi.  15  ;  xxiii.  3  ;  xxix. 
345 


God  will  infallibly  JEREMIAH. 

A.  M-  3416.      I  have  promised  unto  the  house 
01.  XLViiil  1.    of  Israel   and   to  the    house    of 

Amio  T    ^    I 

Tarquinii  Prisci,    JUOan. 
R.  Roman.,  29.         j  g     Jj^    jj^^gg    (J^yg^    ^^^  ^^  that 

time,  will  I  cause  the  '^  Branch  of  righteous- 
ness to  grow  up  unto  David ;  and  he  shall  exe- 
cute judgment  and  righteousness  in  tlie  land. 

16  '>In  those  days  shall  Judah  be  saved,  and 
Jerusalem  shall  dwell  safely :  and  this  is  the 
name  wherewith  she  shall  be  called,  "^  The  Lord 
our  Righteousness. 

]  7  For  thus  saith  the  Lord  ;  "^  David  shall 
never  '  want  a  man  to  sit  upon  the  throne  of 
the  house  of  Israel ; 

18  Neither  shall  the  priests  the  Levites 
want  a  man  before  me  to  '  offer  burnt-offerings, 
and  to  kindle  meat-offerings,  and  to  do  sacri- 
fice continually. 

19  And  the  word  of  the  Lord  came  unto 
Jeremiah,  saying, 

20  Thus  saith  the  Lord  ;  s;  If  ye  can  break 
my  covenant  of  the  day,  and  my  covenant  of 
the  night,  and  that  there  should  not  be  day 
and  night  in  their  season  ; 

2 1  Then  may  also  '^  my  covenant  be  broken 

»Isa.    iv.  2  ;    xi.   1  ;    chap,   xxiii.   5. 1"  Chap,   xxiii.    6. 

c  Heb.  Jehovafi-tsidkenu. <•  Heh.   there  shall   not    be  cut   off 

from  David. '2  Sam.  vii.  16;  1  Kings  ii.  4;  Psa.  Ixxxix.  29, 

36  ;  Luke  i.  32,  33. fRom.  xii.  1 ;   xv.  16 ;  1  Pet.  ii.  5,  9; 

Rev.  i.  6. 

10  ;  xxxii.  37.  The  Targum  explains  verses  14,  15, 
and  16  of  the  Messiah. 

Verse  16.  And  this  is  the  name  whereivith  she  shall 
be  called,  The  Lord  our  Righteousness.]  See  wliat 
has  been  said  on  chap,  xxiii.  6,  which  is  generally 
supposed  to  be  a  strictly  parallel  passage  ;  but  they 
are  very  different,  and  1  doubt  whether  they  mean 
exactly  the  same  thing.  As  to  our  translation  here, 
it  is  ignorant,  and  almost  impious  ;  it  says  that  Jerusa- 
lem, for  that  is  the  antecedent,  shall  be  called  The 
Lord  our  Righteousness.  The  pronoun  TXl  lah,  which 
is  translated  her,  is  the  masculine  affix,  in  the  Chaldaic 
form,  which  frequently  occurs ;  and  Dr.  Blayney 
translates,  "  And  this  is  He  whom  Jehovah  shall  call 
our  righteousness,"  or  Justification.  Perhaps  there  is 
a  sense  which  these  words  will  bear  far  more  congenial 
to  the  scope  of  the  place.  1  will  give  the  original,  as 
before:  UplS  niH'  vh  Nip'  TifX  nil  veteh  asher  ijikra 
lah,  Yehovah  tsidkenu,  "  And  this  one  who  shall  call 
to  her  is  the  liOrd  our  Justification ;"  that  is,  the  sal- 
vation of  the  Jews  shall  take  place  when  Jesus  Christ 
is  proclaimed  to  them  as  their  Justifier,  and  they  re- 
ceive him  as  such. 

Instead  of  nS  lah,  her  or  him,  Chaldaice,  the  Vul- 
gate, Chaldec,  and  Si/riac  have  read  )h  lo,  him,  less 
ambiguously ;  and  this  reading  is  supported  by  one  or 
two  MSS.  This  emendation  renders  the  passage  here 
more  conformable  to  that  in  chap,  xxiii.  0  ;  but  if  the 
S46 


fulfil  his  promises. 

with  David  my  servant,  that  he      ^^  ^  ^*^^- 
should  not  have  a  son  to  reign    01.  XLViii.  i. 
upon  his  throne;    and  with  the  Tarquinii Prisci, 
Levites,  the  priests,  my  ministers.      ■    oman..  21. 

22  As  '  the  host  of  heaven  cannot  be  num- 
bered, neither  the  sand  of  the  sea  measured  : 
so  will  I  multiply  the  seed  of  David  my  ser- 
vant, and  the  Levites  that  minister  unto  me. 

23  Moreover  the  word  of  the  Lord  came  to 
Jeremiah,  saying, 

24  Considerest  thou  not  what  this  people 
have  spoken,  saying,  ''  The  two  families  which 
the  Lord  hath  chosen,  he  hath  even  cast 
them  off?  thus  they  have  despised  my  people, 
that  they  should  be  no  more  a  nation  before 
tliem. 

25  Thus  saith  the  Lord  ;  If  '  my  covenant 
be  not  with  day  and  night,  arid  if  I  have  not 
™  appointed  the  ordinances  of  heaven  and 
earth ; 

26  °  Then  will  I  cast  away  the  seed  of  Jacob, 
and  David  my  servant,  so  that  L  will  not  take 
atiy  of  his  seed  to  be  rulers  over  the  seed  of 
Abraham,  Isaac,  and  Jacob  :  for  "  I  will  cause 
their  captivity  to  return,  and  have  mercy  on  them. 

g  Psa.  Ixxxix.  37 ;  Isa.  liv.  9 ;  chap.  xxxi.  36 ;  ver.  25. b  Psa. 

Ixxxix.  34. '  Gen.  xiii.  16  ;   xv.  5  ;    xxii.  17 ;   chap.  xxxi.  37. 

k  Ver.  21,  22. '  Ver.  20  ;    Gen.  viii.  22. "Psa.  Ixxiv.  16, 

17;   civ.  19;    chap.  xxxi.  35,  36. "Chan.  xxxi.  37. "Ver. 

7,  11;  Ezraii.  1. 

translation  above  be  admitted,  all  embarrassment  is 
gone.  One  of  my  own  MSS.  has  n'?  lok,  with  the 
masculine  points,  and  no  mappik  on  the  n  he ;  and  for 
tsidkenu  has  IJ'pTi"  tsidkeynu,  the  contracted  plural 
form,  our  righteousness :  but  this  may  be  a  mistake. 
The  passages  in  this  and  the  twenty-third  chapter 
were  not,  I  am  satisfied,  intended  to  express  the  same 
thing.  1  suppose  that  above  refers  to  the  preaching 
or  proclaiming  Christ  crucified  to  the  Jews,  when  the 
time  shall  arrive  in  which  they  shaU  be  incorporated 
with  the  Gentile  Church.  Dahler  translates  this  as 
he  did  that  in  chap,  xxiii.,  which  is  a  perfect  over- 
sight :  but  paraphrastic  renderings  are  too  often  intro- 
duced by  this  learned  foreigner. 

Verse  18.  Neither  shall  the  priests  the  Levites 
want  a  man]  This  is  a  repetition  of  the  promise  made 
to  Phinehas,  Num.  xxv.  13. 

Verse  20.  If  ye  can  break  my  covenant  of  the  day] 
See  the  note  on  chap.  xxxi.  36. 

Verse  22.  So  toill  I  multiply  the  seed  of  David] 
This  must  be  understood  of  the  spiritual  David,  Jesus 
Christ,  and  his  progeny,  genuine  Christians.  The  two 
families  which  God  chose  for  the  priesthood,  that  of 
Aaron  and  Phinehas,  or,  on  its  being  taken  away  from 
him,  that  of  Ithamar,  1  Sam.  ii.  35,  are  both  extinct. 
Nor  has  the  office  of  high  priest,  or  priest  of  any  kind 
offering  sacrifice,  been  exercised  among  the  Jews  for 
nearlv  eighteen  hundred  years ;  therefore  what  is  said 


Prediction  of  ZedekiaVx  peaceable     CHAP.  XXXIV. 


death  and  honuurable  burial. 


here  of  tlie  priesthood  must  refer  to  the  spiritual  priest 
hood,  at  the  head  of  which  is  Jesus  Christ. 

Verse  2t.  The  two  families  which  the  Lord  hath 
chosen]  Some  think  these  refer  to  the  two  kingdoms 
of  Israel  and  Judah;  but  they  never  can  be  considered 
»s  two  distinct  families,  being  of  one  and  the  same 
race.  Others  think  that  the  families  of  Jacob  and 
David  are  intended  ;  but  neither  were  these  distinct. 
If  the  two  families  which  had  the  priesthood  be  not 


meant,  then  the  regal  family  of  David,  and  the  sacer- 
dotal family  of  Jacob  through  Levi,  may  be  designed. 
See  ver.  26.  Following  the  spiritual  interpnlalion, 
neither  the  regal  nor  sacerdotal  family  has  failed  ;  for 
Jesus  is  a  King  and  a  Priest,  and  all  true  believers  in 
him  are  kings  and  priests  unto  God  and  the  Lamb 
And  the  highest  King  that  ever  reigned  is  He  who  is 
the  seed  of  David,  King  of  kings  and  Lord  of  lords, 
who  has  all  power  in  heaven  and  in  earth. 


CHAPTER  XXXIV. 

This  chapter  contains  two  prophecies :  the  first,  delivered  during  the  siege  of  Jerusalem.,  predicts  to  Zedekiah 
the  taking  and  burning  of  the  city,  ivitk  his  own  peaceful  death  and  honourable  burial,  1-7.  The  second 
was  delivered  when  the  Chaldeans  had  for  some  time  broken  tip  the  siege.  It  reproves  the  Jews  for  their 
conduct  towards  their  brethren  of  the  poorer  sort,  whom  they  released,  by  a  solemn  covenant,  from  bondage, 
in  the  extremity  of  their  danger;  but  compelled  to  return  to  it  when  they  thought  that  danger  over,  8-11. 
Fcfr  this  God  threatens  them  with  the  sword,  pestilence,  and  famine;  arid  with  the  return  of  the  Chaldeans, 
who  should  take  the  city,  destroy  it  and  the  other  cities  by  fire,  and  make  an  utter  desolation  of  the  whole 
land  of  Judea,  l'2-22. 


T^HE   word  which   came   unto 
Jeremiah    from    the    Lord, 


A.  M.  3415. 

B.  C  .  589. 
01.  XLVII.  4. 

Tarmiinii Prisci,  (^wheii  Nebuchatliiezzar  king  of 
R.  Aoman.,  28.  Babylon,  and  all  his  army,  and 
''  all  the  kingdoms  of  the  earth  ■=  of  his  dominion, 
and  all  the  people,  fought  against  Jerusalem, 
and  against  all  the  cities  thereof,)  saying, 

2  Thus  saith  the  Lord,  the  God  of  Israel ; 
Go  and  speak  to  Zedekiah  king  of  Judah, 
and  tell  him,  Thus  saith  the  Lord  ;  Behold 
^  I  will  give  this  city  into  the  hand  of  the  king 
of  Babylon,  and  "  he  shall  burn  it  with  fire  : 

3  And  '  thou  slialt  not  escape  out  of  his 
hand,  but  shall  surely  be  taken,  and  delivered 


"2  Kings  XXV.  1,  &c. ;  chap,  xxxix.  1 ;  Hi.  4. ^chap.  i.  15. 

<:'tieh.thedomiTuonofhisttand. ^  Ciiap.  xxi.  10;  xxxii.  3,  28. 

•  Chap,  xxxii.  29 ;  ver.  22. 


NOTES  ON  CHAP.  XXXIV. 

Verse  1.  The  toord  which  came  unto  Jeremiah] 
This  discourse  was  delivered  in  the  tenth  year  of  the 
reign  of  Zedekiah.  The  chapter  contains  two  dis- 
courses;  one,  ver.  1-7,  which  concerns  the  taking  of 
the  city,  and  Zedekiah's  captivity  and  death ;  the 
other,  ver.  8-22,  which  is  an  invective  against  the 
inhabitants  of  Jerusalem  for  having  Hebrew  male  and 
female  slaves.  These,  having  been  manumitted  at 
the  instance  of  the  prophet,  were  afterwards  brought 
back  by  their  old  masters,  and  put  in  the  same  thral- 
dom ;  for  which  God  threatens  them  with  severe 
judgments. 

Nebuchadnezzar — and  all  his  army,  and  all  the 
kingdoms  of  the  earth  of  his  dominion]  That  is,  his 
army  was  composed  of  soldiers  gathered  out  of  Baby- 
lon, and  out  of  all  his  tributary  dominions :  one  hun- 
dred and  twenty  provinces. 

Verse  2.  He  shall  burn  it  with  fire]  This  was  a 
newly-added  circumstance.      Among  many  ancient  na- 


A.  M.  3115. 

B.  C.  589. 

01.  XLVII.  4. 

Anno 

Tartjuinii  Prisci 

R.  Roman..  28, 


into  liis  hand ;  and  thine  eyes 
shall  behold  the  eyes  of  the  king 
of  Babylon,  and  ^he  shall  speak 
with  thee  mouth  to  mouth,  and 
thou  shalt  go  to  Babylon. 

4  Yet  hear  the  word  of  the  Lord,  O  Zede- 
kiali  king  of  Judah ;  Thus  saith  the  Lord  of 
thee.  Thou  shalt  not  die  by  the  sword : 

5  But  thou  shalt  die  in  peace  :  and  with 
''the  burnings  of  thy  fathers,  the  former  kings 
which  were  before  thee,  '  so  shall  they  burn 
odour.^  for  thee  ;  and  ^  they  will  lament  thee, 
saying.  Ah  lord  !  for  I  have  pronounced  the 
word,  saith  the  Lord. 


•"Chap,  xxxii.  4. e 

b  See  2  Chron.  xvi.  14  ; 
xxii.  18. 


Heb.  hit 
xxi.  19. 


mouth  shall  sprafc  to  thy  mouth. 
'  Dan.  ii.  46. *  See  chap. 


tions  they  burned  the  bodies  of  the  more  illustrious 
dead.  Odours  were  used  in  the  burning  :  they  then 
gathered  the  ashes,  and  put  them  into  an  urn  or 
pitcher,  sometimes  into  a  strong  vessel,  and  buried 
them.  Many  of  these  have  been  digged  up  in  differ- 
ent p.arts  of  England,  where  the  Romans  had  stations. 

Verse  3.  Thou  shalt  not  escape]  This,  however, 
he  had  attempted,  but  was  taken  in  his  flight.  See 
chap,  xxxix.  4,  and  lii.  7,  &c. 

Verse  5.  Thou  shalt  die  in  peace]  Thou  shalt  not 
die  a  violent  death ;  and  at  thy  death  thou  shalt  have 
all  those  funereal  solemnities  which  wi^re  usual  at  the 
demise  of  kings.      See  2  Chron.  xvi.  14. 

So  .shall  thei/  burn  odours /or  thee]  Scented  wood 
and  other  odorifcnius  substances  are  placed  on  the 
funeral  pile  of  the  rich  Hindoos,  and  burned  with  the 
body. 

And  they  will  lament  thee,  saying.  Ah  lord !]   They 
will  recite  the  funeral  dirge  that  begins  with   those 
words.      See  the  note  on  ch.ip.  xxii.  18. 
347 


The  Jews  are  reproved  for 


JEREMIAH. 


detaining  their  servants 


■fi  c'589^'        ^  '^h.eri  Jeremiah  the  prophet 

oi.  XLVii.  4.     spake  all  these  words  unto  Zede- 

TarqumirPrisci,  kiah    king    of  Judah    in    Jeru- 

R.  lloman,  28.      gj^j^j^^^ 

7  When  the  king  of  Babylon's  army  fought 
against  Jerusalem,  and  against  all  the  cities  of 
Judah  that  were  left,  against  Lachish,  and 
against  Azekah  :  for  '  these  defenced  cities  re- 
mained of  the  cities  of  Judah. 
A  M.  cir.  3415.      g    j'^j^  ^g  ji^g  ^^qj^j  that  camc 

D.  L/.  cir.  5o9. 

oi  XLVII.  4.     unto  Jeremiah   from  the  Lord, 

TarquiniiPrisci,       «  ,  ,,.         rzii-iii 

R.  Roman.,      alter  that  the  king  Zedekiah  had 
"'•■''""'■'"^^-    made    a   covenant   with   all   the 
people  which  were  at  Jerusalem,  to  proclaim 
"  liberty  unto  them  ; 

9  "That  every  man  should  let  his  man-ser- 
vant, and  every  man  his  rnaid-servant,  being 
a  Hebrevif  or  a  Hebrewess,  go  free ;  °  that 
none  should  serve  himself  of  them,  to  wit,  of 
a  Jew  his  brother. 

10  Now  when  all  the  princes,  and  all  the 
people,  which  had  entered  into  the  covenant, 
heard  that  every  one  should  let  his  man- 
servant, and  every  one  his  maid-servant,  go 
free,  that  none  should  serve  themselves  of  them 
any  more,  then  they  obeyed,  and  let  them  go. 

1 1  But  p  afterward  they  turned,  and  caused 
the  servants  and  the  handmaids,  whom  they 
had  let  go  free,  to  return,  and  brought  them 
into  subjection  for  servants  and  for  handmaids. 

12  Kings  xviii.  13 ;  xLx.  8  ;  2  Cliron.  xi.  5,  9. m  Exod.  xxi. 

2  ;  Lev.  xxv.  10 ;  ver.  14. "  Neh.  v.  11. "Lev.  xxv.  39-46. 

pSeever.  21;    chap,  xxxvii.   5. ^  Exod.  xxi.  2;    xxiii.  10; 

Deut.  XV.  12. 'Or,  hath  sold  himself . 

Verse  6.  Spake  all  these  words  unto  Zedekiah]  He 
delivered  this  message  at  the  liazard  of  his  life.  Jere- 
miah feared  God,  and  had  no  other  fear. 

Averse  7.  Against  Lachish,  and  against  Azekah] 
These  were  two  cities  of  Judah  of  considerable  im- 
portance :  they  had  been  stronglj^  fortified  by  Reho- 
boam,  2  Citron,  xi.  9-11  ;  2  Citron,  xxxii.  9. 

Verse  8.  The  loord  that  came  unto  Jeremiah]  Here 
the  second  discourse  begins,  which  was  delivered 
probably  a  short  time,  even  a  few  days,  after  the 
former. 

Zedekiah  had  made  a  covenant]  We  find  no  ac- 
count elsewhere  of  this  covenant  :  "  Every  man 
should  let  his  man-servant  and  his  maid-servant  go 
free ;"  i.  e.,  as  we  learn  from  ver.  14,  on  the  sabbati- 
cal year;  for  the  seventh  year  was  the  year  of  release. 
See  Deut.  xv.  12. 

Verse  11.  But  afterward  they  turned]  They  had 
agreed  to  manumit  them  at  the  end  of  the  seventh 
year ;  but  when  the  seventh  year  was  ended,  they  re- 
called theu-  engagement,  and  detained  their  servants. 
This,  I  believe,  is  what  is  here  meant. 
348 


12  Therefore  the  word  of  the  Ai'^'^"'-  ?!i*- 

B.  C.  cir.  589. 

Lord  came  to  Jeremiah  from  the    oi.  XLvii.  4. 

LTarquinii  Prisci, 
ORD,   saying,  R.    Roman., 

13  Thus    saith  the  Lord,    the    '^^■^^^S- 
God  of  Israel ;  I  made  a  covenant  with   youi 
fathers    in  the  day  that  I  brought  them  forth 
out  of  the  land  of  Egypt,  out  of  the  house 
of  bondmen,  saying, 

14  At  the  end  of  1  seven  years  let  ye  go 
every  man  his  brother  a  Hebrew,  which 
"  hath  been  sold  unto  thee ;  and  when  he  hath 
served  thee  six  years,  thou  shalt  let  him  go 
free  from  thee :  but  your  fathers  hearkened  not 
unto  me,  neither  inclined  their  ear. 

15  And  3'e  were  '  now  turned,  and  had  done 
right  in  my  sight,  in  proclaiming  liberty  every 
man  to  his  neighbour ;  and  ye  had  '  made  a 
covenant  before  me  "  in  the  house  '  which  is 
called  by  my  name  : 

1 6  But  ye  turned  and  "  polluted  my  name, 
and  caused  every  man  his  servant,  and  every 
man  his  handmaid,  whom  he  had  set  at  liberty 
at  their  pleasure,  to  return,  and  brought  them 
into  subjection,  to  be  unto  you  for  seiTants  and 
for  handmaids. 

17  Therefore  thus  saith  the  Lord;  Ye  have 
not  hearkened  unto  me,  in  proclaiming  liberty, 
every  one  to  his  brother,  and  every  man  to  his 
neighbour  :  '^  behold,  I  proclaim  a  liberty  for 
you,  saith  the  Lord,  ^  to  the  sword,  to  the  pes- 


»Heb 

to-day.— 
vrfeb. 

_, 

So  2  Kines 

xxiii 

3; 

Neh.x 

29. ■ 

'  Chap. 

vU.  10.- 

whereupon 

my 

rmTne 

IS 

called.- 

— »Exod. 

XX. 

7;   Lev 

xix.  42.- 

— .. 

iHlatt. 

vn. 

2; 

Sal 

vi.  7, 

James 

u. 

13. 

y  Chap. 

xxxii.  24, 

36 

Verse  16.  Ye — polluted  my  na?ne]  Had  made  the 
covenant  in  my  name,  calling  me  to  witness  it ;  now 
ye  have  dishonoured  my  name,  by  breaking  that  cove- 
nant, and  acting  contrary  to  my  law. 

Verse  17.  I  proclaim  a  liberty  for  you]  Ye  pro- 
claimed liberty  to  your  slaves,  and  afterward  resumed 
your  authority  over  them ;  and  I  had  in  consequence 
restrained  the  sword  from  cutting  you  oiT:  but  now  I 
give  liberty  to  the  sword,  to  the  pestilence,  and  to  the 
famine,  and  to  the  captivity,  to  destroy  and  consume 
you,  and  enslave  you  :  for  ye  shall  be  removed  to  all 
the  kingdoms  of  the  earth.  The  prophet  loves  to  ex- 
press the  conformity  between  the  crime  and  its  punish- 
ment. You  promised  to  give  liberty  to  your  enslaved 
brethren ;  I  was  pleased,  and  bound  the  sword  in  its 
sheath.  You  broke  your  promise,  and  brought  them 
again  into  bondage ;  I  gave  liberty  to  the  ssvord,  pes- 
tilence, and  famine,  to  destroy  multitudes  of  you,  and 
captivity  to  take  the  rest.  Thus  you  are  punished 
according  to  your  crimes,  and  in  the  punishment  you 
may  see  the  crime.  Sword,  pestilence,  and  famine 
are  frequently  joined  together,  as  being  often  the  efl^cts 


Judgments  on  those  that  will 


CHAP.  XXXV. 


not  manumit  their  slaves 


A.  M.  cir.  3415.  tilencc,  and  to  the  famine ;  and 
01.  XLvii.  1.    I  will  make  j'ou  '  to  be  "  removed 

Tarquinii  Prisci,    .  n       i         i  ■        i  r     .i 

R  Konmii.,      nito    all    tlic    kingdoms    ot    the 

1 S  And  I  will  give  the  men  that  have  trans- 
gressed my  covenant,  which  have  not  perform- 
ed the  words  of  the  covenant  which  they  had 
made  before  me,  when  •"  they  cut  the  calf  in 
twain,  and  passed  between  the  parts  thereof, 

19  The  princes  of  Judah,  and  the  princes  of 
Jerusalem,  the  eunuchs,  and  the  priests,  and 
all  the  people  of  the  land,  which  passed  be- 
tween the  parts  of  the  calf ; 

20  I  will  even  give  them  into  the  hand  of 
their  enemies,  and  into  the  hand  of  them  that 


*  Heb.  for  a  removing.- 
b  Sec  Gen.  xv.  10,  17  — 


— »Deut.  ]txviii.  25,64;  chap.  xxix.  18. 
-■^Chap.  vii.  33;  xvi.  4;   xix.  7. 


of  each  other.     The  sword  or  war  produces  famine ; 
famine,  the  pcslihncc. 

Verse  18.  When  they  cut  the  calf  in  twain,  and 
passed  between  the  parts  thereof]  This  was  the  an- 
cient and  most  solemn  way  of  making  a  covenant. 
1 .  A  call'  as  sacrifice  was  offered  to  God  to  secure 
his  approbation  and  support.  2.  The  victim  was  then 
exactly  divided  from  tlie  nose  to  the  rump ;  the  spinal 
marrow  being  divided  longitudinally,  in  the  most  care- 
ful manner,  that  the  half  of  it  might  remain  on  each 
side.  3.  These  divided  parts  were  laid  opposite  to 
each  other,  a  passage  being  left  between  them.  4.  The 
contracting  parties  entered  this  passage  at  each  end, 
met  in  the  middle,  and  there  took  the  covenant  oath ; 
adjudging  themselves  to  death  should  they  break  this 
covenant.      5.   Then  they  both  feasted  on  the  victim. 


seek  their  life :  and  their  "  dead  ^;  1-  ='."■  3'"' 

,      ,.  1     11  1       r  U.  C.  cir.  589 

bodies  shall  be  for  meat  unto  the    oi.  XLvii.  4. 
fowls  of  the  heaven,  and  to   the      r  Roman'"' 
beasts  of  the  earth.  cir.aimum  2fl 

21  And  Zedekiah  king  of  Judah,  and  his 
princes,  will  I  give  into  the  hand  of  their 
enemies,  and  into  the  hand  of  them  that  seeA 
their  life,  and  into  the  hand  of  the  king  of 
Babylon's  ai'my,  "^  which  are  gone  up  from 
you. 

22  "  Behold,  I  will  command,  sailh  the  Lord, 
and  cause  them  to  return  to  this  city ;  and  they 
shall  fight  against  it,  '  and  take  it,  and  burn  it 
with  fire:  and  s  I  will  make  the  cities  of  Ju- 
dah a  desolation  without  an  inhabitant. 


J  See  chap,  xxxvii.  5,  11. «Chap.  xxxvii.  8,  10. fChap. 

xxxviii.  3;  xxxix.  1,  2,  8;  lii.  7,  13. eChap.  ix.  11 ;  xliv.  2,6. 

In  reference  to  this  last  circumstance,  God  says  he 
ifill  give  their  bodies  for  meat  to  the  folds  nf  heaven 
and  to  the  beasts.  This  is  a  farther  conformity  be- 
tween the  crime  and  the  punishment.  See  my  notes 
on  Gen.  xv.  9-17. 

Verse  21.  The  king  of  Babylon's  army,  iphich  are 
gone  up  front  you.]  Nebuchadnezzar,  hearing  that 
there  was  an  Egyptian  army  coming  to  the  relief  of 
Jerusalem,  raised  the  siege,  went  out,  and  met  and  de- 
feated the  Egyptians.  It  was  in  the  interim  this  pro- 
phecy was  delivered. 

Verse  22.  /  tvill — cause  them  to  return]  They 
did  return ;  re-invested  the  city ;  and,  after  an  obsti- 
nate defence,  took  it,  plundered  it,  and  burned  it 
to  the  ground,  taking  Zedekiah  and  his  princes  cap- 
tive. 


CHAPTER  XXXV. 

Jeremiah  is  commanded  to  go  to  the  Rechabites,  who,  on  the  approach  of  the  Chaldean  ai-my,  took  rejuge  in 
Jerusalem ;  and  to  try  their  obedience  to  the  command  of  Jonadab,  (or  Jehonadab,  2  Kings  x.  15,  16,) 
their  great  progenitor,  ivho  lived  in  the  reign  of  Jehu,  king  of  Israel,  uptvards  of  two  hundred  and  fifty 
years  before  this  time,  offers  them  wine  to  drink,  which  they  refuse,  1-11.  Hence  occasion  is  taken  to 
upbraid  the  Jews  with  their  disobedience  to  God,  their  heavenly  Father,  12-17;  and  a  blessing  is  pro- 
ncninced  on  the  Rechabites,  18,  19. 


%\ti.m^'  X^-^  ^^'™''^  "'^"'^''  '^^'"'^  ^"^° 
01.  XLiii.  2.  Jeremiah  from  the  Lord  in 

Tarquinii  Prisci,     .       ,  r  t   i     •    i  ■         i  r 

R.  Roman.,      the  days  01  Jehoiakim  the  son  ot 
cir.  aiuium ^  Josiah  king  of  Judah,  saying, 

a2  Kings  X.  15; 

NOTES  ON  CHAP.  XXXV. 
Verse  1.   The  word  ichich  came — in  the  dai/s  of  Je- 
hoiakim]    ^\'hat  strange  confusion  in  the  placing  of 


2   Go    unto   the   house    of    the   a  jr  cir.  33!)7. 

D.  C  Cir.  607. 

"  Kechabites,     and    speak   unto     oi.  XLiii.  2. 
them,  and   bring   them  into   the      R'^^Roman^r' 
house  of  the  Lord,  into  one  of     ""■ '°°"'°  '°- 


1  Chxon.  ii.  55. 


This  discourse  was  probably  delivered  in  the  fourth 
or  fifth  year  of  Jehoiakim's  reign. 

Verse  2.  The  house  of  the  Rechabites]  The  Re- 
these  chapters  !  Who  could  have  expected  to  hear  of  |  chabites  were  not  descendants  of  Jacob  ;  thev  were 
Jehoiakim  again,  whom  we  have  long  ago  byried ;  and  !  Kenites,  I  Chron.  ii.  55,  a  people  originally  settled  in 
we  have  now  arrived  in  the  history  at  the  very  last  year  |  that  part  of  Arabia  Petrcea,  called  the  land  of  Midian , 
of  the  last  Jewish  king.  i  a„d  most  probably  the  descendant.-?  of  Jethro,  the  fa- 

349 


Account  of 


JEREMIAH. 


the  Rechabites. 


A.  M.  cir.  3397.   b  jj^g   chambers,  and  eive    them 

B.  C.  cir.  607.  ° 

01.  XLiii.  2.     wine  to  drink. 
R'^Roman^,'^''     3  Then  I  took  Jaazaniah  the  son 
cir.  annum  10.    ^f   Jeremiah,  the  son  of  Haba- 
ziniah,  and  his  brethren,  and  all  his  sons,  and 
the  whole  house  of  the  Rechabites; 

4  And  I  brought  them  into  the  house  of  the 
Lord,  into  the  chamber  of  the  sons  of  Hanan, 
the  son  of  Igdaliah,  a  man  of  God,  which  ivas 
by  the  chamber  of  the  princes,  which  was 
above  the  chamber  of  Maaseiah  the  son  of 
Shallum,  '=  the  keeper  of  the  ^  door : 

5  And  I  set  before  the  sons  of  the  house  of 
the  Rechabites  pots  full  of  wine,  and  cups,  and 
I  said  unto  them,  Drink  ye  wine. 

6  But  they  said.  We  will  drink  no  wine  :  for 
"■Jonadab  the  son  of  Rechab  our  father  corn- 


el  Kings  vi,  5.- 


-<:2  Kings  xii.  9;    xxv.    18; 
18,   19. 


Chron.  ix. 


ther-in-law  of  Moses.  Compare  Num.  x.  29-32,  with 
Judg.  i.  16;  iv.  11.  Those  mentioned  here  seem  to 
have  been  a  tribe  of  Nomades  or  Scenite  Arabs,  who 
fed  their  flocks  in  the  deserts  of  Judea  ;  they  preserved 
the  simple  manners  of  their  ancestors,  considering  the 
life  of  the  inhabitants  of  cities  and  large  towns  as  the 
death  of  liberty ;  believing  that  they  would  dishonour 
themselves  by  using  that  sort  of  food  that  would  oblige 
them  to  live  a  sedentary  life.  Jonadab,  one  of  their 
ancestors,  had  required  his  children  and  descendants  to 
abide  faithful  to  the  customs  of  their  forefathers ;  to 
continue  to  live  in  tents,  and  to  nourish  themselves  on 
the  produce  of  their  flocks ;  to  abstain  from  the  culti- 
vation of  the  ground,  and  from  that  particularly  of  the 
vine  and  its  produce.  His  descendants  religiously  ob- 
sei-ved  this  rule,  till  the  time  when  the  armies  of  the 
Chaldeans  had  entered  Judea ;  when,  to  preserve  their 
lives,  they  retired  within  the  walls  of  Jerusalem.  But 
even  there  we  find,  from  the  account  in  this  chapter, 
they  did  not  quit  their  frugal  manner  of  life  :  but  most 
scrupulously  observed  the  law  of  Jonadab  their  ances- 
tor, and  probably  of  this  family. 

When  the  cliildren  of  Hobab,  or  Jethro,  the  father- 
in-law  of  Moses,  were  invited  by  him  to  accompany 
them  in  their  journeying  to  the  Promised  Land,  it  is 
very  likely  that  they  continued  their  ancient  usages, 
and  lived  a  patriarchal  hfe.  Their  property,  consist- 
ing in  nothing  but  their  cattle  and  tents,  was  easily  re- 
movable from  place  to  place  ;  and  their  manner  of  liv- 
ing was  not  Idcely  to  excite  the  envy  or  jealousy  of 
those  who  had  learnt  to  relish  the  luxuries  of  life  ;  and 
therefore  we  may  naturally  conclude  that  as  they  were 
enemies  to  none,  so  they  had  no  enemies  themselves. 
Nature  has  few  wants.  Most  of  those  which  we  feel 
?ae.  factitious ;  and  howsoever  what  we  call  civilization 
may  furnish  us  with  the  conveniences  and  comforts  of 
life,  let  us  not  deceive  ourselves  by  supposing  that  these 
very  things  do  not  create  the  very  wants  which  they 
are  called  in  to  supply  ;  and  most  certainly  do  not  con- 
tribute to  the  comfort  of  life,  when  the  term  of  life  is 
S.'iO 


manded    us,    saying,    Ye    shall  ^g^^^'^  g^^^- 
drink  no  wine,   neither  ye,  nor     oi.  XLiii.  2. 

P  Tarquinii  Prisci, 

your  sons  lor  ever:  r.  Roman., 

7  Neither  shall  ye  build  house,     ""■  ^"""^  ^"- 
nor  sow  seed,  nor  plant  vineyard,  nor  have  any : 
but  all  your  days  ye  shall  dwell  in  tents  ;  ^  that 
ye  may  live  many  days  in  the  land  where  ye 
be  strangers. 

8  Thus  have  we  obeyed  the  voice  of  Jonadab 
the  son  of  Rechab  our  father  in  all  that  he  hath 
charged  us,  to  drink  no  wine  all  our  days,  we, 
our  wives,  our  sons,  nor  om'  daughters; 

9  Nor  to  build  houses  for  us  to  dwell  in : 
neither  have  we  vineyard,  nor  field,  nor  seed: 

10  But  we  have  dwelt  in  tents,  and  have 
obeyed,  and  done  according  to  all  that  Jonadab 
our  father  commanded  us. 

■i  Heb.  threshold,  or  vessel. =  2  Kings  x.  15.— — fExod.  xx.  12 ; 

Eph.  vi.  2,  3. 


considerably  abridged  by  their  use.  But  it  is  time  to 
return  to  the  case  of  the  Rechabites  before  us. 

Verse  3.  The  whole  house  of  the  Rechabites]  That 
is,  the  family — the  chiefs  of  which  are  here  specified. 

Verse  4.  Igdaliah,  a  man  of  God]  A  prophet  or 
holy  man,  having  some  office  in  the  temple. 

Verse  5.  Pots  full  of  wine,  and  cups]  The  cups 
were  to  draw  the  wine  out  of  the  pots,  in  order  to 
drink  it. 

Verse  6.  We  will  drink  no  ivine]  The  reason  is 
given  above.  Their  whole  religious  and  political 
institution  consisted  in  obedience  to  three  simple 
precepts,  each  of  which  has  an  appropriate  spiritual 
meaning ; — 

1.  Ye  shall  drink  no  wine]  Ye  shaU  preserve  your 
bodies  in  temperance,  shall  use  nothing  that  would  de- 
prive you  of  the  exercise  of  your  sober  reason  at  any 
time ;  lest  in  such  a  time  ye  should  do  what  might  be 
prejudicial  to  yourselves,  injurious  to  your  neighbour, 
or  dishonourable  to  your  God. 

2.  Neither  shall  ye  build  hmise]  Ye  shall  not 
become  residents  in  any  place ;  ye  shaU  not  court 
earthly  possessions ;  ye  shall  live  free  from  ambition 
and  from  envy,  that  ye  may  be  free  from  contention 
and  strife. 

3  But — ye  shall  dwell  in  tents]  Ye  shall  imitate 
your  forefathers,  Abraham,  Isaac,  and  Jacob,  and  the 
rest  of  the  patriarchs,  who  dwelt  in  tents,  being  stran- 
gers and  pilgrims  upon  earth,  looking  for  a  heavenly 
country,  and  being  determined  to  have  nothing  here  that 
would  indispose  their  minds  towards  that  place  of  end- 
less rest,  or  prevent  them  from  passing  through  tempo- 
ral things  so  as  not  to  lose  those  that  are  eternal. 

There  must  necessarily  be  more  in  these  injunctions 
than  meets  the  eye  in  the  letter  of  this  account. 

Verse  8.  Thus  have  we  obeyed  the  voice]  We  have 
considered  these  precepts  so  very  reasonable,  so  very 
useful,  so  conducive  to  the  health  of  both  body  and 
mind,  and  sanctioned  by  such  a  respectable  antiquity, 
that  we  scrupulously  and  religiously  observe  them. 


Account  of 


CHAP.  XXXVI. 


the  Rechabites. 


\i  "5;  "^'^    ™'^       1 1    But  it  came  to  pass,  when 

B.  C.  cir.   607.  i^ 

01.  XLII1.2.     Ncbucliadrezzar  king  of  Babylon 

TaniiiiniiPrisci,  ,        i '     j      .i     ." 

R.  Koman.,      cajiie   up  into  llic   land,   that  \vc 

cir.  annum  10.      g^jj^    (^^^jj^g^   ^^  ]gj  ^g  g^  i^  Jg. 

nisalem  for  fear  of  the  army  of  llie  Clialdeaiis, 
and  for  fear  of  tlic  ai-niy  of  tlic  Syrians  :  so 
we  dwell  at  Jerusalem. 

12  Then  came  the  word  of  the  Lord  unto 
Jeremiah,  saying, 

13  Thus  saitli  the  Lord  of  hosts,  the  God  of 
Israel ;  Go  and  tell  the  men  of  Judah  and  the 
inhabitants  of  Jerusalem,  Will  ye  not  ^^  receive 
instruction  to  hearken  to  my  words  ?  saith  the 
Lord. 

14  The  words  of  Jonadab  the  son  of  Rechab, 
that  he  commanded  his  sons  not  to  drink  wine, 
are  performed  ;  for  unto  this  day  they  drink 
none,  but  obey  their  father's  commandment: 
*■  notwithstanding  I  have  spoken  unto  you, 
'  rising  early  and  speaking ;  but  ye  hearkened 
not  mito  me  : 

1 5  I"  I  have  sent  also  unto  you  all  my  ser- 
vants the  prophets,  rising  up  early  and  sending 
them,  saying,  '  Return  ye  now  every  man  from 
his  evil  way,  and  amend  your  doings,  and  go 
not  after  other  gods  to  serve  them,  and  ye  shall 


g  Chap,    xxxii. 

Tii.  13;  Mv.  3. 

XXV.  5,  6. 


33. !■  2    Chion.    xxxvi.    15. ■'  Chap. 

iChap.  TU.  25;  xxv.  4. 'Chap,  xviii.  U  ; 


A''erse  11.  But — when  Nebuchadrezzar — came  up] 
If  at  present  we  appear  to  be  acting  contrary  in  any 
respect  to  our  institutions,  in  being  found  in  the  city, 
necessity  alone  has  induced  us  to  take  this  temporary 
step.  We  have  sought  the  shelter  of  the  city  for 
the  preservation  of  our  lives ;  so  now  ice  dwell  at  Je- 
rusalem. 

Verse  14.  The  words  of  Jonadab — are  performed — 
hut  ye  hearkened  not  unto  mc]  The  Lord,  knowing 
the  fidelity  of  this  people,  chose  to  try  them  in  this 
way,  that  he  might,  by  their  conscientious  obedience  to 
the  precepts  of  their  forefathers,  show  the  Jews,  to 
their  confusion,  their  ingratitude  to  him,  and  their  ne- 
glect of  his  precepts,  which  if  a  man  do,  he  shall  live 
by  them. 

Verse  17.  /  will  bring  upon  Judah  and  upon  all  the 
inhabitants  of  Jerusalem  all  the  eviT\  Having,  by  the 
conduct  of  the  Rechabites,  clearly  and  fully  convicted 


dwell  in  the  land  which  I   have  A;,M-  cir.  3397. 

n.  C.  cir.  607. 

given  to  you  and  to  your  fathers  :      oi.  XLiii.  2. 

,  ,   '  .  1         J  TarquiniiPrisci, 

but  yc  nave  not  inclined  your  ear,      r.  Roman., 
nor  hearkened  unto  me.  ""■  """""' '°- 

1 6  Because  the  sons  of  Jonadab  the  son  of 
Rechab  have  performed  the  commandment  of 
their  father,  wiiich  he  commanded  them  ;  bu 
tliis  people  hath  not  hearkened  unto  me  : 

17  Therefore  thus  saith  the  Lord  God  of 
hosts,  the  God  of  Israel ;  Behold,  I  will  bring 
upon  Judah  and  upon  all  the  inhabitants  of  Je- 
rusalem all  the  evil  that  I  have  pronounced 
against  them :  "■  because  I  have  spoken 
unto  them,  but  they  have  not  heard  ;  and 
I  have  called  unto  them,  but  they  have  not 
answered. 

18  And  Jeremiah  said  unto  the  house  of  the 
Rechabites,  Thus  saith  the  Lord  of  hosts,  the 
God  of  Israel  ;  Because  ye  have  obeyed  the 
commandment  of  Jonadab  your  father,  and  kept 
all  his  precepts,  and  done  according  unto  all 
that  he  hath  commanded  you : 

19  Therefore  thus  saith  the  Lord  of  hosts, 
the  God  of  Israel ;  "  Jonadab  the  son  of  Re- 
chab shall  not  want  a  man  to  "  stand  before  me 
for  ever. 

mProv.  i.  24;   Isa.  Ixv.  12;   Ixvi.  4;   chap.  vii.  13. "Heb. 

There  shall  not  a  man  be  cut  off  from  Jonadab  the  son  of  Rechab  to 
stand,  &c. oChap.  xv.  19. 

them  of  ingratitude  and  rebellion,  he  now  proceeds  to 
pronounce  sentence  against  them. 

Verse  19.  Thus  saith  the  Lord — Jonadab — shall  not 
want  a  man  to  stand  before  me  for  ever.]  His  name 
shall  ever  bo  honourable,  and  his  posterity  shall  enjoy 
my  continual  protection  ;  and  there  shall  never  be  found 
a  time  in  which  men  of  hi.^  spirit  shall  be  wanting  as 
patterns  of  genuine  simplicity,  filial  obedience,  purity 
of  manners,  and  deadness  to  the  world.  True  Chris- 
tians may  be  considered  as  the  genuine  successors  of 
these  ancient  Rechabites ;  and  some  suppose  that  the 
Essenes,  in  our  Lord's  time,  were  literally  their  de- 
scendants, and  that  these  were  they  who  followed  our 
Lord  particularly,  and  became  the  frsi  converts  to  the 
Gospel.  If  so,  the  prophecy  is  literalli/  fulfilled  :  they 
shall  never  want  a  man  to  stand  before  God,  to  proclaim 
his  salvation,  and  minister  to  the  edification  and  salva- 
tion of  others,  as  long  as  the  earth  shall  endure. 


CHAPTER  XXXVI. 

God  commands  Jeremiah  to  write  doiim  tn  one  roll  or  volume  all  the  predictions  he  had  uttered  against  Israel 
and  Judah,  and  all  the  surrounding  nations,  from  the  day  of  his  vocation  to  the  prophetic  office,  that  the 
house  of  Judah  might  have  abundant  warning  of  the  dreadful  calamities  with  which  their  country  was  about 
to  be  visited,  if  not  prevented  by  a  timely  repentance,  1-3.  The  prophet  employs  Baruch  the  scribe,  the 
son  of  Neriah,  to  write  from  his  mouth  all  the  words  of  the  Lord,  and  then  to  read  them  publicly  upon  a 

351 


The  roll  of  prophecy  against 


JEREMIAH. 


Israel,  Judah,  and  the  nations 


fast  day  in  the  Lord's  house,  4-8.  A  general  fast  is  proclaimed  in  the  following  year,  viz.,  the  fifth  year 
of  the  reign  of  Jehoiakim ;  upon  which  occasion  Baruch,  in  obedience  to  the  prophefs  command,  reads  the 
words  of  Jeremiah  to  all  the  people  at  the  entry  of  the  neiv  gate  of  the  temple,  9,  10.  The  princes,  hearing 
of  this,  send  for  Baruch,  who  reads  the  roll  to  them  ;  at  the  contents  of  which  they  are  greatly  alarmed,  and 
solemnly  resolce  to  give  information  to  the  hing,  at  the  same  time  advising  both  the  prophet  and  his  scribe  to 
hide  themselves,  11—19.  Jehoiakim  likewise  having  sent  for  the  roll,  Jehudi  reads  to  him  a  part;  and 
then  the  king,  though  advised  to  the  contrary  by  some  of  his  p-inces,  having  cut  the  leaves,  throws  the 
whole  into  the  fire,  20—25,  and  orders  Jeremiah  and  Baruch  to  be  seized;  but  they  could  not  be  found, 
because  a  special  providence  of  God  had  concealed  them,  26.  Jeremiah  is  commanded  to  re-ivrite  his  pro- 
phecies, and  to  denounce  the  judgments  of  God  against  the  king  ivho  had  destroyed  the  first  roll,  27-31. 
Baruch  accordingly  writes  from  the  mouth  of  Jeremiah  a  new  copy,  zoith  numerous  additions,  32. 


A.  M.  3397. 

B.  C.  607. 

Ol.   XLIII.  2. 

Anno 
Tarquinii  Prisci, 
R.  Roman.,  10. 


A  ND  it  came  to   pass  in  the 
fourth    year    of    Jehoiakim, 
the  son  of  Josiah  king  of  Judah, 
that  this  word  came  unto  Jeremiah 
from  the  Lord,  saying, 

2  Take  thee  a  "  roll  of  a  book,  and  ^  write 
therein  all  the  words  that  I  have  spoken  unto 
thee  against  Israel,  and  against  Judah,  and 
against  "  all  the  nations,  from  the  day  I  spake 
imto  thee,  from  the  days  of  ^  Josiah,  even 
unto  this  day. 

3  "  It  may  be  that  the  house  of  Judah  will 
hear  all  the  evil  which  I  purpose  to  do  unto 
them  ;  that  they  may  f  return  every  man  from 
his  evil  way ;  that  I  may  forgive  their  ini- 
quity and  their  sin. 

4  Then  Jeremiah  e called  Baruch  the  son  of 
Neriah  :  and  ''  Baruch  wrote  from  the  mouth 
of  Jeremiah  all  the  words  of  the  Loed,  which 
he  had  spoken  unto  him,  upon  a  roll  of  a  book. 

5  And  Jeremiah  commanded  Baruch,  saying, 

»Isa.  viii.  1;    Ezek.  ii.  9;   Zech.   v.   1. bChap.  xxx.  2. 

'  Chap.  XXV.  15,  &c. <i  Chap.  xxv.  3. «  Ver.  7 ;  chap.  xxvi.  3. 

fChap.  xviii.  8 ;  Jonah  iii.  8. 

NOTES  ON  CHAP.  XXXVI. 

Verse  1.  And  it  came  to  pass  in  the  fourth  year^ 
About  the  end  of  this  year,  see  ver.  9.  This  discourse 
also  bears  its  own  date,  and  was  probably  delivered  at 
a  time  when  the  people  enjoyed  peace,  and  were  about 
to  celebrate  one  of  their  annual  fasts. 

Verse  2.  Take  thee  a  roll  of  a  book']  Take  a  suffi- 
cient quantity  of  parchment ;  cut  and  stitch  it  together, 
that  it  may  make  a  toll  on  which  to  write  the  words 
that  I  have  already  spoken,  that  they  may  serve  for  a 
testimony  to  future  generations.  The  Jetvish  rolls, 
several  of  which  now  lie  before  me,  were  made  of  vel- 
lum, or  of  sheep-skins  dressed  in  the  half-tanned  or 
Basil  manner.  These  were  cut  into  certain  lengths, 
and  those  parts  were  all  stitched  together,  and  rolled 
upon  a  roller.  The  matter  was  written  on  these  skins 
in  columns  or  pages.  Sometimes  two  rollers  are  used, 
that  as  the  matter  is  read  from  the  roll  in  the  left  hand, 
the  reader  may  coil  it  on  the  roller  in  his  right.  In 
this  form  the  Pentateuch  is  written  which  is  read  in  the 
synagogues. 

Verse  3.   It  may  be  that  the  house  of  Judah  will 
362 


I  am  shut  up ;    I  cannot  go  into 
the  house  of  the  Lord  : 


A.  M.  3397. 

B.  C.  607. 

Ol.  XLIII.  2. 

6  Therefore  go  thou,  and  read  Tarquinii  Prisci, 
in  the  roll,  which  thou  liast  wit-  R-  R""""-.  lO- 
ten  from  my  mouth,  the  words  of  the  Lord 
in  the  ears  of  the  people  in  the  Lord's  house 
upon  '  the  fasting  day :  and  also  thou  shalt 
read  them  in  the  ears  of  all  Judah  that  come 
out  of  their  cities. 

7  "^  It  may  be  '  they  will  present  their  sup- 
plication before  the  Lord,  and  will  return 
every  one  from  his  evil  way :  for  great  is  the 
anger  and  the  fury  that  the  Lord  hath  pro- 
nounced against  this  people. 

8  And  Baruch  the  son  of  Neriah  did  according 
to  all  that  Jeremiah  the  prophet  commanded 
him,  reading  in  the  book  the  words  of  the 
Lord  in  the  Lord's  house. 

9  And  it  came  to  pass  in  the  fifth  year  of 
Jehoiakim  the  son  of  Josiah  king  of  Judah, 
in    the    ninth   month,    that   they   proclaimed 

gChap.  xxxii.  12. tSee  chap.  xlv.  1. iLev.  xvi.  29; 

xxiii.  27,  32 ;  Acts  xxvii.  9. k  Ver.  3. '  Heb.  their  supplica- 
tion sfiallfall. 


hear]  It  was  yet  possible  to  avert  the  judgments  which 
had  been  so  often  denounced  against  them.  But  in  or- 
der to  this  they  must — -1.  Hear  what  God  has  spoken. 
2.  Every  man  turn  from  his  evil  way.  3.  If  they  do 
so,  God  graciously  promises  to  forgive  their  iniquity 
and  their  sin. 

Verse  4.  Then  Jeremiah  called  Baruch]  This  man, 
so  useful  to  the  prophet,  and  so  faithfully  attached  to 
him,  was  by  office  a  scribe ;  which  signifies,  not  only 
a  writer,  but  also  a  man  in  office ;  a  chancellor,  secre- 
tary, &c.,  a  learned  man ;  one  acquainted  with  laws 
and  customs. 

Verse  6.  Upon  the  fasting  day]  A  day  when 
multitudes  of  people  would  be  gathered  together 
from  all  parts  to  implore  the  mercy  of  God.  This 
was  a  favovurable  time  to  read  these  tremendous  pro- 
phecies. 

Verse  7.  Present  their  supplication]  "  Let  their 
supplication  fall,"  that  they  may  fall  down  before  God, 
and  deplore  their  sins. 

Verse  9.  In  the  ninth  month]  Answering  to  a  part 
of  our  December. 


The  roll  is  read 


CHAP.  XXXVI. 


anc.  cast  tnto  the  fire 


\,  ^i  ?^?®'      a  fast  before  the  Lord  to  all  the 

B.  C.  606. 


one   and    other,   and    said   unto      \  M.  3398. 

U.  L>.  GOG. 


Anno 


oi.XLiii.  3.     people  in  Jerusalem,  and  to  all  the  Baruch,   We  will  surely  tell  the     oi.XLiii.b 
Tarquinii  Prisci,  people  that  Came  from  the  cities 

R.   fjuman.,  11.    ^f  j^,j.j}^  ^,„fQ  jemsalcm. 

10  Then  read  Baruch  in  the  book  the  words 
of  Jeremiah  in  the  house  of  the  Lord,  in  the 
chamber  of  Gemariah  the  son  of  Shaphan  the 
scribe,  in  the  higher  court,  at  the  "entry  "of 
the  new  gate  of  the  Lord's  house,  in  the  ears 
of  all  the  people. 

1 1  When  Michaiah  the  son  of  Gemariah,  the 
son  of  Shaphan,  had  heard  out  of  the  book  all 
the  words  of  the  Lord, 

12  Then  he  went  down  into  the  king's 
house,  into  the  scribe's  chamber :  and,  lo,  all 
the  princes  sat  there,  even  Elishama  the 
scribe,  and  Delaiah  the  son  of  Shemaiah,  and 
Elnathan  the  son  of  Achbor,  and  Gemariah 
the  son  of  Shaphan,  and  Zedekiah  the  son  of 
Hananiah,  and  all  the  princes. 

13  Then  Michaiah  declared  unto  them  all 
the  words  that  he  had  heard,  when  Baruch 
read  the  book  in  the  ears  of  the  people. 

14  Therefore  all  the  princes  sent  Jehudi 
the  son  of  Nethaniah,  the  son  of  Shelemiah, 
the  son  of  Cushi,  unto  Baruch,  saying.  Take 
in  thine  hand  the  roll  wherein  thou  hast  read 
in  the  ears  of  the  people,  and  come.  So  Baruch 
the  son  of  Ncriah  took  the  roll  in  his  hand, 
and  came  unto  them. 

15  And  they  said  unto  him.  Sit  down  now, 
and  read  it  in  our  ears.  So  Baruch  read  it  in 
their  ears. 

16  Now  it  came  to  pass,  when  they  had 
heard   ail  the  words,    they  were    afraid  both 


■"  Or,  door. °  Chap.  xxvi.  10.- 


>  See  Amos  iii.  15. 


Verse  10.  In  the  chamber  of  Gemariah]  He  was 
one  of  the  princes  of  Judah.     See  ver.  12. 

Verse  17.  How  didsl  thou  write  all  these  words  ? — 
At  hts  mouth  ?]  So  the  text  should  be  pointed.  They 
wished  to  know  whether  he  had  not  copied  them,  or 
whether  he  wrote  as  Jeremiah  prophesied. 

Verse  19.  Go,  hide  thee,  thou  and  Jeremiah]  They 
saw  that  the  king  would  be  displea-sed,  and  most  pro- 
bably seek  their  lives ;  and  as  they  believed  the  pro- 
phecy was  from  God,  they  wished  to  save  both  the  pro- 
phet and  his  scribe ;  but  they  were  obliged  to  inform 
the  king  of  what  they  had  heard. 

Verse  22.  Winterhouse]  A  warm  apartment  suited 
to  the  season  of  the  year,  {December,)  when  in  Pales- 
tine there  is  often  snow  upon  the  ground,  though  it  does 
not  last  long.  Afire  on  the  hearth — a  pan  or  brazier 
of  burning  coals.  This  is  the  case  to  the  present  day. 
In  cold  weather  the  rich  burn  wood  in  brass  or  earthen 

Vol.  IV.  (     23     ) 


king  of  all    these   words.  Tarmnnii  Prisci, 

17  And  they  asked  Baruch,  "•  ^°°"'°  -  "■ 
saying.  Tell  us  now.  How  didst  thou  write  all 
these  words  at  his  mouth  ? 

18  Then  Baruch  answered  them,  He  pro 
nounced   all    these  words    unto  me  with  his 
mouth,    and    I    \vrote    them  with   ink  in    the 
book. 

19  Then  said  the  princes  unto  Baruch,  Go, 
hide  thee,  thou  and  Jeremiah  ;  and  let  no  man 
know  where  ye  be. 

20  And  they  went  in  to  the  king  into  the 
court,  but  they  laid  up  the  roll  in  the  chamber 
of  Elishama  the  scribe,  and  told  all  the  words 
in  the  ears  of  the  king. 

21  So  the  king  sent  Jehudi  to  fetch  the  roll, 
and  he  took  it  out  of  Elishama  the  scribe's 
chamber.  And  Jehudi  read  it  in  the  ears  of 
the  king,  and  in  the  ears  of  all  the  princes 
which  stood  beside  the  king. 

22  Now  the  king  sat  in  "  the  winterhouse  in 
the  ninth  month  :  and  the7'e  was  afire  on  the 
hearth  burning  before  him. 

23  And  it  came  to  pass,  that  when  Jehudi 
had  read  tliree  or  four  leaves,  he  cut  it  with 
the  penknife,  and  cast  it  into  the  fire  that  was 
on  the  hearth,  until  all  the  roll  was  consumed 
in  the  fire  that  loas  on  the  hearth. 

24  Yet  they  were  not  afraid,  nor  p  rent  their 
garments,  neither  the  king,  nor  any  of  his 
servants  that  heard  all  these  words. 

23  Nevertheless  Elnathan  and  Delaiah  and 
Gemariah  had  made  intercession  to  the  king 

p2  Kings  xjtii.  11 ;  Isa.  xxxvi.  22;  xxxvii.  1. 


pans,  placed  in  any  part  of  the  room  ;  the  indigent  bum 
sticks  on  the  floor. 

Verse  23.  When  Jehudi  had  read  three  or  four 
leaves]  Rather  columns  ;  for  the  law,  and  the  sacred 
Hebrew  Books,  are  wTitten  in  columns  of  a  certain 
breadth.  HinST  delathoth,  signifies  gates  or  openings 
between  column  and  column,  or  between  section  and 
section. 

He  cut  it  with  the  penknife]  ISSn  ^;■^3  bethaar 
hassopher,  "  the  knife  of  the  scribe,"  properly  enough 
penknife. 

And  cast  it  into  the  fire]  To  show  his  contempt  for 
God's  words. 

Verse  25.  Elnathan  and  Delaiah  and  Gemariah] 
Three  of  the  princes  wished  to  save  the  roll,  and  en- 
treated the  king  that  it  might  not  be  burnt.  They 
would  have  saved  it  out  of  the  fire,  but  the  king  would 
not  permit  it  to  be  done. 

358 


Jeremian  is  commanded 


JEREMIAH. 


to  prepare  another  roT^ 


that  he  would  not  burn  the  roll : 
but  he  would  not  hear  them. 


A.  M.  3398. 

B.  C.  606 

01.  XLIII.  3. 

Tarqui^hPrisci,      26  But  the   king  Commanded 
^■^°°"^"-"-    Jerahmeel  the  son  i  of  Hamme- 

lech,  and  Seraiah  the  son  of  Azriel,  and  She- 

lemiah  the  son  of  Abdeel,  to  take  Baruch  the 

scribe  and  Jeremiah  the  prophet :  but  the  Lord 

hid  them. 

27  Then  the  word  of  the  Lord 
came  to  Jeremiah,  after  that  the 
king  had  biurned  the  roll,  and  the 

words   which   Baruch    wrote    at 

the  mouth  of  Jeremiah,  saying, 

28  Take  thee  again  another  roll,  and  write 
in  it  all  the  former  words  that  were  in  the 
first  roll,  which  Jehoiakim  the  king  of  Judah 
hath  burned. 

29  And  thou  shalt  say  to  Jehoiakim  king  of 
Judah,  Thus  saith  the  Lord  ;  Thou  hast 
burned  this  roll,  saying.  Why  hast  thou  writ- 
ten therein,  saying.  The  king  of  Babylon  shall 

<i  Or,  of  the  king. '  Chap.  xxii.  30. » Chap.  xxii.  19. 


A.  M.  cir.  3399. 

B.  C.   cir.  605. 

Ol.  XLHI.  4. 

Tarquiiiii  Prisci; 

R.  Koman., 

cir.  annum  12. 


Verse  26.  But  the  Lord  hid  them.]  They  had,  at 
the  counsel  of  some  of  the  princes,  hidden  themselves, 
ver.  19.  And  now,  though  a  diligent  search  was  made, 
the  Lord  did  not  permit  them  to  be  found. 

Verse  28.  Ta!ce  thee  again  another  roll]  There  was 
no  duplicate  of  the  former  preserved ;  and  now  God 
inspired  the  prophet  with  the  same  matter  that  he 
had  given  him  before  ;  and  there  is  to  be  added  the 
heavy  judgment  that  is  to  fall  on  Jehoiakim  and  his 
courtiers. 

A''erse  30.  He  shall  have  none  to  sit  upon  the  throne 
of  David]     He  shall  have  no  successor,  and  himself 


certainly  come  and  destroy  this  ^i,^  ''"■  ???' 

1       1  1       1     n  B.C.  cir.  605. 

land,  and    shall  cause   to   cease    oi.  XLiii.  4. 

r  .1  11,0  Tarquinii  Prisci, 

trom  thence  man  and  beast ;  r.  Roman., 

30  Therefore    thus    saith   the    °'^- """""^ '^- 
Lord  of  Jehoiakim  king  of  Judah  ;  ■■  He  shall 
have  none  to  sit  upon  the  throne  of  David  :  and 
his  dead  body  shall  be  ^  cast  out  in  the  day  to 
the  heat,  and  in  the  night  to  the  frost. 

31  And  I  will  'punish  him  and  his  seed  and 
his  servants  for  their  iniquity ;  and  I  will 
bring  upon  them,  and  upon  the  inhabitants  of 
Jerusalem,  and  upon  the  men  of  Judah,  all 
the  evil  that  I  have  pronounced  against  them; 
but  they  hearkened  not. 

38  Then  took  Jeremiah  another  roll,  and 
gave  it  to  Baruch  the  scribe,  the  son  of 
Neriah  ;  who  wrote  therein  firom  the  mouth  of 
Jeremiah  all  the  words  of  the  book  which 
Jehoiakim  king  of  Judah  had  burned  in  the 
fire  :  and  there  were  added  besides  unto  them 
many  "  like  words. 

t  Heb.  visit  upon  ;  chap,  xxiii.  34. "  Heb.  as  they. 

shall  have  an  untimely  end,  and  shall  not  even  be  bu 
ried,  but  his  body  be  exposed  to  the  open  air,  both 
night  and  day.  He  who  vidshes  to  hide  his  crimes,  or 
take  away  the  evidence  which  is  against  him,  adds 
thereby  to  his  iniquities,  and  is  sure  in  consequence  to 
double  his  punishment.  See  the  threatening  against 
Jehoiakim,  chap.  xxii.  19,  and  the  note  there. 

Verse  32.  There  were  added — many  like  words.] 
All  the  first  roU,  with  many  other  threatenings,  and 
perhaps  more  minute  declarations  which  were  merely 
of  a  temporary  importance  and  local  application  ;  and 
the  Holy  Spirit  did  not  think  proper  to  record  them  here. 


CHAPTER  XXXVn. 

Ztdehah  succeeds  Coniah,  the  son  of  Jehoiakim,  in  the  Jewish  throne,  and  does  that  which  is  evtl  m  the 
sight  of  the  Lord,  1,  2.  The  king  sends  a  message  to  Jeremiah,  3-5.  God  suggests  an  answer;  and 
foretells  the  return  of  the  Chaldean  army,  who  should  most  assuredly  take  and  hum  the  city,  6-10.  Je- 
remiah, in  attempting  to  leave  this  devoted  city,  and  retire  to  his  possession  in  the  country,  is  seized  as  a 
deserter,  and  cast  into  a  dungeon,  11-15.  The  king,  after  a  conference  with  him,  abates  the  rigour  of 
his  confinement,  16-21. 


A  ND  king  "  Zedekiah  the  son 
of  Josiah  reigned  instead 
of  Coniah  the  son  of  Jehoia- 
kim, whom  Nebuchadrezzar 
king  of  Babylon  made  king  in  the  land  of 
Judah. 

"  2  Kings  xxiv.  17 ;  2  Chron.  xxxvi.  10 ;  chap.  xxii.  24. 


A 

M.   3406 

—3416. 

B 

C.  598 

—588. 

01. 

XLV.  3- 

XLVIII.  1. 

NOTES  ON  CHAP.  XXXVH. 
Verse  I .  And  king  Zedekiah  the  son  of  Josiali]    Of 
the  siege  and  taking  of  Jerusalem  referred  to  here,  and 
354 


2  ''  But  neither  he,  nor  his  ser- 
vants, nor  the  people  of  the  land, 
did  hearken  unto  the  words  of 
the  Lord,  which  he  spake  "^  by 
the  prophet  Jeremiah. 

3  And  Zedekiah  the  king  sent  Jehucal  the 


A.  M.  3406 

—3416. 

B.  C.  598 

—588. 

01.  XLV.  3— 

XLVIII.  1. 


l>2  Chron.  xxxvi.  12, 14.- 


cHeb.  by  the  hand  of  the  prophet. 


the  making  of  Zedekiah  king  instead  of  Jeconiah,  see 
2  Kings  xxiv.  1,  &c.,  and  the  notes  there. 

Verse  3.   Zedekiah — to  the  prophet  Jeremiah]    He 
(     23«     ) 


Jeremiah,  endeavouring 


CHAP.  XXXVII. 


to  escape,  is  arrested. 


^.j^J."''  ?il>^-  son  of  Shelemiah  and  ''Zepha- 

B.  C.  cir.  590.  -     ,,  •    i         i 

oi.  XLvii.  3.    niali  the  son  of   Maaseiah    tiie 
R^^RomiJiT'  priest  to  the  prophet  Jercmiali, 
cir.  annum  27.    gaying,  Pray  HOW  unto  the  Lord 
our  God  for  us. 

4  Now  Jeremiah  came  in  and  went  out 
among  the  people  :  for  they  had  not  put  him 
into  prison. 

5  Then  °  Pharaoh's  army  was  come  forth 
out  of  Egypt :  ^  and  when  the  Chaldeans  that 
besieged  Jerusalem  heard  tidings  of  them, 
they  departed  from  Jerusalem. 

6  Then  came  the  word  of  the  Lord  unto 
the  prophet  Jeremiah,  saying, 

7  Thus  saith  the  Lord,  the  God  of  Israel ; 
Thus  shall  ye  say  to  the  king  of  Judah,  « that 
sent  you  unto  me  to  inquire  of  me ;  Behold, 
Pharaoli's  army,  which  is  come  forth  to  help 
vou,  shall  return  to  Egypt  into  their  own  land. 

8  *>  And  the  Chaldeans  shall  come  again,  and 
fight  against  this  city,  and  take  it,  and  burn  it 
with  fire. 

9  Thus  saith  the  Lord  ;  Deceive  not  '  your- 
selves, saying.  The  Chaldeans  shall  surely 
depart  from  us  :  for  they  shall  not  depart. 

10  ''For  though  ye  had  smitten  the  whole 

••Chap.  xxi.  1,  2;  xxii.  25;  lii.  24. 'See  2  Kings  xxiv. ; 

Ezek.  xvii.  15. fVer.  11  ;  chap.  xx.xiv.  21. gChap.  x.xi.  2. 

t"  Chap,  xxxiv.  22. "  Heb.  soids. ^Xhap.  xxi.  4,  5. 

was  w-illing  to  hear  a  message  from  the  Lord,  provided 
it  were  according  to  his  own  mind.  He  did  not  fully 
trust  in  his  o%m  prophets. 

Verse  4.  iVinc  Jeremiah  came  in  and  ivent  out] 
After  the  siege  was  raised,  he  had  a  measure  of  li- 
berty ;  he  was  not  closely  confined,  as  he  afterwards 
was.     See  ver.  16. 

A'erse  5.  Then  PharaoK^s  army]  This  was  Pharaoh- 
hophra  or  Apnes,  who  then  reigned  in  Egypt  in  place 
of  his  father  Necho.  See  Ezek.  xxix.  6,  &c.  Nebu- 
chadnezzar, hearing  that  the  Egi,'ptian  army,  on 
which  the  Jews  so  much  depended,  was  on  their 
march  to  relieve  the  city,  suddenly  raised  the 
siege,  and  went  to  meet  them.  In  the  interim  Zede- 
kiah  sent  to  Jeremiah  to  inquire  of  the  Lord  to 
know  whether  they  might  consider  themselves  in 
safety. 

Verse  7.  Pharaoh's  army — shall  return  to  Egypt] 
They  were  defeated  by  the  Chaldeans  ;  and,  not  being 
hearty  in  the  cause,  returned  immediately  to  Egypt, 
leaving  Nebuchadnezzar  unmolested  to  recommence 
the  siege. 

Verse  10.   For   though  ye  had  smitten  the  whole 
army]     Strong  words ;  but  they  show  how  fully  God 
was  determined  to  give  up  this  city  to  fire  and  sword,  , 
and  how  fiilly  he  had  instructed  his  prophet  on  this  j 
point. 

A''er3e  12.  Jeremiah  went  forth]     At  the  time  that 


army  of  the  Chaldeans  that  fight  ^b^c^hV^m 
against  you,  and  there  remained    oi.  XLVii.  3. 

,  ,  ,     ,  ,  Tatuuinii  Prisci, 

hut  '  wounded  men  among  them,     r.  Roman , 
,jet  should  they  rise   up   every    "'  ^""""'  ^^- 
man  in  his  tent,  and  burn  this  city  with  fire. 

1 1  "^  And  it  came  to  pass,  that  when  the 
army  of  the  Chaldeans  was  "  broken  up  from 
Jerusalem  for  fear  of  Pharaoh's  army, 

12  Then  Jeremiah  went  forth  out  of  Jeru- 
salem to  go  into  the  land  of  Benjamin,  °  to 
separate  himself  thence  in  the  midst  of  the 
people. 

13  And  when  he  was  in  the  gate  of  Ben- 
jamin, a  captain  of  the  ward  ivas  there,  whose 
name  was  Irijah,  the  son  of  Shelemiah,  the 
son  of  Hanamah ;  and  he  took  Jeremrah  the 
prophet,  saying.  Thou  fallest  away  to  the 
Chaldeans. 

14  Then  said  Jeremiah,  It  is  p  false ;  I  fall 
not  away  to  the  Chaldeans.  But  he  heark- 
ened not  to  him  :  so  Irijah  took  Jeremiah,  and 
brought  him  to  the  princes. 

15  Wherefore  the  princes  were  wroth  with 
Jeremiah,  and  smote  liim,  1  and  put  him  in 
prison  in  the  house  of  Jonathan  the  scribe  : 
for  they  had  made  that  the  prison. 

1  Heb.  thrust  through. »  Ver.  5. "  Heb.  made  to  ascend. 

«  Or,  to  slip  away  from  thence  in  the  midst  of  the  people. P  Heb. 

falsehood,  or  a  lie. q  Chap,  xxxriii.  26. 

Nebuchadnezzar  had  raised  the  siege,  and  gone  to  meet 
the  Egyptian  army. 

Go  into  the  land  of  Betijamin]  To  Anathoth,  his 
native  city. 

To  separate  himself  thence]  "  To  receive  a  portiun 
thereof  among  the  people  ;" — Blayney  :  who  supposes 
that  Jeremiah  went  to  receive  a  portion  of  the  pro- 
ceeds of  his  patrimony  at  Anathoth,  which  had,  pre- 
viously to  the  siege,  been  in  the  hands  of  the  Chal- 
deans. The  siege  being  now  raised,  he  thought  of 
looking  thus  after  his  own  affairs.  The  Chaldee  is 
to  the  same  sense.  "  He  went  that  he  might  di- 
vide the  inheritance  wliich  he  had  there  among  the 
people." 

Dahler  translates,  "  He  went  to  withdraw  himself 
from  the  siege,  as  many  others  of  the  inhabitants." 
I  believe  he  went  to  withdraw  himself  from  a  city  de- 
voted to  destruction,  and  in  which  he  could  no  longer 
do  any  good. 

Verse  13.  Thou  fallest  away  to  the  Chaldeans.] 
Thou  art  a  deserter,  and  a  traitor  to  thy  country.  As 
he  had  always  declared  that  the  Chaldeans  should  take 
the  city,  &c.,  his  enemies  took  occasion  from  this  to 
say  he  was  in  the  interest  of  the  Chaldeans,  and  that 
he  wished  now  to  go  to  them,  and  betray  the  place. 

Verse  15.  And  smote  htm]  Without  any />roo/ of 
the  alleged  treacherj',  without  any  form  of  justice. 

In  prison  in  the  house  of  Jonathan]  In  Asiatic 
366 


Jeremiah  is  cast  into  a 


JEREMIAH. 


deep  and  miry  dungeon. 


A.  M.  cir.  3415.      |5  When  Jeremiah  was  entered 

B.  C.  cir.  589. 

01.  XL VII.  4.     into  ■■  the  dungeon,  and  into  the 

Tarquinii  Prisci,    .       .  ■  j     t  ■   i      i.    j 

R.Roman.,      ' cabms,    aiid  Jeremiah  had   re- 
cir.  annum  28.    nj^ined  there  many  days ; 

17  Then  Zedekiah  the  king  sent,  and  took 
him  out :  and  the  king  asked  him  secretly  in 
his  house,  and  said,  Is  there  amj  word  from 
the  Lord  ?  And  Jeremiah  said.  There  is  : 
for,  said  he,  thou  shah  be  dehvered  into  the 
hand  of  the  lung  of  Babylon. 

18  Moreover  Jeremiah  said  unto  king  Zede- 
kiah, What  have  I  offended  against  thee,  or 
against  thy  servants,  or  against  this  people, 
that  ye  have  put  me  in  prison  ? 

19  Where  are    now   your   prophets   which 


rGen.  xl.  15;  xli.  14;  Exod.  xii.  29;  chap,  xxxviii.  6. "Or, 

cells. 

countries  there  is  an  apartment  in  the  houses  of  the 
officers  of  the  law,  to  confine  all  the  accused  that 
are  brought  before  them.  Jonathan  was  a  scribe  or 
secretary,  and  had  a  prison  of  this  kind  in  his 
house. 

Verse  16.  Entered  into  the  dungeon,  and  into  the 
cabins]  The  dungeon  was  probably  a  deep  pit ;  and 
the  cabins  or  cells,  niches  in  the  sides,  where  different 
malefactors  were  confined.      See  Blayney. 

Verse  17.  Is  there  any  word  from  the  Lord?]  Is 
there  any  farther  revelation  ? 

There  is : — thou  shall  be  delivered]  \\Tiat  bold 
faithfiolness !  And  to  a  king,  in  whose  hands  his  life 
now  lay. 


prophesied  imto  you,  saying,  The  ^-  ^-  <=^'r-  ^^^J^. 
king  of  Babylon  shall  not  come     61.  XLvii.  4. 

■      ^  ^  ..1  •     1        11    Tarquinu  Prisci, 

agamst  you,  nor  against  this  land  f      r.  Roman., 

20  Therefore  hear  now,  I  pray  '"■  """"^  ^^- 
thee,  0  my  lord  the  king :  '  let  my  supplica- 
tion, I  pray  thee,  be  accepted  before  thee ; 
that  thou  cause  me  not  to  return  to  the  house 
of  Jonathan  the  scribe,  lest  I  die  there. 

21  Then  Zedekiah  the  king  commanded  that 
they  should  commit  Jeremiah  "  into  the  court  of 
the  prison,  and  that  they  should  give  him  daily 
a  piece  of  bread  out  of  the  bakers'  street, 
■"  until  all  the  bread  in  the  city  were  spent. 
Thus  Jeremiah  remained  in  the  court  of  the 
prison. 

t  Heb.  let  my  supplication  fall. "  Chap,  xx-xii.  2  ;  xxxviii.  13,  28. 

"  Chap,  xxxviii.  9 ;  lii.  6. 

Verse  19.  Where  are  noio  your  prophets]  They 
told  you  that  the  Chaldeans  should  not  come  ;  I  told  you 
they  would.  According  to  my  word  the  Chaldeans 
are  come,  and  are  departed  only  for  a  short  time. 

Verse  20.  Cause  me  not  to  return  to  the  house  of 
Jonathan^  He  had  been  ill  used  in  this  man's  custody, 
so  as  to  endanger  his  life,  the  place  being  cold,  and 
probably  unhealthy. 

Verse  2 1 .  Then  Zedekiah — the  court  of  the  prison] 
Was  contiguous  to  the  king's  house,  where  the  pri- 
soners could  readily  see  their  friends. 

Give  him  daily  a  piece  of  bread  out  of  the  bakers^ 
street]  From  the  public  stores ;  which  he  received 
till  aU  the  provisions  were  spent. 


CHAPTER   XXXVIII. 

The  princes  of  Judah,  taking  offence  at  Jeremiah  on  account  of  his  predicting  the  destruction  of  Jerusalem 
and  the  temple  by  the  Chaldeans,  cause  him  to  be  cast  into  a  deep  and  miry  dungeon,  1—6.  Ebed-melech, 
an  Ethiopian,  gets  the  hinges  permission  to  take  him.  out,  7—13.  Jeremiah  advises  the  king,  who  consulted 
him  privately,  to  surrender  to  the  Chaldeans,  14-23.  The  king  promises  the  prophet  that  he  will  not  put 
him  to  death,  and  requires  him  not  to  reveal  what  had  passed  to  the  princes ;  to  whom  he  accordingly 
gives  an  evasive  ansiver,  telling  them  only  so  much  of  the  conference  as  related  to  his  request  for  his  life, 
24-28. 


A.  M.  cir.  3415, 
B.  C.  cir.  589. 
01.  XLVII.  4. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  28. 


'pHEN  Sbephatiah  the  son  of 
Mattan,  and  Gedaliah  the 
son  of  Pashur,  and  ="  Jucal  the 
son  of  Shelemiah,  and  ^  Pashiur 
the  son  of  Malchiah,  "^  heard  the  words  that 
Jeremiah  had  spoken  unto  all  the  people, 
saying, 


•  Chap,  xxxvii.  3.- 


^  Chap.  xxi.  !.■ 


cChap.  xxi.  8. 


NOTES  ON  CHAP.  XXXVIII. 
Verse  1.  Then  Shephatiah]    This  was  the_/actton — 
what  Dahler  terms  the  Antitheocratic  faction — who 
were  enemies  to  Jeremiah,  and  sought  his  life. 
356 


2  Thus  saith  the  Lord,   -^  He   \  ^-  "V-  li\^- 

'  B.  C.  cir.  589. 

that  remainetli  in  this  city  shall     01.  XLVii.  4. 

J.      ,        .1  J    1       ,1       r       •  Tarquinii  Prisci, 

die  by  the  sword,  by  the  lamine,      r.  Roman., 
and  by  the  pestilence :  but  he  that    "'■  ■•^"'"  ^^- 
goeth  forth  to  the  Chaldeans  shall  live ;  for 
he  shall  have  his  life  for  a  prey,  and  shall  hve. 

3  Thus    saith   the   Lord,   °  This  city  shall 


<>  Chap.  xxi.  9.- 


f  Chap.  xxi.  10 ;  xxxii.  3. 


Verse  3.  This  city  shall  surely  be  given]  This  was 
a  testimony  that  he  constantly  bore  :  he  had  the  autho- 
rity of  God  for  it.  He  knew  it  was  true,  and  he  never 
wavered  nor  equivocated 


Jeremiah  is  released 


CHAP.  XXXVIII. 


4;.H;°'^'  'i'*'  surely  be  given  into  the  hand  of 

B.  C.  cir.  589.  •'  ,.      r.    ,     1      » 

Ol.  XLvii.  4.  the  king  of  Babylon  s  army, 
R^'^manT''  which  shall  take  it. 

cir.  annum  28.  ^  Therefore  the  princes  said 
unto  the  king,  We  beseech  thee,  ^  let  this  man 
be  put  to  death :  for  thus  he  weakeneth  the 
hands  of  the  men  of  war  that  remain  in  this 
city,  and  the  hands  of  all  the  people,  in  speak- 
ing such  words  unto  them  :  for  this  man  seek- 
eth  not  the  s  welfare  of  this  people,  but  the  hurt. 

5  Then  Zedckiah  the  king  said.  Behold,  he 
is  in  your  hand :  for  the  king  is  not  he  that 
can  do  a7ij/  thing  against  you. 

6  ''  Then  took  they  Jercmiali,  and  cast  him 
into  the  dungeon  of  Malchiah  the  son  '  of 
Hammelech,  that  teas  in  the  court  of  the 
prison :  and  they  let  down  Jeremiah  with  cords. 
And  in  the  dungeon  there  was  no  water,  but 
mire :   so  Jeremiah  sunk  in  the  mire. 

7  ''  Now  when  Ebed-melech  the  Ethiopian, 
one  of  the  eunuchs  which  was  in  the  king's 
house,  heard  that  they  had  put  Jeremiah  in 
the  dungeon ;  (the  king  then  sitting  in  the 
gate  of  Benjamin ;) 

8  Ebed-melech  went  forth  out  of  the  king's 
house,  and  spake  to  the  king,  saying, 

9  My  lord  the  king,  these  men  have  done 
evil  in  all  that  they  have  done  to  Jeremiah  the 
prophet,  whom  they  have  cast  into  the  dun- 


fSee  chap.    xxvi.   11.' 


g  Heb.  peace.- 

i  Or,  of  the  king. 


tiChap.   xxxvii.  21. 


Verse  4.  Let  this  man  be  put  to  death]  And  they 
gave  their  reasons  plain  enough:  but  the  proof  was 
wanting. 

Verse  5.  He  is  in  your  hand]  Ye  have  power  to 
do  as  you  please  ;  I  must  act  by  your  counsel.  Poor 
weak  prince  !  you  respect  the  prophet,  you  fear  the 
cabal,  and  you  sacrifice  an  innocent  man  to  your  own 
weakness  and  their  malice  ! 

Verse  6.  So  Jeremiah  sunk  in  the  mire.]  Their 
obvious  design  was,  that  he  might  be  stifled  in  that 
place. 

Verse  7.  Ebed-melech]  The  servant  of  the  king, 
one  of  the  eunuchs  who  belonged  to  the  palace.  Per- 
haps it  should  be  read,  "  Now,  a  servant  of  the  king, 
a  Cushite,  one  of  the  eunuchs,"  &c. 

The  king  then  sitting  in  the  gate  of  Benjamin]  To 
give  audience,  and  to  administer  justice.  We  have 
often  seen  that  the  gates  of  cities  were  the  places  of 
public  judicature. 

Verse  9.  My  lord  the  king,  these  men  have  done  evil] 
He  must  have  been  much  in  the  king's  confidence, 
and  a  humane  and  noble  spirited  man,  thus  to  have 
raised  his  voice  against  the  powerfiil  cabal  already 
mentioned. 

There  is  no  more  bread  in  the  city.]    They  had  de- 


from  the  dungeon. 
geon ;  and  ^he  is  like  to  die  for  4,*^'^''^  '■"*• 

p  '      .  B.    C.  cir.  589. 

hunger  in  the  place  where  he  is  :    oi.  XLvii.  4. 

J.       ",,  .  1.         J     ■       Tarquinii  Prisci, 

lor   there  is  no  more  bread   in      r.  Roman., 

the  city.  cir.  annum  28. 

10  Then  the  king  commanded  Ebed-melech 
the  Ethiopian,  saying.  Take  from  hence  thirty 
men  "  with  thee,  and  take  up  Jeremiah  the 
prophet  out  of  the  dungeon,  before  he  die. 

1 1  So  Ebed-melech  took  the  men  with  him, 
and  went  into  the  house  of  the  king  under  the 
treasury,  and  took  thence  old  cast  clouts  and 
old  rotten  rags,  and  let  them  down  by  cords 
into  the  dungeon  to  Jeremiah. 

1 2  And  Ebed-melech  the  Ethiopian  said  unto 
Jeremiah,  Put  now  these  old  cast  clouts  and 
rotten  rags  under  tliine  armholes  under  the 
cords.      And  Jeremiah  did  so. 

1 3  "  So  they  drew  up  Jeremiah  with  cords, 
and  took  him  up  out  of  the  dungeon  :  and  Je- 
remiah remained  °  in  the  court  of  the  prison. 

14  Then  Zedckiah  the  king  sent,  and  took 
Jeremiah  the  prophet  unto  him  into  the  p  third 
entry  that  is  in  the  house  of  the  Lord  :  and  the 
king  said  unto  Jeremiah,  I  will  ask  thee  a 
thing ;  hide  notliing  from  me. 

15  Then  Jeremiah  said  xmto  Zedekiah,  If  I 
declare  it  unto  thee,  wilt  thou  not  surely  put 
me  to  death?  and  if  I  give  thee  coimsel,  wilt 
thou  not  hearken  unto  me  ? 


kChap.  xxxix.  16.- 
"Ver.  6. — 


— '  Heb.  he  will  die.- 
9  Chap,  xxxvii.  21.- 


■"  Heb.  in  Ihine  hand. 
?  Or,  principal. 


fended  it  to  the  last  extremity ;  and  it  appears  that 
bread  had  been  afforded  to  the  prophet  according  to 
the  king's  commandment,  as  long  as  there  was  any  re- 
maining.    See  chap,  xxxvi.  21. 

Verse  10.  Take  from  hence  thirty  men]  The  lung 
was  determined  that  he  should  be  rescued  by  force,  if 
the  princes  opposed. 

Verse  1 1 .  Went  into  the  house  of  the  king — and  took 
thence]  The  eastern  kings  had  their  wardrobes  al- 
ways well  furnished  ;  as  garments  w-ere  a  usual  present 
to  ambassadors,  &c.  I  cannot  think  that,  in  the  pro- 
per acceptation  of  the  words,  these  were  in  any  part 
of  the  king's  house. 

Old  cast  clouts,  and  old  rotten  rags]  The  fact 
seems  to  be  this  :  there  were  several  garments  that 
had  been  used,  and  would  not  be  used  again ;  and 
there  were  others  which,  through  continuing  long 
there,  had  by  insects,  &c.  been  rendered  useless. 
These  he  took,  tied  to  the  cord,  let  down  to  the  pro- 
phet, that  he  might  roll  them  round  the  ropes,  and 
place  them  under  his  arm-pits,  so  that  in  being  hauled 
up  he  might  not  suffer  injury  from  the  ropes,  which  in 
this  case  must  sustain  the  whole  weight  of  his  body. 

Averse  14.    Into  the  third  entry]      A  place  to  enter 
which  two  others  must  be  passed  through. 
357 


Zedekiah  is  advised  to 


JEREMIAH. 


surrender  to  the  Chaldeans 


■^D*^  "■■  =^i^-      16   So  Zedekiah  the  king  sware 

B.  C.  cir.  589.  .   ,     °       . 

01.  XLVii.  4.    secretly  unto   Jeremiah,   saying, 
r!'  Roma".,  '  A-S  the  LoRD  hveth,  i  that  made 

cir.  annum  28.     ^^  jj^jg  g^^]^    j  ^-^^i   not  put  thce 

to  death,  neither  will  I  give  thee  into  the  hand 
of  these  men  that  seek  thy  life. 

1 7  Then  said  Jeremiah  unto  Zedekiah,  Thus 
saith  the  Lord,  the  God  of  hosts,  the  God  of 
Israel ;  If  thou  wilt  assuredly  "■  go  forth  ^  unto 
the  king  of  Babylon's  princes,  then  thy  soul 
shall  live,  and  this  city  shall  not  be  burned 
with  fire ;  and  thou  shalt  live,  and  thine 
house : 

18  But  if  thou  wilt  not  go  forth  to  the  king 
of  Babylon's  princes,  then  shall  this  city  be 
given  into  the  hand  of  the  Chaldeans,  and  they 
shall  burn  it  with  fire,  and  '  thou  shalt  not 
escape  out  of  their  hand. 

19  And  Zedekiah  the  king  said  unto  Jere- 
miah, I  am  afraid  of  the  Jews  that  are  fallen  to 
the  Chaldeans,  lest  they  deliver  me  into  their 
hand,  and  they  "  mock  me. 

20  But  Jeremiah  said.  They  shall  not  deUver 
thee.  Obey,  I  beseech  thee,  the  voice  of  the 
Lord,  which  I  speak  unto  thee  :  so  it  shall  be 
well  unto  thee,  and  thy  soul  shall  live. 

2 1  But  if  thou  refuse  to  go  forth,  this  is  the 
word  that  the  Lord  hath  showed  me : 

22  Ajid,  behold,  all  the  women  that  are  left 
in  the  king  of  Judah's  house  shall  he  brought 
forth  to  the  king  of  Babylon's  princes,  and 
those  women  shall  say,  '  Thy  friends  have  set 
thee  on,  and  have  prevailed  against  thee :   thy 


q  Isa.  Ivii.   16. r  2   Kings  xxiv.   12. s  Chap,  xxxix.   3. 

<  Chap,  xxxii.  4  ;  xxxiv.  3  ;  ver.  23. "  1  Sam.  xxxi.  4. »  Heb. 

Men  of  thy  peace. 


Verse  16.  As  the  Lord  Uveth,  thai  made  us  this  sou^ 
He  is  the  living  God,  and  he  is  the  Author  of  that  life 
which  each  of  us  possesses  ;  and  as  sure  as  he  lives, 
and  we  live  by  him,  I  will  not  put  thee  to  death,  nor 
give  thee  into  the  hands  of  those  men  who  seek  thy 
life.  A  very  solemn  oath ;  and  the  first  instance  on 
record  of  the  profane  custom  of  swearing  by  the  soul. 

Verse  17.  Wilt  assuredly  go'\  On  the  king's  obe- 
dience to  the  advice  of  the  prophet  the  safety  of  the 
city  depended. 

Unto  the  king  of  Babylon's  princes}  The  generals 
of  the  army  then  returning  to  the  siege  from  the  de- 
feat of  the  Egyptians ;  for  Nebuchadnezzar  himself 
was  then  at  Riblah,  in  Syria,  chap,  xxxix.  5,  6. 

Verse  19.  They  7nock  me.]  Insult  me,  and  exhibit 
me  in  triumph. 

Verse  22.  All  the  women — brought  forth]  I  think 
this  place  speaks  of  a  kind  of  defection  among  the 
women  of  the  harem  ;  many  of  whom  had  already 
358 


feet  are  sunk  in   the  mire,  and  ^  ^-  •=''•  ^^is, 

B.  C   cir.  589. 

they  are  turned  away  back.  01.  XLyii.  4. 

23  So  they  shall  bring  out  k.  Roman.!"' 
all  thy  wives  and  "thy  children  "^■^"°"'°^^- 
to  the  Chaldeans :  and  ^  thou  shalt  not 
escape  out  of  their  hand,  but  shalt  be  taken 
by  the  hand  of  the  king  of  Babylon :  and 
5'  thou  .shalt  cause  this  city  to  be  burned 
with  fire. 

24  Then  said  Zedekiah  unto  Jeremiah,  Let 
no  man  know  of  these  words,  and  thou  shalt 
not  die. 

25  But  if  the  princes  hear  that  I  have  talked 
with  tliee,  and  they  come  unto  thee,  and  say 
unto  thee.  Declare  unto  us  now  what  thou  hast 
said  unto  the  king,  hide  it  not  from  us,  and  we 
will  not  put  thee  to  death ;  and  also  what  the 
king  said  unto  thee  : 

26  Then  thou  shalt  say  unto  them,  ^  I  pre- 
sented my  supplication  before  the  king,  that  he 
would  not  cause  me  to  return  "  to  Jonathan's 
house,  to  die  there. 

27  Then  came  all  the  princes  unto  Je- 
remiah, and  asked  him:  and  he  told  them 
according  to  all  these  words  that  the  king 
had  commanded.  So  ""they  left  off  speaking 
with  him ;  for  the  matter  was  not  per 
ceived. 
28   So  "=  Jeremiah  abode  in  the      ■^'^L,^*'^ 

— 3416. 

court  of  the  prison  until  the  day       B.  c.  589 

that  Jerusalem  was  taken  :   and  oi.  XLvii.  4. 

he   was    there  when    Jerusalem  — XLvni.  1. 
was  taken. 

"  Chap,  xxxix.  6  ;   xli.  10. «  Ver.  18. y  Heh.  thou  shalt 

hurn,&c. — -zChap.  xxxvii.  28. a  Chap,  xxxvii.  15. bHeb. 

they  were  silent  from  him. ^Chap.  xxxvii.  21  ;  xxxix.  14. 


gone  forth  privately  to  the  principal  officers  of  the 
Chaldean  army,  and  made  the  report  mentioned  in  the 
end  of  this  verse.  These  were  the  concubines  or 
women  of  the  second  rank. 

Verse  23.  They  shall  bring  out  all  thy  wives  and 
thy  children]  These  were  the  women  of  the  first  rani, 
by  whom  the  king  had  children.  These  had  no 
temptation  to  go  out  to  the  Chaldeans,  nor  w-ould  they 
have  been  made  welcome ;  but  the  others  being  young, 
and  without  children,  would  be  well  received  by  the 
Chaldean  princes. 

Verse  26.  I  presented  my  supplication]  This  was 
telling  the  truth,  and  nothing  but  the  truth,  but  not  the 
tvhole  truth.  The  king  did  not  wish  him  to  defile  his 
conscience,  nor  did  he  propose  any  thing  that  was  not 
consistent  with  the  truth. 

Verse  27.  The  matter  tvas  not  perceived.]  They 
did  not  question  him  farther ;  and  the  king's  command- 
ment to  remove  him  from  the  house  of  Jonathan  being 


Account  of  the 


CHAP.  XXXIX. 


taking  of  Jerusalem. 


well  known,  they  took  for  granted  that  they  had  all 
the  information  that  they  sought.  And  he  was  most 
certainly  not  obliged  to  relate  any  thing  that   might 


embroil  this  weak  king  with  his  factious  but  powerful 
princes,  or  affect  his  own  life.  He  related  simply 
what  was  necessary,  and  no  more. 


CHAPTER    XXXIX. 

This  chapter  gives  an  account  of  the  siege  and  taking  of  Jerusalem ;  the  flight,  capture,  and  punishment 
of  Zedekiah;  the  burning  of  the  city ;  and  the  carrying  away  of  the  people,  {a  few  of  the  meanest  ex- 
cepted,) to  Babylon,  1-10  ;  also  of  the  release  of  Jeremiah,  and  the  special  orders  of  Nebuchadnezzar  con- 
cerning him,  11-14.  The  remaining  verses  relate  to  the  subject  of  the  preceding  chapter;  and  contain 
promises  of  personal  safety  to  Ebed-melech  the  Ethiopian  amidst  the  public  calamities,  on  account  of  his 
piety,  and  his  humanity  to  the  prophet,  15-18. 


A.  M.  3414. 

B.  C.  590. 

01.  XLVII.  3. 

Anno 

Tarquinii  Prisci, 

.Oman.,  27. 


■larqu 
R.  R 


TN  the  » ninth  year  of  Zedekiah 

king  of  Judah,   in   the   tenth 

montli,    came 


4  "^And  it  came  to  pass,  that 


A.  M.  3416. 
B   C   588 

when  Zedekiali  the  king  of  Judah  01.  XLViii.'  i. 
Nebuchadrezzar  \  saw  them,  and  all  the  men  of  war,  Tarmiinii  Prisci, 
king  of  Babylon  and  all  his  army  !  then    they  fled,   and  went  forth    R  Roman.,  29. 
against  Jerusalem,  and  they  besieged  it.  out  of  the  city  by  night,  by  the  way  of  the 

A_M-3^i6.  2  And  in  the  eleventh  year  of  king's  garden,  by  the  gate  betwixt  the  two 
01.  XLVIII.  1.  Zedekiah,  in  the  fourth  month,  '  walls :  and  he  went  out  the  way  of  the  plain. 
Tarquini'iPrisci,  the  ninth  day  of  the  month,  the  5  But  the  Chaldeans'  army  pursued  after 
R.  Roman.,  29.    ^j^y.  .^^,j^g  broken  up.  them,  and  ''  overtook  Zedekiah  in  the  plains  of 

3  ''  And  all  the  princes  of  the  king  of  Baby-  j  Jericho :  and  when  tiiey  had  taken  him,  they 
Ion  came  in,  and  sat  in  the  middle  gate,  even  \  brought  him  up  to  Nebuchadnezzar  king  of 
Nergal-sharezer,  Samgar-nebo,  Sarsechim,  \  Babylon  to  °  Riblah  in  the  land  of  Hamath. 
Rab-saris,  Nergal-sharezer,  Rab-mag,  with  all  where  he  '  gave  judgment  upon  liim. 
the  residue  of  the  princes  of  the  king  of  Ba-  6  Then  the  king  of  Babylon  slew  the  sons 
bylon.  of  Zedekiah  in  Riblah  before  his  eyes :  also  the 


•  2  Kings  XV.   1-4 ;    chap.  lii.  4-7. b  Chap,    xxiviii.  17. 

c2  Kings  ixv.  4,  &c. ;   chap.  lii.  7,  &c. 

NOTE.S  ON  CHAP.   XXXIX. 

Verse  1.  In  the  ninth  year  of  Zedekiah — in  the 
tenth  month]  This  month  is  called  Tebeth  in  Esther 
ii.  16.  It  began  with  the  first  new  moon  of  our 
January,  and  it  was  on  the  tenth  day  of  this  month 
that  Nebuchadnezzar  invested  the  city.  I 

Verse  3.  The  eleventh  yea) — in  the  fourth  month] 
This  month  in  the  Hebrew  calendar  is  called  Tham- 
muz,  and  commences  with  the  first  new  moon  of  our 
July.     The  siege  had  lasted  just  eighteen  months. 

The  city  ti-as  broken  up.]  A  breach  was  made  in 
the  wall  by  which  the  Chaldeans  entered. 

Verse  3.  Sat  in  the  middle  gate]  The  city  of 
Jerusalem  stood  upon  two  hills,  Swn  to  the  south,  and 
Acra  to  the  north,  with  a  deep  valley  between  them. 
The  gate  of  the  centre,  as  the  term  seems  plainly  to 
import  was  a  gate  of  communication  in  the  middle  of 
the  valley,  between  the  two  parts  of  the  city,  some- 
times called  the  higher  and  the  lower  city.  The 
Chaldeans  entered  the  city  on  the  ncrth  side  by  a 
breach  in  the  walls,  and  rushing  forward  and  posting 
themselves  in  this  gate,  in  the  very  heart  or  centre  of 
the  city,  became  thereby  masters  at  will  of  the  whole. 
Zedekiah  with  his  troop,  perceiving  this,  fled  out  of 
the  opposite  gate  on  the  south  side.  See  Blaynty. 
This  is  Ukely ;  but  we  know  nothing  positively  on  this 
subject. 


I  d  Chap,  xjxii.  4  ;  xxxviii.  18,  23. «  2  Kings  xxiii.  33. THeb. 

spake  with  him  judgments ;  chap.  iv.  12. 

Nergal-sharezer]  These  were  the  principal  com- 
manders ;  but  Dr.  Blnyncy  thinks  that  instead  of  six 
persons,  we  have  in  reality  but  three,  as  the  name  that 
follows  each  is  a  title  of  office.  Thus,  Nergal-share- 
zer, who  was  Samgar ;  Nehu-sarsechim,  who  was 
Rab-saris ;  and  Nergal-sharezer,  who  was  Rab-mag. 
As  Nergal-sharezer  occurs  twice  here,  and  we  know 
that  Nebuzar-adan  was  general-in-chief,  the  first  Ner- 
gal-sharezer is  probably  a  mistake  for  Nebuzar-adan, 
or  some  other  of  the  commanders.  But  these  things 
are  as  uncertain  as  they  are  unimportant. 

Verse  4.  Went  forth  out  of  the  city  by  night]  Pro- 
bably there  was  a  private  passage  under  ground,  lead- 
ing without  the  walls,  by  which  Zedekiah  and  his  fol- 
lowers might  escape  unperceived,  till  they  had  got 
some  way  from  the  city. 

The  way  of  the  plain.]  There  were  two  roads  from 
Jerusalem  to  Jericho.  One  passed  over  the  mount  of 
Olives ;  but,  as  this  might  have  retarded  his  flight,  he 
chose  the  ivay  of  the  plain,  and  was  overtaken  near 
Jericho,  perhaps  about  sixteen  or  eighteen  miles  from 
Jenisalem.  He  had  probably  intended  to  have  passed 
the  Jordan,  in  order  to  escape  to  Kgypt,  as  the  Egyp- 
tians were  then  his  professed  allies. 

Verse  5.   To  Riblah]  This  city  was  situated  on  the 
northern  frontier  of  Palestine,  and  Hamath  was  a  large 
city  belonging  also  to  Sj-ria.     See  Gen.  x.  18. 
'  359 


Jeremiah  is  treated  kindly 


JEREMIAH. 


fey  the  Chaldeans 


A.  M.  3416. 

B.  C.  588. 

01.  XLVIII.  1. 

Aimo 
Tarquinii  Prisci, 
Roman.,  29. 


Tarqui 
R.  Ro 


king  of    Babylon   slew    all   the 

nobles  of  Judah. 
7  Moreover  ^he  put  out  Zede- 

kiah's  eyes,  and  bound  him ''  with 

chains,  to  carry  him  to  Babylon. 

8  '  And  the  Chaldeans  burnt  the  king's  house, 
and  the  houses  of  the  people,  with  fire,  and 
brake  down  the  walls  of  Jerusalem. 

9  ^  Then  Nebuzar-adan  the  '  captain  "■  of  the 
guard  carried  away  captive  into  Babylon  the 
remnant  of  the  people  that  remained  in  the  city, 
and  those  that  fell  away,  that  fell  to  him,  with 
the  rest  of  the  people  that  remained. 

10  But  Nebuzar-adan  the  captain  of  ihe 
guard  left  of  the  poor  of  the  people,  which  had 
nothing,  in  the  land  of  Judah,  and  gave  them 
vineyards  and  fields  "  at  the  same  time. 

11  Now  Nebuchadrezzar  king  of  Babylon 
gave  charge  concerning  Jeremiah  °  to  Nebuzar- 
adan  the  captain  of  the  guard,  saying, 

1 2  Take  him,  and  p  look  well  to  him,  and 
do  him  no  harm ;  but  do  unto  him  even  as  he 
shall  say  unto  thee. 

1 3  So  Nebuzar-adan  the  captain  of  the  guard 
sent,  and  Nebushasban,  Rab-saris,  and  Nergal- 

e  Ezek.  xij.  13,  compared  with  chap,  xxxii,  4. ^  Heb.  with 

two  brazen  chains  or  fetters. i  2  Kings  xxv.  9  ;    chap,  xxxriii. 

18;   lii.   13. ^2   Kings    xxv.   11,   &c.  ;    chap.  Ui.  15,  &c. 

'Or,  chief  marshal. roHeb.  chief  of  the  executioners,  or  slaugh- 
termen; and  so  ver.  10,  11,  &.c. ;  see  Gen.  xxxvii.  26. 


Verse  7.  Bound  him  with  chains]  Margin  :  "  Two 
brazen  chains ;"  one  for  his  hands,  and  the  other  for 
his  feet. 

Verse  9.  Those  that  fell  away]  That  deserted  to  the 
Chaldeans  during  the  siege. 

Verse  10.  Left  of  the  poor  of  the  people]  The  very 
refuse  of  the  inhabitants,  who  were  not  worthy  of  being 
carried  away ;  and  among  them  he  divided  the  fields 
and  vineyards  of  those  whom  he  took  away. 

Verse  12.  Take  him — look  well  to  Aim]  Nebuchad- 
nezzar had  heard  that  this  prophet  had  foretold  his 
capture  of  the  city,  and  had  frequently  used  all  his  in- 


sharezer,   Rab-mag,    and  all  the 
king  of  Babylon's  princes  ; 


A.  M.  3416. 

B.  C.  588. 

01.  XLVUI,  1. 

14  Even  they  sent,    land  took    Tarquinii Priaci, 

Jeremiah  out  of  the  coiu-t  of  the    «■  R"""^"-  29- 
prison,  and  committed  him  "■  unto  Gedaliah  the 
son  of  =  Ahikam  the  son  of  Shaphan,  that  he 
should  carry  him  home :    so  he  dwelt  among 
the  people. 

15  Now  the  word  of  the  Lord  came  unto 
Jeremiah,  while  he  was  shut  up  in  the  court 
of  the  prison,  saying, 

16  Go  and  speak  to  '  Ebed-melech  the  Ethi- 
opian, saying.  Thus  saith  the  Lord  of  hosts, 
tlie  God  of  Israel ;  Behold  "  I  will  bring  my 
words  upon  this  city  for  evil,  and  not  for  good  ; 
and  they  shall  be  accomplished  in  that  day  be- 
fore thee. 

17  But  I  will  deliver  thee  in  that  da)',  saith 
the  Lord  :  and  thou  shalt  not  be  given  into 
the  hand  of  the  men  of  whom  thou  art 
afraid. 

18  For  I  will  surely  deUver  thee,  and  thou 
shalt  not  fall  by  the  sword,  but  '  thy  life  shall 
be  for  a  prey  unto  thee  :  '^  because  thou  hast 
put  thy  trust  in  me,  saith  the  Lord. 


n  Heb-    in  that  day. 

o  Heb.   by    the  hand    of. P  Heb. 

set    thine   eyes    upon    him  - 

^  Chap,   xxxviii.  28. '  Chap. 

xl.  5. s  Chap.  xxTi.  24. 

1  Chap,  xxxvui.  7,  12. »  Dan. 

ix.  12. vChap.  XXI.  9; 

xlv.  5. "  1  Chron.  v.  20 ;    Psa. 

xxxvii.  40. 

fluence  to  induce  Zedekiah  to  pay  the  tribute,  and  not 
rebel  against  him ;  and  on  this  account  would  be  in- 
clined to  show  the  prophet  especial  favour. 

Verse  16.  Go  and  speak  to  Ebed-melech]  The  king's 
servant,  the  Cushite.. 

Verse  18.  /  ivill  surely  deliver  thee]  Thou  hast 
feared  the  Lord,  and  not  the  king,  nor  his  princes, 
and  thou  hast  taken  the  part  of  the  prophet,  and  be- 
come his  intercessor.  Thou  shalt  not  be  slain.  Thou 
hast  put  thy  trust  in  me ;  thou  shalt  therefore  be  safe 
whithersoever  thou  goest.  They  that  fear  God  need 
fear  nothing  besides. 


CHAPTER  XL. 

This  and  the  four  following  chapters  contain  a  distinct  account  of  what  passed  in  the  land  of  Judah  from  the 
taking  of  Jerusalem  to  the  retreat  of  the  renvuint  of  the  people  to  Egypt ;  together  with  the  prophecies  of 
Jeremiah  concerning  that  place,  whither  he  himself  accompanied  them.  In  this  chapter  ice  have  an  account 
of  the  enlargement  of  Jeremiah  by  Nebuzar-adan,  the  captain  of  the  guard,  who  advises  him  to  put  him- 
self under  the  jurisdiction  of  Gedaliah,  the  son  of  Ahikam,  whom  the  king  of  Babylon  had  made  governor 
over  the  land  of  Judea,  1—5.  The  prophet  and  many  of  the  dispersed  Jews  repair  to  Gedaliah,  6—12 
Johanan  acquaints  the  governor  nf  a  conspiracy  against  him,  but  is  not  believed,  13-16. 
360 


The  prophet  and  people 


CHAP.  XL. 


repair  to  Gedaliah 


1j  "c  ^^w  T^^E  word  that  came  to  Jere- 
01.  XLVlli.  1.  miah  from  the  Lord,  '  after 

Tarmiini^Prisci,  that  Ncbuzar-adan  the  captain  of 

R.  feoman..29.      ^^^    ^^^^    J^^J   Jgj    Jij^j^    gg   fj-^jj., 

Ramah,  when  he  had  taken  liim  being  bound 
in  '' chains  among  all  that  were  carried  away 
captive  of  Jerusalem  and  Judah,  which  were 
carried  away  captive  unto  Babylon. 

2  And  the  captain  of  the  guard  took  Jere- 
miah, and  "  said  unto  him,  The  Lord  thy  God 
hath  pronounced  this  evil  upon  this  place. 

3  Now  the  Lord  hath  brought  it,  and 
done  according  as  he  hath  said :  ''  because  ye 
have  siimcd  against  the  Lord,  and  have  not 
obeyed  his  voice,  therefore  this  thing  is  come 
upon  you. 

4  And  now,  behold,  I  loose  thee  this  day  from 
the  chains  which  ^  were  upon  thine  hand.  ^  If 
it  seem  good  unto  thee  to  come  with  me  into 
Babylon,  come ;  and  « I  will  look  well  imto 
thee  :  but  if  it  seem  ill  unto  thee  to  come  with 
me  into  Babylon,  forbear  :  behold,  ^  all  the 
land  is  before  thee:  whither  it  seemeth  good 
and  convenient  for  thee  to  go,  thither  go. 

5  Now  while  he  was  not  yet  gone  back,  he 
said.  Go  back  also  to  Gedaliah  the  son  of 
Ahikam  the  son  of  Shaphan,  '  whom  the  king 
of  Babylon  hath  made  governor  over  the  cities 
of  Judah,  and  dwell  with  him  among  the  peo- 
ple :  or  go  wheresoever  it  seemeth  convenient 
unto  thee  to  go.  So  the  captain  of  the  guard 
gave  him  victuals  and  a  reward,  and  let  him  go. 

6  ''  Then  went  Jeremiah  unto  Gedaliah  the 


son    of    Ahikam    to    '  Mizpah  ;  a.  m.  3416. 

and  dwelt  witii  him  among  the  01.  XLViii  \ 

people    that    were    left    in    the  Tarnuimi  Prisci, 

land.  R.  koma^o. 

7  ""  Now  when  all  the  captains  of  the  forces 
which  were  in  the  fields,  even  they  and  their 
men,  heard  that  the  king  of  Babylon  had 
made  Gedaliah  the  son  of  Ahikam  governor 
in  the  land,  and  had  committed  unto  him  men, 
and  women,  and  children,  and  of  "the  poor  of 
the  land,  of  them  that  were  not  carried  away 
captive  to  Babylon ; 

8  Then  they  came  to  Gedaliah  to  Mizpah, 
"  even  Ishmael  the  son  of  Nethaniah,  and 
Johanan  and  Jonathan  the  sons  of  Kareah, 
and  Seraiah  the  son  of  Tanhumeth,  and  the 
sons  of  Ephai  the  Netophathite,  and  Jeza- 
niah  the  son  of  a  Maachalhite,  they  and 
their  men. 

9  And  Gedaliah  the  son  of  Ahikam  the  son 
of  Shaphan  sware  unto  them  and  to  their 
men,  saying.  Fear  not  to  serve  the  Chaldeans  : 
dwell  in  the  land,  and  serve  the  king  of  Ba- 
bylon, and  it  shall  be  well  with  you. 

10  As  for  me,  behold,  I  will  dwell  at  Mizpah, 
Pto  serve  the  Chaldeans,  which  will  come  unto 
us :  but  ye,  gather  ye  wine,  and  summer 
fruits,  and  oil,  and  put  them  in  your  vessels, 
and  dwell  in  your  cities  that  ye  have  taken. 

1 1  Likewise  when  all  the  Jews  that  tuei-e  in 
Moab,  and  among  the  Ammonites,  and  in 
Edom,  and  that  were  in  all  the  countries, 
heard   that  the   king   of  Babylon   had   left  a 


•  Chap,  xxxix.  14. !>  Or,  manacles. <^  Chap.  1.7. ^  Deut. 

xxix.  24, 25  ;  Dan.  ix.  11. eOr,  are  upon  thine  hand. ("Chap. 

xxxix.  12. gHeb.  /  will  set  tnine  eye  upon  thee. 


NOTES  ON  CHAP.  XL. 

Verse  1.  The  ivord  that  came  to  Jeremiah]  This 
and  the  four  following  chapters  contain  a  particular 
account  of  what  passed  in  the  land  of  Judea  from  the 
taking  of  the  city  to  the  retreat  of  the  people  into 
Egypt,  and  the  prophecies  of  Jeremiah  concerning 
them  there. 

Had  let  him  go  from  Ramah]  This  has  embarrassed 
most  of  the  commentators.  Dr.  Btai/ney  has  thrown 
much  light  upon  it  by  his  translation  and  note  : — 

"The  word  that  came  to  Jeremiah  from  Jehovah, 
after  that  Nebu-Zaradan  captain  of  the  guards  had 
taken  him,  and  let  him  go  from  Ramah  :  for  he  had 
been  bound  with  chains  among  all  the  captives  of 
Jerusalem  and  Judah,  who  were  carried  away  captive 
to  Babylon." 

"  H.\D  TAKEN  HIM,  AND  LET  Hi.M  GO. — Most  inter- 
preters have  understood  ins  innpD  bekachto  otho  of 
Nebuchadnezzar's  having  first  taken  Jeremiah  as  a 


I"  Gen.  XX.  15. >  2  Kings  xxv.  22,  &c. '  Chap,  xxxix.  14. 

ijudg.  XX.  1. "2  Kings  xxv.  23,  &c. "Chap,  xxiii.  10. 

o  Chap.  xli.  1 . P  Heb.  to  stand  before ;  Deut.  i.  38. 


captive  unto  Ramah.  But  if  the  order  of  the  sen- 
tence be  well  observed,  as  well  as  the  more  common 
use  of  the  verb  np'?  lakarh,  it  will,  I  think,  rather 
appear  that  those  words  relate  to  his  taking  or  having 
him  brought  to  him,  in  order  to  give  him  his  dis- 
charge." 

A'erse  2.  The  Lord  thy  God  Imth  pronounced]  I 
know  that  thou  art  a  true  prophet,  for  what  thou  hast 
predicted  from  thy  God  is  come  to  pass. 

Verse  4.  Come;  and  I  will  look  well  unto  thee] 
Thou  art  now  at  full  liberty  to  do  as  thou  pleasest ; 
either  to  come  to  Babylon,  or  to  stay  in  thy  own  land. 

Verse  5.  Go  back  also  to  Gedaliah]  If  thou  wilt 
stay  in  thy  own  land,  thou  hadst  best  put  thyself  under 
the  protection  of  thy  countryman  Gedaliah,  whom  the 
king  of  Babylon  has  made  governor  of  the  land. 

Verse  8.  Ishmael  the  son  of  l^ethaniah]  This  is 
he  who  afterwards  murdered  Gedaliah.  He  had  been 
employed  to  do  this  bv  Baalis,  king  of  the  Ammonites, 
361 


Ishmael  murders  Gedaliah, 


JEREMIAH. 


and  many  of  his  people. 


^i^^A^ilt      remnant  of  Judah,  and  that  he 

B.  C  588.  y-^     1    T    1       1 

01.  XLViii.  1.    had  set  over  them  Gedahah  the 
TarquinUPrisci,  son  of  Ahikam  the  son  of  Sha- 

R.    Roman.,  29. 


phan ; 


12  Even  all  the  Jevs^s  returned  out  of  all 
places  whither  they  were  driven,  and  came  to 
the  land  of  Judah,  to  Gedaliah,  unto  Mizpah, 
and  gathered  wine  and  summer  fruits  very 
much. 

13  Moreover  Johanan  the  son  of  Kareah, 
and  all  the  captains  of  the  forces  that  luere  in 
the  fields,  came  to  Gedaliah  to  Mizpah, 

14  And  said  unto  him,  Dost  thou  certainly 
know  that  i  Baalis  the  king  of  the  Ammonites 


q  See  chap,  xli,  10. 


with  whom  he  appears  to  have  taken  refuge  during  the 
siege.      See  ver.  14. 

Verse  14.  But  Gedaliah  the  son  of  Ahikam  believed 
them,  not.^  The  account  given  of  this  man  proves  him 
to  have  been  a  person  of  uncommon  greatness  of  soul. 
Conscious  of  his  own  integrity  and  benevolence,  he 
took  the  portrait  of  others  from  his  own  mind ;  and 
therefore  believed  evil  of  no  man,  because  he  felt  none 
towards  any  in  his  own  breast.  He  may  be  reproached 
for  being  too  credulous  and  confident :  but  any  thing 
of  this  kind  that  may  be  justly  charged  against  him 
serves  only  to  show  the  greatness  of  his  mind.  A  lit- 
tle soul  is  ever  suspicious,  and  ready  to  believe  the 


hath    sent    Ishmael    the    son  of      ^i'^lto®- 
Nethaniah    ""to   slay  thee?    But    01.  xlviii.  i. 
Gedaliah    the    son    of    Ahikam  Taniuinii  Prisci, 
believed  them  not.  ^-  ^°^^'^- 

15  Then  Johanan  the  son  of  Kareah  spake 
to  Gedaliah  in  Mizpah  secretly,  saying,  Let 
me  go,  I  pray  thee,  and  I  will  slay  Ishmael 
the  son  of  Nethaniah,  and  no  man  shall  knowr 
it :  wherefore  should  he  slay  thee,  that  all  the 
Jews  which  are  gathered  unto  thee  should  be 
scattered,  and  the  remnant  in  Judali  perish  ? 

16  But  Gedaliah  the  son  of  Ahikam  said  mito 
Johanan  the  son  of  Kareah,  Thou  shalt  not  do 
this  tiling  :  for  thou  speakest  falsely  of  Ishmael. 

'  Heb.  to  strike  thee  in  smd  ? 

worst  of  every  person  and  thing.  A  great  mind  acts 
always  on  the  contrary. 

Verse  16.  Thou  shalt  not  do  this  thing]  He  cannot 
be  so  base. 

Thou  speakest  falsely  of  Ishmael.]  He  thought  it 
quite  possible  that  the  man  who  was  capable  of  becom- 
ing an  assassin  was  capable  of  telling  a  lie  ;  and  there- 
fore he  would  not  credit  what  he  said.  Had  he  been 
a  little  more  distrustful,  he  would  have  saved  his  own 
life.  The  next  chapter  shows  that  Johanan's  informa- 
tion was  too  true.  So  noble  Gedaliah  lost  his  life  by 
not  believing  that  evil  of  others  of  which  he  himself 
was  incapable. 


CHAPTER  XLI. 


Ishmael  executes  his  conspiracy  against  Gedaliah  ike 
aioay  the  Jews  who  were  with  him  captives  to  the 
purposes  to  flee  into  Egypt,  11—18. 

'b'c' sss"'  JV^W  it  came  to  pass  in  the 
OlXLViiLi.  seventh   month,    "that   Ish- 

Taiquinii Prisci,  uiael  the  SOU  of  Nethaniah  the 
R.  Roman.,  29.   g^,^    ^f    Ehshama,    of    the    seed 

royal,  and  the  princes  of  the  king,  even  ten 
men  with  him,  came  unto  Gedahah  the  son  of 
Ahikam  to  Mizpah ;  and  there  they  did  eat 
bread  together  in  Mizpah. 

2  Then  arose  Ishmael  the  son  of  Nethaniah, 
and  the  ten  men  that  were  with  him,  and 
•>  smote  Gedaliah  the  son  of  Ahikam  the  son 
of  Shaphan  with  the   sword,   and  slew  him. 


»2  Kings  XIV.  25 ;  chap.  xl.  6,  8. 1-2  Kings  xxv.  25. 

NOTES  ON  CHAP.  XLI. 

Verse  1.  Now — in  the  seventh  month']  Answering 
to  the  first  new  moon  in  our  month  of  October. 

There  they  did  eat  bread  together]  This  was 
the  same  as  making  a  solemn  covenant ;  for  he 
3fi2 


governor  and  his  companions,  and  attempts  to  carry 
Ammonites,  1—10  ;  but  Johanan  recovers  them,  and 


whom  the  king  of  Babylon  had      '^  ^  3«6. 
made  governor  over  the  land.  oi.  xlviii.  i. 

3    Ishmael     also     slew     all     the    Tarquinii  Prisci, 

R.   Roman.,  29. 


Jews  that  were   with  him,  even 

with  Gedaliah,  at  Mizpah,  and  the  Chaldeans 

that  were  foimd  there,  and  the  men  of  war. 

4  And  it  came  to  pass  the  second  day  after 
he  had  slain  Gedaliah,  and  no  man  knew  it, 

5  That  there  came  certain  from  Shechem, 
from  Shiloh,  and  from  Samaria,  even  fourscore 
men,  "  having  their  beards  shaven,  and  their 
clothes  rent,  and  having  cut  themselves,  writh 

"  Lev.  xix.  27,  28  ;  Deut.  xiv.  1 ;  Isa.  xv.  2. 

who  ate  bread  with  another  was  ever  reputed  a 
friend. 

Verse  2.  Smote  Gedaliah]  See  the  preceding  chap- 
ter, ver.  14. 

Verse  5.  Having  their  beards  shaven]     All  these 


Johanan  defeats  Ishmael, 

B  C  588^       offerings    and    incense    in    their 
01.  XLVlii.  1.    hand,  to  brings  them  to  ''  the  house 

Tarnuinii  Prisci,    of  the   LoRD. 

R.  ftoman..  29.  g  ^„^j  Jslimael  the  son  of  Ne- 
thaniah  went  forth  from  Mizpah  to  meet  tliem, 
'weeping  all  along  as  he  went :  and  it  came 
to  pass,  as  he  met  them,  he  said  unto  them. 
Come  to  Gedaliaii  the  son  of  Ahikam. 

7  And  it  was  so,  when  they  came  into  the 
midst  of  the  city,  that  Islmiael  the  son  of 
Nethaniah  slew  them,  and  'cast  them  into  the 
midst  of  the  pit,  he,  and  the  men  that  were 
with  him. 

8  But  ten  men  were  found  among  them  that 
said  unto  Ishmael,  Slay  us  not :  for  we  have 
treasures  in  the  field,  of  wheat,  and  of  barley, 
and  of  oil,  and  of  honey.  So  he  forbare,  and 
slew  them  not  among  their  brethren. 

9  Now  the  pit  wherein  Ishmael  had  cast  all 
the  dead  bodies  of  the  men,  whom  he  had 
slain  s  because  '^  of  Gedaliah,  was  it  '  which 
Asa  the  king  had  made  for  fear  of  Baasha 
king  of  Israel :  and  Ishmael  the  son  of  Ne- 
thaniah filled  it  with  them  that  were  slain. 

10  Then  Ishmael  carried  away  captive  all 
the  residue  of  the  people  that  tvere  in  Mizpah, 
^  even  the  king's  daughters,  and  all  the  people 
that  remained  in  Mizpah,  '  whom  Nebuzar- 
adan  the  captain  of  the  guard  had  committed 
to  Gedaliah  the  son  of  Ahikam  :  and  Islunael 
the  son  of  Nethaniah  carried  them  away  cap- 
tive, and  departed  to  go  over  to  ""  the  Am- 
monites. 

1 1  But  when  Johanan  the  son  of  Kareah, 
and  all  °  the  captains  of  the  forces  that  were 

'  Sec  2  Kings  xiv.  9 ;    1  Sam.  i.  7. '  Heb.  in  going  and 

wteping. f  So  1  Mac.  vii.  19. e  Or,  near  Gedaliah. k  Heb. 

by  the  hand,  or  by  the  side  of  Gedaliah. 

were  signs  of  deep  mourning,  probably  on  account  of 
the  destruction  of  the  city. 

Verse  6.  Weeping  all  along  as  he  went]  This  fe- 
lonious hypocrite  pretended  that  he  also  was  deeply 
afflicted,  and  wished  to  bear  them  company  in  their 
sorrow. 

Come  to  Gedaliah]  He  will  appoint  you  vineyards 
and  fields. 

Verse  7.  Sleto  them]  He  kept  the  murder  of  Ge- 
daliah secret,  and  no  doubt  had  a  band  of  his  assassins 
lodged  in  Mizpah  ;  and  he  decoyed  these  fourscore  men 
thither  that  he  might  have  strength  to  slay  them.  He 
kept  ten  alive  because  they  told  him  they  had  treasures 
hidden  in  a  field,  which  they  would  show  him.  Whether 
he  kept  his  word  with  them  is  not  recorded.  He  could 
do  nothing  good  or  great ;  and  it  is  likely  that,  when 
he  had  possessed  himself  of  those  treasures,  he  served 


CHAP.   XLI.  who  makes  his  escape 

with  him,  heard  of  all  the  evil      *■  M;  s/je. 

r>.  C.  588. 

that  Ishmael  the    son  of  Netha-    01.  XLViii.  i. 

niah  had  done,  Tarnuinii  Prisci, 

12  Then  they  took  all  the  men,  «■  fe'""»°-  ^^- 
and  went  to  fight  with  Ishmael  the  son  of 
Nethaniah,  and  found  him  by  "  the  great 
waters  that  are  in  Gibeon. 

13  Now  it  came  to  pass  that  when  all  tfte 
people  which  wei-c  with  Ishmael  saw  Johanan 
the  son  of  Kareah,  and  all  the  captains  of  the 
forces  that  were  with  him,  then  they  were  glad. 

14  So  all  the  people  that  Ishmael  had  carried 
away  captive  from  Mizpah  cast  about  and  re- 
tiumed,  and  went  unto  Johanan  the  son  of 
Kareah. 

15  But  Ishmael  the  son  of  Nethaniah  escaped 
from  Johanan  with  eight  men,  and  went  to  the 
Ammonites. 

1 6  Then  took  Johanan  the  son  of  Kareah, 
and  all  the  captains  of  the  forces  that  were  with 
him,  all  the  remnant  of  the  people  whom  he 
had  recovered  from  Ishmael  the  son  of  Netha- 
niah, from  Mizpah,  after  that  he  had  slain  Ge 
daliah  the  son  of  Ahikam,  even  mighty  men 
of  war,  and  the  women,  and  the  children,  and 
the  eunuchs,  whom  he  had  brought  again  from 
Gibeon : 

1 7  And  they  departed,  and  dwelt  in  the  habita- 
tion of  P  Chimham,  which  is  by  Beth-lehem, 
to  go  to  enter  into  Egypt, 

18  Because  of  the  Chaldeans:  for  they  were 
afraid  of  them,  because  Ishmael  the  son  of 
Nethaniah  had  slain  Gedaliah  the  son  of  Ahi- 
kam, 1  whom  the  king  of  Babylon  made 
governor  in  the  land. 

i  1  Kings  xv.  22  ;  2  Chron.  xvi.  6. k  Chap,  xliii.  6. '  Chap. 

xl.  7. "  Chap.  xl.  14. "  Chap.  xl.  7, 8, 13. »  2  Sam.  ii.  13. 

p2  Sam.  xix.  37,  38. q  Chap.  xl.  5. 

them  as  he  had  served  their  companions.  Grain  is 
preserved  to  the  present  day  in  subterranean  pits,  called 
maltamores,  in  different  parts  of  the  east. 

Verse  9.  Now  the  pit — was  it  ichich  Asa  the  king 
had  made  for  fear  of  Baasha]  See  1  Kings  xv.  22. 
Asa  made  this  cistern  as  a  reservoir  for  water  for  the 
supply  of  the  place  ;  for  he  built  and  fortified  Mizpah  at 
the  time  that  he  was  at  war  with  Baasha,  king  of  Israel. 

Verse  10.  Corned  away  captive]  He  took  all  these 
that  he  might  sell  them  for  slaves  among  the  .\nunonites. 

Verse  14.  Went  unto  Johanan]  They  were  weary 
of  the  tjTanny  of  Ishmael,  and  were  glad  of  an  op- 
portunity to  abandon  him. 

A'^erse  16.   The  women, — children,  and  the  eunw:hs\ 
These  were  all,  most  probably,  persons  who  belonged 
to  the  palace  and  harem  of  Zedekiah  :  some  of  them 
his  own  concubines,  and  their  children. 
363 


Johanan  consults  the  prophet, 


JEREMIAH 


hut  rejects  hts  counsel 


Verse  17.  Dwelt  in  the  habitation  of  Chimham]  |  as  a  resting-place;  as  he  designed  to  carry  all  into 
The  estate  that  David  gave  Chimham,  the  son  of  Bar-  l  Egypt,  fearing  the  Chaldeans,  who  would  endeavoui  to 
Billai.     See  2  Sam.  xix.  37,  &c.     He  took  this  merely  I  revenge  the  dn*th  of  Gedaliah. 


CHAPTER  XLH 

Johanan  and  the  remnant  of  the  people  desire  Jeremiah  to  ask  counsel  of  God  what  they  should  do,  1—3. 
The  prophet  assures  them  of  safety  in  Judea,  but  destruction  m  Egypt,  4— 18  ;  and  reproves  their  hypo- 
crisy in  asking  counsel  with  which  they  had  no  intention  to  comply,  19-22. 

A.  M.  3416. 

B.  C.  588. 

01.  XLVlil.  1. 

Anno 
Tarquinii  Prisci 
R.  Roman.,  29. 


'pHEN  all  the  captains  of  the 

forces,  "  and  Johanan  the  son 

of  Kareah,  and  Jezaniah  the  son 

of  Hoshaiah,  and  all  the  people, 

from  the  least  even  unto  the  greatest,  came 

near, 

2  And  said  unto  Jeremiah  the  prophet,  "^  Let, 
we  beseech  thee,  our  supplication  be  accepted 
before  thee,  and  ■=  pray  for  us  unto  the  Lord 
tliy  God,  even  for  all  this  remnant ;  (for  we  are 
left  but  '^  a  few  of  many,  as  thine  eyes  do  be- 
hold us  :) 

3  That  the  Lord  thy  God  may  show  us 
'  the  way  wherein  we  may  walk,  and  the  thing 
that  we  may  do. 

4  Then  Jeremiah  the  prophet  said  unto  them, 
I  have  heard  you ;  behold,  I  will  pray  unto  the 
Lord  your  God  according  to  your  words  ;  and 
it  shall  come  to  pass,  that  f  whatsoever  thing  the 
Lord  shall  answer  you,  I  will  declare  it  unto 
you  ;  I  will  s  keep  nothing  back  from  you. 

5  Then  they  said  to  Jeremiah,  ''  The  Lord 
be  a  true  and  faithful  Witness  between  us,  if 
we  do  not  even  according  to  all  things  for  the 
which  the  Lord  thy  God  shall  send  thee  to  us. 

6  Whether  it  be  good,  or  whether  it  be  evil, 


»  Chap. 

xl.  8, 

13;    xli 

.  11 



-bOr, 

Let   OUT   supplication  fall 

hefore    thee 

c 

1  Sam. 

vu. 

8; 

xii.  19 

;    Isa 

xxxvii.  4  ; 

James 

V.    16. 

1  Lev 

.     XXVI. 

22.- 

— 

-«  Ezra 

vni. 

21. f  1 

Kings 

xxii.  14. 

NOTES  ON  CHAP.  XLH. 

Verse  1 .  The  captains  of  the  forces^  The  different 
leaders  of  the  small  bands  or  companies,  collected  from 
different  parts  of  the  land.  The  principal  are  those 
here  named. 

Verse  3.  That  the  Lord  thy  God  may  show  us] 
They  all  thought  there  was  no  safety  in  Jerusalem  or 
in  Judea,  and  therefore  determined  to  leave  the  land  : 
but  they  did  not  know  which  might  be  the  safest  di- 
rection to  take  ;  for  though  they  inclined  to  Egypt,  yet 
they  wished  to  know  the  mind  of  God  on  that  point. 

Verse  5.  The  Lord  be  a  true  and  faithful  Witness] 
The  Lord  is  such ;  and  as  ye  have  bound  yourselves 
to  obey  his  voice,  he  will  register  the  covenant,  and 
bless  or  curse  according  as  ye  shall  conduct  yourselves 
in  this  matter. 

3G4 


we  will   obey  the   voice  of  the 


A.  M.  3416. 
B.  C.  588. 

JjORD  our  God,  to  whom  we  send    01.  XLViii.  l 
thee;  '  that  it  may  be  well  with  Tarquinii  Prisci, 
us,  when  we  obey  the  voice  of    R-  Roman.,  29. 
the  Lord  our  God. 

7  And  it  came  to  pass  after  ten  days,  that 
the  word  of  the  Lord  came  unto  Jeremiah. 

8  Then  called  he  Johanan  the  son  of  Ka- 
reah, and  all  the  captains  of  the  forces  which 
were  with  him,  and  all  the  people  from  the 
least  even  to  the  greatest, 

9  And  said  unto  them,  Thus  saith  the  Lord, 
the  God  of  Israel,  unto  whom  ye  sent  me  to 
present  your  supplication  before  him  ; 

10  If  ye  will  still  abide  in  this  land,  then 
^  will  I  build  you,  and  not  pull  you  down ; 
and  I  will  plant  you,  and  not  pluck  you  up : 
for  '  I  repent  me  of  the  evil  that  I  have  done 
unto  you. 

1 1  Be  not  afraid  of  the  king  of  Babylon, 
of  whom  ye  are  afraid ;  be  not  afraid  of  him, 
saith  the  Lord  :  ""  for  I  am  with  you  to  save 
you,  and  to  deliver  you  from  his  hand. 

12  And  "I  will  show  mercies  unto  you,  that 
he  may  have  mercy  upon  you,  and  cause  you 
to  return  to  your  own  land. 


s  1  Sam.  iii.  18 ;  Acts  xx.  20. 1"  Gen.  xxxi.  50. '  Deut.  vi. 

3 ;  chap.vii.  23. k  Chap.  xxiv.  6  ;  xxxi.  28  ;  xxxiii.  7. 1  Deut. 

xxxii.  36 ;  chap,  xviii.  8. » Isa.  xliii.  5 ;  Rom.  viii.  31. >■  Psa. 

cvi.  45,  46.  


Verse  7.  After  ten  days]  All  this  time  he  was 
waiting  upon  God  ;  for  it  is  evident  the  prophets  could 
not  prophesy  when  they  pleased,  any  more  than  the 
disciples  of  our  Lord  could  work  miracles  when  they 
wished.  The  gift  of  prophecy  and  the  gift  of  miracles 
were  both  dependent  on  the  will  of  the  Most  High,  and 
each  of  them  was  given  only  for  the  moment ;  and 
when  the  necessity  was  over,  the  influence  ceased. 

Verse  10.  For  I  repent  me  of  the  evil]  The  mean- 
ing is.  As  I  have  punished  you  only  because  you  con- 
tinued to  be  rebellious,  I  will  arrest  this  punishment  as 
soon  as  you  become  obedient  to  my  word.  You  need 
I  not  fear  the  king  of  Babylon  if  you  have  me  for  your 
helper  ;  and  I  will  so  show  mercy  to  you  that  he  shall 
see  it,  and  cease  from  aiflicting  you,  as  he  shall  8e« 
that  I  am  on  your  side. 


Tlie  prophet  reproves  the 


CHAP.  XLIII. 


^  M.  341G.  1 3  But  jf  o  ye  say^  We  will  not 
01.  XLViii.  I.    dwell  in  this  land,  neither  obey 

Tarmiinii  Prisci,    thc     VoicC     of     the      LoRD     yOUr 
R.  feoman.,  29.     Q^j^  j 

14  Saying,  No;  but  we  will  go  into  the 
land  of  Eg)rpt,  where  we  shall  see  no  war, 
nor  hear  the  sound  of  the  trumpet,  nor  have 
hunger  of  bread ;   and  there  will  we  dwell : 

15  And  now  therefore  hear  thc  word  of  the 
Lord,  ye  remnant  of  Judah,  Thus  saith  the 
Lord  of  hosts,  the  God  of  Israel ;  If  ye  p  wholly 
set  ■•  your  faces  to  enter  into  Egypt,  and  go  to 
sojourn  there ; 

16  Then  it  shall  come  to  pass,  that  the  swOrd, 
'  which  ye  feared,  shall  overtake  you  there  in 
the  land  of  Eg\'pt,  and  the  famine,  whereof  ye 
were  afraid,  'shall  follow  close  after  you  there 
in  Egypt ;   and  there  ye  shall  die. 

17  '  So  shall  it  be  with  all  the  men  that  set 
their  faces  to  go  into  Egj'pt  to  sojourn  there ; 
they  shall  die  °by  the  sword,  by  the  famine, 
and  by  the  pestilence  :  and  "  none  of  them 
shall  remain  or  escape  from  the  evil  that  I 
will  bring  upon  them. 

18  For  thus  saith  the  Lord  of  hosts,  the 

"Chap.  xliv.  16. pDeut.  xvii.  16;   chap.  idiv.  12,  13,   14. 

*t  Luke  ii.  51. '  Ezek.  xi.  8 » Heb.  shall  cleave  after  you. 

'Heb.   So  shall  all  the  men  be. "Chap.  xxiv.  10;   ver.  22. 

»  See  chap.  xliv.  14,  28. "  Chap.  vii.  20. 

Verse  15.  If  ye — set  your  faces  to  enter  into  Egypt, 
<}-c.]  Every  evil  that  ye  dreaded  by  staying  in  your 
own  land  shall  come  upon  you  in  Egypt. 

Verse  16.  The  sword — and  the  famine — shall  follow 
close  after  yoti]  Shall  be  at  your  heels ;  shall  over- 
take and  destroy  you ;  for  there  ye  shall  die. 

Verse  19.  Go  ye  not  into  Egypt]  ^A^ly  1  Because 
God  knew,  such  was  their  miserable  propensity  to  idol- 
atry, that  they  would  there  adopt  the  worship  of  the 
country,  and  serve  idols. 

Averse  20.  For  ye  dissembled  in  your  hearts]  What 
a  most  miserable  and  incorrigible  people  !  Ingratitude, 
hypocrisy,  rebellion,  and  cruelty  seem  to  have  been  en- 
.hroned  in  their  hearts !  And  what  are  they  still  1 
Just  what  their  fathers  were,  e.xcept  in  the  mere  arti- 
cle of  idolatry  ;  and  that  they  do  not  practise  because 
they  are  indifferent  to  their  own  religion  and  to  that  of 
all  others.  Examine  their  devotions  and  their  lives, 
and  see  whether  Charity  herself  can  say  they  believe 
in  the  God  of  Abraham ! 


people  for  their  hypocrisy. 

God  of  Israel ;  As  mine  anger  and  ^  ^  3«6. 
my  fury  hath  been  "  poured  01.  XLViii.  i. 
forth  upon  the  inhabitants  of  Jcru-  Tarouinii  Prisci. 
salem;  so  shall  my  fury  be  poured  ^  Roma...,  29. 
forth  upon  you,  when  ye  shall  enter  into 
Egypt :  and  "^  ye  shall  be  an  execration,  and 
an  astonishment,  and  a  curse,  and  a  reproach ; 
and  ye  shall  see  this  place  no  more. 

1 9  The  Lord  hath  said  concerning  you,  O 
ye  remnant  of  Judah ;  J'  Go  ye  not  into  Egypt : 
know  certainly  that  I  have  ^  admonished  you 
this  day. 

20  For  "ye  dissembled  in  your  hearts,  when 
ye  sent  me  unto  the  Lord  your  God,  saying, 
*  Pray  for  us  unto  the  Lord  our  God :  and 
according  unto  all  that  the  Lord  our  God  shall 
say,  so  declare  unto  us,  and  we  will  do  it. 

21  And  now  I  have  this  day  declared  it  to 
you  ;  but  ye  have  not  obeyed  the  voice  of  the 
Lord  j^our  God,  nor  any  thing  for  the  which 
he  hath  sent  me  unto  you. 

22  Now  therefore  know  certainly  that  "  ye 
shall  die  by  the  sword,  by  the  famine,  and  by 
the  pestilence,  in  the  place  whither  ye  desire 
^  to  go  and  to  sojourn. 

«Chap.  xviii.    16;   xxiv.  9  ;    xxvi.  6;  xxix.  18,  22  ;   xliv.  12; 

Zech.  viii.  13. — — y  Deut.  xvii.  16. ^  Heb.  testified  against  you. 

«  Or,  vc  have  used  deceit  against  your  souls. b  V  er.  2. 1  Ver. 

17 ;  £zek.  vi.  11. d  Or,  to  go  to  sojourn. 

Verse  21.  Ye  have  not  obeyed  the  voice]  Though 
ye  have  requested  to  have  this  particular  revelation  of 
the  Divine  will,  and  promised  obedience,  yet  have  ye 
not  done  one  thing  for  which  ye  sent  me  to  inquire  of 
the  Lord. 

Averse  22.  Now  therefore  know  certainly]  As  ye 
have  determined  to  disobey,  God  has  determined  to 
punish.  Ye  may  now  follow  the  full  bent  of  your 
wicked  devices,  and  I  will  follow  the  requisitions  of 
my  justice.  Ye  shall  die  by  the  sword,  by  the  pesti- 
lence, and  by  the  famine,  in  the  place  whither  ye 
desire  to  go  to  sojourn.  Thus  was  their  doom 
sealed. 

With  such  dispositions  and  with  such  rebellion  of 
heart,  it  is  strange  that  they  should  put  themselves  to 
any  trouble  to  inquire  of  the  Lord  relative  to  their  fu- 
ture operations.  They  did  not  intend  to  obey  ;  but  as 
a  matter  of  curiosity  they  would  inquire  to  hear  what 
the  prophet  might  say ;  and  if  according  to  their  own 
inclination,  they  would  obey. 


CHAPTER  XLIII. 

T%e  leading  men,  discrediting  Jeremiah's  prophecy,  carry  the  people  into  Egypt,  1-7.  Jeremiah,  by  a  type, 
foretells  the  conquest  of  Egypt  by  Nebuchadnezzar,  8-13.  This  mode  of  conveying  instruction  by  actions 
was  very  expressive,  and  frequently  practised  by  the  prophets.      The  image  of  Nebuchadnezzar  arraying 

365 


The  factious  determine 


JEREMIAH. 


to  go  to  Egypt. 


himself  with  Egypt,  as  a  shepherd  puts  on  his  garment,  is  very  noble.  Egypt  at  this  time  contended  with 
Babylon  for  the  empire  of  the  east ;  yet  this  mighty  kingdom,  when  God  appoints  the  revolution,  shifts  its 
owner  with  as  much  ease  as  a  shepherd  removes  his  tent  or  garment,  which  the  new  proprietor  has  only  to 
spread  over  him.     See  ver.  12. 


j^ND   It 
when 


came   to 
Jeremiah 


pass,    that 
had    made 


A.  M.  3416. 

B.  C.  588. 

01.  XLVIII.  1. 

Tarquini?Prisci,  an  end  of  speaking  unto  all  the 

R.  Roman.,  29.     ^^^^^^  ^jj  jj^g  ^^^^^^  ^f  ^i^^  J^^^^ 

their  God,  for  which  the  Lord  their  God  had 
sent  him  to  them,  even  all  these  words, 

2  "  Then  spake  Azariah  the  son  of  Hoshaiah, 
and  Johanan  the  son  of  Kareah,  and  all  the 
proud  men,  saying  unto  Jeremiah,  Thou  speak- 
est  falsely :  the  Lord  our  God  hath  not  sent 
thee  to  say,  Go  not  into  Egypt  to  sojourn 
there : 

3  But  Baruch  the  son  of  Neriah  setteth  thee 
on  against  us,  for  to  deliver  us  into  the  hand 
of  the  Chaldeans,  that  they  might  put  us  to 
death,  and  carry  us  away  captives  into  Babylon. 

4  So  Johanan  the  son  of  Kareah,  and  all  the 
captains  of  the  forces,  and  all  the  people,  obeyed 
not  the  voice  of  the  Lord,  to  dwell  in  the  land 
of  Judah. 

5  But  Johanan  the  son  of  Kareah,  and  all  the 
captains  of  the  forces,  took  ''  all  the  remnant 
of  Judah,  that  were  returned  from  all  nations, 
whither  they  had  been  driven  to  dwell  in  the 
land  of  Judah ; 

6  Even  men,  and  women,  and  children,  "  and 
the  king's  daughters,  "^  and  every  person  that 
Nebuzar-adan  the  captain  of  the  guard  had  left 


»Ch.  xlii.l.. 
10:  xl.  7. — 


bCh.xl.  11,12.- 

-'  Ch.  ii.  16  ;  xliv. 


— '^  Ch.  xli.  10.— 
1 ,  called  Hams  ; 


-^  Ch.  xxxix. 
Isa.  XXX.  4. 


NOTES  ON  CHAP.  XLIII. 

Verse  2.  Thou  speakest  falsely]  They  had  no  other 
colour  for  their  rebellion  than  flatly  to  deny  that  God 
had  spoken  what  the  prophet  related. 

Verse  0.  Men,  and  loomen,  and  children,  and  the 
king's  daughters]  See  the  note  on  chap.  xli.  10.  It 
is  truly  surprising  that  the  Chaldeans  should  have  left 
behind  any  of  the  royal  family  of  Judah!  But,  1. 
Perhaps  they  knew  not  there  were  any.  2.  If  they 
did  know,  they  might  think,  being  children  of  concu- 
bines, they  could  not  inherit.  Or,  3.  That  being  fe- 
males, they  were  not  eligible.  And  they  had  taken 
care  to  seize  all  Zedekiah's  sons,  and  slay  them  before 
his  eyes. 

Verse  7.  Came  they  even  to  Tahpanhes]  This  city 
was  called  Daphne  by  the  Greeks,  and  was  situated  at 
the  extremity  of  Lower  Egj'pt,  near  to  Heliopolis.  It 
was  called  Daphne  Pelusiaca.  They  halted  at  this 
place,  most  probably  for  the  purpose  of  obtaining  the 
king's  permission  to  penetrate  farther  into  Egypt.  It 
was  at  this  place  that,  according  to  St.  Jerome,  tradi- 
tion says  the  faithful  Jeremiah  was  stoned  to  death  by 
366 


A. M.  3416 

B.  C.  588. 

Ol.  XLVIII.  1. 

Anno 


A.  M.   cir.  3417. 

B.  C.  cir.  587. 

Ol.  XLVIII.  2. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  30. 


with  Gedaliah  the  son  of  Ahikam 

the  son  of  Shaphan,  and  Jeremiah 

the  prophet,  and  Baruch  the  son  TarquhJlTpriscL 

of  Neriah.  R.  "kom^n.,  29. 

7  So  they  came  into  the  land  of  Egypt :  for 
they  obeyed  not  the  voice  of  the  Lord  :  thus 
came  they  even  to  "  Tahpanhes. 

8  Then  came  the  word  of  the 
Lord  unto  Jeremiah  in  Tah- 
panhes, saying, 

9  Take  great  stones  in  thine 
hand,  and  hide  them  in  the  clay  in  the  brick- 
kiln, which  is  at  the  entry  of  Pharaoh's  house 
in  Tahpanhes,  in  the  sight  of  the  men  of 
Judah ; 

1 0  And  say  unto  them.  Thus  saith  the  Lord 
of  hosts,  the  God  of  Israel ;  Behold,  I  will 
send  and  take  Nebuchadrezzar  the  king  of 
Babylon,  '^my  servant,  and  will  set  his  throne 
upon  these  stones  that  I  have  hid ;  and  he 
shall  spread  his  royal  pavilion  over  them. 

lis  And  when  he  cometh,  he  shall  smite 
the  land  of  Egypt,  and  deliver  ^  such  as  are 
for  death  to  death ;  and  such  as  are  for  cap- 
tivity to  captivity ;  and  such  as  cr?-e  for  the 
sword  to  the  sword. 

1 2   And  I  will  kindle  a  fire  in  the  houses  of 


'  the  gods  of  Egypt ;  and  he  shall  burn  them 


fChap.  XXV. 9 ;  xxvii.  6 ;  see  Ezek.  xxix.  18, 20.- 
13 ;  xlvi.  13. 1"  Chap.  xv.  2  ;   Zech.  xi.  9. 


— s  Chap.  ilJT. 
i  Chap.  xlvi.  25. 


these  rebellious  wretches ;  for  whose  welfare  he  had 
watched,  prayed,  gone  through  many  indignities,  and 
suffered  every  kind  of  hardship.  And  now  he  sealed 
the  truth  of  his  Divine  mission  with  his  blood. 

Verse  9.  Take  great  stones]  This  discourse  seems 
to  have  been  delivered  about  a  year  after  the  destruc- 
tion of  Jerusalem.  They  pretended  that  they  dared 
not  stay  in  Judea  for  fear  of  the  Chaldeans.  The  pro- 
phet here  assures  them  that  Nebuchadnezzar  shall  come 
to  Egypt,  e.xtend  his  conquests  in  that  kingdom,  and 
place  his  tent  over  the  very  place  where  these  stones 
were  laid  up,  and  destroy  them.  How  these  prophe- 
cies were  fulfilled,  see  at  the  end  of  chap.  xliv. 

A'erse  11.  Such  as  are  for  death  to  death]  See  the 
note  on  chap.  xv.  2. 

Verse  12.  He  shall  bum  them,  and  carry  them 
away  captives]  Some  of  these  gods,  such  as  were  of 
wood,  he  will  bum  ;  those  of  metal  he  will  carry  away. 
Some  of  them  were  of  gold.      See  below. 

Shall  array  himself  icith  the  land  of  Egypt]  Shall 
take  all  its  wealth,  and  all  its  grandeur ;  shall  take  all 
its  spoils. 


Jeremiah  reproves  the  Jews 


CHAP.  XLIV. 


for  continuing  in  idolatry. 


*B*c  cil'ss"'  *"^  *^^"y  \!ncm  away  captives: 
01.  XLviii.  2.  and  lie  shall  array  himself  with 
Tarquuui'prisci,  the  land  of  Egypt,  as  a  shepherd 
R.  ftoman.,  30.    p^tg^ij  „„  his  garment ;   and  he 

shall  go  forth  from  tlience  in  peace. 


k  Heb.  statues,  or  standing  images. 


As  a  shepherd  jmtleth  on  his  garment]  AVith  as 
much  ease,  and  with  as  little  opposition ;  and  u-ith  as 
full  a  confidence  that  it  is  now  his  own. 

He  shall  go  forth  from  thence  in  peace.]  He 
shall  suffer  no  interruption,  nor  endure  any  disaster 
in  his  return  from  his  Egyptian  expedition.  See 
the  proof  of  all  this  in  the  notes  at  the  end  of 
chap.  zliv. 


13    He  shall   break  also  the  *v,*|;  ="  ^JJ- 

B.  C.  cir.  587. 


'^  images  of  '  Bcthshemesh,  that  is  oi.  XLViii.  2. 

in  the   land  of  Egj'pt ;   and  the  Tarqumn  Prisci, 

houses  of  the  gods  of  the  Egyp-  «•  ft°"""  >  ^o- 
tians  shall  he  burn  with  fire. 

'  Or,  the  house  of  the  sun. 


Verse  13.  He  shall  break  also  the  images  of  Beth- 
shemesh]  WHIO  HO  beith  shemesh  is,  literally,  the  house 
or  temple  of  the  sun  ;  which  was  worshipped  here,  and 
whose  images  arc  said  to  have  been  of  solid  gold. 
These  Nebuchadnezzar  was  to  break  and  carry  away , 
and  the  houses  of  the  gods — all  the  temples  of  Egypt, 
he  was  to  burn  with  fire.  Beth-shemesh  is  the  same 
as  Heliopolis. 


CHAPTER  XLIV. 

Jeremiah  reproves  the  Jeivs  in  Egypt  for  continuing  in  idolatry  after  the  exemplary  judgments  inflicted  by 
God  on  their  nation  for  that  sin,  1—14  ;  and,  upon  their  refusing  to  reform,  denounces  destruction  to  them, 
and  to  that  kingdom  wherein  they  sought  protection,  15-30. 

A.  M.  cir.  3433.   rpHE  word  that  came  to  Jere- 

B.  C.  cir.  5,1.       J.  .  HIT 

01.  cir.  Lii.  2.  miah  concerning  all  the  Jews 

R.'^oman',''     which  dwell  in  the  land  of  Egypt, 

cir.  annum  8.       ^^.j^j^j^   j^^.g^   ^^    a  Migdol,   and   at 


''  Tahpanhes,  and  at  "=  Noph,  and  in  the  coimtry 
of  Pathros,  saying, 

2  Thus  saith  the  Lord  of  hosts,  the  God  of 
Israel;  Ye  have  seen  all  the  evil  that  I  have 
brought  upon  Jerusalem,  and  upon  all  the  cities 
of  Judah ;  and,  behold,  this  day  they  are  ^  a 
desolation,  and  no  man  dwelletlj  therein, 

3  Because  of  their  wickedness  which  they 
have  committed  to  provoke  me  to  anger,  in  that 
they  went  "  to  burn  incense,  and    to  '  serve 

•Exod.xiv.  2;  chap.  xlri.  14. ''Chap,  xliii.   7. °lsa.  xix. 

1.3. J  Chap.  ix.  11  ;  xxxiv.  22. 'Chap.  xix.  4. 


Other  gods,  whom  thev  knew  not,   *^**;  ""■  \^- 

"         '  J  '       B.  C.  cir.  571. 

neither   they,    ye,  nor   your   fa-    01.  cir.  Lii.  2. 

,  "  Sen'ii  Tullii, 

thers.  R.  Roman., 

cir.  annum  8. 


NOTES  ON  CHAP.  XLIV. 

Verse  1.  The  icord  that  came  to  Jeremiah  concern- 
ing all  the  Jews]  Dahler  supposes  this  discourse  to 
have  been  delivered  in  the  seventeenth  or  eighteenth 
year  after  the  taking  of  Jerusalem. 

Which  dwell  at  Migdof]  A  city  of  Lower  Egypt, 
not  far  from  Pelusium. 

Tahpanhes]  Daphne  Pelusiaca,  the  place  to  which 
the  emigrant  Jews  first  went. 

Noph]  nin  Maphcs,  Targimj.  Memphis,  a  cele- 
brated city  of  Middle  Eg3rpt,  and  the  capital  of  its 
district. 

The  country  of  Pathros]  A  district  of  Upper  Egypt, 
known  by  the  name  of  the  Thehais.  See  Bochart, 
Lib.  Phaleg,  lib.  iv.,  c.  22.  Thus  we  find  that  the 
Jews  were  scattered  over  the  principal  parts  of 
Egj-pt. 

Verse  2.  No  man  dwelleth  therein]  The  desolation 
of  the  land  of  Judea  must   have   been  exceedingly 


4  Howbeit  ?  I  sent  unto  you  all 
my  servants  the  prophets,  rising  early  and 
sending  them,  saying,  0,  do  not  this  abomina- 
ble thing  that  I  hate. 

5  But  they  hearkened  not,  nor  inclined  their 
ear  to  turn  from  their  wickedness,  to  burn  no 
incense  unto  other  gods. 

6  Wherefore  *■  my  fury  and  mine  anger  was 
poured  forth,  and  was  kindled  in  the  cities  of 
Judah  and  in  the  streets  of  Jerusalem  ;  and 
they  are  wasted  and  desolate,  as  at  tiiis  day. 

fDeut.  xiil.  6;  xxxii.  17. e2  Chron.  xxxvi.  15;  chap.  vii.  25; 

xxT.  4  ;  xxvi.  5 ;  xxix.  19. ^  Chap.  xlii.  18. 


great  when  this,  in  almost  any  sense,  could  be  spoken 
of  it. 

Verse  4.  O,  do  not  this  abominable  thing]  A 
strong  specimen  of  affectionate  entreaty.  One  of  the 
finest  figures  of  poetry,  when  judiciously  managed,  the 
anthropopathia,  the  ascribing  human  passions  to  God, 
is  often  used  by  this  prophet :  so  God  is  said  to  gritve, 
to  mourn,  to  have  his  bowels  moved  with  compassion, 
to  repent,  to  be  angrij,  &c.  Here  he  is  represented 
as  tenderly  expostulating :  O,  do  not ;  or,  /  entreat 
you,  do  not  that  abominable  thing  which  I  hate.  1. 
Do  it  not:  your  God  commands.  2.  O,  do  it  not: 
your  Father  entreats.  3.  It  is  an  abominable  thing, 
and  should  not  be  done.  4.  I  hate  it,  and  on  that  jw;- 
count  ye  should  abstain  from  it. 

Verse  5.  But  they  hearkened  not]  1.  They  disre- 
garded the  auMonVy  of  their  God.  2.  They  were  not 
moved  by  the  entreaties  of  their  most  affectionate  Fa- 
ther. 3.  In  abominations  they  delighted.  And,  4. 
367 


God's  judgments  shall 


JEREMIAH. 


follow  them  to  Egypt. 


A.  M.  cir.  3433. 
B.  C.  cir.  571. 
01.  cir.  LII.  2. 
Servii   TuUii, 
R.  Roman., 
cir.  annum  8. 


7  Therefore  now  thus  saith  the 
Lord,  the  God  of  hosts,  the  God 
of  Israel ;  Wherefore  commit  ye 
this  great  evil '  against  your  souls, 
to  cut  off  from  you  man  and  woman,  child  and 
suckling,  ''  out  of  Judah,  to  leave  you  none  to 
remain ; 

8  In  that  ye  ^  provoke  me  unto  wrath  with 
the  works  of  your  hands,  burning  incense  unto 
other  gods  in  the  land  of  Egypt,  whither  ye 
be  gone  to  dwell,  that  ye  might  cut  yourselves 
off,  and  that  ye  might  be  "  a  curse  and  a  re- 
proach among  all  the  nations  of  the  earth  ? 

9  Have  ye  forgotten  ihe  "  wickedness  of  yoiu 
fathers,  and  the  wickedness  of  the  kings  of 
Judah,  and  the  wickedness  of  their  wives,  and 
your  own  wickedness,  and  the  wickedness  of 
your  wives,  which  they  have  committed  in  the 
land  of  Judah,  and  in  the  streets  of  Jerusalem  ? 

10  They  are  not  "humbled  even  unto  this 
day,  neitlier  have  they  p  feared,  nor  walked  in 
my  law,  nor  in  my  statutes,  that  I  set  before 
you  and  before  your  fathers. 

1 1  Therefore  thus  saith  the  Lord  of  hosts, 
the  God  of  Israel ;  Behold  «  I  will  set  my  face 
against  you  for  evil,  and  to  cut  off  all  Judah. 

12  And  I  will  take  the  remnant  of  Judah, 
that  have  set  their  faces  to  go  into  the  land  of 
Egypt  to  sojourn  there,  and  ■■  they  shall  all  be 
consumed,  and  fall  in  the  land  of  Egypt ; 
they  shall  even  be  consumed  by  the  sword  and 
by  the  famine  :  they  shall  die,  from  the  least 
even  unto  the  greatest,  by  the  sword  and  by 
the  famine  :  and  ^  they  shall  be  an  execration, 
and  an  astonishment,  and  a  curse,  and  a  re- 
proach. 

'Num.  xvi.  38  ;  chap.  vii.  19. 1'  Heb.  out  of  the  midst  of  Judah. 

I  Chap.  XXV.  6,  7. ■"  Chap,  xlii,  18  ;  ver.  12. n  Heb.  wicked- 
ness,    or   jnmishments,     &c. o  Heb.    contrite  ;    Psa.    li.     17. 

pProv.  xxviii.  14. 'iLev.  xvii.  10;  xx.  5,  6;   chap.  xxi.   10; 

Amos  ix.  4. 

They  loved  that  which  God  hated  ;  and,  apparently, 
because  he  hated  it. 

Verse  7.  This  great  evil  against  your  souls}  Will 
not  self-interest  weigh  with  you  ?  See  what  ruin  your 
conduct  has  brought  upon  your  country.  Your  fathers 
sinned  as  you  are  doing ;  and  where  are  they  now  ] 
Either  destroyed,  or  in  captivity.  And  you  are  now 
taking  the  same  way  to  your  own  destruction. 

Verse  9.  Have  ye  forgotten  the  wickedness  of  your 
fathers']  It  seems  that  the  women  were  principal 
agents  in  idolatrous  practices  ;  for  the  queens — the 
wives,  of  rulers  and  of  common  people,  burnt  incense 
to  the  queen  of  heaven,  (the  moon,)  ver.  17,  and  poured 
out  drink-offerings  to  her 

368 


Ol.  cir.  LII.  2. 

Servii  Tullii, 
R.  Roman., 
cir.  annum  8. 


13  'For  I  will  punish  them  that  ^.11;  cir.  3433 

^  B.  C.  cir.  571. 

dwell  in  the  land  of  Egypt,  as  I 
have  punished  Jerusalem,  by  the 
sword,  by  the  famine,  and  by  the 
pestilence  : 

14  So  that  none  of  the  remnant  of  Judah, 
whicli  are  gone  into  the  land  of  Egypt  to  so 
journ  there,  shall  escape  or  remain,  that  they 
should  return  into  the  land  of  Judah,  to  the 
which  they  "  have  a  desire  to  return  to  dwell 
there :  for  "  none  shall  return  but  such  as  shall 
escape. 

1 5  Then  all  the  men  which  knew  that  their 
wives  had  burned  incense  unto  other  gods,  and 
all  the  women  that  stood  by,  a  great  multitude, 
even  all  the  people  that  dwelt  in  the  land  of 
Egypt,  in  Pathros,  answered  Jeremiah,  saying, 

16  As  for  the  word  that  thou  hast  spoken 
unto  us  in  the  name  of  the  Lord,  ™  we  will 
not  hearken  unto  thee. 

1 7  But  we  will  certainly  do  ^  whatsoever 
thing  goeth  forth  out  of  our  ovni  mouth,  to 
burn  incense  unto  the  ''  queen  ^  of  heaven,  and 
lo  pour  out  drink-offerings  unto  her,  as  we 
have  done,  we,  and  our  fathers,  our  kings,  and 
our  princes,  in  the  cities  of  Judah,  and  in  the 
streets  of  Jerusalem  :  for  then  had  we  plenty 
of  ="  victuals,  and  were  well,  and  saw  no  evil. 

IS  But  since  we  left  off  to  burn  incense  to 
the  queen  of  heaven,  and  to  pour  out  drink- 
offerings  unto  her,  we  have  wanted  all  things, 
and  have  been  consumed  by  the  sword  and  by 
the  famine. 

19^  And  when  we  burned  incense  to  the 
queen  of  heaven,  and  poured  out  drink-offerings 
unto  her,  did  we  make  her  cakes  to  worship 

rChap.  xlii.  15,  16, 17,22. '  Chap.  xlii.  18. 'Chap,  xliii. 

U. "  Heb.  lift  up  their  soul. >'  Ver.  28. «■  So  chap.  vi.  16. 

'Num.  XXX.  12;    Deut.  xxiii.  23;   Judg.  xi.  36;   see  ver.  25. 

y  Or,  frame    of  heaven. s  Chap.   vii.    18. «  Heb.    bread. 

b  Chap.  vii.  18. 

Verse  15.  Then  all  the  men — and  all  the  women] 
We  have  not  seen  the  women  in  determined  rebellion 
before.  Here  they  make  a  common  cause  with  their 
idolatrous  husbands. 

Verse  19.  And  when  we  burned  incense  to  the  queen 
of  heaven]  The  moon  seems  to  have  been  called  n07!3 
melecheth,  as  the  sun  was  called  'f)ri  molech.  The 
Hindoos  pour  out  water  to  the  sun  thrice  a  day  ;  and 
to  the  moon  whenever  they  worship  her. 

The  idolatrous  worship  of  these  people  was  a  sort 
of  imitation  of  the  worship  of  the  true  God ;  only  sa- 
crifice was  not  common  in  it.  The  factious  women 
here  tell  us  in  what  it  consisted.  1.  They  burnt  in- 
cense to  the  moon,  and  perhaps  to  the  sun  and  the 


God  will  exemse  long-suffering 


CHAP.    XLIV. 


A.  M.  cir.  3413.  jjgj.    and    pout    out    drink-offer- 

B.  C.  cir.   5rl.  '  ' 

01.  cir.  LI  I  2.     ings  unto  her,  witliout  our  "^  men  ? 

Servii  Tullii,  ^^     rni  r  ■    l  •  1  . 

K.  Roman.,        20   Tlicn   Jercniiah    saul   unto 
cir.  annum.  8.     jjj  jj^^  people,  to  thc  mcn,  and  to 

the  women,  and  to  all  the  people  which  liad 
given  him  that  answer,  saying, 

21  The  incense  that  ye  burned  in  thc  cities 
of  Judah,  and  in  the  streets  of  Jerusalem,  ye, 
and  your  fathers,  your  kings,  and  your  princes, 
and  the  people  of  the  land,  did  not  the  Loud 
remember  them,  and  came  it  not  into  his  mind  ? 

22  So  that  thc  Lord  could  no  longer  bear, 
because  of  thc  evil  of  your  doings  and  because 
of  the  abominations  which  ye  have  committed; 
therefore  is  yoiu-  land  ^  a  desolation,  and  an 
astonishment,  and  a  curse,  without  an  inhabit- 
ant, ^  as  at  this  day. 

23  Because  yc  have  biu-ned  incense,  and  be- 
cause ye  have  sinned  against  the  Lord,  and 
have  not  obeyed  the  voice  of  the  Lord,  nor 
walked  in  his  law,  nor  in  his  statutes,  nor  in 
his  testimonies;  ''therefore  this  evil  is  happen- 
ed unto  you,  as  at  this  day- 

24  Moreover  Jeremiah  said  unto  all  the  peo- 
ple, and  to  all  the  women,  Hear  the  word  of  the 
Lord,  all  Judah  t'  that  are  in  the  land  of  Egypt : 

25  Thus  saith  the  Lord  of  hosts,  the  God 
of  Israel,  saying ;  ''  Ye  and  your  wives  have 
both  spoken  with  your  moullis,  and  fulfilled 
with  your  hand,  saying,  We  will  siuely  perform 
our  vows  that  we  have  vowed,  to  burn  incense 
to  the  queen  of  heaven,  and  to  pour  out  drink- 

<^  Or,  husbands. •>  Chap.    xxr.    11,   18,    38. 1  Ver.    6. 

fDan.  ix.  11,  12. s  Chap,  .\liii.  7  ;   vcr.  15. ii  Ver.   15,  &c. 

i Gen.  xxii.  16. kEzek.  xx.  39. 'Chap.  i.  10;   ixxi.  28; 

Ezek.  vii.  6. 


planets.  2.  They  poured  out  libations  to  her.  3. 
They  made  and  consecrated  cakes  to  her.  All  these 
were  prescribed  in  the  worship  of  the  true  God.  See, 
among  others,  Exod.  xxix.  23,  &c.  ;  Lev.  ii.  4 ;  xxiii. 
16  ;  and  Xum.  vi.  15.  And  the  women  vindicate  their 
conduct  by  asserting  that  they  did  all  this  by  the  con- 
sent of  their  husbands  :  "  Did  we  worship  her  without 
our  men  V 

Verse  22.  Therefore  is  your  land  a  desolation]  I 
grant  that  ye  and  your  husbands  have  joined  together 
in  these  abominations ;  and  what  is  the  consequence  ? 
"  The  Lord  could  no  longer  bear  beeause  of  vour  evil 
doings  ;  and  therefore  is  your  land  a  desolation,  and 
an  astonishment,  and  a  curse,  without  an  inhabitant, 
this  day."' 

Verse  30.  Behold  I  will  give  Pharaoh-hophra]  That 
is,  Pharaoh  Aprics.  How  this  and  the  prophecies  in 
the  preceding  chapter  were  fulfilled,  we  learn  from  an- 
cient historians.  The  sum  of  such  information  is  this  : 
the  subjects  of  Pharaoh  Apries  rebelling,  he  sent  Ama- 

VoL.  IV.  (     24     ) 


towards  the  people  no  more. 
offerings  unto  her :  ye  will  surely    \\  **•  "=''•  3*^- 

,.  ,  IT         B.  C.  Cir.  571. 

accomplish  vour  vows,  and  surely    oi.  cir.  lii.  2. 

.      '^  •'  ■'       Sc^^■u  Tullii, 

perform  your  vows.  r.  Roman., 

2G  Tiierefore  hear  ye  the  word  "'■  '^°"°'  ^- 
of  the  Lord,  all  Judah  that  dwell  in  the  land 
of  Egypt ;  Behold,  '  I  have  sworn  by  my  great 
name,  saith  the  Lord,  that  ''  my  name  shall  no 
more  be  named  in  the  mouth  of  any  man  of 
Judah  in  all  the  land  of  Egypt,  saying.  The 
Lord  God  livetli. 

27  '  Behold,  I  will  watch  over  them  for  evil, 
and  not  for  good ;   and  all  the  men  of  Judah 
that  are  in  the  land  of  Egypt  "■  shall  be  con 
siuiicd  by  the  sword  and  by  the  famine,  until 
there  be  an  end  of  them. 

28  Yet  "a  small  number  that  escape  the 
sword  shall  retiurn  out  of  the  land  of  Egypt 
into  the  land  of  Judah,  and  all  the  remnant  of 
Judah,  that  are  gone  into  the  land  of  Egypt  to 
sojourn  there,  shall  know  whose  °  words  shall 
stand,  P  mine  or  theirs. 

29  And  this  shall  be  a  sign  unto  you,  saith 
the  Lord,  that  I  will  punish  you  in  this  place, 
that  ye  may  know  that  my  words  shall  1  surely 
stand  against  you  for  evil : 

30  Thus  saith  the  Lord  ;  Behold,  '  I  will 
give  Pharaoii-hophra  king  of  Egy^it  into  the 
hand  of  his  enemies,  and  into  the  hand  of 
them  that  seek  his  life ;  as  I  gave  ^  Zedekiah 
king  of  Judah  into  the  hand  of  Nebuchadrez- 
zar king  of  Babylon,  his  enemy,  and  that 
sought  his  life. 


n.\ 

er. 

12.- 

°  Ver 

U; 

Isa.    xxvii. 

13. 

-»  Ver. 

17,    25, 

26.— 

— p 

Hol, 

fTom  me. 

or  them. ' 

Psa 

xxxiu 

11.— 

-'Chap. 

xlvi. 

25, 

26 

Ezek. 

XXIX. 

3,  &c. 

;   XXX.   21, 

&c.— 

— » Chap. 

XX  XIX 

.5. 

sis,  one  of  his  generals,  to  reduce  them  to  their  duty. 
But  no  sooner  had  Amasis  begun  to  make  his  speech, 
than  they  fixed  a  helmet  on  his  head,  and  proclaimed 
hira  king.  Amasis  accepted  the  title,  and  confirmed 
the  Egyptians  in  their  revolt ;  and  the  greater  part  of 
the  nation  declaring  for  him,  Apries  was  obliged  to 
retire  into  Upper  Egypt ,  and  the  country  being  thus 
weakened  by  intestine  war,  was  attacked  and  easily 
overcome  by  Nebuchadnezzar,  who  on  quitting  it  left 
Amasis  his  viceroy.  After  Nebuchadnezzar's  depar- 
ture, Apries  marched  against  Amasis ;  but,  being 
defeated  at  Memphis,  was  taken  prisoner,  carried 
to  Sais,  and  was  strangled  in  his  own  palace, 
thus  verifying  this  prophecy.  See  Herodotus  in 
Euterpe. 

Thus  Nebuchadnezzar  made  an  easy  conquest  of 
the  land.  He  conquered  it  as  easily  as  "  a  shepherd 
puts  on  his  clo.ik  :  he  went  thence  in  peace,"  having 
clothed  himself  with  its  spoils  ;  and  left  all  quiet  under 
a  viceroy  of  his  own  choosing.  The  rebellion  of  Pha- 
369 


Jeremiah  assures  Baruch 


raoh's  subjects  was  the  "  fire  that  God  kindled  in 
Egypt,"  chap,  xliii.  12.  And  thus  was  he  "  delivered 
into  the  hands  of  his  enemies,"  his  revolted  people ; 


JEREMIAH.  of  the  Divine  protection. 

and  "  into  the  hand  of  him  who  sought  his  life,"  i.  e., 
Amasis  his  general.  And  thus  the  whole  prophecy 
was  literally  fulfilled. 


CHAPTER  XLV. 

This  chapter  is  evidently  connected  with  the  subject  treated  of  in  the  thirty-sixth.  Baruch,  loho  had  ivntten 
the  prophecies  of  Jeremiah,  and  read  them  publicly  in  the  temple,  and  afterwards  to  many  of  the  princes, 
ts  in  great  aff,iction  because  of  the  awful  judgments  with  which  the  land  of  Judah  was  about  to  be  visited ; 
and  also  on  account  of  the  imminent  danger  to  which  his  own  life  was  exposed,  in  publishing  such  unwel- 
come tidings,  1—3.  To  remove  Baruch'' s  fear  with  respect  to  this  latter  circumstance,  the  prophet  assures 
him  that  though  the  total  destruction  of  Judea  was  determined  because  of  the  great  tvickedness  of  the  inha- 
bitants, yet  his  life  should  be  preserved  amidst  the  general  desolation,  4,  5. 


A.  M.  cir.  3397. 

B.  C.  cir.  607. 

Ol.  XLIII.  2. 

Anno 

Tarquinii  Prisci, 

R.  Roman.,   10. 


HTHE  *  word  that  Jeremiah  the 
prophet  spake  unto  Baruch  the 
son  of  Neriah,  when  he  had  writ- 
ten these  words  in  a  book  at  the 
mouth  of  Jeremiah,  in  the  foiuth  year  of  Jehoi- 
akim  "^  the  son  of  Josiah  king  of  Judah,  saying, 

2  Thus  saith  the  Lord,  the  God  of  Israel, 
unto  thee,  O  Baruch, 

3  Thou  didst  say,  Wo  is  me  now  !  for  the 
Lord  hath  added  grief  to  my  sorrow ;  I  fainted 
in  my  sighing,  and  I  find  no  rest. 

«  Chap,  xxxvi.  1,  i,  32. b  2  Kings  xxiii.  34. c  Isa.  v.  5. 

NOTES  ON  CHAP.  XLV. 

Verse  1.  The  word  that  Jeremiah — spake  unto  Ba- 
ruch] This  is  another  instance  of  shameless  trans- 
position. This  discourse  was  delivered  in  the  fourth 
year  of  Jehoiakim,  several  years  before  Jerusalem 
was  taken  by  the  Chaldeans.  It  is  a  simple  append- 
age to  chap,  xxxvi.,  and  there  it  should  have  been 
inserted. 

Verse  3.  Thou  didst  say.  Wo  is  me  now  !]  All  that 
were  the  enemies  of  Jeremiah  became  his  enemies  too  ; 
and  he  needed  these  promises  of  support. 

The  Lord  hath  added  grief  to  my  sorrow]  He  had 
mourned  for  the  desolations  that  were  coming  on  his 
country,  and  now  he  mourns  for  the  dangers  to  which 
he  feels  his  own  life  e.tposed  ;  for  we  find,  from  chap, 
xxxvi.  26,  that  the  king  had  given  commandment  to 
take  both  Baruch  and  Jeremiah,  in  order  that  they  might 
be  put  to  death  at  the  instance  of  his  nobles. 

Verse  4.  Behold,  that  iphich  I  have  built]  I  most 
certainly  will  fulfil  all  those  threatenings  contained  in 
the  roll  thou  hast  written ;  for  I  will  destroy  this 
whole  land. 

Verse  5.  And  seekest  thou  great  things  for  thyself!] 
Nothing  better  can  be  expected  of  this  people  :  thy 
hopes  in  reference  to  them  are  vain.     Expect  no  na- 


A.  M.  cir.  3397. 
B.  C.  cir.  607. 
OI.  XLIIJ.  2. 
Anno 
Tarquinii  Prisci, 
R.   Roman.,    10. 


4  Thus  shalt  thou  say  unto 
him.  The  Lord  saith  thus ;  Be- 
hold,   "=  that  which  I  have   built 

will    I    break   down,    and    that  

which  I  have  planted  I  will  pluck  up,  even 
this  whole  land. 

5  And  seekest  tbou  great  things  for  thyself? 
seek  them  not :  for,  behold,  "^  I  will  bring  evil 
upon  all  flesli,  saith  the  Lord  :  but  thy  life 
will  I  give  unto  thee  *  for  a  prey  in  all  places 
whither  thou  goest. 

■I  Chap.  XXV.  26. '  Chap.  xxi.  9  ;  xxxviii.  2 ;  xxxix.  18. 

tional  amendment,  till  national  judgments  have  taker 
place.  And  as  for  any  benefit  to  thyself,  think  it  suf 
ficient  that  God  has  determined  to  preserve  thy  life 
amidst  all  these  dangers. 

But  thy  Ufe  will  I  give  unto  thee  for  a  prey]  This 
is  a  proverbial  expression.  We  have  met  with  it  be- 
fore, chap.  xxi.  9,  xxxviii.  2,  xxxix.  18;  and  it  ap- 
pears to  have  this  meaning.  As  a  prey  or  spoil  is 
that  which  is  gained  from  a  vanquished  enemy,  so  it 
is  preserved  with  pleasure  as  the  proof  and  reward  of 
a  man's  own  valour.  So  Raruch's  life  should  be  doubly 
precious  unto  him,  not  only  on  account  of  the  dangers 
through  which  God  had  caused  him  to  pass  safely,  but 
also  on  account  of  those  services  he  had  been  enabled 
to  render,  the  consolations  he  had  received,  and  the 
continual  and  very  evident  interposition  of  God  in  his 
behalf.  All  these  would  be  dearer  to  him  than  the 
spoils  of  a  vanquished  foe  to  the  hero  who  had  over- 
come in  battle. 

Spoil  may  signify  unlooked-for  gain.  The  preser- 
vation of  his  life,  in  such  circumstances,  must  be  more 
than  he  could  reasonably  expect ;  but  his  life  should 
be  safe,  and  he  should  have  it  as  a  spoil,  whitherso- 
ever he  should  go.  This  assurance  must  have  quieted 
all  his  fears. 


CHAPTER  XLVI. 

The  difference  between  the  preceding  and  the  subsequent  prophecies  in  point  of  composition  ts  very  remark- 
able ;  the  last  excelling  much  in  majesty  and  elegance.       This  chapter  (of  tvhich  the  first  verse  forms  a 
general  title  to  this  and  the  jive  chapters  following)  contains  two  distinct  prophecies  relating  to  Egypt. 
370  (     24*     ) 


A  prophecy  of  the 


CHAP.  XLVI. 


overthrow  of  Egypt. 


The  first  was  delivered  previous  to  an  engagement  between  Pharaoh-necho,  king  of  Egypt,  and  Nebuchad- 
nezzar, king  of  Babylon  ;  in  tchich  the  Egyptians  were  routed  in  Carchemish  with  great  slaughter,  as  here 
predicted.  The  prophet  sees  the  mighty  preparations ;  but  they  are  all  declared  to  be  of  no  avail,  as  God 
had  decreed  their  fall,  1-6.  The  king  of  Egypt,  however,  is  represented  as  marching  with  all  the  confi- 
dence of  victory,  like  a  river  overflowing  lis  banks,  and  threatening  all  around  with  its  inundation,  7,  8. 
But  this  immense  armament  of  Pharaoh-necho,  consisting  of  various  nations,  shall,  by  a  righteous  judg- 
ment of  God,  receive  such  a  signal  overthrow  near  the  river  Euphrates,  that  the  political  consequence  of 
Egypt  shall  be  thereby  irretrievably  ruined,  and  its  remaining  power  become  contemptible  in  the  sight  of 
the  nations,  9-13.  The  other  prophecy,  beginning  at  the  thirteenth  verse,  relates  to  the  memorable  over- 
throw of  the  Egyptians  by  Nebuchadnezzar,  subsequent  to  his  siege  of  Tyre,  in  the  sixteenth  year  after 
the  destruction  of  Jerusalem,  13-26.  The  promise,  in  the  conclusion  of  the  chapter,  nf  preservation  to 
the  Jews,  {who  have  for  many  ages  continued  a  distinct  people,  when  the  various  nations  of  antiquity  who 
oppressed  them,  or  with  whom  they  had  any  intercourse,  have  long  ago  ceased  to  have  any  separate  and 
visible  existence,)  has  been  most  remarkably  fulfilled ;  and  is  a  very  signal  act  of  providence,  and  a  pledge 
of  the  restoration  of  Israel  to  the  Divine  favour,  when  the  time  of  the  Gentiles  shall  be  fulfilled,  27,  28. 


A.  M.  cir.  3397. 
B.  C.  cir.  007. 

01.  xi.iir.  2. 

Tarquinii  Prisci, 

R.    Roman., 
cir.  annum   10. 


'T'HE  word  of  the  Lord  which 
came  to  Jeremiah  tlic  prophet 

against  "  ilie  Gentiles  ; 

. 2   Against  Egypt,  ''  against  the 

army  of  Pharaoh-necho  king  of  Egypt,  which 
was  by  the  river  Euphrates  in  Carchemish, 
which  Nebuchadrezzar  king  of  Babylon  smote 
in  the  fourth  year  of  Jehoiakim  the  son  of 
Josiah  king  of  Judah. 

3  "  Order  ye  the  buckler  and  shield,  and 
draw  near  to  battle. 

4  Harness  the  horses ;  and  get  up,  ye  horse- 
men, and  stand  forth  with  your  helmets ;  fur- 
bish the  spears,  and  put  on  the  brigandines. 

5  Wherefore   have   I  seen    them  dismayed 


*  Chap.  x.xv.  15,  &c. 

•Sochap.  li.  U,  12;  Nah. 


'2  Kings  xxiiii.  29  ;  2  Chron.  ixxv.  20. 
i.  1  ;  iii.  H. '^Heh.brok^yiinpicces. 


NOTES  ON  CHAP.  XLVI. 

Verse  1.  The  word  of  the  Lord — against  the  Gen- 
tiles] Tliis  is  a  general  title  to  the  following  collec- 
tion of  prophecies,  «Titten  concerning  different  nations, 
which  had  less  or  more  connexion  with  the  Jews,  either 
as  enemies,  neighbours,  or  allies. 

They  were  not  wTitten  at  the  same  time  ;  and  though 
some  of  them  bear  dates,  yet  it  would  be  difficult  to 
give  them  any  chronological  arrangement.  Dahler\i 
mode  of  ascertaining  the  times  of  their  delivery  may 
be  seen  in  the  table  in  the  introduction. 

Verse  2.  Pharaoh-necho]  This  was  the  person  who 
defeated  the  army  of  Josiah,  in  which  engagement  Jo- 
siah received  a  mortal  wound,  of  which  he  died,  greatly 
regretted,  soon  after  at  Megiddo.  After  this  victory, 
he  defeated  the  Babylonians,  and  took  Carchemish  ; 
and,  having  fortified  it,  returned  to  his  own  country. 
Nabopolassar  sent  his  son  Nebuchadnezzarw'nh  an  army 
against  him,  defeated  him  with  immense  slaughter  near 
the  river  Euphrates,  retook  Carchemish,  and  subdued 
all  the  revolted  provinces,  according  to  the  following 
prophecies. 

Verse  3.  Order  ye  the  buckler]  This  is  the  call  to  the 
general  armament  of  the  people  against  the  Chaldeans. 

A'erse  4.  Furbish  the  spear.^]  Cleanse,  brighten, 
and  sharpen  them;  from  the  Franco-Gallic /(niriir,  to 
polish,  brighten. 


A.  M.  cir.   3397. 

B.  C.  cir.  607. 

Ol.  XLIII.2. 

Tarquinii  Prisci, 

R.    Roman., 

cir.  annum  10. 


and  turned  away  back?  and  their 
mighty  ones  are  ''  beaten  down, 
and  are  '  fled  apace,  and  look  not 
back  :  for  ^  fear  was  round  about, 
saith  the  Lord. 

6  Let  not  the  swift  flee  away,  nor  the  mighty 
man  escape ;  they  shall  s  stumble,  and  fall 
toward  the  north  by  the  river  Euphrates. 

7  Who  is  this  that  cometh  up  i"  as  a  flood, 
whose  waters  are  moved  as  the  rivers  ? 

8  Egypt  riselh  up  like  a  flood,  and  his 
waters  are  moved  like  the  rivers ;  and  he  saith, 
I  will  go  up,  and  will  cover  the  earth ;  I  will 
destroy  the  city  and  tiie  inhabitants  thereof. 

9  Come  up,  ye  horses;  and  rage,  ye  chariots; 


'  Heb.  fled  a  flight. f  Chap.  vi.  25 :  xlix.  29.- 

!■  See  Isa.  viii.  7,  8  ;  chap,  xlvii.  2  ;  Dan.  xi.  22. 


-e  Dan.  xi.  19. 


Brigandines.]  A  coat  of  mail,  especially  that  which 
was  made  scale  fashion ;  one  plate  overlapping  the 
other,  like  the  scales  of  fish. 

Verse  5.  Wherefore  have  I  seen  them  dismayed] 
What !  such  a  numerous,  formidable,  and  well-appointed 
army  panic-struck  ?  So  that  they  have  tutted  back 
— -fed  apace,  and  looked  not  round ;  while  their  mighty 
ones — their  generals  and  commanders,  striving  to  rally 
them,  are  beaten  down. 

Verse  6.  Let  not  the  swift  flee  away]  Even  the 
swiftest  shall  not  be  able  to  escape. 

They  shall — fall  toward  the  north]  By  the  Eu- 
phrale.'!,  which  was  northward  of  Judea.  Here  the 
Egyptian  army  was  routed  with  great  slaughter. 

A'erse  7.  Who  is  this  that  cometh  up  as  a  flood] 
The  vast  concourse  of  people  is  here  represented  as  a 
river :  for  instance,  the  Jordan,  suddenly  swollen  with 
the  rains  in  harvest,  rolling  its  waters  along,  and  over- 
flowing the  whole  country.  A  fine  image  to  represent 
the  incursions  of  vast  armies  carrying  all  before  them. 
Such  was  the  army  of  Pharaoh-necho  in  its  march  to 
Carchemish. 

Verse  9.  The  Ethiopians]  Heb.  Cash,  Phut,  and 
the  Ludim.  This  army  was  composed  of  many  na- 
tions. Cush,  which  we  translate  Ethiopians,  almost 
invariably  means  the  Arabians ;  and  here,  those  Arabs 
that  bordered  on  EgN^pt  near  the  Red  ,Sea.  Phut  pro- 
371 


The  calamities 


JEREMIAH. 


of  Egyp 


A.  HL  cir.  3397.  ^nd  let   the   miffhty  men   come 

B.  C.  cir.  607.  _,       °      -^ 

Ol. XUII.2.     forth;  'the  Ethiopians  and  ''the 

B^'^RomaTr'   Libyans,  that  handle  the  shield; 

cir.  annum  10.     ^^^  jjjg  Lydians,  ^  that  handle  and 

bend  the  bow. 

1 0  For  this  is  "  the  day  of  the  Lord  God  of 
hosts,  a  day  of  vengeance,  that  he  may  avenge 
him  of  his  adversaries  :  and  "  the  sword  shall 
devour,  and  it  shall  be  satiate  and  made  drunk 
with  then:  blood:  for  the  Lord  God  of  hosts 
°  hath  a  sacrifice  in  the  north  country  by  the 
river  Euphrates. 

11  p  Go  up  into  Gilead,  and  take  balm,  1 0 
virgin,  the  daughter  of  Egypt :  in  vain  shalt 
thou  use  many  medicines  ;  for  ^  thou  ^  shalt 
not  be  cured. 

12  The  nations  have  heard  of  thy  shame, 
and  tliy  cry  hath  filled  the  land :  for 
the  mighty  man  hath  stimibled  against 
the  mighty,  and  they  are  fallen  both  to- 
gether. 

13  The  word  that  the  Lord  spake  to  Jere- 
miah the  prophet,  how  Nebuchadrezzar  king 


iHeb. 

Cush.— 

_kH 

eb.  Put. 

Isa. 

Ixvi. 

19. m  Isa.  xiii.  6 ; 

Joeli.  15;  ii.   1.- 

ti 

Deut.  xxxii 

42 

Isa 

.  xxxiv.  6. 

>lsa. 

xxxiv.  6 

;   Zeph. 

i.  7 

see  Ezek.  xxxix.  17. 

pChap.  viii 

22; 

li.   8.— 

— ilsa.  xlvii. 

1. rHeb 

no 

cure 

shall  be  uiito 

thee. 

•Bzek. 

XXX.  21. 

bably  means  the  Libyans ;  for  Phut  settled  in  Libya, 
according  to  Josephus.  Phut  and  Cush  were  two  of 
the  sons  of  Ham,  and  brothers  to  Mitsraim,  the  father 
of  the  Egyptians,  Gen.  x.  6  ;  and  the  Ludim  were  de- 
scended from  Mitsraim;  see  Gen.  -V.  13.  Bochart 
contends  that  the  Ludim  were  Ethiopians,  and  tliat  they 
were  famous  for  the  iise  of  the  bote.  Phaleg,  lib. 
iv.  26. 

Verse  10.  For  this  is  the  day  of  the  Lord  God  of 
hosts^  The  prophet  represents  this  as  a  mighty  sacri- 
fice, where  innumerable  victims  were  slain. 

Verse  11.  Go  up  into  Gilead,  and  take  balm]  An 
irony.  Egypt  is  so  completely  enfeebled  by  this  ovei- 
throw,  that  her  political  wound  is  utterly  incurable. 
This  figure  is  used  with  the  more  propriety  here,  as 
the  Egyptians  have  been  celebrated  from  the  remotest 
antiquity  for  their  knowledge  of  medicine. 

Verse  12.  The  nations  have  heard  of  thy  shame] 
Of  thy  disgrace,  by  this  prodigious  slaughter  of  thy 
troops. 

Verse  13.  How  Nebuchadrezzar — should  come  and 
smite  the  land  of  Egypt.]  See  on  chap.  xliv.  This 
was  after  Amasis  had  driven  Pharaoh-necho  into  Up- 
per Egjrpt.      See  chap.  xliv.  30. 

Verse  14.  Migdol]  Magdolum,  a  city  of  Lower 
Egypt.  Noph,  Memphis.  Tahpanhes,  Daphne.  See 
before,  chap.  .xliv.  1. 

Round  about  thee.]  The  Phoenicians,  Philistines, 
Ammonites,  Moabites,  and  Edomites,  all  prostrated  by 
the  arms  of  the  Chaldeans. 

Verse   15.    They  stood  not,  because  the  Lord  did 
372 


of    Babylon    should    come    and  \^-  ™-  3398 

J  B.  C.  cir.  606. 

'  smite  the  land  of  Egypt.  oi.  XLiii.  a. 

„       ,  •        17  .  J     TarqumuPnscl, 

14  Declare  ye  in   Egypt,  and     r.    Roman., 
publish  in  Migdol,  and  publish  in    '^''•- '^"'°"- 
Noph    and    in    Tahpanhes :    say   ye,   "  Stand 
fast,  and  prepare  thee ;  for   ''  the  sword  shall 
devour  round  about  thee. 

1 5  Why  are  thy  valiant  7nen  swept  away  ? 
they  stood  not,  because  the  Lord  did  drive 
them. 

16  He  ''  made  many  to  fall,  yea,  "  one  fell 
upon  another :  and  they  said,  Arise,  and  let 
us  go  again  to  om-  own  people,  and  to  the  land 
of  our  naiivitv,  from  the  oppressing  sword. 

17  They  did  cry  there,  Pharaoh  king  of 
Egypt  is  hut  a  noise ;  he  hath  passed  the  time 
appointed. 

18  As  I  live,  saith  the  King,  y  whose  name 
is  the  Lord  of  hosts,  Surely  as  Tabor  is 
among  the  mountains,  and  as  Carmel  by  the 
sea,  so  shall  he  come. 

19  0  ^  thou  daughter  dwelhng  in  Egypt, 
^  furnish   thyself   ''  to   go  into  captivity :    for 


<Isa.   xix.  1;   chap,  xliii.   10,  11;    Ezek.  xxix.,  xxx.,  xxxii. 

"  Ver.  3, 4. >■  Ver.  10. "  Heb.  multivUed  ttte falter. "  Lev. 

xxvi.  37. y  Isa.  xlvii.  4  ;   xlviii.  2;   chap,  xlviii.  15. «See 

chap,  xlviii.   18. a  Heb.  make  thee  instruments  of   captivity. 

bjsa.  XX.  4. 


drive  them.]  The  Lord  panic-struck  them,  and  drcme 
them  back. 

A'^erse  16.  One  fell  upon  another]  In  their  terror 
and  confusion  ranks  fell  on  ranks,  and  overturned  each 
other. 

Let  us  go  again  to  our  own  people]  Let  us  flee  to 
our  own  country  with  all  possible  speed.  These  were 
the  auxiliaries. 

A'erse  17.  They  did  cry  there]  Dr.  Blayney  trans- 
lates this  cry  thus  ; — 

'  O  Pharaoh,  king  of  Egypt, 


A  tumult  hath  frustrated  the  appointed  meeting." 

These  aUies  sent  their  excuse  to  Pharaoh,  that  the  dis- 
asters the}'  had  met  with  had  prevented  them  from  join- 
ing him  as  they  had  intended. 

Verse  18.  .4*  Tabor  is  among  the  mountains]  This 
mountain  is  situated  in  the  plain  of  Esdraelon  in  Gali- 
lee, on  the  confines  of  the  tribes  of  Zebulun  and  Issa- 
char,  Josh.  xix.  22.  It  stood  by  itself,  separated  from 
all  the  other  mountains  by  deep  valleys,  and  is  the  highest 
of  the  whole. 

And  as  Carmel  by  the  sea]  Carmel  is  a  mountain 
on  the  coast  of  the  Mediterranean  Sea,  on  the  southern 
frontier  of  the  tribe  of  Asher.  Were  the  Egyptians 
as  distinguished  for  valour  and  strength  as  the  moun- 
tains Tabor  and  Carmel  are  for  height  among  the  other 
mountains  in  their  vicinity,  they  should  not  be  able  to 
stand  the  shock  of  the  Chaldean  army. 

A''erse  19.  Furnish  thyself  to  go  into  captivity]  The 
thing  is  unavoidable  ;  prepare  for  this  calamity- 


Jerusalem 


CHAP.  XLVI. 


IS  comforted 


*o  ^  "'■  rn??'  Noph  shall  be  waste  and  desolate 

B.  C.  cir.   606.  ^ 

01.  XLIII.  3.    without  an  inhabitant. 

Taniuinii  Prisci,  „         .     ■      ii  c  ■ 

r:  Roman.,  20  Egypt  24"  like  a  very  fair 
cir.  annum  11.    „  ijgifgr^  5„^  destruction  comclii ; 

il  cometli ''  out  of  the  north. 

21  Also  her  hired  men  arc  in  the  midst  of 
her  like  "  fatted  bullocks ;  for  they,  also  arc 
turned  back,  and  are  fled  away  together :  ihcy 
did  not  stand,  because  ^  the  day  of  llicir  cala- 
mity was  come  upon  them,  and  the  time  of 
their  visitation. 

22  s  The  voice  thereof  shall  go  like  a  ser- 
pent ;  for  they  shall  march  with  an  eurmy,  and 
come  against  her  with  axes,  as  hewers  of  wood. 

23  They  shall  ''  cut  down  her  forest,  saith 
the  Lord,  though  it  cannot  be  searched ;  be- 
cause they  are  more  than  '  the  grasshoppers, 
and  are  innumerable. 

24  The  daughter  of  Eg\'pt  shall  be  con- 
founded :  she  shall  be  delivered  into  the  hand 
of  ^  the  people  of  the  north. 

25  The  Lord  of  hosts,  the  God  of  Israel, 
saith  ;   Behold,  I  will  punish  the  '  multitude  " 

cSoHos.i.U. dChap.i.  14;  xlvii.2;  ver.6,10. «Heb. 

bullocks  of  the  stall. I'Psa.  xxxvii.  13;  chap.  1.  27. s  See 

Isa.  xxix.  4. blsa.  X.  34. 'Judg.  vi.  5. ''Chap.   i.   15. 

'  Or,  nourisher. ">  Heb.  Anion. 

Yerse  20.  Egypt  is  like  a  very  fair  heifer^  Fruitful 
and  useful ;  but  destruction  comelh  out  of  tlie  nortli, 
from  Chaldea.  It  may  be  that  lliere  is  an  allusion  here 
to  Isis,  worshipped  in  Egypt  under  the  form  of  a  beau- 
tiful cow. 

Verse  21.  Are  fled  away  together']  Perhaps 
there  is  a  reference  here  to  the  case  of  a  cow 
stung  with  gnats.  She  runs  hither  and  thither,  not 
knowing  where  to  go  ;  so  shall  it  be  with  this  scattered 
people. 

Verse  22.  The  voice — shall  go  like  a  serpent]  See 
Isa.  xxix.  4,  and  the  note  there. 

Verse  23.  They  shall  cut  down  her  forest]  Sup- 
posed to  mean  her  cities,  of  which  Egjpt  had  no  fewer 
than  one  thousand  and  twenty. 

Verse  24.  The  hand  of  the  people  of  the  north.]  The 
Chaldeans. 

Verse  25.  The  multitude  of  No]  N*JO  pns  Amon 
minno,  the  .Vmon  of  No,  called  by  the  Greeks  Aiotf- 
coXis,  or  Jupiter's  city.  It  was  the  famous  Thebes, 
celebrated  anciently  for  its  hundred  gates.  Amon  was 
the  name  by  which  the  Egj-ptians  called  Jupiter,  who 
had  a  famous  temple  at  Thebes. 

The  word  Pharaoh  is  twice  repeated  liere ;  and  Dr. 
Dahler  thinks  that  one  may  design  Pharaoh  Hophrah, 
and  the  other  Amasis,  the  new  king. 

Verse  26.  Aftenvard  il  shall  be  inhabited]  That 
is,  within  forty  years,  as  Ezekiel  had  predicted,  chap. 
xxix.  13. 

Verse  27.  Fear  not — my  servant  Jacob]  In  the 
midst  of  wrath  God  remembers  mercy.    Though  Judah 


of  "  No,  and  Pharaoh,  and  Egypt,   *^  *^-  ^|f-  3398. 
°  with  their  gods,  and  their  kings  ;      61.  XLi'ii.  3." 
even  Pharaoh,  and  all  them  that      r.  Roman., 
trust  in  him  :  q^t.  ^n.,mu. 

2G  P  And  I  will  deliver  them  into  the  hand 
of  those  that  seek  their  lives,  and  into  the  hand 
of  Nebuchadrezzar  king  of  Babylon,  and  into 
the  hand  of  his  servants  :  and  ''  afterward  it 
shall  be  inhabited,  as  in  the  days  of  old,  saith 
the  Lord. 

27  "■  But  fear  not  thou,  O  my  servant  Jacob, 
and  be  not  dismayed,  O  Israel ;  for,  behold,  I 
will  save  thee  from  afar  off,  and  thy  seed  from 
the  land  of  their  captivity  ;  and  Jacob  shall 
return,  and  be  in  rest  and  at  ease,  and  none 
shall  make  him  afraid. 

28  Fear  thou  not,  O  Jacob  my  servant,  saith 
the  Lord  :  for  I  am  with  thee ;  for  I  will 
make  a  full  end  of  all  the  nations  whither 
I  have  driven  thee :  but  I  will  not  make 
'^  a  full  end  of  thee,  but  correct  thee  in  mea- 
sure ,  yet  will  I  '  not  leave  thee  wholly  un- 
punished. 


»  Ezek.  XIX.  14,  15,  16;  Nah.  iii.  8. »Chap.  xUii.  12,  13  ; 

Ezck.  XXX.  13. pChap.  xliv.  30;  Ezek.  xxxii.  11. 1  Ezek. 

xxix.  11, 13, 14. rjsa.  xli.  13, 14  ;  xliii.  5  ;  xliv.  2;  chap.  xxx. 

10,  11. »Chap.  X.24;  xxx.  11. lOr,  nol  ulterly  cut  thee  off . 


shall  be  destroyed,  Jerusalem  taken,  the  temple  burnt 
to  the  ground,  and  the  people  carried  into  captivity,  yet 
the  nation  shall  not  be  destroyed.  A  seed  shall  be  pre- 
served, out  of  which  the  nation  shall  revive. 

Verse  28.  /  will  make  a  full  end  of  all  the  nations 
whither  I  have  driven  thee  ;  but  I  will  not  make  a  full 
end  of  thee]  The  Jews  still  remain  as  a  distinct  peo- 
ple, while  the  Assyrians,  Chaldeans,  Egyptians,  &c. 
are  no  more  ! 

On  this  subject,  I  cannot  withhold  from  my  readers 
the  following  very  judicious  remarks  of  Bp.  Newton, 
in  his  Dissertations  on  the  Prophecies. 

"  The  preservation  of  the  Jews  through  so  many 
ages,  and  the  total  destruction  of  their  enemies,  are 
wonderful  events ;  and  are  made  still  more  wonderful 
by  being  signified  beforehand  by  the  spirit  of  prophecy, 
as  particularly  in  the  passage  before  us.  Their  pre- 
servation is  really  one  of  the  most  illustrious  acts  of 
Divine  Providence.  They  are  dispersed  among  all  na- 
tions, yet  not  confounded  with  any.  The  drops  of  rain 
which  fall,  nay  the  great  rivers  which  flow  into  the 
ocean,  are  soon  mingled  with  and  lost  in  that  immense 
body  of  waters.  And  the  same,  in  all  human  proba- 
bility, would  have  been  the  fate  of  the  Jews;  they 
would  have  been  mingled  and  lost  in  the  common  mass 
of  mankind  :  but,  on  the  contrary,  they  flow  into  all 
parts  of  the  world,  mix  with  all  nations,  and  yet  keep 
separate  from  all.  They  still  live  as  a  distinct  people  ; 
and  yet  they  nowhere  live  according  to  their  own  laws, 
nowhere  elect  their  own  magistrates,  nowhere  enjoy 
373 


Remarks  on  the  wonderful 


JEREMIAH. 


preservation  of  the  Jews. 


the  full  exercise  of  their  religion.  Their  solemn  feasts 
and  sacrifices  are  limited  to  one  certain  place  ;  and  that 
hath  been  now  for  many  ages  in  the  hands  of  strangers 
and  aliens,  who  will  not  suffer  them  to  come  thither. 
No  people  have  continued  unmixed  so  long  as  they  have 
done ;  not  only  of  those  who  have  sent  colonies  into 
foreign  countries,  but  even  of  those  who  have  remained 
in  their  own  country.  The  northern  nations  have  come 
in  swarms  into  the  more  southern  parts  of  Europe  :  but 
where  are  they  now  to  be  discerned  and  distinguished  \ 
The  Gauls  went  forth  in  great  bodies  to  seek  their  for- 
tune in  foreign  parts ;  but  what  traces  or  footsteps  of 
them  are  now  remaining  any  where  ?  In  France,  who 
can  separate  the  race  of  the  ancient  Gauls  from  the 
various  other  people  who  from  time  to  time  have  set- 
tled there  ?  In  Spain,  who  can  distinguish  between 
the  first  possessors,  the  Spaniards,  and  the  Goths  and 
Moors,  who  conquered  and  kept  possession  of  the  coun- 
try for  some  ages  ?  In  England,  who  can  pretend  to 
say  certainly  which  families  are  derived  from  the  an- 
cient Britons,  and  which  from  the  Romans,  Saxons, 
Danes,  and  Normans  ?  The  most  ancient  and  honour- 
able pedigrees  can  be  traced  up  only  to  a  certain  pe- 
riod ;  and  beyond  that  there  is  nothing  but  conjecture 
and  uncertainty,  obscurity  and  ignorance.  But  the  Jews 
can  go  up  higher  than  any  nation ;  they  can  even  de- 
duce their  pedigree  from  the  beginning  of  the  world. 
They  may  not  know  from  what  particular  tribe  or  family 
they  are  descended  ;  but  they  know  certainly  that  they 
all  sprang  from  the  stock  of  Abraham.  And  yet  the 
contempt  with  which  they  have  been  treated,  and  the 
hardships  tliey  have  undergone  in  almost  all  countries, 
should,  one  would  tliink,  have  made  them  desirous  to 
forget  or  renounce  their  original  :  but  they  profess  it ; 
they  glory  in  it ;  and  after  so  many  wars,  massacres, 
and  persecutions,  they  still  subsist ;  they  are  still  very 
numerous.  And  what  but  a  supernatural  power  could 
have  preserved  them  in  such  a  manner  as  no  other  na- 
tion upon  earth  has  been  preserved  1  Nor  is  the  pro- 
vidence of  God  less  remarkable  in  the  destruction  of 
their  enemies,  than  in  their  own  preservation.  For, 
from  the  beginning,  who  have  been  the  great  enemies 
and  oppressors  of  the  Jewish  nation,  removed  them 
from  their  o\vn  land,  and  compelled  them  into  captivity 
and  slavery  ?  The  Egyptians  afflicted  them  much,  and 
detained  them  in  bondage  several  years.  The  Assy- 
rians carried  away  captive  the  ten  tribes  of  Israel ; 


and  the  Babylonians,  afterwards,  the  two  remaining 
tribes  of  Judah  and  Benjamin.  The  Syro-Macedo- 
nians,  especially  Antiochus  Epiphanes,  cruelly  perse- 
cuted them  ;  and  the  Romans  utterly  dissolved  the  Jew- 
ish state,  and  dispersed  the  people  so  as  that  they  have 
never  been  able  to  recover  their  city  and  country  again. 
And  where  are  now  those  great  and  famous  monarchies, 
which  in  their  turn  subdued  and  oppressed  the  people 
of  God  1  Are  they  not  vanished  as  a  dream  ;  and  not 
only  their  power,  but  their  very  names,  lost  in  the  earth  ? 
The  Egyptians,  Assyrians,  and  Babylonians  were  over- 
thrown and  entirely  subjugated  by  the  Persians ;  and 
the  Persians,  it  is  remarkable,  were  the  restorers  of 
the  Jews  as  well  as  the  destroyers  of  their  enemies. 
The  Syro-Macedonians  were  swallowed  up  by  the  Ro- 
mans ;  and  the  Roman  empire,  great  and  powerful  as 
it  was,  was  broken  into  pieces  by  the  incursions  of  the 
northern  nations ;  while  the  Jews  are  subsisting  as  a 
distinct  people  at  this  day.  And  what  a  wonder  of 
providence  is  it,  that  the  vanquished  should  so  many 
ages  survive  the  victors ;  and  the  former  be  spread  all 
over  the  world,  while  the  latter  are  no  more  !  Nay, 
not  only  nations  have  been  punished  for  their  cruelties 
to  the  Jews,  but  Divine  vengeance  has  pursued  even 
single  persons  who  have  been  their  persecutors  and  op- 
pressors. The  first-born  of  Pharaoh  was  destroyed ; 
and  he  himself,  with  his  host,  drowned  in  the  sea.  Ne- 
buchadnezzar was  stricken  with  madness,  and  the  crown 
was  transferred  from  his  family  to  strangers.  Antio- 
chus Epiphanes  and  Herod  died  in  great  agonies,  with 
ulcers  and  vermin  issuing  from  them.  Flaccus,  go- 
vernor of  Egypt,  who  barbarously  plundered  and  op- 
pressed the  Jews  of  Alexandria,  was  afterwards  ban- 
ished and  slain  ;  and  Caligula,  who  persecuted  the  Jews 
for  refusing  to  do  Divine  honours  to  his  statue,  was 
murdered  in  the  flower  of  his  age,  after  a  short  and 
wicked  reign.  But  where  are  now, — since  they  have 
absolutely  rejected  the  Gospel,  and  been  no  longer  the 
peculiar  people  of  God, — where  are  now  such  visible 
manifestations  of  a  Divine  interposition  in  their  favour  T 
The  Jews  would  do  well  to  consider  this  point ;  for, 
rightly  considered,  it  may  be  an  effectual  means  of 
opening  their  eyes,  and  of  turning  them  to  Christ  our 
Saviour."  See  Bp.  Newton  on  the  prophecies,  dis- 
sert, viii.  sect.  2.  And  see  the  notes  on  Ezekiel, 
where  the  calamities  of  these  miserable  people  are 
largely  detailed. 


CHAPTER   XLVH. 

Among  the  nations  doomed  to  suffer  from  the  hostilities  of  Nehitchadnezzar  are  the  Philistines,  (see  chap. 
XXV.  20.)  And  the  calamities  predicted  in  this  chapter  befell  them  probably  during  the  long  siege  of  Tyre, 
when  their  country  was  desolated  to  prevent  their  giving  Tyre  or  Sidon  any  assistance,  1—5.  The  whole 
of  this  chapter  is  remarkably  elegant.  The  address  to  the  sioord  of  Jehovah,  at  the  close  of  it,  is  particu- 
larly a  very  beautiful  and  bold  personification,  6,  7. 
374 


The  calamities  that  shall 


CHAP.  XLVII. 


fall  on  the  Philistines 


i 


A  M.  cir.  3387.   rpuE  word  of  the   Loud  tlmt 

B.  C.  cir.  617.       X  Til 

01.  cir.  XL. -1.  came  to  Jeremiah  the  pro- 

R.'^Roimui'.','      phct "  against  the  Phihstines,  ^  bc- 

cir.  annum  24.    f^^^  ^^^^^  Pliaiaoh  smotc  "=  Gaza. 

2  Thus  saiih  the  Lord;  Behold,  '' waters  rise 
up  "  out  of  the  north,  and  shall  be  an  overflow- 
ing flood,  and  shall  overflow  the  land,  and  ^  all 
that  is  therein  ;  the  city  and  ihcm  that  dwell 
therein :  then  the  men  shall  cry,  and  all  the 
inhabitants  of  the  land  shall  howl. 

3  At  the  R  noise  of  the  stamping  of  the  hoofs 
of  his  strong  horses,  at  the  rushing  of  his  cha- 
riots, and  at  the  rumbling  of  his  wheels,  the 
fathers  shall  not  look  back  to  their  children  for 
feebleness  of  hands ; 

•  Chap.  xxT.  20  ;  Ezek.  xiv.  15,  16  ;  Zeph.  ii.  4,  5. 1  Amos 

i.  6,  7,  8. =  Heb.   Azzah. ''  Isa.  viii.  7  ;  chap.  xlvi.  7,  8. 

•Chap.   i.  14;  xlvi. 20. fHeh.  fhefuhicss  thereof. sChap. 

viii.  16 ;  Xah.  iii.  2. ^  Chap.  xxv.  2. '  Ezek.  xxv.  IG  ;  Amos 

i.  8  i  ii.  7. 

NOTES  ON  CHAP.  XLMI. 

Verse  1.  The  leoril  of  the  Lord — against  the  Philis- 
tines] The  date  of  this  prophecy  cannot  be  easily 
ascertained.  Dr.  Blayney  tliinks  it  was  delivered  about 
the  fourth  year  of  Zedekiah,  while  Bahler  assigns  it 
some  time  in  the  reign  of  Josiah. 

Before  that  Pharaoh  smote  Gaza.]  We  have  no 
historical  relation  of  any  Egyptian  king  smiting  Gaza. 
It  was  no  doubt  smitten  by  some  of  them ;  but  when, 
and  by  whom,  does  not  appear  either  from  sacred  or 
profane  history. 

Verse  2.  Waters  rise  up  out  of  the  north]  Waters 
is  a  common  prophetic  image  for  a  tmdtitude  of  people. 
The  north  here,  as  in  other  places  of  this  prophecy, 
means  Chaldea. 

Verse  3.  The  stamping  of  the  hoofs]  At  the  gal- 
loping sound, — 

Quadrupedante  putrem  sonitu  quatit  ungula  campum, 

is  a  hne  of  Virgil,  (JEn.  viii.  596,)  much  celebrated  ; 
and  quoted  here  by  Blayney,  where  the  galloping  sound 
of  the  horses'  hoofs  is  heard.  In  the  stamping  of  the 
horses,  the  rushing  of  the  chariots,  and  the  rumbling 
of  the  wheels,  our  translators  intended  to  convey  the 
sense  by  the  sound  of  the  words  ;  and  they  have  not 
been  unsuccessful.  Their  translation  of  the  original 
is  at  the  same  time  sufficiently  literal. 

The  fathers  shall  not  look  back]  Though  their  chil- 
dren are  left  behind,  they  have  neither  strength  nor 
courage  to  go  back  to  bring  them  off. 

Verse  4.  To  .■spoil  all  the  Philistines]  These  people, 
of  whom  there  were^re  seignories,  occupied  the  coast  of 
the  Mediterranean  Sea,  to  the  south  of  the  Phoenicians. 
Tyrus  and  Zidon]  Places  sufficiently  remarkable 
both  in  the  Old  and  New  Testament,  and  in  profane 
history.  They  belonged  to  the  Phoenicians ;  and  at 
this  time  were  depending  on  the  succour  of  their  al- 
lies, the  Philistines.  But  their  expectation  was  cut  off. 


4  Because  of  tlie  day  that  com-  ^-  ^'^ 


M.  cir.   3387. 

_.  c.  cir.  en. 
etli   to  spoil   all   the   Philistines,    oi.  cir.  XL.  4. 

T  rp  r  V.  ni  1        Anci  Martii, 

ana  to  cut  oil  Irom   "  lyrus  anci     r.  Roman., 
Zidon  every  helper  that  remain-    "■■•  ^■<"'""  2^. . 


eth:    for  tlie    Loud  will  spoil  the  Philistines, 
'  the  remnant  of  ^  the  country  of  '  Caphlor. 

5  "'  Baldness  is  come  upon  Gaza ;  "  Ashkelon 
is  cut  off  yyith  the  remnant  of  their  valley  :  how 
long  wilt  thou  "  cut  tiiysclf  ? 

6  0  tliou  P  sword  of  the  Lord,  iiow  long  will 
it  be  ere  thou  be  quiet  ?  '•  put  up  thyself  into 
thy  scabbai-d,  rest,  and  be  still. 

7  ■■  How  can  it  be  quiet,  seeing  the  Lord  hath 
'given  it  a  charge  against  Ashkelon,  and  against 
the  sea  shore  ?  there  hath  he  '  appointed  it. 

kHeb.  the  isle. 1  Gen.  x.   14. ""Amosi.  7;    Mic.  i.  16; 

Zeph.  ii.  4,  7  ;  Zech.  ix.  5. "  Chap.  xxv.  20. o  Chap.  xvi. 

6;    xli.  5;    xlviii.  37. n  Deut.  xxxii.  41  ;  Ezek.  xxi.  3,  4,  5. 

uHeh.  gather  t/ti/self. r Heb.  how  canst  thou i" 'Ezek.   xiv. 

17. >Mic.  VI.  9. 

The  remnant  of  the  country  of  Caphtor.]  Crete,  or 
Cyprus.  Some  think  it  was  a  district  along  the  coast 
of  the  Mediterranean,  belonging  to  the  Philistines ; 
others,  that  the  Cappadocians  are  meant. 

Verse  5.  Baldness  is  come  vpon  Gaza]  They 
have  cut  off  their  hair  in  token  of  deep  sorrow  and 
distress. 

Ashkelon  is  cut  off]  Or  put  to  silence ;  another 
mark  of  the  deepest  sorrow.  Ashkelon  was  one  of 
the  fice  seignories  of  the  Philistines,  Gaza  was 
another. 

Tlie  remnant  of  their  valley]  Or  plain  ;  for  the 
whole  land  of  the  Philistines  was  a  vast  plain,  which 
extended  along  the  coast  of  the  Mediterranean  Sea 
from  Phoenicia  to  the  frontiers  of  Egypt.  The  whole 
of  this  plain,  the  territory  of  the  Philistines,  shall  be 
desolated. 

Verse  6.  O  thou  sword  of  the  Lord]  This  is  a  most 
grand  prosopopoeia — a  dialogue  between  the  sword  of 
the  Lord  and  the  prophet.  Nothing  can  be  imagined 
more  sublime. 

Put  up  thyself  into  thy  scahbard,  rest,  and  he  still.] 
Shed  no  more  blood,  destroy  no  more  lives,  erase  no 
more  cities,  desolate  no  more  countries.  Rest : — hast 
thou  not  been  long  enough  at  this  work  of  judgment  ? 
O  be  still : — let  wars  and  desolations  cease  for  ever. 

Verse  7.  How  can  it  he  quiet]  This  is  the  answer 
of  the  Sword.  I  am  the  officer  of  God's  judgments, 
and  he  has  given  me  a  commission  against  Ashkelon, 
and  against  the  sea  shore  ;  all  the  coast  where  the 
Philistines  have  their  territories.  The  measure  of 
their  iniquities  is  fiiU ;  and  these  God  hath  appointed 
this  sword  to  ravage.  The  Philistines  were  ever  the 
implacable  enemies  of  the  Jews,  and  the  basest  and 
worst  of  all  idolaters.  On  these  accounts  the  sword 
of  the  Lord  had  its  commission  against  them ;  and  it 
did  its  office  most  fearfully  and  effectually  by  the  hand 
of  the  Chaldeans. 

375 


Desolation  of 


JEREMIAH. 


the  Moabttes. 


CHAPTER  XLVHI. 

The  following  prophecy  concerning  the  Moahtes  is  supposed  to  have  had  its  accomplishment  during  the  long 
siege  of  Tyre  in  the  reign  of  Nebuchadnezzar.  The  whole  of  this  chapter  is  poetry  of  the  first  order. 
The  distress  of  the  cities  of  Moah,  loith  which  it  opens,  is  finely  described.  The  cries  of  one  ruined  city 
resound  to  those  of  another,  1—3.  The  doleful  helpless  cry  of  the  children  is  heard,  4  ;  the  highways,  on 
either  hand,  resound  loith  the  voice  of  weeping,  5  ;  and  the  few  that  remain  resemble  a  blasted  tree  in  the 
wide  howling  ivaste,  6.  Chemosh,  the  chief  god  of  the  Moabites,  and  the  capital  figure  in  the  triumph,  is 
represented  as  carried  off  in  chains,  with  all  his  trumpery  of  priests  and  officers,  7.  The  desolation  of 
the  country  shall  be  so  general  and  sudden  that,  by  a  strong  figure,  it  is  intimated  that  there  shall  be  no 
possibility  of  escape,  except  it  be  in  the  speediest  flight,  8,  9.  And  some  idea  may  be  formed  of  the  dread- 
ful loickedness  of  this  people  from  the  consideration  that  the  prophet,  under  the  imtnediate  inspiration  of 
the  Almighty,  pronounces  a  curse  on  those  who  do  the  work  of  the  Lord  negligently,  in  not  proceeding  to 
their  utter  extermination,  10.  The  subject  is  then  diversified  by  an  elegant  and  well-supported  comparison, 
importing  that  the  Moabites  increased  in  insolence  and  pride  in  proportion  to  the  duration  of  their  pros- 
perity, 1 1  ;  but  this  prosperity  is  declared  to  be  nearly  at  an  end ;  the  destroyer  is  already  commissioned 
against  Moab,  and  his  neighbours  called  to  sing  the  usual  lamentation  at  his  funeral,  13-19.  The  pro- 
phet then  represents  some  of  the  women  of  Aroer  and  Amman,  {the  extreme  borders  of  Moab,)  standing  in 
the  highways,  and  asking  the  fugitives  of  Moab,  What  intelligence  ?  They  inform  him  of  the  complete 
discomfiture  of  Moab,  19-24,  and  of  the  total  annihilation  of  its  political  existence,  25.  The  Divine 
judgments  about  to  fall  upon  Moab  are  farther  represented  under  the  expressive  metaphor  of  a  cup  of  in- 
toxicating liquor,  by  ivhich  he  should  become  an  object  of  derision  because  of  his  intolerable  pride,  his  mag- 
nifying himself  against  Jehovah,  and  his  gteat  contempt  for  the  children  of  Israel  in  the  day  of  their 
calamity,  26,  27.  The  prophet  then  points  out  the  great  distress  of  Moab  by  a  variety  of  striking  figures, 
viz.,  by  the  failure  of  the  customary  rejoicings  at  the  end  of  harvest,  by  the  mournful  sort  of  music  used 
at  funerals,  by  the  signs  lohich  icere  expressive  among  the  ancients  of  deep  mourning,  as  shaving  the  head, 
clipping  the  beard,  cutting  the  fesh,  and  tvearing  sackcloth  ;  and  by  the  methods  of  catching  wild  beasts 
in  toils,  and  by  the  terror  and  pitfall,  28-46.  /n  the  close  of  the  chapter  it  is  intimated  that  a  remnant 
shall  be  preserved  from  this  general  calamity  whose  descendants  shall  be  prosperous  in  the  latter  days,  47. 


1 


A^M.  cin  3420.  ^GAINST  » Moab  tlius  saith 
01.  XLix.  1.  the  Lord  of  hosts,  the  God 

E?"Romanr''  of  Israel ;  Wo  unto  ^  Nebo !  for 
cir.  annum  33.     jj  j^  spoiled:  "  Kiriathaim  is  con- 
founded and  taken :   ^  Misgab  is  confounded 
and  dismayed. 

2  ^  There  shall  be  no  more  praise  of  Moab : 
in  f  Heshbon  they  have  devised  evil  against  it; 
come,  and  let  us  cut  it  off  from  being  a  na- 
tion. Also  thou  shall  ^  be  cut  down,  O 
Madmen ;  the  svford  shall  '^  pursue  thee. 

»Isa.  XV.,  xvi;  chap.  xxv.  21  ;   xxvii.  3  ;  Ezek.  xxv,  9;   Amos 

ii.  1,  2. i>Num.  xxxii.  38;  xxxiii.  47;  Isa.  xv.  2. cNum. 

xxxii.  37. ■!  Or,  TAe  high  place. '  Isa.  xri.  14. 'Isa.  xv.  4. 

NOTES  ON  CHAP.  XLVIII. 

Verse  1.  Against  Moab']  This  was  delivered  some 
time  after  the  destruction  of  Jerusalem.  The  Moab- 
ites were  in  the  neighbourhood  of  the  Ammonites,  and 
whatever  evils  fell  on  the  one  would  naturally  involve 
the  other.    See  Isa.  xv.  and  xvi.  on  this  same  subject. 

Wo  unto  Nebo  '.  for  it  is  spoiled^  This  was  a  city 
in  the  tribe  of  Reuben,  afterwards  possessed  by  the 
Moabites.  It  probably  had  its  name  from  Nebo,  one  of 
the  principal  idols  of  the  Moabites. 

Kiriathaim]    Another  city  of  the  Moabites. 

Misgab  is  confounded]  There  is  no  place  of  this 
name  known  ;  and  therefore  several  learned  men  trans- 
late ^JB'an  hammisgab,  literally,  The  high  tower,  or 
fortress,  which  may  apply  to  Kiriathaim,  or  any  other 
high  and  well-fortified  place. 
376 


A.  M.  cir.   3420. 

B.  C.  cir.  584. 

01.  XLIX.  1. 
Tarquinii  Prisci, 

R.    Roman., 

cir.  annum  33. 


3  '  A  voice  of  crying  shall  be 
from  Horonaim,  spoiling  and 
great  destruction. 

4  Moab  is  destroyed ;  her  little 
ones  have  caused  a  cry  to  be  heard. 

5  ''  For  in  the  going  up  of  Luhith  '  continual 
weeping  shall  go  up ;  for  in  the  going  down  of 
Horonaim  the  enemies  have  heard  a  cry  of 
destruction. 

6  "  Flee,  save  your  lives,  and  be  like  °  the 
"heath  in  the  wilderness. 


eOr,  be  brought  to  silence :  Isa.  xv.  1. -i>  Heb.  go  after  thee. 

'  Ver.    5. ^  Isa.    xv.    5. '  Heb.    weeping    with    weeping. 

inChap.  li.  6. "Or,  a  nakcdtree. "Chap.  xvii.  6. 

Verse  2.  No  more  praise  of  Moab]  "  The  glory  of 
Moab,  that  it  had  never  been  conquered,"  {Dahler,)  is 
now  at  an  end.      Dr.  Blayney  translates  : — 

"  Moab  shall  have  no  more  glorying  in  Heshbon  ; 
They  have  devised  evil  against  her  (saying.)" 

And  this  most  certainly  is  the  best  translation  of  the 
original.  He  has  marked  also  a  double  paronomasia 
in  this  and  the  next  verse,  a  figure  in  which  the  pro- 
phets delight ;  '\yc'n  Jl^BTi:!  becheshbon  chashebu,  "  Iq 
Cheshbon  they  have  devised,"  and  "Onn  pT3  madmen 
tiddommi,  "  Madmena,  thou  shalt  be  dumb." 

A'erse  3.  Horonaim]  Another  city  of  Moab,  near  to 
Luliith.  At  this  latter  place  the  hill  country  of  Moab 
commenced  "  It  is  a  place,"  says  Dahler,  "  situated 
upon  a  height  between  Areopolis  and  Zoar.^' 


Desolation  of 


CHAP.  XLVIII. 


the  Moabttes. 


7  For  because  thou  hast  trusted 


A.  M.  cir.  3420. 
B.  C   dr.  584. 

oi.  XLIX.  1.  in  thy  works  and  in  thy  treasures, 

TftniuiniiPrisci,  .  i     i  i  i         ^    i 

K.    Konian.,  thoU     sluilt     alSO     DC     taKCn 

cir.  annu...  33.  p  ChcillOsh     shall     gO     forth 


licinos 
his 


go 
1  priests  and   his 


and 

into 

princes 


captivity  with 
together. 

8  And  'the  spoiler  shall  come  upon  every  city, 
and  no  city  shall  escape:  the  valley  also  shall 
perish,  and  the  plain  shall  be  destroyed,  as  the  j 
Lord  hath  spoken. 

9  =  Give  wings  unto  Moab,  that  it  may  flee  and 
get  away :  for  the  cities  thereof  sliall  be  deso- 
late, without  any  to  dwell  therein. 

10  '  Cursed  be  he  that  doelh  the  work  of  the 
Lord  "  deceitfully,  and  cursed  be  he  thai  keep- 
eth  back  his  sword  from  blood. 

1 1  Moab  hath  been  ai  ease  from  his  youth, 
and  he  *'  halli  settled  on  his  lees,  and  hath  not 
been  emptied  from  vessel  to  vessel,  neither 
hath  he  gone  into  captivity :  therefore  his  taste 
"■  remained  in  him,  and  his  scent  is  not  changed. 

12  Therefore,  behold,  the  days  come,  saith 


pNum.  xxi.  29;  Judg.  xi.  24;  see  Isa.  xlvi.  1,2;  chap,  xliii. 

12. qChap.  xlix.  3. rChap.  vi.  26;  ver.  18. »Psa.  Iv. 

6 ;    ver.  28. ■  See  Judg.  v.  23 ;    1  Sam.  xv.  3,  9  ;    1   Kings 

XX.    42. u  Or,    negligently. "  Zeph.     i.    12. "   Heb. 

stood. 


the  Lord,  that  I  wdl  send  unto  \,^-'"'-  ^t^o. 

'  ,  ,     ,,  •*■  C-  cir.  584. 

him  wanderers,  tliat  shall    cause    01.  xlix.  i. 

,  .  ,  1      1     11  .       TarquiniiPrisci, 

him  to  wander,  and  shall  empty      r,   Roman., 
his  vessels,  and  break  their  bottles.    "^- =>"""■»  33. 

13  And  Moab  shall  be  ashamed  of '  Chemosh, 
as  the  iiousc  of  Israel  >"  was  ashamed  of  ^  Beth- 
el their  confidence. 

1 4  How  say  ye,  "  We  are  mighty  and  strong 
men  for  the  war  ? 

1 5  ''  Moab  is  spoiled,  and  gone  up  out  of  her 
cities,  and  ■=  his  chosen  young  men  are  ''  gone 
down  to  the  slaughter,  saith  ^  the  King,  whose 
name  is  the  Lord  of  hosts. 

16  The  calamity  of  Moab  is  near  to  come, 
and  his  affliction  hasteth  fast. 

17  All  ye  that  are  about  him,  bemoan  him ; 
and  all  ye  that  know  his  name,  saj",  ^  How  is 
the  strong  staff  l)roken,  and  the  beautiful  rod  ! 

18  k  Thou  daughter  that  dost  inhabit  ""Dibon, 
come  dowa  from  thy  glory,  and  sit  in  thirst ; 
for  '  the  spoiler  of  Moab  shall  come  upon  thee, 
and  he  shall  destroy  thy  strong  holds. 

«  Judg.  xi.  24;  1  Kings  xi.  7. >Hos.  x.  C. «  1  Kings  xii. 

29. a  Isa.  xvi.  6. 1>  Ver.  8,  9,  18. c  Heb.  Ihf  choice  of. 

•1  Chap.  1.  27. -'  Chap.  xlvi.  18 ;  li.  57. f  See  Isa.  ix.  4 ;  xiv. 

4,5. glsa.  xlvii.  1 ;  chap.  xlvi.  19. 'Nuni.  xxi.  30;  Isa. 

XV.  2. i  Ver.  8. 


Verse  6.  Flee,  save  your  lives]  The  enemy  is  in 
full  pursuit  of  you. 

Be  like  the  heath]  li'llJ'J  caaroer,  "  like  Aroer ;" 
which  some  take  for  a  cili/,  others  for  a  blasted  or 
withered  tree.  It  is  supposed  that  a  place  of  this  name 
lay  towards  the  north,  in  the  land  of  the  Ammonites, 
on  a  branch  of  the  river  Jabbok  ;  surrounded  by  de- 
serts. Save  yourselves  by  getting  into  the  wilderness, 
where  the  pursuing  foe  will  scarcely  think  it  worth  his 
while  to  follow  you,  as  the  wilderness  itself  must  soon 
destroy  you. 

Verse  7.  Chemosh  shall  go  forth  into  captivilt/]  The 
grand  national  idol  of  the  Moabites,  Num.  xxi.  "29  ; 
Judg.  xi.  24.  Ancient  idolaters  used  to  take  their 
gods  with  them  to  the  field  of  battle.  This  was  pro- 
bably in  imitation  of  the  Israelites,  who  took  the  ark 
with  them  in  such  eases. 

Verse  9.  Give  icings  unto  Moab]  There  is  no  hope 
in  resistance,  and  to  escape  requires  the  speediest 
flight.  I  cannot  conceive  how  Dahler  came  to  trans- 
late thus  :  Tircz  Moab  par  les  chevaux,  "  Drag  Moab 
away  by  the  hair  of  the  head." 

Verse  10.  Cursed  be  he  that  doeth  the  work  of  the 
Lord  deceitfully]  Moab  is  doomed  to  destruction,  and 
the  Lord  pronounces  a  curse  on  their  enemies  if  they 
do  not  proceed  to  utter  extirpation.  God  is  the  Author 
of  life,  and  has  a  sovereign  right  to  dispose  of  it  as  he 
pleases  ;  and  these  had  forfeited  theirs  long  ago  by 
their  idolatry  and  other  crimes. 

Verse  1 1 .  Moab  hath  been  at  ease]  The  metaphor 
here   is  taken   from  the   mode  of  preserving  wines. 


They  let  them  rest  upon  their  lees  for  a  considerable 
time,  as  this  improves  them  both  in  strength  and  fla- 
vour ;  and  when  this  is  sufficiently  done,  they  rack, 
or  pour  them  off  into  other  vessels.  Moab  had  been 
very  little  molested  by  war  since  he  was  a  nation ;  he 
had  never  gone  out  of  his  own  land.  Though  some 
had  been  carried  away  by  Shalmaneser  forty  years 
before  this,  he  has  had  neither  wars  nor  captivity. 

Therefore  his  taste  remained  iii  him]  Still  carrying 
on  the  allusion  to  the  curing  of  wines  ;  by  resting  long 
upon  the  lees,  the  taste  and  smell  are  both  improved. 
See  the  note  on  Isa.  xxv.  6. 

A'erse  12.  /  leill  send  unto  him  wanderers,  that 
shall  cause  him  to  wander]  Dr.  Blayney  renders  D'i'S 
tsaim,  tillers  ;  those  who  elevate  one  end  of  the  wine 
cask  when  nearly  run  out,  that  the  remains  of  the 
liquor  may  be  the  more  effectually  drawn  off  at  the 
cock.  And  this  seems  to  be  well  supported  by  the 
follo\ring  words, — 

A7id  shall  empty  his  ves.'sels]  I  will  send  such  as 
will  carry  the  whole  nation  into  captivity. 

Verse  13.  Beth-el  their  confidence.]  Alluding  to 
the  golden  calves  which  Jeroboam  had  there  set  up, 
and  commanded  all  the  Israelites  to  worship. 

A'erse  17.  How  is  the  strong  staff  broken]  The 
sceptre.      The  sovereignty  of  Moab  is  destroyed. 

Averse  18.  That  dost  inhabit  Dtbon]  This  was  an- 
ciently a  city  of  the  Reubenites,  afterwards  inhabited 
by  the  Moabites,  about  two  leagues  north  of  the  river 
Arnon,  and  about  six  to  the  east  of  the  Dead  Sea. — 
Dahler. 

377 


Desolation  of 


JEREMIAH. 


the  Moabites 


19   0''  inhabitant  of    '  Aroer, 
stand  by  the   way,  and  espy  ; 


A.  M.  cir.  3420. 
B.  C.  cir.  584. 
Ol.  XLIX.  1. 

r'?  Roman.,  '  ask  him  that  fleeth,  and  her  that 
cir.  annum  33.     escapeth,  a7id  Say,  What  is  done  ? 

20  Moab  is  confounded ;  for  it  is  broken 
down  :  "  howl  and  cry  ;  tell  ye  it  in  "  Arnon, 
that  Moab  is  spoiled, 

21  And  judgment  is  come  upon  p  the  plain 
country  ;  upon  Holon,  and  upon  Jahazah,  and 
upon  Mephaath, 

22  And  upon  Dibon,  and  upon  Nebo,  and 
upon  Beth-diblathaim, 

23  And  upon  Kiriathaim,  and  upon  Beth-ga- 
mul,  and  upon  Beth-meon, 

24  And  upon  i  Kerioth,  and  upon  Bozrah, 
and  upon  all  the  cities  of  the  land  of  Moab, 
far  or  near. 

25  ■■  Tlie  horn  of  Moab  is  cut  off,  and  his 
^  arm  is  broken,  saith  the  Lord. 

26  '  Make  ye  him  drunken  :  for  he  magnified 
himself  against  the  Lord  :  Moab  also  shall  wal- 
low in  his  vomit,  and  he  also  shall  be  in  derision. 

27  For  '^  was  not  Israel  a  derision  unto  thee  ? 
■^  was  he  found  among  thieves  ?  for  since  thou 
spakest  of  him,  thou  "  skippedst  for  joy. 

28  O  ye  that  dwell  in  Moab,  leave  the 
cities,  and  ^  dwell  in  the  rock,  and  be  like 
y  the  dove  that  maketh  her  nest  in  the  sides 
of  the  hole's  mouth. 

29  We  have  heard  the  ^  pride  of  Moab,  (he 
is  exceeding  proud,)  his  loftiness,  and  his  arro- 
gancy,  and  his  pride,  and  the  haughtiness  of 
his  heart. 


''Heb.  inhabilress. '  Deut.  ii.  36. ■"  1    Sam.  iv.    13,16. 

"Isa.  xiv.  7. "See  Num.  xxi.  13. P  Ver.  8. 1  Ver.  41. 

Amos  ii.  2. ■■  Psa.  Ixxv.  10. 'See  Ezek.  .xxx.  21. '  Ch. 

XXV.  15,  27. "  Zeph.   ii.  8. »  See  cliap.  ii.  26. "'Or, 

movedst  thyself. ^  Psa.  Iv.  6,  7  ;   ver.   9. >'  Cant.  ii.    14. 

*  Isa.  xvi.  6,  &c. =»  Isa.  xvi.  6  ;  chap.  1.  36. 


Verse  19.  O  inhalitant  of  Aroei-]  See  the  note 
on  ver.  6.  This  place,  being  at  a  greater  distance,  is 
counselled  to  watch  for  its  own  safety,  and  inquire  of 
every  passenger,  What  is  done  ?  that  it  may  know 
when  to  pack  up  and  be  gone. 

Verse  20.  Tell  ye  it  in  Arnon]  Apprize  the  inha- 
bitants there  that  the  territories  of  Moab  are  invaded, 
and  the  country  about  to  be  destroyed,  that  they  may 
provide  for  their  own  safety. 

Verse  2 1 .  Upon  Holon,  d^c]  All  these  were  cities 
of  the  Moabites,  but  several  f.'"  liera  are  mentioned  in 
no  other  place. 

Averse  25.  The  horn  of  Moab  is  cut  off.  and  his  arm 
is  broien]  His  political  and  physical  powers  are  no 
more. 

Verse  27.  Was  not  Israel  a  derision  nnto  thee] 
Didst  thou  not  mock  mv  people,  and  sav  their  God 
'  378 


30  I    know    his    wrath,    saith  4-  M.  cir.  3420 

'  B.  C.  cir.    584. 

the  Lord  ;  but  it  shall  not  be  so  ;     oi.  XLix.  i. 

„,.       .,.  Ill  rr      .      •       Tarquinii  Prisci 

^  his   ■'  lies  shall  not  so  enect  it.      r.  Roman., 

31  Therefore  ■=  will  I  howl  for    "'"'■  ^°™  ^^- 
Moab,  and  I  will  cry  out  for  all  Moab ;  mine, 
heart  shall  mourn  for  the  men  of  Kir-heres. 

32  '^  O  vine  of  Sibmah,  I  will  weep  for  thee 
with  the  weeping  of  Jazer :  thy  plants  are 
gone  over  the  sea,  they  reach  even  to  the  sea 
of  Jazer :  the  spoiler  is  fallen  upon  thy  sum- 
mer fruits  and  upon  thy  vintage. 

33  And  "joy  and  gladness  is  taken  from  the 
plentiful  field,  and  from  the  land  of  Moab ; 
and  I  have  caused  wine  to  fail  from  the  wine- 
presses :  none  shall  tread  with  shouting;  their 
shouting  shall  be  no  shouting. 

34  '  From  the  cry  of  Heshbon  even  unto 
Elealeh,  and  even  unto  Jahaz,  have  they 
uttered  their  voice,  s  from  Zoar  even  unto  Ho- 
ronaim,  as  a  heifer  of  three  years  old  :  for  the 
waters  also  of  Nimrim  shall  be  '^  desolate. 

35  Moreover  I  will  cause  to  cease  in  Moab, 
saith  the  Lord,  '  him  that  offereth  in  the  high 
places,  and  him  that  burneth  incense  to  his  gods 

3  6  Therefore  '^  mine  heart  shall  sound  for 
Moab  like  pipes,  and  mine  heart  shall  sound 
like  pipes  for  the  men  of  Kir-heres  :  because 
'  the  riches  that  he  hath  gotten  are  perished 

37  For  "  every  head  shall  be  bald,  and  every 
beard  "  clipped :  upon  all  the  hands  shall  be 
cuttings,  and  °  upon  the  loins  sackcloth. 

38  There  shall  be  lamentation  generally 
upon  all   the   housetops   of  Moab,  and  in  the 

^  Or,  those  on  whom  he  stayeth  (Heb.  his  bars)  do  not   right. 

'Isa.  XV.  2;    xvi.  7,11. ^IsB.  xvi.   8,  9. 'Isa.   xvi.   10  j 

Joel  i.  12. f  Isa.  xv.  4,    5,   6. e  Isa.   xv.   5,   6 ;    ver.    5. 

••  Heb.  desolations. 'Isa.  xv.  2  ;  xvi.  12. "^Isa.  xv.   5;  xvi. 

11. '  Isa.  XV.  7. »  Isa.  xv.  2,  3  ;   chap,  xlvii.  5. °  Heb. 

diminished. "  Gen.  xxxvii.  34. 

was  no  better  than  the  gods  of  other  nations  1  See 
Ezek.  XXV.  8. 

Was  he  found  among  thieves  ?]  Did  the  Israelites 
come  to  rob  and  plunder  you  !  Why  then  mock  them, 
and  rejoice  at  their  desolation,  when  their  enemies 
prevailed  over  them  1  This  the  Lord  particularly 
resents. 

Verse  28.  Dwell  in  the  roch]  Go  to  the  most  inac- 
cessible places  in  the  mountains. 

The  hole's  mouth.]  And  into  the  most  secret  caves 
and  holes  of  the  earth. 

Verse  29.    The  pride  of  Moab]    See  on  Isa.  xvi.  1. 

Verse  32.    O  vine  of  Sibmah]     See  on  Isa.  xvi.  8. 

Verse  34.  As  a  heifer  of  three  years  old]  Which 
runs  lowing  from  place  to  place  in  search  of  her  calf, 
which  is  lost  or  taken  from  her. 

Verse  37.  For  every  head  shall  be  bald]    These,  as 


Total  destruction  of 


CHAP.  XLIX. 


the  Moabittsh  nation 


K  M.  cir.  3420.  streets  thereof :  for  I  have  broken 

B.  C.  cir.  584. 

01. XLIX.  1.  Moab  Hke  'a  vessel  wherein  is 

Tarquinii  Prisci,  ,                          .^i     ^i        t 

R.  R.)inan.,  HO  plcaSUrC,   Saith   the   LiORD. 

dr.  annum  33.  gg    'p|jgy    gJ^gJl    ]jj,^^.]_    gayillg, 


How  is  it  broken  down !  how  hath  Moab  turned 
tlie  "•  back  with  shame !  so  shall  Moab  be 
a  derision  and  a  dismaying  to  all  them  about 
him. 

40  For  thus  saith  the  Lord;  Behold,  Mie  shall 
fly  as  an  eagle,  and  shall  '  sjjread  his  wings 
over  Moab. 

4 1  '  Kerioth  "  is  taken,  and  the  strong  holds 
aie  surprised,  and  ^  the  mighty  men's  hearts  in 
Moab  at  that  day  shall  be  as  the  heart  of  a 
woman  in  her  pangs. 

42  And  ^loab  shall  be  destroyed  "  from 
being  a  people,  because  he  hath  magnified 
himself  against  the  Lord. 

43  '  Fear,  and  the  pit,  and  the  snare,  shall  be 


p  Chap. 

xxii. 

28 



-nHeb 

neck. 

'  Deul. 

xxviii 

49 

,   chap. 

xlix.  22 ; 

D.-in 

VI 1 

4; 

Hos 

viii.  I 

;  Hab.  i.  8 

. s 

Isa. 

viii.  8. 

>  Vcr.  24.- 

u 

Or, 

Th 

s  cities. 

!sa.  xiii.  8; 

XXI.  3 

chap.  XXX. 

6 ;  JcUi.  22,  24 

;  1. 

43; 

li.  30 

Mic. 

iv.  9. 

we  have  seen  before,  were  signs  of  the  deepest  distress 
and  desolation. 

Verse  40.  He  shall  fly  as  an  eagle]  The  enemy  will 
pounce  upon  him,  carry  him  off,  and  tear  him  to  pieces. 

A'crse  42.  Moab  shall  be  destroyed  from  being  a 
people]  They  shall  not  have  a  king  or  civil  governor  : 
and  I  doubt  whether  there  be  any  evidence  that  they 
were  ever  reinstated  in  their  national  character.  They 
were  captivated  by  the  Chaldeans  ;  and  probably  many 
returned  with  the  Jews  on  the  edict  of  Cyrus  :  but  as 
to  their  being  an  independent  nation  after  this,  where 
is  the  positive  proofs 

Verse  43.  Fear,  and  the  pit,  and  the  snare]  See 
the  note  on  Isa.  xxiv.  17,  18. 

Verse  45.  They  that  fled  stood  under  the  shadow  of 
Heshbon]  Heshbon  being  a  fortified  place,  they  who 
were  worsted  in  the  fight  fled  to  it,  and  rallied  under 
its  walls  ;  but,  instead  of  safety,  they  found  themselves 
disappointed,  betrayed,  and  ruined.  See  ver.  2,  and 
the  note  there. 

But  afire  shall  come  forth  out  of  Heshbon]  Jeremiah 
has  borrowed  this  part  of  his  discourse  from  an  ancient 
poet  quoted  by  Moses,  Num.  xxi.  28  ;  where  see  the 
notes. 


upon  thee,  0  inhabitant  of  Moab,  ^.M^  cir.  3420. 

^  13.  L/.  cir.  584. 

saith  the  Lord.  01.  XLix.  1. 

.  .     -IT        1  n        1     r  1       r  Tarquinii  Prisci 

44   He  that  rleeth  Irom  the  tear      r.  Roman., 
shall  fall  into  the  pit ;  and  he  that    ""■  '"""■"  ^ 
gcltetli  up  out  of  tlie  pit  shall  be  taken  in  the 
snare :  for  ''  I  will  bring  upon  it,  eveji  upon  Moab, 
the  year  of  their  visitation,  saith  the  Lord. 

4  5  Tiiey  that  fled  stood  under  the  shadow  ol 
Heshbon  because  of  the  force :  but  ^  a  fire  shall 
come  forth  out  of  Heshbon,  and  a  flame  from 
the  midst  of  Sihon,  and  "  shall  devour  the  cor- 
ner of  Moab,  and  the  crown  of  tiie  head  of  the 
''  tumultuous  ones. 

46  ■=  Wo  be  unto  thee,  0  Moab  !  the  people 
of  Chemosh  pcrisheth  :  for  thy  sons  are  taken 
*  captives,  and  thy  daughters  captives. 

47  Yet  will  I  bring  again  the  captivity  of 
Moab  "  in  the  latter  days,  saith  the  Lord. 
Thus  far  is  the  judgment  of  Moab. 

"Psa.  Ix.xxiii.  4;  Isa.  vii.  8. « Isa.  xxiv.  17,18. y See 

chap.  xi.  23. "jMum.  xxi.  28. — — «  Num.  xxiv.  17. i>Heb 

children  of  noise. c  Num.    xxi.  29. J  Heb.    in    captivity. 

'  Chap.  xlix.  6,  39. 


The  crown  of  the  head]     The  choicest  persons  of 
the  whole  nation. 

Verse  46.  The  people  of  Chemosh]     The  Moabites, 
who  worshipped  Chemosh  as  their  supreme  god. 

Verse  47.  Will  I  bring  again  the  captivity  of  Moab 
in  the  latter  days]  I  have  already  expressed  doubts 
(see  ver.  42)  whether  the  Moabites  were  ever  restored 
to  their  national  distinction.  The  expressions  in  this 
chapter,  relative  to  their  total  destruction  as  a  people, 
are  so  strong  and  so  frequent,  that  they  leave  little 
room  for  a  limited  interpretation.  That  many  of  them 
returned  on  the  edict  of  Cyrus,  by  virtue  of  which  the 
Jews  were  restored,  I  doubt  not ;  but  neither  the  .4m- 
monites,  Moabites,  Philistines,  nor  even  the  Jews  them 
selves,  were  ever  restored  to  their  national  consequence. 
Perhaps  the  restoration  spoken  of  here,  which  was  to 
take  place  in  the  latter  days,  may  mean  the  conversion 
of  these  people,  in  their  existing  remnants,  to  the  faith 
of  the  Gospel.  Several  judicious  interpreters  are  of 
this  opinion.  The  Moabites  were  partially  restored ; 
but  never,  as  far  as  I  have  been  able  to  learn,  to  their 
national  consequence.  Their  conversion  to  the  Chris- 
tian faith  must  be  the  main  end  designed  by  this  pro- 
phecy. 


CHAPTER  XLIX. 

This  chapter  is  a  collection  of  prophecies  relating  to  several  nations  in  the  neighbourhood  of  Judea ;  and, 
like  those  preceding,  are  supposed  to  have  been  fulfilled  by  the  ministry  of  Nebuchadnezzar  during  the 
thirteen  years'"  siege  of  Tyre.  The  chapter  opens  with  a  prophecy  concerning  the  Ammonites,  whose  chief 
city,  Rahbah,  shall  be  destroyed;  and  Malcom,  the  supreme  divinity  of  the  people,  with  all  his  retinue  of 
priests  and  officers,  carried  into  captivity,  1-5.  Promise  that  the  Ammonites  shall  be  restored  to  their 
liberty,  6.  Prophecy  against  the  Edomites,  {very  like  that  most  dreadful  one  in  the  thirty-fourth  cliapter 
of  Isaiah  against  the  same  people,)  who  shall  be  utterly  exterminated,  after  the  similitude  of  Sodom  and 

379 


The  prophecy  against 


JEREMIAH. 


the  Ammonites 


Gomorrah,  7—22.  Prophecy  against  Damascus,  23-27  ;  and  against  Kedar,  28,  29.  Utter  desolation 
of  the  kingdoms  of  Hazor  foretold,  30-33.  The  polity  of  the  Elamites  shall  he  completely  dissolved,  and 
the  people  dispersed  throughout  the  nations,  34—38.  The  Elamites  shall  he  delivered  from  their  captivity 
in  the  latter  days,  39.  It  will  be  proper  here  to  observe  that  these  predictions  should  not  be  so  explained 
as  if  they  admitted  of  merely  a  private  interpretation ;  for,  as  Bishop  Lowth  remarks  upon  Isaiah's  pro- 
phecy concerning  the  Idumeans,  "  by  a  figure  very  common  in  the  prophetical  writings,  any  city  or  people, 
remarkably  distinguished  as  enemies  of  the  people  and  kingdom  of  God,  is  put  for  those  enemies  in  gene- 
ral ;"  therefore,  it  is  under  the  Gospel  dispensation  that  these  prophecies  shall  be  accomplished  to  their 
fullest  extent  tipon  all  the  antichristian  nations  that  have  sinned  after  the  similitude  of  the  ancient  enemies 
of  the  people  of  God  under  the  Mosaic  economy. 


A.  M.  cir.   3421. 

B.  C.  cir.  583. 

01.  XLIX.2. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  34. 


^QONCERNING 

monites,     thus 


^  tlie  Am- 
saith  the 
Lord  ;  Hath  Israel  no  sons  ?  hath 
he  no  heir?  why  then  doth  ■=  their 
king  inherit  '^  Gad,  and  his  people  dwell  in  his 
cities  ? 

2  Therefore,  behold,  the  days  come,  saith 
the  Lord,  that  I  will  cause  an  alarm  of  war 
to  be  heard  in  ^  Kabbah  of  the  Ammonites ; 
and  it  shall  be  a  desolate  heap,  and  her 
daughters  shall  be  burned  with  fire :  then 
shall  Israel  be  heir  unto  them  that  were  his 
heirs,  saith  the  Lord. 

3  Howl,  0  Heshbon,  for  Ai  is  spoiled  :  cry, 
ye  daughters  of  Kabbah,  ^  gird  you  with  sack- 
cloth ;  lament,  and  run  to  and  fro  by  the 
hedges  ;  for  s  their  king  shall  go  into  captivity, 
and  his  '>  priests  and  his  princes  together. 

4  Wherefore  gloriest  thou  in  the  valleys,  '  thy 

"Or,  Against. t>£zek.  xxi.  28;  xxv.  2;  Amos  i.  13;  Zeph. 

ii.  8,9. -cOr,  Mekam. <>  Amos  i.   13. «Ezek.  xxv.  5; 

Amos  i.  14 Tsa.  xxxii.  U  ;  chap.  iv.  8  ;  vi.  26. g  Or,  Mel- 
arm;  1  Kings  xi.  5  33. ^tiChap.  xlviii.  7;  Amos  i,  15. 

NOTES  ON  CHAP.  XLIX. 

Verse  1.  Concerning  the  Am.monites]  This  pro- 
phetic discourse  was  also  delivered  after  the  capture 
of  Jerusalem. 

Hath  Israel  no  sons  ? — no  heir  ?]  The  Ammonites, 
it  appears,  took  advantage  of  the  depressed  state  of 
Israel,  and  invaded  their  territories  in  the  tribe  of  Gad, 
hoping  to  make  them  their  own  for  ever.  But  the  pro- 
phet intimates  that  God  will  preserve  the  descendants 
of  Israel,  and  will  bring  them  back  to  their  forfeited 
inheritances. 

Why  then  doth  their  king]  Do'?^  Malcom  or  Milcom, 
the  chief  idol  of  the  Ammonites.  That  the  idol  Mil- 
com is  here  meant  is  sufficiently  evident  from  ver.  3, 
where  it  is  said  :  "  Milcom  (not  their  king)  shall  go 
into  captivity  ;  his  priests  and  his  princes  together." 
Milcom  is  also  called  Molech.  Malcom  is  put  here  for 
the  Ammonites,  as  the  people  of  Chemosh  in  the  pre- 
ceding chapter  are  put  for  the  Moabites  in  general. 

Verse  3.  Run  to  and  fro  by  the  hedges]  It  is  sup- 
posed that  this  may  refer  to  the  women  making  lamen- 
tations for  the  dead,  that  were  in  general  buried  by  the 
walls  of  their  gardens ;  but  others  think  that  it  refers 
to  the  smaller  cities  or  villages,  called  here  the  daugh- 
ters of  Rabbah,  the  metropolis ;  the  inhabitants  of 
380 


A.  M.  cir.  3421. 
B.  C.  cir.  583 
01.  XLIX.2. 

Tarquinii  Prisci, 
R.   Roman., 
cir.  annum  34. 


flowing  valley,  O  '^  backsliding 
daughter  ?  that  trusted  in  her 
treasures,  '  saying.  Who  shall 
come  unto  me  ?  . 

5  Behold,  I  will  bring  a  fear  upon  thee, 
saith  the  Lord  God  of  hosts,  from  all  those 
that  be  about  thee  ;  and  ye  shall  be  driven 
out  every  man  right  forth ;  and  none  shall 
gather  up  him  that  wandereth. 

6  And  "  afterward  I  will  bring  again  the 
captivity  of  the  children  of  Ammon,  saith  the 
Lord. 

7  °  Concerning  Edom,  thus 
saith  the  Lord  of  hosts ;  °  Is 
wisdom  no  more  in  Teman  ? 
p  is  counsel  perished  from  the 
prudent  ?  is  their  wisdom  vanished  ? 

8  iFlee  ye,  'tiu-n  back,  dwell  deep,  0  inha- 
bitants of  ^  Dedan ;  for  I  will  bring  the  cala- 


A.  M.  cir.  3417. 

B.  C.  cir.  587. 

Ol.XLVm.2. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  30. 


i  Or, 

tht/  valley    flaweth    away. k  Chap.  iii.   14 

vii.  24. 

1  Chap. 

XXI.  13. ni  So  ver.   39  ;   chap,  xlviii.  47. — 

-"  Ezek. 

XXV.  12 

.Arnosi.  11. oObad.8. i>SeeIsa.  xix.  11.- 

qVer. 

30. 

rOr,  they  are  turned  back. 3  Chap.  xxv.  23. 

which  are  exhorted  to  seek  safety  somewhere  else,  as 
none  can  be  expected  from  them,  now  that  the  enemy 
is  at  hand. 

Verse  4.  Wherefore  gloriest  thou]  Though  thy 
valleys  be  fruitful,  yet  glory  not  in  them.  Though  thou 
have  much  political  and  military  power,  do  not  trust  in 
them,  nor  in  the  multitude  of  thy  cities ;  a  stronger 
than  thou  is  coming  against  thee. 

Verse  6.  Afterward  I  ivill  bring  again]  The  Am- 
monites are  supposed  to  have  returned  with  the  Moab- 
ites and  Israelites,  on  permission  given  by  the  edict  of 
Cyrus. 

Verse  7.  Concerning  Edom]  This  is  a  new  and 
separate  discourse. 

Teman]  A  part  of  Idumea,  put  here  for  the  whole 
country. 

Verse  8.  Dwell  deep]  An  allusion  to  the  custom  of 
the  Ar.abs,  who,  when  about  to  be  attacked  by  a  pow- 
erful foe,  strike  their  tents,  pack  up  their  utensils,  lade 
their  camels,  which  they  can  do  in  a  couple  of  hours, 
and  set  off  to  the  great  desert,  and  so  bury  themselves 
in  it  that  no  enemy  either  will  or  can  pursue,  as  it  is 
the  Arabs  alone  that  know  the  deserts,  and  can  find 
water  and  provender  for  their  support. 

Dedan]    Was  a  city  of  Idumea,  not  far  from  Teman. 


The  prophecy 


CHAP.  XLIX. 


against  Edom. 


^B^c"'''  58?'^    "^'^y  °^  Esau  upon  him,  the  time 
o:.'  XLviii  2.    that  I  will  visit  him. 

Tarnuinii  Prisci,       „    rr  .  .l 

R.  Roman.,        9   If  '  grapc-gathercrs  come  to 
cir.  annum  30.     j|^gg^  would  tlioy  not  Icavc  some 
gleaning  grapes  ?  if  thieves  by  night,  they  will 
destroy  "  till  they  have  enough. 

10  "  But  I  have  made  Esau  bare,  I  have 
uncovered  his  secret  places,  and  he  shall  not 
be  able  to  hide  himself:  liis  seed  is  spoiled, 
and  his  brethren,  and  his  ncighboiu-s,  and 
*  he  is  not. 

1 1  Leave  thy  fatherless  children,  I  will  pre- 
serve them  alive ;  and  let  thy  widows  trust 
in  me. 

12  For  thus  saith  tlie  Lord;  Behold,  ''they 
^vllose  judgment  was  not  to  drink  of  the  cup 
have  assuredly  drunken  ;  and  art  thou  he  that 
shall  altogether  go  unpunished  ?  thou  shalt  not 
go  vmpunished,  but  thou  shalt  surely  drink 
of  it. 

13  For  >■  I  have  sworn  by  myself,  saith  the 
Lord,  that  ^  Bozrah  shall  become  a  desolation, 
a  reproach,  a  waste,  and  a  ciuse  ;  and  all  the 
cities  thereof  shall  be  perpetual  wastes. 

14  I  have  heard  a  "rumour  from  the  Lord, 
and  an  ambassador  is  sent  unto  the  heathen, 

'Obad.  5. "Heb.   their  svffieiency. >'Mal.  i.  3. "  Isa. 

xvii,  14. »Chap.  xiv.  29;  Obad.  16. yGcn.  xxii.  16;  Isa. 

xvl.  23 ;  Amos  vi.  8. » Isa.  xxxiv.  6 ;  Ixiii.  1. »  Obad.  1,  2. 

3. !>  Obad.  4. 


Verse  9.  If  grape-gatherers]  Both  in  vintage  and 
harvest  every  grape  and  every  stalk  are  not  gathered  ; 
hence  the  gleaners  get  something  for  their  pains  :  but 
your  enemies  shall  not  leave  one  of  you  behind ;  all 
shall  be  carried  into  captivity. 

Verse  10.  I  have  made  Esau  bare]  I  have  stripped 
him  of  all  defence,  and  have  discovered  his  hiding- 
places  to  his  enemies. 

Yerse  11.  Leave  ihy  fatherless  children]  The  con- 
nexion of  this  with  the  context  is  not  easy  to  be  dis- 
cerned ;  but,  as  a  general  maxim,  it  is  of  great  im- 
portance. Widoivs  and  orphans  are  the  peculiar  care 
of  God.  He  is  as  the  best  of  fathers  to  the  one,  and 
the  most  loving  of  husbands  to  the  other.  Even  the 
widows  and  orphans  of  Esau,  who  escape  the  general 
destruction,  shall  be  taken  care  of  by  the  Lord. 

Verse  1S>.  Art  thou  he  that  shall  altogether  go  un- 
punished)] -A  similar  form  of  speech  appears,  chap. 
XXV.  29.  Others,  less  wicked  than  thou,  have  been 
punished  ;  and  canst  thou  expect  to  escape  1  Thou 
shalt  not  escape. 

\erse  13.  Bozrah  shall  become  a  desolation]  Boz- 
rah, a  city  of  Idumea,  is  here  put  for  the  whole  country. 

Verse  11.  /  have  heard  a  rumour^  The  Lord  has 
revealed  to  me  what  he  is  about  to  do  to  the  Edomites. 

.4.7!  ambassador  is  sent]  I  believe  this  means  only 
that  God  has  given  permission,  and  has  stirred  up  the 


saying,  Gather  ye  together,  and  ^^  "  '^'^'-  ^^yj 

come  against  her,  and  rise  up  to  oi.  XLviii.  2. 

,1        ,      . ,1  Tarnuinii  I>risci, 
the  battle.  U.  Roman., 

1 5  For,  lo,  I  will  make  thee  small  "'■ '"'"'"°  ^- 


among  the  heathen,  and  despised  among  men. 

16  Thy  terriblencss  hath  deceived  thee,  and 
the  pride  of  thine  heart,  ()  tliou  that  dwcllest 
in  the  clefts  of  tiic  rock,  that  boldest  the 
height  of  the  hill :  *•  though  thou  «houldest 
make  tiiy  "^  nest  as  high  as  the  eagle,  '^  I  will 
bring  thee  down  from  thence,  saith  the  Lord. 

17  Also  Edom  shall  be  a  desolation:  •'every 
one  that  goeth  by  it  shall  be  astonished,  and 
shall  hiss  at  all  the  plagues  thereof. 

18  f  As  in  the  overthrow  of  Sodom  and 
Gomorrah  and  the  neighbour  cities  thereof, 
saith  the  Lord,  no  man  shall  abide  there, 
neither  shall  a  son  of  man  dwell  in  it. 

19  6  Behold,  he  shall  come  up  like  a  lion 
from  ''  the  swelling  of  Jordan  against  the  ha- 
bitation of  the  strong :  but  I  will  suddenly 
make  liiiu  run  away  from  her :  and  who  is  a 
chosen  man,  that  I  may  appoint  over  her  ? 
for  '  who  is  like  trie  ?  and  who  will  ''  appoint  me 
the  time  ?  and  '  who  is  that  shepherd  that  will 
stand  before  me  ? 


c  Job  xxxix.  27. ■!  Amos  ix.  2. »Chap 

xviii.  16  ;   1.  13. 

<  Gen.   xix.   25  ;    Dcut.  xxix.  23  ;    chap.  1.   40 

Amos    iv.    11. 

6 Chap.  1.  44,  &c. I'Chap.  xii.  5. 'Exod. 

XV.  11. kOr, 

convent  me  in  jvdgmau. 1  Job  xli.  10. 

hearts  of  these  nations  to  go  against  those  whom  he 
has  doomed  to  destruction. 

Verse  16.  O  thou  that  dwellest]  All /(/umca  is  full 
of  mountains  and  rorhs,  and  these  rocks  and  mountains 
full  of  caves,  where,  in  time  of  great  heats,  and  in  time 
of  war,  the  people  take  shelter. 

Verse  18.  As  in  the  overthrow  of  Sodom]  The 
destruction  of  Sodom  and  Gomorrah  and  the  neigh- 
bouring cities  was  so  terrible,  that,  when  God  denounces 
judgments  against  incorrigible  sinners,  he  tells  them 
they  shall  be  like  Sodom  and  Gomorrah. 

No  man  shall  abide  there]  It  shall  be  so  desolate 
as  not  to  be  habitable.  Travellers  may  lodge  on  the 
ground  for  a  night ;  but  it  cannot  become  a  permanent 
dwelling. 

A'erse  19.  Behold,  he  shall  come  up  like  a  lion]  .See 
the  note  on  chap.  xii.  5.  The  similitude  used  here  is 
well  illustrated  by  Dr.  Blayney :  "  When  I  shall  oc- 
casion a  like  commotion  in  her  (Idumea)  as  a  fierce 
and  strong  lion  may  be  supposed  to  do  in  the  sheep- 
folds,  then  I  will  cause  him  (the  man  of  whom  it  is 
said  in  the  preceding  verse  that  he  should  not  dwell  in 
it)  to  run  away  from  her  as  the  alfrighted  shepherds 
and  their  flocks  run  from  the  lion." 

A  chosen  man]      Nebuchadnezzar.      That  is,  God 
has  chosen  this  man,  and  given  him  a  commission  against 
'.  Idumea. 

381 


The  prophecy 


JEREMIAH. 


aoainst  Damascus. 


A.  M.  cir.  3417. 

B.  C.  cir.  587. 
01.  XLVIII.  2. 

Tarquinii  Prisci, 

R.  Roman., 
cir.  annum  30. 


20  "Therefore  hear  the  coun- 
sel of  the  Lord,  that  he  hath 
taken  against  Edom ;  and  his 
purposes,  that  lie  hath  purposed 
against  the  inhabitants  of  Teman  :  Surely  the 
least  of  the  flock  shall  draw  them  out :  surely 
he  shall  make  their  habitations  desolate  with 
them. 

21  "  The  earth  is  moved  at  the  noise  of  their 
fall,  at  the  cry  the  noise  thereof  was  heard  in 
the  °  Red  Sea. 

22  Behold,  "  he  shall  come  up  and  fly  as  the 
eagle,  and  spread  his  wings  over  Bozrah :  and 
at  that  day  shall  the  heart  of  the  mighty  men 
of  Edom  be  as  the  heart  of  a  woman  in  her 


pangs. 

A.  M.  cir.  3404. 

B.  C.  cir.  600. 

01.  cir.  XLV.  I. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  17. 


23     1  Concerning     Damascus. 

Hamalh     is     confounded,      and 

Arpad  :  for  they  have  heard  evil 

tidings  :  they  ■■  are  faint-hearted  ; 

sorrow   *  on  the  sea :    it  cannot  be 


'  there   is 
quiet. 

24   Damascus  is  waxed  feeble,  and  turneth 
herself  to  flee,   and  fear  hath  seized  on  her  : 

■»  Chap.  1.  45. "  Chap.  1.  46. "  Heb.  weedy  sea. P  Ch. 

iv.  13;  xlviii.  40,  41. ilsa.  xvii.  1  ;  xxxvii.  13;   Amos  i.  3; 

Zeph.  ix.  1,  2. 'Heb.  melted. sisa.  Ivii.  20. 'Or,  as  on 

the  sea. 

Verse  20.  The  inhabitants  of  Teman]  Taken  here 
for  the  whole  of  Idumea.  These  are  a  kind  of  syno- 
nyms which  prevent  monotony,  and  give  variety  to  the 
poet's  versification. 

Surely  the  least  of  the  flock  shall  draw  them  out] 
They  shall  be  like  timid  sheep  ;  the  weakest  foe  shall 
overcome  them. 

Verse  21.  The  earth  is  moved]  The  whole  state 
is  represented  here  as  a  vast  building  suddenly  thrown 
down,  so  as  to  cause  the  earth  to  tremble,  and  the  noise 
to  be  heard  at  a  great  distance. 

Verse  22.  He  shall  come  up  and  fly  as  the  eagle] 
Nebuchadnezzar.      See  chap,  xlviii.  40. 

A'erse  23.  Concerning  Dam.iscus.]  This  is  the 
head  or  title  of  another  prophecy.  Damascus  was  one 
of  the  principal  cities  of  Syria.  It  was  taken  by  Da- 
vid, 2  Sam.  viii.  6,  was  retaken  in  the  reign  of  Solo- 
mon, 1  Kings  xi.  24,  &c.,  and  regained  its  indepen- 
dence. Its  kings  were  often  at  war  with  the  ten  tribes, 
and  once  it  joined  with  them  for  the  destruction  of  Ju- 
dah.  To  defend  himself  against  these  powerful  ene- 
mies Ahaz  made  a  league  with  the  king  of  Assyria, 
who  besieged  Damascus,  took,  and  demolished  it.  From 
that  time  we  hear  nothing  of  Damascus  till  we  meet 
with  it  in  this  prophecy.  It  appears  to  have  been  re- 
built and  restored  to  some  consequence.  It  made  an 
obstinate  resistance  to  Nebuchadnezzar ;  but  was  at 
last  taken  and  sacked  by  him.  At  present  it  is  both 
a  large  and  populous  city,  with  considerable  com- 
merce. 

.S82 


"  anguish  and  sorrows  have  taken 


A.  M.  cir.  3404. 

B.  C.  cir.  600. 

01.  cir.  XLV.  i 

Tarquinii  Prisci, 

R.    Roman., 

cir.  annum  17. 


her,  as  a  woman  in  travail. 

25  How  is  "  the  city  of  praise 
not  left,  the  city  of  my  joy ! 

26  ■"  Therefore  her  young  men  shall  fall  in 
her  streets,  and  all  the  men  of  war  shall  be  cut 
off  in  that  day,  saith  the  Lord  of  hosts. 

27  And  I  will  kindle  a  ^  fire  in  the  wall  of 
Damascus,  and  it  shall  consume  the  palaces 
of  Ben-hadad. 

28  y  Concerning  Kedar,  and 
concerning  the  kingdoms  of 
Hazor,  which  Nebuchadrezzar 
king  of  Babylon  shall  smite,  thus 
saith  the  Lord  ;  Arise  ye,  go  up 
and  spoil  ^  the  men  of  the  east. 

29  Their  *  tents  and  their  flocks  shall  they 
take  away :  they  shall  take  to  themselves  their 
curtains,  and  all  their  vessels,  and  their  camels, 
and  they  shall  cry  unto  them,  ''  Fear  is  on  every 
side. 

30  "  Flee,  ^  get  you  far  off,  dwell  deep,  O  ye 
inhabitants  of  Hazor,  saith  tlie  Lord  ;  for  Ne- 
buchadrezzar king  of  Babylon  hath  taken  coun- 


A.  M.  cir.   3403. 

B.  C.  cir.   601. 

01.  XL1V.4 

Tarquinii  Prisci, 

R.    Roman.. 

cir.  annum  16. 

to  Kedar, 


"Isa 

xiii.  8 

chap.  iv.  31 

;  vi. 

24 

,    XXX 

6; 

xlviii.  41 ;  ver. 

22 

'Chap. 

xxxm. 

9;  li.  41. 

-"Ch 

ap 

1.30 

;  li. 

4.- 

— t  Amos 

.4. 

y  Isa.   xxi. 

13 

^Judg.   vi.   5 

;    Job   i 

3. 

^  Psa.   cxx 

5. 

b  Cbap. 

VI. 

25 

xlvi.  5. *= 

Ver 

8.- 

f1 

Heb 

.fiit 

greatly. 

Hamath  is  confounded]  This  is  a  city  of  Syria,  on 
the  Orontes.     The  Greeks  called  it  Epiphania. 

Arpad]     Not  far  from  Damascus. 

Sorrow  on  the  sea]  They  are  like  the  troubled  sea, 
that  cannot  rest. 

Verse  25.  Hoiv  is  the  city  of  praise  not  left]  Da 
mascus  is  so  ruined  that  she  can  no  more  be  called  a 
praiseworthy  or  happy  city. 

Verse  27.  The  palaces  of  Ben-hadad.]  Damascus 
was  a  seat  of  the  Syrian  kings,  and  Ben-hadad  was  a 
name  common  to  several  of  its  kings. 

Verse  28.  Concerning  Ked.\r,  and  concerning  the 
KiNGDOiMS  OF  Hazor]  This  is  the  title  of  another  new 
prophecy. 

Kedar  was  the  name  of  one  of  the  sons  of  Ishmael 
(Gen.  XXY.  13)  who  settled  in  Arabia,  and  who  gave 
name  to  a  powerful  tribe  of  Arabs  who  used  to  traffic 
with  the  Tyrians  in  cattle.  It  appears  from  this  pro- 
phecy that  Nebuchadnezzar  got  a  commission  to  go 
against  and  reduce  them  to  great  misery. 

Verse  29.  Their  tents  and  their  flocks]  This  de- 
scription of  property  shows  that  they  were  Scenite  or 
Nomad  Arabs ;  persons  who  dwell  in  tents,  and  whose 
principal  property  was  cattle,  especially  camels,  of  the 
whole  of  which  they  were  plundered  by  the  Chaldeans. 

Verse  30.  Dicell  deep]  Retire  into  the  depths  of 
the  desert.      See  on  ver.  8. 

Inhabitants  of  Hazor]  I  cannot  find  this  place. 
It  was  no  doubt  in  ^Arabia,  and  a  place  of  considerable 
importance  ;  but  it  is  now  no  more. 


The  praphecy  against  CHAP.  XLIX. 

A.  M.  cir.  3403.  ggj   agaiiist   vou,  and   hath  con- 

B.  C.  cir.  601.  ~  -^  . 

oi.  XLiv.  4.     ceived  a  purpose  against  you. 

Tarquinii  Prisci,       „,     »    •  .  .      n  .1 

R    Roman.,        31  Arise,  get  you  up  unto  '  the 
nr.  annum  16.     f  wealthy    nation,    that    dwellcth 
without  care,  saith  the  Lord,  which  liave  nei- 
ther gates  nor  bars,  which  ^  dwell  alone. 

32  And  their  camels  shall  be  a  booty,  and 
the  multitude  of  their  cattle  a  spoil ;  and  I  will 
^  scatter  into  all  winds  '  them  that  are  ^  in 
the  utmost  corners,  and  I  will  bring  their 
calamity  from  all  sides  thereof,  saith  the 
Lord. 

33  And    Hazor  '  shall    be    a   dwelling    for 
dragons,  and  a  desolation    for  ever:    ""there 
shall  no  man  abide  there,  nor  any  son  of  man 
dwell  in  it. 
^JU  '"■  li^-      34   The  word  of  the  Lord  that 

B.  C.  cir.  598. 

01.  cir.  XL\'.  3.  came   to   Jeremiah   the    prophet 

Tarquinii  Prisci,  .  7-,,  ..... 

R.  Rom.in.,  against  "  Llam  in  the  beginning 
"'■  ^"'"^  '"•  of  the  reign  of  Zedekiah  king  of 
Judah,  saying. 


*Ezek.  x.xxviii.  11. fOr,  that  is  at  ease. gNum.  xxiii.  9; 

Deut.    ixxiii.   28 ;    Mic.  vii.   M. k  Ezek.  v.    10  ;    ver.   36. 

>  Chap.  ix.  26  ;  xxv.  23. ^  Heh.  cut  off  into  corners,  or  that  have 

the  comers  of  their  hajr  polled. '  Chap.  ix.  1 1 ;  x.  22 ;  Mai.  i.  3. 


Verse  31.  The  wealthy  nation]  yh\!> '"li  got  sheleiv, 
"  the  peaceable  nation" — 

Have  neither  gates  nor  bars]  The  Arabs,  who  had 
nothing  but  their  tents ;  no  cities,  nor  even  permanent 
I'illages. 

Verse  3'2.  The  utmost  comers]  Even  in  these  ut- 
most inaccessible  recesses  the  sword  and  pillage  shall 
reach  them.  "  '  The  utmost  corners  ;'  insulated  coasts  ; 
the  peninsula  of  Arabia." — Blayney. 

Verse  33.  Hazor  shall  be  a  dwelling  for  dragons] 
Shall  be  turned  into  a  wilderness. 

A  desolation  for  ever]     Never  to  be  repeopled. 

There  shall  no  man  abide  there]  It  may  occa- 
sionally be  visited,  but  never  made  a  permanent 
abode. 

Averse  34.  The  word — against  Ela.m]  Another 
new  head  of  prophecy.  As  this  was  delivered  in  the 
beginning  of  the  reign  of  Zedekiah,  it  can  have  no 
natural  nor  historical  connexion  with  the  other  prophe- 
cies in  this  various  chapter.  Some  think  that  by  Elam 
Persia  is  always  meant ;  but  this  is  not  at  all  likely. 
It  was  a  part  of  the  Babylonian  empire  in  the  time  of 
Daniel,  (chap.  viii.  2,)  and  is  most  probably  what  is 
called  Elymais  by  the  Greeks.  This,  with  Susiana, 
Nebuchadnezzar  subdued,  and  took  from  Astyages,  king 
of  Media. 

Verse  35.  /  will  break  the  bow  of  Elam]  They 
were  eminent  archers ;  and  had  acquired  their  power 
and  eminence  by  their  dexterity  in  the  use  of  the  bow. 


Kedar  and-  Elam 


35  Thus    saith    the    Lord    ot    a^  M.  cir.  3406. 

T.    ,     ,  1     T        ■„  ,  ,  ,  "■  C.  Cir.  598. 

hosts ;  Behold,  I  will  break  "  the  oi.  cir.  xi.v.  3. 
bow  of  Elam,  the  chief  of  their  'R'"Roma'nT'' 
might.  ""■  """"■"  ''-'■ 

36  And  upon  Elam  will  I  bring  the  four 
winds  from  the  four  quarters  of  heaven,  and 
p  will  scatter  them  toward  all  those  winds  ;  and 
there  shall  be  no  nation  whither  the  outcasts 
of  Elam  shall  not  come. 

37  For  I  will  cause  Elam  to  be  dismayed 
before  their  enemies,  and  before  ihcm  that  seek 
their  life  :  and  I  will  bring  evil  upon  them,  even 
my  fierce  anger,  saith  the  Lord  ;  1  and  I  will 
send  the  sword  after  them,  till  I  have  consumed 
them : 

38  And  I  will  ■■  set  my  throne  in  Elam,  and 
will  destroy  from  thence  the  king  and  the 
princes,  saith  the  Lord. 

39  But  it  shall  come  to  pass  '  in  the  latter 
days,  that  I  will  bring  again  the  captivity  of 
Elam,  saith  the  Lord. 


■nVer.  18. oChap.  xxv.  25. »  See  Isa.  xxii.  6. pVec 

32. Q  Chap.  ix.  16 ;  xlviii.  2. '  See  chap,  xliii.  10. •  Ch 

xlviii.  47  ;  ver.  6. 


See  Isa.  xxii.  6.      Strabo,  Livy,  and  others  speak  of 
their  eminence  in  archery. 

Verse  36.  Will  I  bring  the  four  winds]  Nebuchad- 
nezzar and  his  armies,  gathered  out  of  different  pro- 
vinces, and  attacking  this  people  at  all  points  in  the 
same  time. 

There  shall  be  no  nation,  <^c.]  They  shall  be  scat- 
tered through  the  one  hundred  and  twenty-seven  pro- 
vinces of  which  the  Babylonish  empire  is  composed. 

Verse  38.  /  ictll  set  my  throne  in  Elam]  This  is 
spoken  either  of  Nebuchadnezzar  or  Cyrus.  It  is  cer- 
tain that  CjTUS  did  render  himself  master  of  Elymais 
and  Media,  which  are  in  the  land  of  Elam. 

Verse  39.  /  ivill  bring  again  the  captivity  of  Elam] 
As  this  is  to  be  in  the  latter  days,  probably  it  may 
mean  the  spiritual  freedom  which  these  people  would 
receive  under  the  Gospel  dispensation.  Under  Cyrus, 
the  Elamites,  collected  out  of  all  quarters,  were  united 
with  the  Persians  their  neighbours,  and  became,  with 
them,  masters  of  the  east.  See  Calmet  and  Dahler. 
There  are  still,  however,  difficulties  on  this  subject. 
Who  the  Elamites  were  is  still  a  question.  That  which 
appears  to  be  nearest  the  truth  is,  that  the  Elamites 
and  Persians  were  two  distinct  people,  and  continued 
so  till  blended  together  under  Cyrus.  It  is  in  this  light 
that  I  have  considered  the  subject  in  the  preceding 
notes.  Neighbouring  people  are  frequently  confounded 
in  history,  and  sometimes  the  name  of  a  people  is  given 
to  those  who  have  the  same  character. 
383 


The  prophecy 


JEREMIAH. 


against  Babylon, 


CHAPTER  L. 

This  and  the  following  chapter  contain  a  prophecy  relating  to  the  fall  of  Babylon,  interspersed  with  several 
predictions  relative  to  the  restoration  of  Israel  and  Judah,  who  were  to  survive  their  oppressors,  and,  on 
their  repentance,  to  be  pardoned  and  brought  to  their  own  land.  This  chapter  opens  with  a  prediction  of 
the  complete  destruction  of  all  the  Babylonish  idols,  and  the  utter  desolation  of  Chaldea,  through  the  instru- 
mentality of  a  great  northern  nation,  1—3.  Israel  and  Judah  shall  be  reinstated  in  the  land  of  their  fore- 
fathers after  the  total  overthrow  of  the  great  Babylonish  empire,  4,  5.  Very  oppressive  and  cruel  bondage 
of  the  Jewish  people  during  the  captivity,  6,  7.  The  people  of  God  are  commanded  to  remove  speedily 
from  Babylon,  because  an  assembly  of  great  nations  are  coming  out  of  the  north  to  desolate  the  tvhole 
land,  8—10.  Babylon,  the  hammer  of  the  whole  earth,  the  great  desolator  of  nations,  shall  itself  become  a 
desolation  on  account  of  its  intolerable  pride,  and  because  of  the  iron  yoke  it  has  rejoiced  to  put  upon  a 
people  whom  a  mysterious  Providence  had  placed  binder  its  domination,  11-34.  The  judgments  which 
shall  fall  upon  Chaldea,  a  country  addicted  to  the  grossest  idolatry,  and  to  every  species  of  superstition, 
shall  be  most  awful  and  general,  as  when  God  overthrew  Sodo7n  and  Gomorrah,  35—40.  Character  of  the 
people  appointed  to  execute  the  Divine  judgments  upon  the  oppressors  of  Israel,  41-45.  Great  sensation 
among  the  nations  at  the  very  terrible  and  sudden  fall  of  Babylon,  46. 


A.  M.  3409. 

B.  C.  595. 

Ol.  XLVI.  2. 

Anno 

Tarquinii  Prisci, 

R.  Roman.,  22. 


T^HE  word  that  tlie  Lord  spake 
'^  against  Babylon  arid  against 
the  land  of  the   Chaldeans  •>  by 
Jeremiah  the  prophet. 

2  Declare  ye  among  the  nations,  and  publish, 
and  "  set  up  a  standard ;  publish,  and  conceal 
not  :  say,  Babylon  is  taken,  ^  Bel  is  confound- 
ed, Merodach  is  broken  in  pieces  ;  ^  her  idols 
are  confounded,  her  images  are  broken  in 
pieces. 

3  f  For  out  of  the  north  there  cometh  up  s  a 
nation  against  her,  which  shall  make  her  land 

»  Isa.  xiii.  1  ;  xxi.  1  ;  xlvii.  1. ^  Heb.  by  the  hand  of  Jeremiah. 

c  Heb.  lift  up. d  Isa.  xlvi.  1 ;  chap.  li.  44. ^  See  chap,  xliii. 

12,  13. rchap.  li.  48. 


NOTES  ON  CHAP.  L. 

Verse  1.  The  word  that  the  LORD  spake 
aoainst  Babylon]  This  is  also  a  new  head  of  dis- 
course. 

The  prophecy  contained  in  this  and  the  following 
chapter  was  sent  to  the  captives  in  Babylon  in  the 
fourth  year  of  the  reign  of  Zedekiah.  They  are  very 
important ;  they  predict  the  total  destruction  of  the 
Babylonish  empire,  and  the  return  of  the  Jews  from 
their  captivity.  These  chapters  were  probably  com- 
posed, with  several  additions,  out  of  the  book  that  was 
then  sent  by  Jeremiah  to  the  captives  by  the  hand  of 
Seraiah.      See  chap.  li.  59-64. 

Verse  2.  Declare  ye  among  the  nations^  God's  de- 
termination relative  to  this  empire. 

Set  up  a  standard]  Show  the  people  where  they 
are  to  assemble. 

Say,  Babylon  is  iahen]  It  is  a  thing  so  firmly  de- 
termined, that  it  is  as  good  as  already  done. 

Bel]  The  tutelar  deity  of  Babylon  is  confounded, 
because  it  cannot  save  its  own  city. 

Merodach]  Another  of  their  idols,  is  broken  to 
pieces ;  it  was  not  able  to  save  itself,  much  less  the 
whole  empire. 

Her  idols  are  confounded]  It  is  a  reproach  to  have 
acknowledged  them. 

Her  images]  Great  and  small,  golden  and  wooden, 
384 


A.  M.  3409. 

B.  C.   595. 

01.  XLVI.  2. 

Anno 

Tarquinii  Prisci, 

R.  Roman,  22. 


desolate,  and  none  shall  dwell 
therein  :  they  shall  remove,  they 
shall  depart,  both  man  and  beast. 

4  In  those  days,  and  in  that 
time,  saith  the  Lord,  the  children  of  Israel 
shall  come,  ''  they  and  the  children  of  Judah 
together,  '  going  and  weeping :  they  shall  go, 
''  and  seek  the  Lord  their  God. 

5  They  shall  ask  the  way  to  Zion.  with  their 
faces  thitherward,  xaying,  Come,  and  let  us 
join  om-selves  to  the  Lord  in  '  a  perpetual  co- 
venant that  shall  not  be  forgotten. 


e  Isa.  xiii.  17,  18,20;   ver.  39,  40. i"Hos.  i.  11. .'.Ezra 

iii.  12,  13;  Psa.  cxxvi.  5,  6,  chap.  xxxi.  9;  Zech.  xii.  10. 
•iHos.  iii.  5. iChap.  xxxi.  31,  &c. ;  xxxii.  40. 

are  broken  to  pieces ;  even  the  form  of  them  no  longer 
appears. 

Verse  3.  Out  of  the  north  there  cometh  tip  a  nation] 
The  Medes,  who  formed  the  chief  part  of  the  army  of 
Cyrus,  lay  to  the  north  or  north-east  of  Babylon. 

Shall  make  her  land  desolate]  This  war,  and  the 
consequent  taking  of  the  city,  began  those  disasters 
that  brought  Babylon  in  process  of  time  to  complete 
desolation;  so  that  now  it  is  not  known  where  it  stood, 
the  whole  country  being  a  total  solitude. 

Verse  4.  In  those  days,  and  in  that  time]  In  the 
times  in  which  Babylon  shall  be  opposed  by  the  Medes 
and  Persians,  both  Israel  and  Judah,  seeing  the  com- 
mencement of  the  fiilfilling  of  the  prophecies,  shall  be- 
gin to  seek  the  Lord  with  much  prayer,  and  broken  and 
contrite  hearts.  When  the  decree  of  Cyrus  comes, 
they  shall  be  ready  to  set  off  for  their  own  country, 
deploring  their  offences,  yet  rejoicing  in  the  mercy  of 
God  which  has  given  them  this  reviving  in  their  bondage. 

Verse  5.  Let  us  join  ourselves  to  the  Lord  in  a  per- 
petual covenant]  All  oax  foiiner  covenants  have  been 
broken ;  let  us  now  make  one  that  shall  last  for  ever. 
He  shall  be  the  Lord  our  God,  and  we  wiU  no  more 
worship  idols.  This  covenant  they  have  kept  to  the 
present  day  ;  whatever  their  present  moral  and  spiritual 
state  may  be,  they  are  no  idolaters,  in  the  gross  sense 
of  the  term. 


The  utter  desolation 


CHAP.  L. 


of  Babylon 


A.  M.  3409.  6  My  people  hath  been  ■»  lost 
01  XL VI. '2.  sheep:  their  shepherds  have 
TarnuinirPrisci,  caused  tliciii  to  go  astray,  they 
R.  Roman.,  22.  ],j^yg  turned  tliein  away  on  "  the 
mountains :  they  have  gone  from  mountain  to 
hill,  they  have  forgotten  their  °  resting  place. 

7  All  that  found  them  have  "devoured  them : 
and  "i  their  adversaries  said,  ■■  We  offend  not, 
because  they  have  sinned  against  the  Lord, 
'  the  habitation  of  justice,  even  tiie  Lord,  '  the 
Hope  of  their  fathers. 

8  »  Remove  out  of  the  midst  of  Babylon,  and 


» Isa.  liii.  6  ;  ver.  17  ;  1  Pet.  ii.  25. >>  Chap.  ii.  20  ;  in.  6,  23. 

»  Heb.  place  to  lie  down  in. p  Psa.  Ix  jii.  7. <\  Chap.  xl.  2,  3  ; 

Zech.  xi.  5. '  See  chap.  ii.  3  ;  Dan.  ii.  16. ■  Psa.  xc.  1 ;  xci.  1 . 


The  description  that  is  here  given  of  the  state  of 
this  people,  their  feelings  and  their  conduct,  finely  e.x:- 
hibit  the  state  of  real  penitents,  who  are  fervently  seek- 
ing the  salvation  of  their  souls. 

1.  In  those  days,  when  Jesus  Christ  is  manifested 
in  the  flesh ;  and  in  that  time,  when  through  him  is 
preached  the  remission  of  sins,  and  the  people  who  hear 
are  pricked  in  their  conscience. 

2.  The  children  0/  Israel  and  the  children  of  Judah 
together. — No  distinctions  being  then  felt  or  attended 
to  ;  for  aD  feel  themselves  sinners,  who  have  come  short 
of  the  glory  of  God.  Even  national  distinctions  and 
religious  differences,  wliich  bind  men  fastest,  and  hold 
them  longest,  are  absorbed  in  the  deep  and  overpower- 
ing concern  they  feel  for  their  eternal  interests. 

3.  Going  and  weeping  shall  they  go. — Religious  sor- 
row does  not  preclude  activity  and  diligence.  While 
they  are  weeping  for  their  sins,  they  are  going  on  in 
the  path  of  duty,  seeking  the  Lord  while  he  may  be 
found,  and  calling  upon  him  while  he  is  near. 

4.  They  shall  ask  the  way  to  Zion. — Real  penitents 
are  the  most  inquisitive  of  all  mortals ;  but  their  in- 
quiries are  limited  to  one  object,  they  ask  the  way  to 
Zion.  What  shall  we  do  to  be  saved  ^  How  shall 
we  shim  the  perdition  of  ungodly  men,  &c. 

5.  With  their  faces  thitherward. — They  have  turned 
FROM  sin,  and  turned  to  God.  They  have  left  the 
paths  of  the  destroyer,  and  their  hearts  arc  towards 
God,  and  the  remembrance  of  his  name.  Thus  they 
are  profiling  by  that  light  which  has  convinced  them 
of  sin,  righteousness,  and  judgment. 

6.  Come,  and  let  us  join  ourselves  to  the  Lord. — 
Religion  is  a  social  principle,  and  begets  a  social  feel- 
ing in  the  soul.  No  man  who  feels  his  own  sore,  and 
the  plague  of  his  heart,  wishes  to  venture  alone  in  the 
way  to  heaven.  He  feels  he  wants  counsel,  support, 
comfort,  and  the  company  of  those  who  will  watch  over 
him  in  love.  Like  David,  the  true  penitent  is  a  com- 
panion of  all  those  who  fear  the  Lord.  These  heavenly 
feelings  come  from  one  and  the  same  Spirit,  and  lead 
to  the  same  end ;  hence  they  say, — 

7.  Let  us  join  ourselves  to  the  Lord  in  a  perpetual 
covenant.  It  is  said,  that  to  be  undecided,  is  to  be  de- 
cided. They  who  are  not  determined  to  go  to  heaven, 
will  never  reach  it.  If  the  heart  be  not  laid  under 
obligation,  it  will  do  nothing.      "  1  hope  I  am  in  ear- 

Vot.  IV.  (     85     ) 


go  forth  out  of  the  land  of  the      *g  "•  ^■ 
Chaldeans,  and  be  as  the  he-goats     oi.  xlvi.  '2. 

before  the  flocks.  Tarmnnii  Priscl, 

9  "  For,  lo,  I  will  raise  and  R  !<«■"«"■■  ^a- 
cause  to  come  up  against  Babylon  an  assembly 
of  great  nations  from  the  north  country  :  and 
they  shall  ™  set  themselves  in  array  against 
her ;  from  thence  she  shall  be  taken  :  their 
arrows  shall  be  as  of  a  mighty  '  expert  man ; 
y  none  shall  return  in  vain. 

10  And  Chaldea  shall  be  a  spoil  :  '  all  that 
spoil  her  shall  be  satisfied,  saith  the  Lord. 


1  Psa.  xxii.  4. "  Isa.  xlviii.  20  ;  chap.  Ii.  6, 45  ;  Zech  ii.  6,  7 ; 

Rev.  xviii.  4. "  Chap.  xv.  14  ;  Ii.  27 ;  ver.  3. 41.- "  Ver.14,29. 

*  Or,  destroyer. y2  Sam.  i.  22. *  Rev.  xvii.  16. 

nest ;  I  trust  I  shall  be  in  earnest  about  the  salvation 
of  my  soul ;  it  is  very  proper  I  should  be  so  ;"  and  such 
like,  show  an  irresolute  soul.  Such  persons  are  ever 
learning,  and  never  able  to  come  to  the  knowledge  of 
the  truth. 

Let  us  therefore  bind  ourselves.  We  have  trifled  too 
long ;  been  indecisive  too  long ;  have  halted  too  long 
between  two  opinions.  We  know  now  that  Jehovah  is 
God  ;  let  us,  therefore,  enter  into  a  covenant  with  him. 
Let  this  covenant  be  a  perpetual  one  :  let  us  not  make 
it  for  a  day,  for  any  particular  time,  but  for  ever ;  and 
let  it  never  be  broken.  Let  our  part  be  kept  inviola- 
ble :  zve  ARE  and  will  be  thy  people ;  and  God's  part 
will  never  fail,  I  am  and  will  be  your  God. 

The  covenant  requires  a  sacrifice. — Hence  fTIS  he- 
rith  signifies  both.  Christ  crucified  is  the  great  cove- 
nant sacrifice.  By  him  God  becomes  united  to  us,  and 
through  him  we  become  united  to  God. 

Verse  6.  My  people  hath  been  lost  sheep]  He  pities 
them  ;  for  their  pastors,  kings,  and  prophets  have  caused 
them  to  err. 

They  have  gone  from  tnountain  to  hill]  In  all  high 
places  they  have  practised  idolatry. 

Verse  7.  Their  adversaries  said.  We  offend  not] 
God  has  abandoned  them ;  we  are  only  fulfilling  his 
designs  in  plaguing  them. 

Verse  8.  Remove  out  of  the  midst  of  Babylon]  The 
sentence  of  destruction  is  gone  out  against  it ;  pre- 
pare for  your  flight,  that  ye  be  not  overwhelmed  in 
its  ruin. 

Be  as  the  he-goats  before  the  flocks.]  Who  always 
run  to  the  head  of  the  flock,  giving  the  example  for 
others  to  follow.  This  may  be  addressed  to  the  elders 
and  persons  of  authorit)'  among  the  people. 

Verse  9.  An  assembly  of  great  nations]  The  army 
of  CjTus  was  composed  of  Medes,  Persians,  Arme- 
nians, Caducians.  Saca?,  &c.  Though  all  these  did 
not  come  from  the  north  ;  yet  they  were  arranged  un- 
der the  Medes,  who  did  come  from  the  north,  in  refe- 
rence to  Babylon. 

Their  arrows]  They  are  such  expert  archers,  that 
they  shall  never  miss  their  mark. 

Verse  10.  Chaldea  shall  he  a  spoil]  She  has  been 
a  spoiler,  and  she  shall  be  spoiled.  They  had  destroyed 
Judea,  God's  heritage ;  and  now  God  shall  cause  her 
to  be  destroyed. 

885 


The  fall  of  Babylon. 


JEREMIAH. 


Israel's  restoration. 


1?  'c'  595^'        ^  ^  °  Because  ye  were  glad,  be- 

01.  XLVi,  2.     cause  ye  rejoiced,  0  ye  destroy- 

Tarquimi  Prisei,  ers  of  mine  heritage,  because  ye 

R.  Roman.,  22.    ^^.g  grown   ^  fat  "  as  the  heifer  at 

grass,  and  ^  bellow  as  bulls ; 

1 2  Your  mother  shall  be  sore  confounded ; 
she  that  hare  you  shall  be  ashamed  :  behold, 
the  hindermost  of  the  nations  shall  be  a  wilder- 
ness, a  dry  land,  and  a  desert. 

13  Because  of  the  wrath  of  the  Lord  it 
shall  not  be  inhabited,  "  but  it  shall  be  wholly 
desolate :  ^  every  one  that  goeth  by  Baby- 
lon shall  be  astonished,  and  liiss  at  all  her 
plagues. 

14  ^  Put  yourselves  in  array  against  Babylon 
round  about :  all  ye  ''  that  bend  the  bow,  shoot 
at  her,  spare  no  arrows  :  for  she  hath  sinned 
against  the  Lord. 

1 5  Shout  against  her  round  about :  she  hath 
'  given  her  hand  :  her  foundations  are  fallen, 
''  her  walls  are  tlirown  down  :  for  '  it  is  the 
vengeance  of  the  Lord  :  take  vengeance  upon 
her  ;  ""  as  she  hath  done,  do  unto  her. 

16  Cut  off  the  sower  from  Babylon,  and  him 
that  handleth  the  "  sickle  in  the  time  of  har- 
vest :   for  feai-  of  the  oppressing  sword  °  they 

a  Isa.  xlvii.  6. b  Heb.  big^  or  corpulent. <^  Hos.  x.  11. 

^Or,   neigh  as  steeds. 'Chap.   XXV.    12. ''Chap.  xlix.  17. 

e  Ver.  9  ;  cliap.  li.  2. ><  Chap.  xlix.  35  ;  ver.  29. '  1  Chron. 

xxix.  24;  2  Chron.  xxx.  8;  Lam.  v.  6;  Ezek.  xvii.  18. k  Ch. 

li.  58. 'Chap.  li.  6,  11. "  Psa.  cxxxvii.  8  ;   ver.  29;  Rev. 

xviii.  6. n  Or,  scythe. 

Verse  11.  .4^  the  heifer  at  grass]     Ye  were  wanton 

in  the  desolations  ye  brought  upon  Judea. 

A'erse  12.  Your  mother]  Speaking  to  the  Chal- 
deans :  Babylon,  the  metropolis,  or  mother  city,  shall 
be  a  wilderness,  a  dry  land,  a  desert,  neither  fit  for  man 
nor  beast. 

Verse  15.  Shout  against  her  roimd  about]  Encom- 
pass her  with  lines  and  \vith  troops  ;  let  none  go  in 
with  relief,  none  come  out  to  escape  from  her  ruin. 

Verse  16.  Cut  off  the  sower]  Destroy  the  gardens 
and  the  fields,  that  there  may  be  neither  fruits  nor 
tillage. 

Verse  17.  Isr-ael]  All  the  descendants  of  Jacob 
have  been  harassed  and  spoiled,  first  by  the  Assyrians, 
and  afterwards  by  the  Chaldeans.  They  acted  towards 
them  as  a  lion  to  a  sheep  which  he  has  caught ;  first 
he  devours  all  the  flesh,  next  he  breaks  all  the  bones 
to  extract  the  marrow. 

Verse  18.  As  I  have  punished  the  iing  of  Assi/ria.] 
The  Assyrians  were  overthrown  by  the  Mcdes  and  the 
Chaldeans.  The  king  is  here  taken  for  all  their  kings, 
generals,  &c.,  Tiglath-pileser,  Shalmaneser,  Sennache- 
rib, Esar-haddon,  &c.  To  them  succeeded  the  Chal- 
dean or  Babylonish  kings.  Nebuchadnezzar  came 
against  Judea  several  times ;  and  at  last  took  the  city 
and  burnt  it,  profaned  and  demolished  the  temple,  wasted 
380 


shall  turn  every  one  to  his  peo-      ^a^  gl"-'- 
pie,  and  they  shall  flee  every  one     oi.  XLVi.  ?. 

,  .  ,        ,  Anno 

to  his  own  land.  TarqulniiPnsci, 

17  Israel  w  r  a  scattered  sheep  ;  «■  R°'°'^-.  ^z- 
1  the  lions  have  driven  him  away  :  first  '  the 
king  of  Assyria  hath  devoured  him ;  and  last 
this  '  Nebuchadrezzar  king  of  Babylon  hath 
broken  his  bones. 

18  Therefore  thus  saith  the  Lord  of  hosts, 
the  God  of  Israel ;  Behold,  I  will  punish  the 
king  of  Babylon  and  his  land,  as  I  have 
punished  the  king  of  Assyria. 

1 9  '  And  I  will  bring  Israel  again  to  his 
habitation,  and  he  shall  feed  on  Carmel  and 
Bashan,  and  his  soul  shall  be  satisfied  upon 
Mount  Ephraim  and  Gilead. 

30  In  those  days,  and  in  that  time,  saith  the 
Lord,  "  the  iniquity  of  Israel  shall  be  sought 
for,  and  there  shall  be  none ;  and  the  sins  of 
Judah,  and  they  shall  not  be  found  :  for  I  will 
pardon  them  '  whom  I  reserve. 

21  Go  up  against  the  land  ''of  Merathaim, 
even  against  it,  and  against  the  inhabitants  of 
^  Pekod  :  ^  waste  and  utterly  destroy  after 
them,  saith  the  Lord,  and  do  ^  according  to 
all  that  I  have  commanded  thee. 


"Isa.  xiii.   14;   chap.  li.  9. pVer.   6. 1  Chap.  ii.   15. 

'2  Kings  xvii.  6. '2  Kings  xxiv.  10,   14. 'Isa.   Ixv.   10; 

chap,  xxxiii.   12;    Ezek.   sxxiy.    13,    14. "Chap.  xxxi.  34, 

'  Isa.  i.  9. "  Or,  of  the  rebeis. s  Ezek.  xxiii.  23. >•  Or,  vis- 
itation.  ^  See  2  Sam.  xvi.  11 ;  2  Kings  xviii.  25  ;   2  Chron. 

xxxvi.  23;  Isa.  x.  6;  xliv.  28;  xlviii.  14;  chap,  xxxiv.  22. 

the  land,  and  carried  the  princes  and  people  into  cap- 
tivity. 

Verse  19.  /  zoill  bring  Israel  again]  This  seems 
to  refer  wholly  to  the  ten  tribes ;  for  Carmel,  Bashan, 
Mount  Ephraim,  and  Gilead,  were  in  their  territories. 

A'erse  20.  In  those  days  and  in  that  time]  This  J 
phrase  appears  to  take  in  the  whole  of  an  epoch,  from  ' 
its  commencement  to  its  end.      See  ver.  4. 

/  teill  pardon  them]  So  as  to  deliver  them  from 
their  captivity,  and  exact  no  moie  punishment  from  them 
whom  I  reserve  ;  namely,  the  remnant  left  in  the  Baby- 
lonish captivity. 

Verse  21.  Go  up  against  the  land  of  Merathaim—- 
and  against  the  inhabitants  of  Pekod]  No  such  places 
as  these  are  to  be  found  any  where  else ;  and  it  is  not 
likely  that  places  are  at  all  meant.  The  ancient  Ver- 
sions agree  in  rendering  the  first  as  an  appellative,  and 
the  last  as  a  verb,  except  the  Chaldee,  which  has  Pe- 
kod as  a  proper  name.      Dr.  Blayney  translates  : — 

"  Against  the  land  of  bitternesses,  go  up  : 
Upon  it,  and  upon  its  inhabitants,  visit,  0  sword !" 

Dr.  Dahler  renders  thus  : — 

"  March  against  the  country  doubly  rebellious, 
And  against  its  inhabitants  tcorlhy  of  punishment." 

The  latter  of  these  two  versions  I  take  to  be  the  most 
(     25*      ) 


The  ruin  of  the  Chaldeans 


22   '  A  sound  of  battle  is  in  the 


A.  M.  3409. 
B.  C.  595. 

01.  XLVi.  2.     land,  and  of  great  destruction. 
TarnuinU  Prisci,     23  How  is  ''  the  hammer  of  the 
R.   Roman.,  22.  ^vjjoig    earth    cut    asunder    and 
broken !  liovv  is  Babylon  become  a  desolation 
among  the  nations  ! 

24  I  have  laid  a  snare  for  thee,  and  thou 
art  also  taken,  O  Babylon,  "  and  thou  wast 
not  aware  :  thou  art  found,  and  also  caught, 
because  thou  hast  striven  against  the  Lord. 

25  The  Lord  hatli  opened  his  armour)',  and 
hath  brought  forth  ''  the  weapons  of  his  indig- 
nation :  for  this  is  the  work  of  the  Lord  God 
of  hosts  in  the  land  of  the  Chaldeans. 

26  Come  against  her  "from  the  utmost  bor- 
der, open  her  storehouses  :  '  cast  her  up  as 
heaps,  and  destroy  her  titterly :  let  nothing  of 
her  be  left. 

27  Slay  all  her  e bullocks;  let  them  go  down 
to  the  slaugliter :  wo  vmto  them !  for  their  day 
is  come,  the  time  of  ''  their  visitation. 

28  The  voice  of  them  that  flee  and  escape 
out  of  the  land  of  Babylon,  '  to  declare  in 
Zion  the  vengeance  of  the  Lord  out  God, 
the  vengeance  of  his  temple. 

29  Call  together  the  archers  against  Baby- 
lon :  ''  all  ye  that  bend  the  bow,  camp  against 
it    round   about ;     let    none   thereof    escape : 


CHAP.  L.  and  of  Babylon  foretold. 

'  recompense  her  according  to  her      *•  ^  ^^*^- 
work;  according  to  all  that  she     01.  xLvi.2. 
hath  done,  do  unto  her :  "  for  she  Tarouimi  Prisci, 
hath    been     proud    against    the    «■  ^"'^'  ^^- 
Lord,  against  the  Holy  One  of  Israel. 

30  "  Therefore  shall  her  young  men  fall  in 
the  streets,  and  all  her  men  of  war  shall  be 
cut  off  in  that  day,  saith  the  Lord. 

31  Behold,  I  am  against  thee,  O  thou  "most 
proud,  saith  the  Lord  God  of  hosts  :  for  "thy 
day  is  come,  the  time  that  I  will  visit  thee. 

32  And  "i  the  most  proud  shall  stumble  and 
fall,  and  none  shall  raise  him  up  :  and  '  I  will 
kindle  a  fire  in  his  cities,  and  it  shall  devour 
all  romid  about  him. 

33  Thus  saith  the  Lord  of  hosts ;  The 
children  of  Israel  and  the  children  of  Judah 
wei-e  oppressed  together :  and  all  that  took 
them  captives  held  them  fast ;  they  refused  to 
let  them  go. 

34  ^  Their  Redeemer  is  strong ;  '  the  Lord  of 
hosts  is  his  name  :  he  shall  thoroughly  plead 
their  cause,  that  he  may  give  rest  to  the  land, 
and  disquiet  the  inhabitants  of  Babylon. 

35  A  sword  is  upon  the   Chaldeans,   saith 
the  Lord,  and  upon  the  inhabitants  of  Baby 
Ion,  and  "  upon  her  princes,   and   upon  '  her 
wise  7nen. 


«  Chap.  U.  54. b  Isa.  iiv.  6  ;   chap.  li.  20. — —^  Chap.  li.  8, 

31,  39,  57  ;    Dan.  v.  30,  31. d  Isa.  xiii.  5. '  Hcb.  from  the 

nid. ''Or,  tread  her. s  Psa.  xxii.  12  ;   Isa.  xxxiv.  7;  chap. 

xlvi.21. i-Chap.  xlviii.44;  ver.  31. iChap.  li.  ID,  11. 


literal.  The  words  are  addressed  to  the  Medes  and 
Persians ;  and  the  country  is  Chaldea,  doubly  rebel- 
lious by  its  idolatry  and  its  insufferable  pride.  In  these 
two,  it  was  exceeded  by  no  other  land. 

Verse  2  3 .  The  hammer  of  the  tehoi'e  earth]  Nebu- 
chadnezzar dashed  to  pieces  the  nations  against  whom 
he  warred.      He  was  the  scourge  of  the  Lord. 

Verse  24.  I  have  laid  a  snare  for  thee]  It  was  not 
by  storm  that  Cyrus  took  the  city.  The  Euphrates 
ran  through  it ;  he  dug  a  channel  for  the  river  in  an- 
other direction,  to  divert  its  stream  ;  he  waited  for  that 
time  in  which  the  inhabitants  had  delivered  themselves 
up  to  debauchery  :  in  the  dead  of  the  night  he  turned 
off  the  stream,  and  he  and  his  army  entered  by  the  old 
channel,  now  void  of  its  waters.  This  was  the  snare 
of  whicli  the  prophet  here  speaks.  See  Herodotus, 
lib.  i.,  c.  191. 

A'erse  26.  Open  her  store-houses]  At  the  time  that 
Cyrus  took  the  city,  it  was  full  of  provisions  and  trea- 
sures of  all  kinds ;  the  walls  had  suffered  no  injury ; 
and  when  the  inhabitants  heard  that  the  enemy  was 
within,  they  thought  they  must  have  arisen  out  of  the 
earth  in  the  centre  of  the  city ! 

Verse  27.  Slay  all  her  bulloc/cs]  Princes,  magis- 
trates, &c.,  &c. 


k  Ver.  14. iVer.  15;  chap.  li.  56;   Rev.  xviii.  6.- 

n>  Isa. 

xlvii.  10. "Chap.  xlix.  26;   li.  4. "Heb.  pride.- 

P  Ver. 

27. 1  Heb.   pride. 'Chap.    xxi.    14. 'Rev. 

xviii.  8. 

•  Isa.  xlvii.  4. "  Dan.  v.  30. '  Isa.  xlvu.  13. 

Verse  28.  Declare  in  Zion  the  vengeance  of  the 
Lord]  Zion  was  desolated  by  Babylon  ;  tell  Zion  that 
God  hath  desolated  the  desolator. 

The  vengeance  of  his  temple.]  Which  Nebuchad- 
nezzar had  pillaged,  profaned,  and  demolished,  trans- 
porting its  sacred  vessels  to  Babylon,  and  putting  them 
in  the  temple  of  his  god  Bel. 

Verse  29.  Call  together  the  arc?ier.s]  The  preceding 
verses  are  the  prediction  :  here,  God  calls  the  Medes 
and  Persians  to  fulfil  it. 

Verse  31.  O  ihoa  most  proud]  \\'\;  zadon.  Pride 
in  the  abstract ;  proudest  of  all  people. 

Averse  32.  An^  the  most  proud]  pTT  zadon,  as  be- 
fore. Here  pride  is  personified  and  addressed,  as  if 
possessing  a  being  and  rational  powers. 

A''erse  34.  Their  Redeemer  is  strong]  And  it  was 
not  that  he  wanted  power,  and  that  Nebuchadnezzar 
had  much,  that  Jerusalem  was  taken ;  but  because  the 
people  had  sinned,  and  would  not  return  ;  and  therefore 
national  sins  called  for  national  punishments.  These 
have  taken  place ;  and  now  the  Lord  of  hosts  shows 
them  that  the  power  of  the  Chaldeans  is  mere  iceak- 
ness  against  his  might. 

Verse  35.  .4.  sword]     War  and  its  calamities,  or 
any  grievous  plague ;  and  so  in  the  foUowing  verses. 
387 


The  fearful  destruction 


JEREMIAH. 


of  Babylon  Joretold. 


36    A   sword   is    "upon   the 


A.  M.  3409. 
B.  C.  595. 

oi.  XLVI.  2.     I  liars ;  ^    and  they  shall  dote  :  a 

Anno  t    ■  1  .1 

Tarquinii  Prisci,  sword  IS  iipon  her  mighty  men ; 
R.  Roman..  22.    ^^^  ^Yiey  shall  be  dismayed. 

37  A  sword  is  upon  their  horses,  and  upon 
their  chariots,  and  upon  all  '  the  mingled 
people  that  are  in  the  midst  of  her ;  and  ^they 
shall  become  as  women  :  a  sword  is  upon  her 
treasures  ;  and  they  shall  be  robbed. 

38  •"  A  drought  is  upon  her  waters ;  and 
they  shall  be  dried  up :  for  it  is  the  land  of 
"graven  images,  and  they  eire  mad  upon  their 
idols. 

39  *  Therefore  the  wild  beasts  of  the  desert 
with  the  wild  beasts  of  the  islands  shall  dwell 
there,  and  the  owls  shall  dwell  therein  :  '  and 
it  shall  be  no  more  inhabited  for  ever;  neither 
shall  it  be  dwelt  in  fi-om  generation  to  gene- 
ration. 

40  '^  As  God  overthrew  Sodom  and  Gomor- 
rah and  the  neighbour  cities  thereof,  saith 
the  Lord  ;  so  shall  no  man  abide  there, 
neither  shall  any  son  of  man  dwell  therein. 

4 1  s  Behold,  a  people  shall  come  from  the 
north,  and  a  great  nation,  and  many  kings 
shall  be  raised  up  from  the  coasts  of  the  earth. 

42  ''They  shall  hold  the  bow  and  the  lance : 


"'Isa.  xliv.  25  ;  chap,  xlviii.  30. ^  Or,  chief  stays. y  Heb. 

bars. J  Chap.  xxv.  20,  24  ;    Ezek.  xxx.  5. «  Chap.  li.  30  ; 

Nah.  iii.  13. b  Isa.  xliv.  27;   chap.  li.  32,  36;   Rev.  xvi.  12. 

t  Ver.  2  ;   chap.  li.  44,  47,  52. J  Isa.  xiii.  21,  22  ;   xxxiv.  14  ; 

chap.  li.  37;    Rev.  xviii.  2. 'Isa.  xiii.  20;    chap.  xxv.   12. 

f  Gen.  xiii.  10  ;   xix.  24,  25,  28  ;  Deut.  xxix.  23 ;    Isa.  i.  9;   xiii. 


Verse  38.  A  drought  is  upon  her  waters]  May  not 
this  refer  to  the  draining  of  the  channel  of  the  Eu- 
phrates, by  which  the  army  of  Cyrus  entered  the  city. 
See  on  ver.  24.  The  original  is,  however,  3"tn  che- 
reb,  a  sword,  as  in  the  preceding  verses,  which  signi- 
fies war,  or  any  calamity  by  which  the  thing  on  which 
it  falls  is  ruined. 

Verse  39.  The  unld  beasts  of  the  desert]  Dahler 
translates  these  various  terms,  "  The  wild  cats,  the 
jackals,  and  the  ostriches."  And  Blayney  the  same. 
Wichlif  "  Dragons,  woodewoses,  and  ostriches."  Co- 
vcrdale,  "  Wild  beestes,  apes,  and  estriches." 

Verse  40.  As  God  overthrew  Sodorti]  As  the  very 
ground  on  which  these  cities  stood,  with  all  the  plain, 
now  lies  under  the  Dead  Sea ;  so  Babylon  and  the  ad- 
jacent country  shall  be  rendered  totally  barren  and  un- 


'  they  are  cruel,  and  will  not  show      ^  ^  ?^9^- 
me-cy  :    ''  their  voice  shall  roar      Oi.  xLvi.  2. 
like  the  sea,  and  they  shall  ride  Tarquini?Prisci, 
upon  horses,  every  one  put   in    ^'  R"""*"-  ^^- 
array,  like  a  man  to  the  battle,  against  thee, 

0  daughter  of  Babylon. 

43  The  king  of  Babylon  liath  heard  the 
report  of  them,  and  his  hands  waxed  feeble  : 
^  anguish  took  hold  of  him,  and  pangs  as  of  a 
woman  in  travail. 

44  ""  Behold,  he  shall  come  up  like  a  lion 
from  the  swelling  of  Jordan  unto  the  habi- 
tation of  the  strong :  but  I  will  make  them 
suddenly  run  away  from  her :  and  who  is  a 
chosen  man,  that  I  may  appoint  over  her  ? 
for  who  is  like  me  ?  and  who  will  "  appoint 
me  the  time  ?  and  °  who  is  that  shepherd  that 
will  stand  before  me  ? 

45  Therefore  hear  ye  p  the  counsel  of  the 
Lord,  that  he  hath  taken  against  Babylon ; 
and  his  pmjioses,  that  he  hath  purposed 
against  the  land  of  the  Chaldeans  :  Surely  the 
least  of  the  flock  shall  draw  them  out :  surely 
he  shall  make  iAeiVhabitation  desolate  with  them. 

46  ''At  the  noise  of  the  taking  of  Babylon 
the  earth  is  moved,  and  the  cry  is  heard 
among  the  nations. 

19  ;  chap  xlix.  18 ;  Lam.  iv.  6 ;  Amos  iv.  11 ;  Zeph.  ii.  9 ;  2  Pet. 

ii.  6 ;  Jude  7. g  Ver.  9 ;  chap.  vi.  22  ;  xxv,  14  ;  li.  27  ;  Rev. 

xvii.  16. 1"  Chap.  vi.  22. '  Isa.  xiii.   18. k  Isa.  v.  30 

1  Chap.  xlix.  24. "  Chap.  xlix.   19,  &c. n  Or,  convent  tm 

to  plead. ojob  xli.  10;  chap.  xlix.  19. Pisa.  xiv.  24,  &c. ; 

chap.  li.  11. iRev.  xviii.  9. 

fruitful,  and  utterly  incapable  of  being  inhabited.  And 
this  is  the  fact  concerning  both  countries.  See  chap. 
xlix.  18. 

Verse  41.  Behold,  a  people  shall  come  from  the 
north]  This  and  the  two  following  verses  are  nearly 
the  same  with  chap.  vi.  22-24.  But  here,  destroyers 
against  Babylon  are  intended  ;  there,  destroyers  against 
Jerusalem. 

Verse  44.  Behold,  he  shall  come  up  like  a  lion]  The 
same  words  as  in  chap.  xlix.  19,  &c.,  where  see  the  note. 

Verse  46.  At  the  noise  of  the  taking  of  Babylon] 
See  the  note  on  the  parallel  place,  chap.  xlix.  21.  In 
the  forty -ninth  chapter,  these  words  are  spoken  of  Ne 
buchadnezzar ;  here,  of  Cyrus.  The  taking  of  Baby- 
Ion  was  a  wonder  to  all  the  surrounding  nations.  It 
was  thought  to  be  impregnable. 


CHAPTER  LI. 

Sequel  of  the  prophecies  of  Jeremiah  against  Babylon.  The  dreadful,  sudden,  and  final  ruin  that  shall  fall 
upon  the  Chaldeans,  who  have  compelled  the  nations  to  receive  their  idolatrous  rites,  (see  an  instance  in 
the  third  chapter  of  Daniel,)  set  forth  by  a  variety  of  beautiful  figures ;  ivith  a  command  to  the  people  of 

ass 


Tlie  jearful  destruction 


CHAP.  LI. 


of  Pahylon  foretold. 


God,  (who  have  made  continual  intercession  for  the  conversion  of  their  heathen  rulers,)  to  flee  from  the 
impending  vengeance,  1-14.  Jehovah,  IsraeVs  God,  whose  infinite  power,  wisdom,  and  understanding  are 
every  where  visible  in  the  works  of  creation,  elegantly  contrasted  with  the  utterly  contemptible  objects  of 
the  Chaldean  worship,  15-19.  Because  of  their  great  oppression  of  God's  people,  the  Babylonians  shall 
be  visited  with  cruel  enemies  from  the  north,  whose  innumerable  hosts  shall  fill  the  land,  and  utterly  extir- 
pate the  original  inhabitants,  20—44.  One  of  the  figures  by  which  this  formidable  invasion  is  represented 
is  awfully  sublime.  "  The  ska  is  come  up  upon  Babylon  ;  she  is  covered  xvilh  the  multitude  of  the  waves 
thereof."  And  the  account  of  the  sudden  desolation  produced  by  this  great  armament  of  a  multitude  of 
nations,  {which  the  prophet,  dropping  the  figure,  invnediately  subjoins,)  is  deeply  afflictive.  "  Her  cities 
are  a  desolation,  a  dry  land,  and  a  tvilderncss  ;  a  land  wherein  no  man  dwelkth,  neither  doth  any  son  of 
man  pass  thereby."  The  people  of  Gnd  a  third  time  admonished  to  escape  from  Babylon,  lest  they  be 
overtaken  with  her  plagues,  45,  46.  Other  figures  selling  forth  in  a  variety  of  lights  the  awful  judgments 
with  which  the  Chaldeans  shall  be  visited  on  account  of  their  very  gross  idolatries,  47-58.  The  signifi- 
cant emblem  with  which  the  chapter  concludes,  of  Seraiah,  after  having  read  the  book  of  the  Prophet  Jere- 
miah against  Babylon,  binding  a  stone  to  it,  and  casting  it  into  the  river  Euphrates,  thereby  prefiguring 
the  very  sudden  downfall  of  the  Chaldean  city  and  empire,  59—64,  is  beautifully  improved  by  the  writer 
of  the  Apocalypse,  chap,  xviii.  21,  in  speaking  of  Babylon  the  Great,  of  which  the  other  was  a  most  ex- 
pressive type  ;  and  to  which  many  of  the  passages  interspersed  throughout  the  Old  Testament  Scriptures 
relative  to  Babylon  must  be  ultimately  referred,  if  we  would  give  an  interpretation  in  every  respect  equal 
to  the  terrible  import  of  the  language  in  which  these  prophecies  are  conceived. 


'pHUS  saith  the  Lord;  Behold, 
I  will  raise  up  against  Baby- 


A.  M.  3409. 

B. C.  595. 

01.  XLVI.  2. 

TarauiniiPrisci,  lon,  and  against  them  that  dwell 
"■^°°"'"'^--  in  the  -  midst  of  tlieni  tliat  rise 
up  against  me,  ^  a  destroying  wind  ; 

2  And  will  send  unto  Babylon  "  fanners  that 
shall  fan  her,  and  shall  empty  her  land ;  '^  for 
in  the  day  of  trouble  they  shall  be  against  her 
round  about. 

3  Against  hi/n  that  bendeth  "  let  the  archer 
bend  iiis  bow,  and  against  him  that  lifteth  him- 
self up  in  his  brigandine :  and  spare  ye  not  her 
young  men ;  ^  destroy  ye  utterly  all  her  host. 

4  Thus  tlie  slain  shall  fall  in  the  land  of  the 
Clialdeans,  s  and  they  that  are  thrust  through 
in  her  streets. 

5  For  Israel    hath    not  been   forsaken,    nor 


though  their  land  was  filled  with      ^^  ^  34M. 
sin    against   the    Holy    One    of     Ol.XLVi. '2. 

x  1  Anno 

iSraei.  Tarquinii  Prisci, 

C   ^  Flee  out    of  the   midst    of    R-  R°°'^°-.  22- 


Babylon,  and  deliver  every  man  his  soul ;  be 
not  cut  off  in  her  iniquity ;  for  '  this  is  the 
time  of  the  Lord's  vengeance ;  ''  he  will 
render  unto  her  a  recompense. 

7  '  Babylon  hath  been  a  golden  cup  in  the 
Lord's  hand,  that  made  all  the  earth  drunken  : 
"  the  nations  have  drunken  of  her  wine  ;  there- 
fore the  nations  "  are  mad. 

8  Babylon  is  suddenly  °  fallen  and  destroyed : 
^  liowl  for  her ;  1  take  balm  for  her  pain,  if  so 
be  she  may  be  healed. 

9  We  would  have  healed  Babylon,  but  she 
is  not  healed :    forsake  her,   and   ■■  let  us   go 

Judali  of  his  God,    of   the  Lord   of  hosts ;    every  one  into   his   own  country :    '  for   her 


•Heb 

heart.- 



^2  Kings  xix 

7 

chap 

iy.  11 

-c  Chap.  XV. 

7.- — -'' 

Chap.  1 

14 

'Chap.  1 

14 

r 

Chap.  1 

.21 

eUhap. 

xUx. 2e 

1.30, 

37 

!■  Chap.  1 

8 

Kev 

xvm. 

4.- 

— i  Chap.  1. 

15,  28.- 

— k  Chap. 

XXV.  14. 

NOTES  ON  CHAP.  LI. 

Verse  1.  Thus  saith  the  Lord]  This  chapter  is  a 
continuation  of  the  preceding  prophecv. 

A  destroying  wind.]  Such  as  the  pestilential  winds 
in  the  east ;  and  here  the  emblem  of  a  destroying 
army,  carrying  all  before  them,  and  wasting  ^^-ith  fire 
and  sword. 

Verse  2.  And  will  send — fanners]  When  the  corn 
is  trodden  out  with  the  feet  of  cattle,  or  crushed  out 
with  a  heavy  wheel  armed  with  iron,  with  a  shovel 
they  throw  it  up  against  the  wind,  that  the  chaff  and 
tj.oken  straw  may  be  separated  from  it.  This  is  the 
image  used  by  the  prophet :  these  people  shall  be  trod- 
den, crushed,  and  fanned  by  their  enemies. 

Verse  5.  For  Israel  hath  not  been  forsaken]  God 
Btill  continued  his  prophets  among  them  ;  he  had  never 


iRe 

V.  xvii 

4.- 

m 

Rev. 

xiv. 

8. "  Chap.  XXV. 

16. 

-0  Isa. 

XXI.  9 

Kev. 

xiv.  8  ; 

win. 

2.— 

— p  Chap,  xlviii 

20 

,   Rev 

xvm. 

9,  11, 

19.— 

~<i 

Chap 

.  xlvi 

.  11 

>■  Isa.  xiii. 

4  ; 

chap. 

1.  16. 

•Rev. 

xviii.  5. 

cast  them  wholly  off.  Even  in  the  midst  of  wrath — 
highly  deserved  and  inflicted  punishment,  he  has  re- 
membered mercy ;  and  is  now  about  to  crown  what  he 
has  done  by  restoring  them  to  their  own  land.  I  con- 
ceive OtyS  asham.  which  we  translate  sin,  as  rather 
signifjnng  punishment,  which  meaning  it  often  has. 

Verse  7.  Made  all  the  earth  drunken]  The  cup  of 
God's  wTath  is  the  plenitude  of  punishment,  that  he 
inflicts  on  transgressors.  It  is  represented  as  intoxi- 
cating and  makintr  them  mad. 

Verse  8.  Babylon  is  suddenly  fallen  and  destroyed] 
These  appear  to  be  the  words  of  some  of  the  specta- 
tors of  Babylon's  misery. 

Verse  9.    We  would  have  healed  Babylon]     Had  it 
been  in  our  power,  we  would  have  saved  her ;  but  we 
could  not  turn  awav  the  judgment  of  God. 
389 


The  fearful  destruction  JEREMIAH. 

^ 'c  59-'  judgment  reacheth  unto  heaven, 

01.  xiiVi.  2.  and  is  lifted  up  even  to  the  skies. 

TarmiinUPrisci,  10   The  LoRD    hath   'brought 

B.  Roman.,  22.  ^^^^   ^^j.  rjghteousness  :    come, 

and  let  us  "  declare  in  Zion  the  work  of  the 
LoKD  our  God. 

1 1  ■^  Make  "  bright  the  arrows  ;  gather  the 
shields  :  "  the  Lokd  hath  raised  up  the  spirit 
of  the  kings  of  the  Medes  :  ^  for  his  device  is 
against  Babylon,  to  destroy  it ;  because  it  is 
^  the  vengeance  of  the  Lord,  the  vengeance 
of  his  temple. 

12"  Set  up  the  standard  upon  the  walls  of 
Babylon,  make  the  watch  strong,  set  up  the 
watchmen,  prepare  the  ^  ambushes  :  for  the 
Lord  hath  both  devised  and  done  that  wliich 
he  spake  against  the  inhabitants  of  Babylon. 

13  '^  O  thou  that  dwellest  upon  many  waters, 
abimdant  in  treasures,  thine  end  is  come,  and 
the  measure  of  thy  covetousness. 

14  ^  The  Lord  of  liosts  hath  sworn  '  by 
himself,  saying.  Surely  I  will  fill  thee  with 


of  Babylon  foretold. 


•  Psa.  xxxvii.  6. "  Chap.  1. 28. ••  Chap.  xlvi.  4. "  Heb. 

pure. « Isa.  xiii.  17  ;  ver.  28. >'  Chap.  1.  45. j  Chap.  1.  28. 

«Nah.  ii.  1 ;  iii.  14. ^  Heb.  Hers  in  wait. cRev.  xvii.  1,  15. 

^  Chap.  xlix.  13;    Amos  vi.  8. ^iie\>.  by  his  soul. *"  Nah. 

iu.  15. 

Averse  10.  The  Lord  hath  hrovght  forth  our  right- 
eousness] This  is  the  answer  of  the  Jews.  God  has 
vindicated  our  cause. 

Verse  11.  Make  bright  the  arrows]  This  is  the 
prophet's  address  to  Babylon. 

The  Lord  hath  raised  up  the  spirit  of  the  kings  of 
the  Medes]  Of  Cya.icares  king  of  Media,  called  Da- 
rius the  Mede  in  Scripture  ;  and  of  Cyrus  king  of 
Persia,  presumptive  heir  of  the  throne  of  Cyaxares, 
his  uncle.  Cambyses,  his  father,  sent  him,  Cyrus, 
with  30,000  men  to  assist  his  uncle  Cyaxares,  against 
Neriglissar  king  of  Babylon,  and  by  these  was  Bab)'- 
lon  overthrown. 

Verse  12.  Set  up  the  standard]  A  caU  to  the  ene- 
mies of  Babylon  to  invest  the  city  and  press  the  siege. 

Verse  13.  O  thou  that  du-eUesl  upon  many  waters] 
Thou  who  hast  an  abundant  supply  of  waters.  It  was 
built  on  the  confluence  of  the  Tigris  and  Euplirates ; 
the  latter  running  through  the  city.  But  the  many 
waters  may  mean  the  many  nations  which  belonged  to 
the  Babylonish  empire ;  nations  and  people  are  fre- 
quently so  called  in  Scripture. 

Verse  14.  I  will  fill  thee  with  men]  By  means  of 
these  very  waters  through  the  channel  of  thy  boasted 
river,  thou  shalt  be  filled  with  men,  suddenly  appearing 
as  an  army  of  locusts ;  and,  without  being  expected, 
shall  lift  up  a  terrific  cry,  as  soon  as  they  have  risen 
from  the  channel  of  the  river. 

Verse  15.  He  hath  made  the  earth  hy  his  power] 
The  omnipotence  of  God  is  particularly  manifested  in 
the  works  of  creation. 

390 


men,  ^  as  with  caterpillars  ;    and      ^  ^-  ?^?3- 

D.  C  595. 

they    shall    s  lift    '^  up    a    shout     01.  XLVi.  2. 

against  thee.  TarquinSprisci, 

15  i  He  hath  made  the  earth  by  «■  k™^"-  22. 
his  power,  he  hath  established  the  world  by 
his  wisdom,  and  ^  hath  stretched  out  the  hea- 
ven by  his  understanding. 

16  'When  he  uttereth  his  voice,  there  is  a 
"multitude  of  waters  in  the  heavens  ;  and  "he 
causeth  the  vapours  to  ascend  from  the  ends 
of  the  earth :  he  maketh  lightnings  with  rain, 
and  bringeth  forth  the  wind  out  of  his  treasures 

17°  Every  man  p  is  brutish  by  his  know- 
ledge ;  every  founder  is  confounded  by  the 
graven  image  :  1  for  his  molten  image  is  false- 
hood, and  there  is  no  breath  in  them. 

18''  They  are  vanity,  the  work  of  errors : 
in  the  time  of  their  visitation  they  shall  perish. 

19  '^  The  Portion  of  Jacob  is  not  like  them; 
for  he  is  the  former  of  all  things  :  and  Israel 
is  the  rod  of  his  inheritance  :  the  Lord  of 
hosts  is  his  name. 


sHeb.  uKer. kChap.  1.  15. iGen.  i.  1,6;   chap.  x.  12, 

&c. kJob  ix.  8;   Psa.  civ.  2;    Isa.  xl.  22. 'Chap.  x.  13. 

ro  Or,  noise. «  Psa.  cxxxv.  7. o  Chap.  x.   14. P  Or,  is 

more  brutish   than  to  kjtou: qChap.  1.  2. '  Chap.  x.   15 

sChap.  X.  16. 


He  hath  established  the  world  by  his  wisdom]  The 
omniscience  of  God  is  particularly  seen  in  the  govern- 
ment of  '^DH  tebel,  the  inhabited  surface  of  the  globe. 
WTiat  a  profusion  of  wisdom  and  skill  is  apparent  in 
that  wondrous  system  of  providence  by  which  he  go- 
verns and  provides  for  every  living  thing. 

And  hath  stretched  out  the  heaven  by  his  understand- 
ing-] Deep  thought,  comprehensive  design,  and  con- 
summate skill  are  especially  seen  in  the  formation, 
magnitudes,  distances,  revolutions,  and  various  affec- 
tions of  the  heavenly  bodies. 

Verse  16.  When  he  uttereth  his  voice]  .Sends 
thunder. 

There  is  a  multitude  of  vjaters]  For  the  electric 
spark,  by  decomposing  atmospheric  air,  converts  the 
hydrogen  and  oxygen  gases,  of  which  it  is  composed, 
into  water ;  which  falls  down  in  the  form  of  rain. 

Causeth  the  vapours  to  ascend]  He  is  the  Author 
of  that  power  of  evaporation  by  which  the  water  is 
rarified,  and,  being  lighter  than  the  air,  ascends  in 
form  of  vapour,  forms  clouds,  and  is  ready  to  be  sent 
do%vTi  again  to  water  the  earth  by  the  action  of  his 
lightnings,  as  before.  And  by  those  same  lightnings, 
and  the  agency  of  heat  in  general,  currents  of  air  are 
formed,  moving  in  various  directions,  which  we  call 
winds. 

Verse  17.  Every  man  is  brutish  by  his  knowledge] 
He  is  brutish  for  want  of  real  knowledge ;  and  he  is 
brutish  when  he  acknowledges  that  an  idol  is  any  thing 
in  the  world.  These  verses,  from  fifteen  to  nineteen, 
are  transcribed  from  chap.  x.  12-16. 


The  fearful  destruction 


CHAP.  LI. 


of  Babylon  foretold. 


A.  M.  3109. 

B.  C.  595. 

01.   XL\  1.  a. 

Anno 

Tnrqmnii  Prisci, 

R.  Komnn.,  22. 


20  '  Thou  art  my  battle  axe  and 
weapons  of  war  :  for  "  with  thee 
■will  I  break  in  pieces  the  nations, 
and    with    thee    will    I    destroy 


kingdoms ; 


for  a  corner,  nor  a  stone  for  foun- 
dations ;     but    '■  thou    shalt    be 


A.  M.  3409. 

B.  C.  595. 

01.  XLVI.  2. 

"  desolate     for     ever,      Saith      tlie    Targuinii  Prisci, 

LR.  Roman.,  22. 
ORD.  ! . 


27  *>  Set  ye  up  a  standard  in  the  land,  blow 

2 1  And  with  thee  will  I  break  in  pieces  the  !  the  trumpet  among  the  nations,  "  prepare  the 
horse  and  his  rider ;  and  with  thee  will  1 1  nations  against  her,  call  together  against  her 
break  in  pieces  the  chariot  and  his  rider ;         M  the  kingdoms  of  Ararat,  Minni,  and  Ashche- 

22  With  thee  also  will  I  break  in  pieces  man  j  naz;  appoint  a  captain  against  her;  cause  the 

horses  to  come  up  as  the  rough  caterpillars. 

28  Prepare  against  her  the  nations  with  •  the 
kings  of  the  Medes,  the  captains  thereof,  and 
all  the  rulers  thereof,  and  all  the  land  of  his 
dominion. 

29  And  the  land  shall  tremble  and  sorrow , 
for  every  purpose  of  the  Lord  shall  be  per- 
formed against  Babylon,  "^  to  make  the  land  of 
Babylon  a  desolation  without  an  inhabitant. 

30  The  mighty  men  of  Babylon  have  forborne 
to  fight,  they  have  remained  in  their  holds  : 
then-  might  hath  failed ;  ^  they  became  as 
women :  they  have  burned  her  dwelling- 
places  ;  ^  her  bars  are  broken. 

3  1  '  One  post  shall  run  to  meet  another,  and 
one  messenger  to  meet  another,  to  show  the 
king  of  Babylon  that  his  city  is  taken  at 
one  end. 


and  woman ;  and  with  ihec  will  I  break  in 
pieces  "  old  and  young ;  and  with  thee  will  I 
break  in  pieces  the  young  man  and  the  maid ; 

23  I  will  also  break  in  pieces  with  thee  the 
shepherd  and  his  flock ;  and  with  thee  will  I 
break  in  pieces  the  husbandman  and  his  yoke 
of  oxen ;  and  with  thee  will  I  break  in  pieces 
captains  and  rulers. 

24  "  And  I  will  render  unto  Babylon  and  to 
all  the  inhabitants  of  Chaldea  all  their  evil 
that  they  have  done  in  Zion  in  your  sight, 
sailh  the  Lord. 

25  Behold,  I  am  against  thee,  '  O  destroying 
mountain,  saith  the  Lord,  which  destroyest 
all  the  earth  :  and  I  will  stretch  out  mine  hand 
upon  thee,  and  roll  thee  down  fi-om  the  rocks, 
>'  and  will  make  thee  a  burnt  mountain. 

26  Anil  they  shall  not  take  of  thee  a  stone 


•  Isa.  X.  5,  15;  chap.  1.  23. "Or,  in  thee,  or  by  thee. 'So 

2  Chron.  xxxvi.  17. »•  Chap.  1.  15,  29. » Isa.  xiii.  2 ;  Zech. 

IV.  7. y  Rev.  viii.  8. *Chap.  I.  40. aHcb.  everlasting 

desotaliotis. 


Verse  20.  Thou  art  my  battle  axe]  1  believe  Nebu- 
chadnezzar is  meant,  who  is  called,  chap.  1.  23,  the 
hammer  of  the  whole  earth.  Others  tliink  the  words 
are  spoken  of  Cyrus.  AU  the  verbs  are  in  the  past 
tense  ;  '•  With  thee  have  I  broken  in  pieces,"  &c.,  &c. 

Verse  24.  And  I  icill  render]  The  1  vau  should 
be  translated  hut,  of  which  it  has  here  the  full  power  : 
"  But  I  will  render  unto  Babylou." 

Verse  25.  O  destroying  mountain]  Another  epithet 
which  he  applies  to  the  Bab\-lonish  government ;  it 
is  like  a  burning  mountain,  which,  by  vomiting  con- 
tinual streams  of  burning  lava,  inundates  and  destroys 
all  towns,  villages,  fields,  &c.,  in  its  vicinity. 

And  roll  thcc  down  from  the  rochs]  I  will  tumble 
thee  from  the  rocky  base  on  which  thou  restest.  The 
combustible  matter  in  thy  bowels  being  exhausted, 
thou  shalt  appear  ajs  an  extinguished  crater ;  and  the 
stony  matter  which  thou  castest  out  shall  not  be  of 
sufficient  substance  to  make  3l  foundation  stone  for  so- 
lidity, or  a  corner  stone  for  beauty,  ver.  26.  Under 
tliis  beautiful  and  most  expressive  metaphor,  the  pro- 
phet shows  the  nature  of  the  Babylonish  government ; 
setting  the  nations  on  fire,  deluging   and  destroying 


t-Isa.  xiii.  2. — -cChap. 

XIV.  14. a  Chap.  1.  41. '\f3. 

11. r  Chap.  1.13,39,40 

ver. 43. elsa.  xii.  16;  chap,  xlviii 

41  ;  1.37. I'Lam.  ii.9; 

Amos  i.  5  ;   Nah.  iii.  13. >  Chap 

1.24. 

useless,  like  the  cooled  lava,  which  is,  properly  speak- 
ing, fit  for  no  human  purpose. 

Verse  27.  Set  ye  up  a  standard]  Another  summnns 
to  the  Medes  and  Persians  to  attack  Babylon. 

Ararat,  Minni]    The  Greater  and  Lesser  Armenia. 

And  Ashchenaz]  A  part  of  Phrygia,  near  the  Hel- 
lespont. .So  Bocharl,  Phaleg,  lib.  i.  c.  3,  lib.  iii.  c.  9. 
Concerning  Ashchenaz  Homer  seems  to  speak,  II.  ii. 
370,  371  : — 

T»iX'  £|  Arfxaviris. 

"  Ascanius,  godlil»e  youth,  and  Phorcys  led 
The  Phrygians  from  Ascania's  distant  land." 

Calmet  thinks  that  the  Ascantes,  who  dwelt  in  the  vi- 
cinity of  the  Tanais,  are  meant. 

A'erse  29.  And  the  land  shall  tremble]  It  is  repre- 
sented here  as  trembling  under  the  numerous  armies 
that  are  passing  over  it,  and  the  prancing  of  their 
horses. 

Verse  30.  The  mighty  men — have  forborne  to  fight] 
They  were  panic-.struck  when  they  found  the  Medes 
and  Persians  within  their  walls,  and  at  once  saw  that 


them  by  its  troops,  till  at  last,  exhausted,  it  tumbles  |  resistance  was  useless, 
down,  is  extinguished,  and  leaves  nothing  as  a  basis  to  '      Verse  31.  One  post  shall  run  to  meet  another]    As 
erect  a  new  form  of  government  on  ;  but  is  altogether    the  citv  was  taken  hv  surprise,  in  the  manner  already 

391 


The  fearful  desti-uction 


32  And  that  ''  the  passages  are 


A.  M.  3409. 
B.  C.  595  ,      ,         , 

01,  XLVI.  2.  stopped,  and  the  reeds  they  have 
TarquiniiPrisci,  burned  with  file,  and  the  men 
R.  feoman.,  22.    ^f  ^^^  ^^  affrighted. 

33  For  thus  saith  the  Lord  of  hosts,  the 
God  of  Israel ;  The  daughter  of  Babylon  is 
'  like  a  threshing-floor,  ■"  it  "  is  time  to  thresh 
her :  yet  a  little  while,  °  and  the  time  of  her 
harvest  shall  come. 

34  Nebuchadrezzar  the  king  of  Babylon 
hath  P  devoured  me,  he  hath  crushed  me,  he 
hath  made  me  an  empty  vessel,  he  hath 
swallowed  me  up  like  a  dragon,  he  hath  filled 
his  belly  with  my  delicates,  he  hath  cast  me  out. 

35  1  The  violence  done  to  me  and  to  my 
"■  flesh  he  upon  Babylon,  shall  the  ^  inhabitant 
of  Zion  say :  and  my  blood  upon  the  inhabi- 
tants of  Chaldea,  shall  Jerusalem  say. 

36  Therefore  tlius  saith  the  Lord  ;  Behold, 


JEREMIAH.  of  Babylon  foretold. 

'  I  will  plead  thy  cause,  and  take      ^  M-  3^- 
vengeance  for  thee  ;  "  and  I  will     oi.  XLVi.  2. 
dry  up  her  sea,    and  make  her  Tarquinii  Prisci 
springs  dry.  R.  Roman.,  22. 

37  "  And  Babylon  shall  become  heaps,  a 
dwelhng-place  for  dragons,  "  an  astonishment, 
and  a  hissing,  without  an  inhabitant. 

38  Tliey  shall  roar  together  like  lions  :  they 
shall  '  yell  as  lions'  whelps. 

39  In  their  heat  I  will  make  their  feasts,  and 
y  I  will  make  them  drunken,  that  they  may 
rejoice,  and  sleep  a  perpetual  sleep,  and  not 
wake,  saith  the  Lord. 

40  I  will  bring  them  down  like  lambs  to  the 
slaughter,  like  rams  with  he-goats. 

4 1  How  is  ''■  Sheshach  taken  !  and  how  is 
"  the  praise  of  the  whole  earth  surprised !  how 
is  Babylon  become  an  astonishment  among 
the  nations  ! 


'Chap.   1.  38. llsa.  xxi.  10;    Mic.    iv.  13;    Amos  i.  3. 

«jlsa.  xb.  15;    Hab.  iii.  12. "Or,  in  the  time  that  he  thresheth 

her. ojsa.  xvii.  5,  &c. ;   Hos.  vi.  11 ;   Joel  iii.  13  ;    Rev.  xiv. 

15,  18. I'Chap.  1.  17. nHeb.  My  violence. 


related,  so  now  messengers,  one  after  another,  were 
despatched  to  give  the  king  information  of  what  was 
done  ;  viz.,  that  the  city  was  taken  at  one  end.  Hero- 
dotus teUs  us  that  the  extreme  parts  of  the  city  were 
taken,  before  those  of  the  centre  knew  any  thing  of  the 
invasion.    Herodot.  lib.  i.  c.  191. 

Verse  32.  That  the  passages  are  stopped]  Either 
the  bridges  or  slips  for  boats,  by  which  the  inhabitants 
passed  from  one  side  to  the  other,  and  may  mean  the 
principal  gates  or  passes  in  the  city,  which  the  victo- 
rious army  would  inmiediately  seize,  that  they  might 
prevent  all  communication  between  the  inhabitants. 

The  reeds  they  have  burned  with  fire]  What  tliis 
means  I  cannot  tell,  unless  it  refer  to  something  done 
after  the  taking  of  the  city.  Setting  fire  to  the  reeds 
m  the  marshy  ground,  in  order  the  better  to  clear  the 
places,  and  give  a  freer  passage  to  the  water,  that  it 
may  neither  stagnate  nor  turn  the  solid  ground  into  a 
marsh.  Dr.  Blayney  thinlvs  it  refers  to  the^W;?^  of 
the  houses,  in  order  to  throw  the  inhabitants  into  the 
greater  confusion  ;  but  no  historian  makes  any  men- 
tion of  burning  the  city,  except  what  is  said  ver.  30, 
"  They  have  burned  her  dwelling  places ;"  and  this 
may  be  a  poetical  expression.  That  they  burnt  no- 
thing before  they  took  the  city  must  be  evident  from 
the  circumstance  of  their  taking  the  city  by  surprise, 
in  the  night  time,  with  the  greatest  secrecy.  Still 
there  might  have  been  some  gates,  barricadoes,  or 
wooden  works,  serving  for  barracks  or  such  like,  which 
obstructed  some  of  the  great  passages,  which,  when 
they  had  entered,  they  were  obliged  to  burn,  in  order 
to  get  themselves  a  ready  passage  through  the  city. 
This  is  the  more  likely  because  this  burning  of  reeds 
is  connected  with  the  stopping  of  the  passages,  burning 
the  dwelling  places,  and  breaking  the  bars. 
393 


I 


"■  Or,  remainder. b  Heb.  inhahitress. » Chap.  1.  34. "  Ch. 

1.38. «Isa.  xiii.  22;   chap.  1.  39  ;    Rev.  xviii.  2. wChap. 

XXV.  9,  18. 'Or,  shake  themselves. y Ver.  57. «Chap. 

XXV.  26. aJsa.  xiii.  19;  chap.  xlix.  25  ;    Dan.  iv.  30. 


Verse  33.  The  daughter  of  Babylon  is  like  a  thresh- 
ing floor]  The  threshing  wheel  is  gone  over  her;  she 
is  trodden  under  foot. 

Verse  34.  Nebuchadrezzar — hath  devoured  me] 
These  are  the  words  of  Judea  ;  he  has  taken  away  all 
my  riches. 

He  hath  cast  me  out.]  He  shall  vomit  all  up  ;  i.  e., 
they  shall  be  regained. 

Verse  35.  The  violence  done  to  me — be  upon  Baby- 
lon,— and  my  blood  upon  the  inhabitants  of  Chaldea] 
Zion  begins  to  speak,  ver.  34,  and  ends  with  this 
verse.  The  answer  of  Jehovah  begins  with  the  next 
verse.  Though  the  Chaldeans  have  been  the  instru- 
ment of  God  to  punish  the  Jews,  yet  in  return  they, 
being  themselves  exceedingly  wicked,  shall  suffer  for 
all  the  carnage  they  have  made,  and  for  all  the  blood 
they  have  shed. 

Verse  36.  I  will  dry  up  her  sea]  Exliaust  a'  her 
treasures. 

Verse  37.  Without  an  inhabitant.]     See  chap.  1.  39. 

Verse  39.  In  their  heat  I  ivill  make  their  feasts] 
It  was  on  the  night  of  a  feast  day,  while  their  hearts 
were  heated  with  wine  and  revelry,  that  Babylon  was 
taken  ;  see  Dan.  v.  1—3.  This  feast  was  held  in  ho- 
nour of  the  goddess  Sheshach,  (or  perhaps  of  Bel.)  who 
is  mentioned,  ver.  41,  as  being  taken  with  her  wor- 
shippers. As  it  was  in  the  night  the  city  was  taken, 
many  had  retired  to  rest,  and  never  aivoke  ;  slain  in 
their  beds,  they  slept  a  perpetual  sleep. 

A'erse  4 1 .  How  is  Sheshach  taken  .']  Perhaps  the 
city  is  here  called  by  the  name  of  its  idol. 

The  praise  of  the  whole  earth]  One  of  the  seven 
ivonders  of  the  world ;  superexcellent  for  the  height, 
breadth,  and  compass  of  its  walls,  its  hanging  gardens, 
the  temple  of  Belus,  &e.,  &c. 


The  fearfid  destruction 


CHAP.  LI. 


of  Babylon  foretold 


42  ""The  sea  is  come  up  upon  \    50   p  Ye  that  have  escaped  tlie 
Babylon :    she    is  covered    with    sword,  eo  away,  stand  not  still :      oi.  XLVi. 


A.  M.  3409. 
B.  C.  595. 


A.  M.  3409. 

B.  C.  595. 

01.  XLVI.  2. 

TarqiunuPrisci,  llic     multitude     of    the     wavcs    remember  the  LoRD  afar  ofT,  and  Taniuinii Prisci, 

Oman.,  22. 


rarq\i 
R.  R 


oman^  thereof. 


43  '  Her  cities  are  a  desolation,  a  dry  land, 
and  a  wilderness,  a  land  wherein  no  man  dwell- 
eth,  neither  doth  any  son  of  man  pass  thereby. 

44  '•And  I  will  punish  Bel  in  Babylon,  and  I 
will  bring  forth  out  of  his  mouth  that  which 


niu 
R 


let  Jerusalemcomc  into  your  mind. 

5 1  "i  We  are  confounded,  because  we  have 
lieard  reproach ;  shame  hath  covered  our  faces : 
for  strangers  are  come  into  the  sanctuaries  of 
the  Lord's  house. 

52  Wherefore,  behold,  the  days  come,  saith 


he  hath  swallowed  up  :   and  the  nations  shall    the  Lord,  ^  that  I  will  do  judgment  upon  her 


not  flow  together  any  more  unto  him :  yea, 
•  the  wall  of  Babylon  shall  fall. 

45  ^  My  people,  go  ye  out  of  the  midst  of 
her,  and  deliver  ye  every  man  his  soul  from 
tlie  fierce  anger  of  the  Lord. 

46  And  s  lest  your  heart  faint,  and  ye  fear 
•■  for  the  rumoiur  that  shall  be  heard  in  the 
land ;  a  rumoui-  shall  both  come  one  year,  and 


graven  images  :   and  through  all  her  land  the 
wounded  shall  groan. 

53  '  Though  Babylon  should  mount  up  to 
heaven,  and  though  she  should  fortify  the 
height  of  her  strength,  yet  from  me  shall 
spoilers  come  unto  her,  saith  the  Lord. 

54  '  A  sound  of  a  cry  cometh  from  Babylon, 
and  great   destruction   from   the   land  of  the 


after  that  in  another  year  shall  come  a  rumour,  Chaldeans  : 
and  violence  in  the  land,  ruler  against  ruler.  55  Because  the  Lord  hath  spoiled  Babylon, 
47  Therefore,  behold,  the  days  come,  that  and  destroyed  out  of  her  the  great  voice ; 
'I  will  ''do  judgment  upon  the  gi-aven  images  !  when  her  waves  do  roar  like  great  waters,  a 
of  Babylon  :   and  her  whole  land  sliall  be  con-  \  noise  of  their  voice  is  uttered  : 


founded,  and  all  her  slain  shall  fall  in  the  midst 
of  her. 

48  Then  '  the  heaven  and  the  earth,  and  all 
that  is  therein,  shall  sing  for  Babylon :  "  for 
the  spoilers  shall  come  unto  her  from  the  north, 
saith  the  Lord. 

49  "  As  Babylon  hath  caused  the  slain  of 
Israel  to  fall,  so  at  Babylon  shall  fall  the  slain 
of  all  °  the  earth. 

i>  See  Is».  viii.  7,  8. '  Chap.  1.  39, 40 ;  ver.  29. J  Isa.  xlvi. 

1  ;  chap.  1.  2. '  Ver.  58. f  Ver.  6  ;  chap.  L  8  ;  Rev.  xviii.4. 

eOr,   Ut  not. 1>2   Kings   %ix,  7. i  Chap.    1.   2j    ver.   52. 

'Heb.  luK  upon. 'Isa.  xliv.  23;   xlix.  43;    Rev.  xriii.  20. 

"Chap.  I.  3,  41. 

A'^erse  42.  The  sea  is  come  up]  A  multitude  of  foes 
have  inundated  the  city. 

Verse  44.  /  toiV^  punish  Bel  in  Babylon]  Bel  or 
Belus  was  theii  supreme  deity. 

That  tchich  he  hath  swallowed  vp]  The  sacred 
vessels  of  the  temple  of  Jerusalem,  which  were  taken 
thence  by  Nebuchadnezzar,  and  dedicated  to  him  in 
his  temple  at  Babylon. 

The  wall  of  Babylon  shall  fall.]  It  shall  cease  to 
be  a  defence  ;  and  shall  moulder  away  until,  in  process 
of  time,  it  shjdl  not  be  discernible. 

Verse  45.  My  people,  go  ye  out]  A  warning  to  all 
the  Jews  in  Babylon  to  leave  the  city,  and  escape  for 
their  lives. 

Verse  46.  A  rumour  shall — come  one  year]  A  year 
before  the  capture  of  the  city  there  shall  be  a  rumour 
of  war, — and  in  that  year  Belshazzar  was  defeated  by 
Cyrus.      In  the  following  year  the  city  was  taken 


Verse  48.  The  heaven  and  the  earth — shall  sing  for    ver.  39. 


56  Because  the  spoiler  is  come  upon  her, 
even  upon  Babylon,  and  her  mighty  men  are 
taken,  every  one  of  their  bows  is  broken  :  "  for 
the  Lord  God  of  recompenses  shall  surely 
requite. 

57  "■  And  I  will  make  drunk  her  princes,  and 
her  wise  men,  her  captains,  and  her  rulers, 
and  her  mighty  men  :  and  they  shall  sleep  a 
perpetual  sleep,  and  not  wake,  saith  "  the  King, 

"  Or,  Hoth  Babylon  is  to  fall.  O  ye  slain  of  Israel,  and  with  Bab- 
ylon,  &c. "Or,  the  country. P  Chap.    xliv.   28. 1  Psa. 

xliv.  15,  16;   Ixxix.  4. 'Ver.  47. »Chap.  xlix.  16;    Amos 

ix.  2;  Obad.  4. "Chap.  1.  22. "  Psa.  xciv.  1  ;  chap,  lvi.29; 

ver.  24. »Ver.  39. "Chap.  xlvi.  18;  xlviii.  15. 

Babylon]  Its  fall  shall  bo  a  subject  of  universal 
rejoicing. 

Verse  50.  Ye  that  have  escaped  the  sword]  The  Jews 

Let  Jerusalem  come  into  your  mind.]  Pray  for  its 
restoration  ;  and  embrace  the  first  opportunity  offered 
of  returning  thither. 

Verse  51.  Strangers  are  come  into  the  sanctuaries] 
The  lamentation  of  the  pious  Jews  for  the  profanation 
of  the  temple  by  the  Chaldeans. 

A'erse  53.  Though  Babylon  should  mount  up  to 
heaven]  Though  it  were  fortified  even  to  the  skies,  it 
shall  fall  by  the  enemies  that  I  will  send  against  it. 

Verse  55.  The  great  voice]  Its  pride  and  insuffer- 
able boasting. 

Verse  56.  The  Lord  God  of  recompenses]  The  fall 
of  Babylon  is  an  act  of  Divine  justice ;  whatever  it 
suffers,  it  is  in  consequence  of  its  crimes. 

■\'erse  57.  I  unll  make  drunk  her  princes]     See  on 


393 


77; e  message  of  Jeremiah 


JEREMIAH. 


to  the  captives  in  Babylon. 


^  ^  ^^^^'      whose   name    is    the    Lord    of 

a.   \j.    DVD. 

01.  XLVI.  2.     hosts. 

Tarquinii  Prisci,       58    Thus    Saith    the     LoRD    of 

^  ^°"'"'-  ^^-  hosts;  ^The  abroad  walls  of 
Babylon  shall  be  utterly  ^  broken,  and  her  high 
gates  shall  be  burned  with  fire  ;  and  "  the  peo- 
ple shall  labour  in  vain,  and  the  folk  in  the 
fire,  and  they  shall  be  weary. 

59  The  word  which  Jeremiah  the  prophet 
commanded  Seraiah  the  son  of  Neriah,  the 
son  of  Maaseiah,  when  he  went  **  with  Zede- 
kiah  the  king  of  Jiidah  into  Babylon  in  the 
fourth  year  of  his  reign.  And  this  Seraiah 
was  a  ■=  quiet  prince. 

60  So  Jeremiah  wrote  in  a  book  all  the  evil 
that  should  come  upon  Babylon,  even  all  these 
words  that  are  written  against  Babylon. 


61     And    Jeremiah     said    to      a^m.3409. 
Seraiah,   When   thou  comest  to     01.  XLVi.  2. 
Babylon,  and  shalt  see,  and  shalt  Tarquinii  Prisci, 
read  all  these  words  ;  R.Roman.,  22. 

62  Then  shalt  thou  say,  O  Lord,  thou  hast 
spoken  against  this  place,  to  cut  it  off,  that 
^  none  shall  remain  in  it,  neither  man  nor  beast, 
but  that  it  shall  be  "  desolate  for  ever. 

63  And  it  shall  be,  when  thou  hast  made  an 
end  of  reading  this  book,  Hhat  thou  shalt  bind 
a  stone  to  it,  and  cast  it  into  the  midst  of 
Euphrates  : 

64  And  thou  shalt  say,  Thus  shall  Baby- 
lon sink,  and  shall  not  rise  from  the  evil 
that  I  will  bring  upon  her:  sand  they  shall 
be  weary.  Thus  far  are  the  words  of  Je- 
remiah. 


»  Or,  The  walls  of  broad  Babylon. y  Ver.  44. ^Or,  made  .  of  Menucha,  or  chief  chamberlain. d  Chap.  1.  3,39;  ver.  29. 

ifted. aHab.  ii.  13. ''Or,  on  the  behalf  of. c  Or,  pnnce     ^Heb.  desolations. ''See  Rev.  xviii.  21. gVer.  58. 


Verse  58.  The  broad  loalls  of  Babylon]  Herodotus, 
who  saw  these  walls,  says,  "  The  city  was  a  regular 
square,  each  side  of  which  was  one  hundred  and  tiventy 
stadia,  the  circumference  _/<)!;?•  hundred  and  eighty  sta- 
dia. It  was  surrounded  by  a  wall  Jifly  cubits  broad, 
and  hvo  hundred  cubits  high ;  and  each  side  had 
twenty-five  brazen  gates." — Herod.,  lib.  i.  c.  178. 
Had  not  Cyrus  resorted  to  stratage?n,  humanly  speak- 
ing, he  could  not  have  taken  this  city.  For  the  de- 
struction of  this  wall  and  its  very  vestiges,  see  on  Isa. 
xiii.  19. 

Verse  59.  The  word  which  Jeremiah']  On  account 
of  the  message  sent  by  Jeremiah  to  the  Jewish  cap- 
tives in  Babylon. 

Verse  60.  Wrote  in  a  book]  Whether  tliis  book  con- 
tained any  more  than  is  recorded  in  this  place  we  do 
not  loiow ;  probably  it  contained  no  more  than  what  is 
found  in  verses  62—64.  A  book,  13D  sepher,  signifies, 
in  Hebrew,  any  ■^^Tiling,  great  or  small. 

Verse  64.  Thus  shall  Babylon  sink,  eye.]  This  is 
the  emblem  of  its  overthrow  and  irretrievable  ruin. 
See  Rev.  xviii.  21,  where  we  find  that  this  is  an  em- 
blem of  the  total  ruin  of  mystical  Babylon. 

Herodotus  relates  a  similar  action  of  the  Phocceans, 
who,  having  resolved  to  leave  their  country,  and  never 
return  to  it  again,  fAU'5pov  tfi5rip£ov  xarsvo'jrwia.v,  xai 
co|Aoo'av  (Ar)  irpiv  sj  'i'uxai'iv  vj^eiv,  wpiv  r,  tov  (;.u5pov 
TouTov  avaipTivai-  "  threw  a  mass  of  iron  into  the  sea, 
anil  swore  tliat  they  would  never  return  to  Phoceea  till 
that  iron  mass  should  rise  and  swim  on  the  top."  The 
story  is  this  :  The  Phocaeaus,  being  besieged  by  Har- 
pagus,  general  of  the  Persians,  demanded  one  day's 
truce  to  deliberate  on  the  propositions  he  had  made  to 
them  relative  to  their  surrendering  their  city  ;  and  beg- 
ged (hat  in  the  mean  while  he  would  take  off  his  army 
394 


from  the  walls.  Harpagus  having  consented,  they 
carried  their  wives,  children,  and  their  most  valuable 
effects,  aboard  their  ships ;  then,  throwing  a  mass  of 
iron  into  the  sea,  bound  themselves  by  an  oath  never 
to  return  till  that  iron  shoidd  rise  to  the  top  and  swim. 
See  Herodotus,  lib.  i.  c.  165. 

Horace  refers  to  this  in  his  epode  Ad  Populum  Rc- 
manum,  Epode  xvi.  ver.  25  : — 

Sed  juremus  in  haec  :   simul  imis  saxa  renarint 
A'adis  levata,  ne  redire  sit  nefas. 

"  As  the  Phocaeans  oft  for  freedom  bled, 
At  length  with  imprecated  curses  fled."    Francis. 

Thus  far  are  the  ivords  of  Jeremiah.]  It  appears 
that  the  following  chapter  is  not  the  work  of  this  pro- 
phet :  it  is  not  his  style.  The  author  of  it  vTites  Je- 
hoiachin ;  Jeremiah  \vrites  him  always  Jeconiah,  or 
Coniah.  It  is  merely  historical,  and  is  very  similar 
to  2  Kings  xxiv.  18— xxv.  30.  The  author,  whoever 
he  was,  relates  the  capture  of  Jenisalem,  the  fate  of 
Zedekiah,  the  pillage  and  burning  of  the  city  and  the 
temple.  He  mentions  also  certain  persons  of  distinc- 
tion who  were  slain  by  the  Chaldeans.  He  mentions 
the  number  of  the  captives  that  were  carried  to  Baby- 
lon at  three  different  times ;  and  concludes  with  the 
deliverance  of  King  Jehoiachin  from  prison  in  Baby- 
lon, in  which  he  had  been  for  thirty-seven  years.  It 
is  very  likely  that  the  whole  chapter  has  been  com- 
piled from  some  chronicle  of  that  time  ;  or  it  was  de- 
j  signed  as  a  preface  to  the  Book  of  the  Lamentations  ; 
and  would  stand  with  great  propriety  before  it,  as  it 
contains  the  facts  on  which  that  inimitable  poem  is 
built.  Were  it  allowable,  I  would  remove  it  to  that 
place. 


Account  of  the  siege 


CHAP.  LII. 


and  capture  of  Jerusalem. 


CHAPTER  LH. 

This  chapter  was  added  after  JeremiaVs  time,  probahlij  by  Ezra,  after  the  return  from  the  captivity,  of 
which  it  gives  a  short  account,  nearly  the  same  as  in  2  Kings  xxiv.  18-20,  and  xxv.  It  is  very  properly 
subjoined  to  the  preceding  prophecies,  in  order  to  show  how  exactly  they  were  fulfilled.  It  likewise  formi 
a  proper  introduction  to  the  following  Lamentations,  as  it  gives  an  account  of  the  mournful  etents  which 
gave  rise  to  them.  Zedekiah's  evil  reign  and  rebellion  against  Nebuchadnezzar,  1—3.  Jerusalem  is  taken 
by  the  Chaldeans  after  a  siege  of  eighteen  months,  4-7.  Zedehah  pursued  and  taken  in  the  plains  of 
Jericho,  and  his  whole  army  dispersed,  8,  9.  The  king's  sons  and  all  the  princes  of  Judah  slam  in  Rib- 
lah,  10.  Zedekiah  has  his  eyes  put  out  by  order  of  the  Chaldean  monarch  ;  and  is  afterward  bound  in 
chains,  carried  to  Babylon,  and  imprisoned  for  life,  11.  Nebuzar-adan,  the  captain  of  the  guard,  burns 
and  spoils  the  city  and  temple,  12—19.  The  two  pillars  of  the  temple,  with  their  dimensions  and  orna- 
ments, 20—23.  The  officers  of  the  temple,  and  several  others,  carried  away  captives  into  Babylon,  and 
then  slain  by  order  of  Nebuchadnezzar,  24-27.  The  number  of  Jews  that  Nebuchadnezzar  carried  away 
captive  in  the  seventh  year  of  his  reign,  28  ;  in  his  eighteenth  year,  39  ;  and  in  his  tn  enty-third  year,  30. 
Evil-merodach,  the  son  of  Nebuchadnezzar,  in  the  year  of  his  accession  to  the  throne  of  Babylon,  (which 
was  in  the  thirty-seveilth  year  of  the  captivity,  and  the  one  hundred  and  ninety-first /rem  the  building  of 
Rome,  according  to  the  computation  of  Varro,)  orders  Jehoiachin  to  be  taken  out  of  prison,  and  treats  him 
kindly  for  the  remainder  of  his  life,  31—34. 

*'^34f6*'*'      VEDEKIAH    ivas    "one    and    the  ninth  (%  of  tlie  month,  the      ^b^cm's' 
B.  C.  598  twenty   years   old   when   he    famine  was  sore  in  the  city,  so    01.  XLViii.  i. 

01.  XLV.  3—     **  began  to  reign,  and  he  reigned   that  there  was  no  bread  for  the  Tarquinii  Prisci, 

^^^'"   '■      eleven  years  in  Jerusalem.    And    people  of  the  land.  R.  Roman..  29. 

liis  mother's  name  tvas  Hamutal  the  daughter  1    7  Then  the  city  was  broken  up,  and  all  the 
of  Jeremiah  of  Libnah.  '  men  of  war  fled,   and  went  forth  out  of  the 

2  And  he  did  that  which  loas  evil  in  the  city  by  night  by  the  way  of  the  gate  between 
eyes  of  the  Lord,  according  to  all  that  Jehoi-  the  two  walls,  which  was  by  the  king's 
alum  had  done.  j  garden ;  (now  the  Chaldeans  tvet'e  by  the  city 

'^b'^c  cir  593'       ^   ^^°^  through  the  anger  of  the  '  round  about :)   and  they  went  by  the  way  of 

01.  XLvi  4.     Lord  it  came  to  pass  in  Jerusa- ,  the  plain. 

R.  Roman.,  '  lem  and  Judah,  till  he  had  cast ,  8  But  the  army  of  the  Chaldeans  pursued 
cir.  annum  24.  ^\^Q^  ^^  fj.Qjjr,  jjjg  pj-esencc,  that  after  the  king,  and  overtook  Zedekiah  in  the 
Zedekiah  rebelled  against  the  king  of  Babylon,    plains  of  Jericho  ;  and  all  his  army  was  scat- 

^B  'c  590*  '^    '^"'^  ''^  came  to  pass  in  the    tered  from  him. 

01.  XLVii.  3.  "^  ninth  year  of  his  reign,  in  the  9  ""Then  they  look  the  king,  and  carried 
Tarquinii  Prisci,   tenth  month,  in  the  tenth  day  of    him  up   unto  the  king  of  Babylon   to  Riblali 


iarqu 

"'''"•'  ^^'    the  month,  that  Nebuchadrezzar  in  the  land  of  Hamath  ;  where  he  gave  judg- 

king  of  Babylon  came,   he  and  all  his  army,  ment  upon  him. 

against  Jerusalem,  and  pitched  against  it,  and  10   *  And  the  king  of  Babylon  slew  the  sons 

built  forts  against  it  round  about.  of  Zedekiah  before  his  eyes  :  he  slew  also  all 

5  So  the  city  was  besieged  unto  the  princes  of  Judah  in  Riblaii. 

1 1    Then  he  '  put  out  the  eyes  of  Zedekiah ; 


A.  M.   3414 
—3416. 

B.  c.  590-588.    theeleventhyearofking Zedekiah. 
XLViii.  1.        6   And  in  the  foiuth  month,  in    and  the  king  of  Babylon  bound  him  in  ^  chains, 


•2  Kings  iiiv.  18. i>Hcb.  reigned. ^2  Kings  xxv.  1-27; 

chap,  xiiix.  1 ;  Zech.  viii.  19. 


iiChap.  xxxii.  4.. 


c£zek.  xii.  13.- 
fetlers. 


^Heb.  blinded.- 


-eOr, 


NOTES  ON  CH.\P.  LII. 
A'erse  1 .   Zedekiah  was  one  and  twenty  years  old] 
See  2  Kings  xxiv.  18. 

Verse  2.  And  he  did — evit]    This  and  the  following 
verse  are  the  same  as  2  Kings  xxiv.  19. 


Verse  5.  So  the  city  was  besieged]  It  held  out  one 
year  and  six  months. 

Verse  6.  And  in  the  fourth  month]  See  the  notes 
on  chap,  xxxix.  1,  &c.  The  fourth  month  answers 
nearly  to  our  July. 

Terse  8.   The  army  of  the  Chaldeans  pursued]    See 
Verse  3.    Through  the  anger  of  the  Lord]    Here  is    on  2  Kings  xxv.  5. 
a  king  given  to  a  people  in  God's  anger,  and  taken         Verse  9.  King  of  Babylon  to  Riblah]    See  the  note 
away  m  his  displeasure.  „„  ^hap.  x.xxLx.  5. 

Verse  4.    Ninth   year — tenth   month]      Answering         A'erse  11.   He  put  out  the  eyes  of  Zedekiah]     See 
nearly  to  our  January.  on  chap,  xxxix.  7. 

395 


Account  of  the  persons 


JEREMIAH. 


carried  into  captivity. 


^  ^'  M8^'  ^"'^  carried  him  to  Babylon,  and 

oi.  XLViii.'i.  put  him  in   ''prison  till  the  day 

TaiquiniiPrisci,  of  liis  death. 

R.  Roman.,  29.  jg   ,  Nq^  ;„  the  fifth  month,  in 

the  tenth  day  of  the  month,  ''  which  loas  the 
nineteenth  year  of  Nebuchadrezzar  king  of 
Babylon,  'came  Nebuzar-adan,  "captain"  of 
the  guard,  which  °  served  liie  king  of  Babylon, 
into  Jerusalem, 

13  And  burned  the  house  of  the  Lord,  and 
the  king's  house  ;  and  all  the  houses  of  Jeru- 
salem, and  all  the  houses  of  the  gi'eat  men, 
burned  he  with  fire  : 

14  And  all  the  army  of  the  Chaldeans,  that 
wei'e  with  the  captain  of  the  guard,  brake  down 
all  the  walls  of  Jerusalem  roimd  about. 

1 5  p  Then  Nebuzar-adan  the  captain  of  the 
guard  carried  away  captive  certain  of  the  poor 
of  the  people,  and  the  residue  of  the  people 
that  remained  in  the  city,  and  those  that  fell 
away,  that  fell  to  the  king  of  Babylon,  and  the 
rest  of  the  multitude. 

16  But  Nebuzar-adan  the  captain  of  the  guard 
left  certain  of  the  poor  of  the  land  for  vine- 
dressers and  for  husbandmen. 

17  1  Also  the  "■  pillars  of  brass  that  were  in 
the  house  of  the  Lord,  and  the  bases,  and  the 
brazen  sea  that  was  in  the  house  of  the  Lord 
the  Chaldeans  brake,  and  carried  all  the  brass 
of  them  to  Babylon. 

18  '  The  caldrons  also,  and  the  '  shovels,  and 
the  snuffers,  and  the  "  bowls,  and  the  spoons, 
and  all  the  vessels  of  brass  wherewith  they 
ministered,  took  they  away. 

1 9  And  the  basins,  and  the  ^  firepans,  and  the 
bowls,  and  the  caldrons,  and  the  candlesticks, 
and  the  spoons,  and  the  cups  ;  that  which  was 
of  gold  in  gold,  and  that  which  ivas  of  silver 


in  silver,  took  the  captain  of  the      -^  ^  34i6- 

^  D.  C  588, 

guard  away.  oi.  XLViii.  i. 

20  The  two  pillars,  one  sea,  and  TarquinU  Prisci,     ■ 
twelve   brazen   bulls    that   were  R-  Roman.,  29. 
under   the    bases,  which    king  Solomon    had 
made  in  the  house  of  the  Lord  :  ■"  the  '  brass 

of  all  these  vessels  was  without  weight. 

21  And  concerning  the  >' pillars,  the  height  of 
one  pillar  was  eighteen  cubits  ;  and  a  ^  fillet 
of  twelve  cubits  did  compass  it ;  and  the 
thickness  thereof  was  four  fingers  :  it  was 
hollow. 

22  And  a  chapiter  of  brass  was  upon  it ;  and 
the  height  of  one  chapiter  was  five  cubits,  with 
network  and  pomegranates  upon  the  chapiters 
round  about,  all  of  brass.  The  second  pillar 
also  and  the  pomegranates  were  like  unto  these. 

23  And  there  were  ninety  and  six  pomegra- 
nates on  a  side ;  and  =*  all  the  pomegranates  up- 
on the  network  were  a  hundred  round  about. 

24  And  ''  the  captain  of  the  guard  took  Se- 
raiah  the  chief  priest,  ■=  and  Zephaniah  the  se- 
cond priest,  and  the  three  keepers  of  the  *door: 

25  He  took  also  out  of  the  city  an  eunuch, 
which  had  the  charge  of  the  men  of  war ;  and 
seven  men  of  them  that "  were  near  the  king's 
person,  which  were  found  in  the  city  ;  and  the 
'  principal  scribe  of  the  host,  who  mustered  the 
people  of  the  land ;  and  threescore  men  of  the 
people  of  the  land,  that  were  found  in  the 
midst  of  the  city. 

26  So  Nebuzar-adan  the  captain  of  the  guard 
took  them,  and  brought  them  to  the  king  of 
Babylon  to  Riblah. 

27  And  the  king  of  Babylon  smote  them,  and 
put  them  to  death  in  Riblah  in  the  land  of 
Hamath.  Thus  ^  Judah  was  carried  away 
captive  out  of  his  own  land. 


•'  Heb.  house  of  the  wards. '  Zech.  vii.  5  ;  viii.  19.- 

ver.  29. '  Chap,  xxxix.  9. ">  Or,  chief  marshal.— 


-kSee 
"  Heb. 

chief  of  the  executioners^  or  slaughtermen  i    and  so  ver.  14,  &c. 

o  Heb.  stood  before. P  Chap,  xxxix.  8,  9. 1  Chap,  xxvii.  19. 

'Seel  Kings  vii.  15,2.3, 27, 50. » Exod.  xxvii.  3  ;  2  Kings  xxv. 

\i,  15,  16. '  Or,  instruments  to  remoi'e  the  ashes. 

Verse  12.  Now  in  the  Jiflh  month]  Answering 
nearly  to  our  August. 

Verse  1,3.  And  burned  the  house  of  the  Lord]  Thus 
perished  this  magnificent  structure,  after  it  had  stood 
four  hundreil  and  tioentij-four  years  three  months  and 
eight  days.  It  was  built  A.  M.  2992,  and  destroyed 
A.  M.  3416. 

Verse  15.  Those  that  fell  awat/]  The  deserters  to 
the  Chaldeans  during  the  siege. 

Verse  16.  The  poor  of  the  land]  See  on  chap. 
xxxix.  1. 

396 


"  Or,  basins. '  Or,  censers. ^  1  Kings  vii.  47. »  Heb. 

their  brass. y  1  Kings  vii.  15  ;  2  Kings  xxv.  17 ;   2  Chron.  iii. 

15. 2  Heb.  thread. »See  1  Kings  vii.  20. ''2  Kings  xxv. 

18. cChap.  xxi.  1;    xxix.  25. -'JHeb.  threshold. 'Heb. 

saiv  the  face  of  the  king. ^Or,  scribe  of  the  captain  of  the  host. 

sLam.  i.  3. 


Verse  17.  Also  the  pillars]    See  on  chap,  xxvii.  19. 

Verses  18—23.  In  reference  to  these  verses  see  the 
parallel  texts  in  the  margin,  the  various  readings  there, 
and  the  notes. 

Averse  24.  The  second  priest]  See  the  note  on  2 
Kings  xxv.  18. 

The  three  keepers]  The  priests  who  stood  at  the 
door  to  receive  the  offerings  of  the  people,  see  2  Kings 
XX.  9,  and  xxiii.  4. 

A''erse  25.  Seven  men — that  ivere  near  the  king's 
person]     These  were  privy  counsellors. 


Jehoiachin  is  bi  ought 


CHAP.  LII. 


out  uf  ^ruon. 


A.  M.  34<M.        28  "^  This  is  the  people  whom 

B.  O-  600.  . 

01.  XLV.  1.  Nebuchadrczzax    carried     away 

rarmdm'i  Prisci,  captivc  :    ill  tlic    *  sevcnth    year 

R.  Roniao.,  17.  k  tlirec  thousand  Jews  and  three 
and  twenty: 

A,  M.  3415.  29  '  In  the  eicrhteenth  year  of 

B.  C  .  5S9.  o  .    •' 

01.  XLVll.  4.  Nebuchadrezzar  he  carried  away 
Tarquinii°Prisci,  Captive  from  Jerusalem  eight 
R.  Roman..  28.    imm-ij-^d  iliiity  and  two  '"  pcr.sons  : 

^B^'c  sm"'  "^^  ^"  ^'^'^  '■'"'^^  ^"'^^  iwentietli 
01.  XLix.  1.     year  of  Nebuchadrezzar  Nebuzar- 

Tarmiini'iPrisci,  adau  thc  captaiii  of  the  guard 
R.  Roman.,  33.    carried  away  captive  of  the  Jews 

seven  hundred  forty  and  five  persons  :  all  the 

k  2  Kings  xxiv.  2. '<  See  2  Kings  xxiv.  12. k  Sec  2  Kings 

xxiv.  14. '  See  ver.  12  ;  chap,  xxxix.  9. "  Heb.  souli. 

Verses  28-30.  On  these  verses  Dr.  Blayney  has 
some  sensible  remarks ;  I  will  extract  the  substance. 
These  verses  are  not  inserted  in  2  Kings  xxv.  Are 
we  to  conclude  from  these  verses  that  the  whole  num- 
ber of  thc  Jews  which  Nebuchadnezzar,  in  all  his  ex- 
peditions, carried  away,  was  no  more  than  four  thou- 
sand six  hundred!  This  cannot  be  true ;  for  he  car- 
ried away  more  than  twice  that  number  at  one  time ; 
and  this  is  expressly  said  to  have  been  in  the  eighth 
year  of  his  reign,  2  Kings  xxiv.  12-16.  Before  that 
time  he  had  carried  off  a  number  of  captives  from  Je- 
rusalem, in  the  first  year  of  his  reign,  among  whom 
were  Daniel  and  his  companions,  Dan.  i.  3-6.  These 
are  confessedly  not  noticed  here.  And  as  the  taking  and 
burning  of  Jerusalem  is  in  this  very  chapter  said  to 
have  been  in  the  fourth  and  fifth  months  ot'  the  nine- 
teenth year  of  the  reign  of  Nebuchadnezzar,  those  who 
were  carried  into  captivity  at  the  date  of  those  events 
cannot  possibly  be  the  same  with  those  that  are  said  to 
be  carried  away  either  in  the  eighteenth  or  twenty-third 
year  of  that  prince.  Nor,  indeed,  is  it  credible  that 
the  number  carried  away  at  the  lime  that  the  city  was 
taken,  and  the  whole  country  reduced,  could  be  so  few 
as  eight  hundred  and  thirty-two,  (see  ver.  29  :)  sup- 
posing a  mistake  in  the  date  of  the  year,  which  some 
are  willing  to  do  without  sufficient  grounds. 

Here  then  we  have  three  deportations,  and  those  the 
most  considerable  ones,  in  the  first,  in  the  eighth,  and 
nineteenth  years  of  Nebuchadnezzar,  sufficiently  dis- 
tinguished from  those  in  the  seventh,  eighteenth,  and 
twenty-third  years.  So  that  it  seems  most  reasonable 
to  conclude  with  Abp.  Usher,  in  Chronologia  Sacra, 
that  by  the  latter  three  the  historian  meant  to  point  out 
deportations  of  a  minor  kind,  not  elsewhere  noticed  in 
direct  terms  in  Scripture. 

The  first  of  these,  said  to  have  been  in  the  seventh 
year  of  Nebuchadnezzar,  «as  one  of  those  that  had 
been  picked  up  in  several  parts  of  Judah  by  the  band 
of  Chaldeans.  SjTians,  and  others,  whom  the  Icing  of 
Babylon  sent  against  the  land  previously  to  his  own 
coming,  2  Kings  xxiv.  2. 

That  in  the  eighteenth  year  corresponds  with  the 
time  when  the  Chaldean  anny  broke  off  the  siege  be- 
fore Jerusalem,  and  marched  to  meet  the  Egyptian  army, 


persons  were  four  thousand  and      %^c^^' 
six  iiundred.  oi.'  Liv.  3. 

,   .  .        .  Anno 

3  1  "  And  It  came  to  pass  in  the  Senii  Tuiiii, 
seven  and  thirtieth  year  of  the  "'  """"'"■  "■ 
captivity  of  Jehoiachin  king  of  Judah,  in  the 
twelfth  month,  in  the  five  and  twentieth  day 
of  the  month,  that  Evil-mcrodach  king  of 
Babylon  in  the  first  year  of  his  reign  °  lifted 
up  the  head  of  Jehoiachin  king  of  Judah,  and 
brought  him  forth  out  of  prison, 

32  And  spake  p kindly  unto  him,  and  set  his 
throne  above  the  throne  of  the  kings  that  were 
with  him  in  Babylon, 

33  And  changed  his  prison  garments :  1  and 

"2  Kings  XXV.  27,28,  29,  30. oQen.  xiv.  13,  20. pHeb. 

good  things  with  him. 'i2  Sam.  ix.  13. 

at  which  time  they  might  think  it  proper  to  send  off 
the  prisoners  that  were  in  camp,  under  a  guard  to 
Babylon. 

And  the  last,  in  the  twenty-third  year  of  Nebuchad- 
nezzar, was  when  that  monarch,  being  engaged  in  the 
siege  of  Tyre,  sent  off  Nebuzar-adan  against  the  Moab- 
ites.  Ammonites,  and  other  neighbouring  nations,  who 
at  the  same  time  carried  away  the  gleanings  of  Jews 
that  remained  in  their  own  land,  amounting  in  all  to  no 
more  than  seven  hundred  and  forty-five. 

Josephus  speaks  of  this  expedition  against  the  Moab- 
ites  and  Ammonites,  which  he  places  in  the  twenty- 
third  year  of  Nebuchadnezzar ;  but  mentions  nothing 
done  in  the  land  of  Israel  at  that  time.  Only  he  says, 
that  after  the  conquest  of  those  nations,  Nebuchadnez- 
zar carried  his  victorious  arms  against  Egypt,  which 
he  in  some  measure  reduced,  and  carried  the  Jews 
whom  he  found  there  captives  to  Babylon.  But  the 
Egyptian  expedition  was  not  till  the  twenty-seventh 
year  of  Jehoiachin's  captivity,  i.  e.,  the  thirty-fifth  of 
Nebuchadnezzai',  as  may  be  collected  from  Ezek.  xxix. 
17  ;  so  that  those  who  were  carried  away  in  the  twen- 
ty-third year  were  not  from  Egypt,  bnt  were,  as  before 
observed,  the  few  Jews  that  remained  in  the  land  of 
Judah. 

^'erse  31.  /n  the  twelfth  month]  Answering  nearly 
to  our  twenty-fifth  of  April,  A.  M.  3442. 

Lifted  up  the  head  of  Jehoiachin]  This  phrase  is 
taken  from  Gen.  xl.  13.  It  is  founded  on  the  obser- 
vation that  those  who  are  in  sorrow  hold  down  their 
heads,  and  when  they  are  comforted,  or  the  cause  of 
their  sorrow  removed,  they  lift  up  their  heads.  The 
Hebrew  phrase,  lift  up  the  head,  signifies  to  comfort, 
chcrr,  make  happy. 

Verse  32.  Spake  kindly]  Conversed  freely 
with  him. 

Set  his  throne]  Gave  him  a  more  respectable  seat 
than  any  of  the  captive  princes,  or  better  than  even 
his  own  princes  had,  probably  near  his  person. 

A'ersc  33.  And  changed  his  prison  garments]  That 
is,  Jehoiachin  changed  his  own  garments,  that  he  might 
be  suited  in  that  respect  to  the  state  of  his  elevation. 
Kings  also,  in  token  of  favour,  gave  caftans  or  robei 
to  those  whom  they  wLsh  to  honour. 
397 


Jehoiachin  treated  kindly 


JEREMIAH. 


by  the  king  of  Babylon 


A.  M.  3442. 
B.  C.  562. 
Ol.  LIV.  3. 

Anno 
Servii  TuUii, 
R.  Roman.,  17. 


he  did  continually  eat  bread  be- 
fore him  all  the  days  of  his  life. 
34   And  far    his    diet,    there 
was  a  continual  diet  given  him 

rHeb.  the  matter 


And  he  did  continually  eat  bread  before  him]  Was 
a  constant  guest  at  the  king's  table. 

Verse  34.  And — there  was  a  continual  diet  given 
him]  This  was  probably  a  ration  allowed  by  the  king 
for  the  support  of  Jehoiachin's  household.  For  other 
particulars,  see  the  note  on  2  Kings  xxv.  30. 

All  the  days  of  his  life.]  I  believe  these  words  have 
been  by  mistake  added  from  the  preceding  verse. 
There,  they  are  proper ;  here,  they  are  tautological. 
They  are  wanting  in  the  Septuagint  and  in  the  Arabic. 

The  preceding  words,  inn  DT  -\V  "d  yom  motho, 
"  to  the  day  of  his  death,"  are  wanting  in  two  of  De 
Rossi's  and  one  of  KennicotCs  MSS. 

Coverdale  ends  thus  :  HiU  tljC  tiaj>;6;  of  IjijS  life  untill 
fje  bieb-      This  is  better  than  the  common  Version. 

Immediately  after  this  verse  my  old  MS.  Bible  adds 


of  the  king  of  Babylon,    ■■  every  ^-  ^  ^tl^- 

day  a  portion  until  the  day   of  oi.  Liv.  3. 

his   death,    all    the  days   of  his  ServiiTuUii, 

i-r  R.  Roman.,  17 


of  the  day  in  his  day. 


the  following  words:  2llnb  bone  ijS  aftit  tljat  into 
caitifte  ijS  btougt  f  iStael,  anb  31eruiEialem  \^  be;Stroibe, 
jSatte  fletempe  tlje  ptopljet  toeepunb,  anb  toeileb  Initlj 
tljije!  lamentarion  gietusfalem ;  anb  toitlj  bittet  intoit 
^Sigljanb  anb  ttianb  toeilatoai.  s^cibc.  Then  follows 
in  red  letters :  i^ete  beginnetlj  tlje  lamentation  of 
gerempe,  tljat  \0  intitle  (Cenotlj ;  Inilt)  tljciSottpnge  out 
of  4Ebtue  letter^.  Aleph  :  Jloto  jsittitlj  aloon  tljc 
titp,  &c.  See  something  of  a  similar  kind  from  othei 
authorities,  at  the  beginning  of  Lamentations 

Masoretic  Notes. 

Number  of  verses  in  this  Book,  1365. 

Middle  verse,  chap,  xxviii.  1 1 

Masoretic  sections,  31 


1 


398 


INTRODUCTION 


LAMENTATIONS 


JEREMIAH. 


T^HIS  book,  like  the  several  books  of  the  Pentateuch,  is  denominated  in  Hebrew  n3"x  eicah, 
how,  from  its  fost  word ;  and  sometimes  niJ'p  kinnoth,  lamentations,  from  its  subject. 
In  the  Septuagint  it  is  termed  GPIIXOI  TOT  lEPEMIOT,  for  the  same  reason.  The  Syriac 
eUid  Arabic  copy  or  follow  the  Septuagint ;  and  so  does  the  Vulgate,  from  the  Lamentationes 
of  which,  the  book  has  that  name  which  it  bears  in  our  language.  In  the  Chaldee  it  has  no 
name  ;  and  in  it,  and  perhaps  anciently  in  the  Hebreiv,  it  was  written  consecutively  with  the 
last  chapter  of  Jeremiah. 

It  is  one  of  the  books  of  the  ni'7'J3  Megilloth,  or  Roll,  among  the  Jews ;  and  because  it 
relates  to  the  ruin  of  their  affairs,  and  contains  promises  of  restoration,  it  is  peculiarly  prized, 
and  frequently  read.  The  five  Megilloth  are :  Ecclesiastes,  Canticles,  Lamentations,  Ruth, 
and  Esther. 

There  has  been  little  difference  among  learned  men  concerning  the  author  of  this  book. 
The  whole  current  of  antiquity  and  modern  times  has  pointed  out  Jeremiah  as  the  vvTiter :  of 
this  the  style  is  a  sufficient  evidence.  Mr.  Jolm  Henry  Pareau,  in  a  Dissertation  prefixed  to 
his  Translation  and  Notes  on  this  book,  (8vo.  Lugd.  Bat.  1790,)  has  proved  this  poiot  amply 
from  a  general  collation  of  the  prophecy  of  Jeremiah  with  select  passages  in  this  book.  I  have 
heard  of  but  one  learned  man  who  has  entertained  serious  doubts  on  the  subject,  Mr.  Herman 
Van  der  Hardt,  who  has  supposed  the  five  chapters  were  written  by  Daniel,  Shadrach,  Me- 
shach,  Abednego,  and  Jeconiah.     To  this  opinion  I  suppose  none  has  ever  been  converted. 

There  has  been  more  difference  of  opinion  relative  to  the  subject  and  occasion.  Some 
have  thought  the  book  was  composed  on  the  death  of  Josiah ;  others  that  it  was  composed 
on  occasion  of  the  destruction  of  Jerusalem,  and  the  various  desolations  connected  with  it. 
To  this  all  its  parts  and  its  general  phraseology  seem  best  to  apply;  and  this  is  the  sentiment 
most  generally  embraced  at  present.  This  will  receive  much  proof  from  a  minute  considera- 
tion of  the  book  itself. 

The  composition  of  this  poem  is  what  may  be  called  very  technical.  Every  chapter,  except 
the  last,  is  an  acrostic.  Of  the  two  first,  each  verse  begins  with  a  several  letter  of  the 
Hebrew  alphabet,  in  the  order  of  the  letters,  with  this  exception,  that  in  the  second,  third,  and 
fourth  chapters,  the  3  phe  is  put  before  the  y  ain ;  whereas  in  all  the  acrostic  Psalms  the 
latter  precedes  the  former,  as  it  does  in  all  grammars  of  the  Hebrew  language.  In  the  first 
and  second  chapters  each  verse  is  composed  of  three  hemistichs  or  half  verses,  except  the 
seventh  verse  of  the  first,  and  the  nineteenth  of  the  second  chapter,  which  have  each  four 
hemistichs. 

The  third  chapter  contains  sixty-four  verses,  each,  as  before,  formed  of  th7-ee  hemistichs, 
but  with  this  difference,  that  each  hemistich  begins  with  the  same  letter,  so  that  the  whole 
alphabet  is  ttirtce  repeated  in  this  chapter. 

399 


INTRODUCTION  TO  THE  LAMENTATIONS  OF  JEREMIAH. 

The  fourth  chapter  is  made  up  of  twenty-two  verses,  according  to  the  number  of  the 
Hebrew  letters ;  but  the  composition  is  different  from  all  the  rest,  for  each  verse  consists  of 
only  tiuo  hemistichs,  and  those  much  shorter  than  any  in  the  preceding  chapters. 

I  have  called  this  an  inimitable  poem ;  better  judges  are  of  the  same  opinion.  "  Never," 
says  Bisliop  Lowth,  "  was  there  a  more  rich  and  elegant  variety  of  beautiful  images  and 
adjuncts  arranged  together  within  so  small  a  compass,  nor  more  happily  chosen  and  applied." 

"  One  would  think,"  says  Dr.  South,  "  that  every  letter  was  written  with  a  tear ;  every 
word,  the  sound  of  a  breaking  heart :  that  the  author  was  compacted  of  sorrows  ;  disciplined 
to  grief  from  his  infancy ;  one  who  never  breathed  but  in  sighs,  nor  spoke  but  in  a  groan." 

"  Nor  can  we  too  much  admire,"  says  Dr.  Blayney,  "  the  full  and  graceful  flow  of  that 
pathetic  eloquence  in  which  the  author  pours  forth  the  effusions  of  a  patriotic  heart,  and 
piously  weeps  over  the  ruins  of  his  venerable  country.  But  it  was  observed  before  that  the 
prophet's  peculiar  talent  lay  in  working  up  and  expressing  the  passions  of  grief  and  pity , 
and,  unhappily  for  him  as  a  man  and  a  citizen,  he  met  with  a  subject  but  too  well  calculated 
to  give  his  genius  its  full  display." 

David  in  several  places  has  forcibly  depicted  the  sorrows  of  a  heart  oppressed  with 
penitential  sorrow ;  but  where,  in  a  composition  of  such  length,  have  bodily  misery  and 
mental  agony  been  more  successfully  painted  ?  All  the  expressions  and  images  of  soitow  are 
here  exhibited  in  various  combinations,  and  in  various  points  of  view.  Misery  has  no  expres- 
sion that  the  author  of  the  Lamentations  has  not  employed.  Patriots  !  you  who  tell  us  you 
burn  for  your  country's  welfare,  look  at  the  prophecies  and  history  of  this  extraordinary  man  ; 
look  at  his  La?nentations ;  take  him  tlurough  his  life  to  his  death,  and  learn  from  him  what 
true  patriotism  means  !  The  man  who  watched,  prayed,  and  lived  for  the  welfare  of  his 
country ;  who  chose  to  share  her  adversities,  her  sorrows,  her  wants,  her  afflictions,  and  dis- 
grace, where  he  might  have  been  a  companion  of  princes,  and  have  sat  at  the  table  of  kings ; 
who  only  ceased  to  live  for  his  country  when  he  ceased  to  breathe  ; — that  was  a  patriot,  in 
comparison  with  whom  almost  all  others  are  obscured,  minished,  and  brought  low,  or  are 
totally  anniliilated  ! 

400 


A 


THE 


LAMENTATIONS 


JEREMIAH. 


Chronological  notes  relative  to  the  Book  of  the  Lamentations. 

Year  from  the  Creation,  according  to  Archbishop  Usher,  3416. — Year  of  the  Jewish  era  of  the  world,  3173. 
— Year  from  the  Deluge,  1760. — First  year  of  i.\\e  fortij-cighth  Olympiad. — Year  from  the  building  of 
Rome,  according  to  the  Varronian  account,  166. — Year  before  the  birth  of  Christ,  581. — Year  before  the 
vulgar  era  of  Christ's  nativity,  588. — Year  of  the  Julian  Period,  4126. — Year  of  the  era  of  Nabonassar, 
160. — Cycle  of  the  Sun,  10. — Cycle  of  the  Moon,  3. — Second  year  after  the  fourth  Sabbatic  year  after 
the  seventeenth  Jewish  jubilee,  according  to  Helvicus. — Twenty-ninth  year  of  Tarquinius  Priscus,  the  fifth 
king  of  the  Romans  :  this  was  the  seventy-ninth  year  before  the  commencement  of  the  consular  government. 
— Thirty-eighth  year  of  Cyaxares  or  Cyaraxes,  the  fourth  king  of  Media. — Eighteenth  year  of  Agasicles, 
king  of  Lacedaemon,  of  the  family  of  the  Proclidee. — Twentieth  year  of  Leon,  king  of  Lacedeemon,  of  the 
family  of  the  Eurysthenidfe.  Thirty-second  year  of  AJyattes  II.,  king  of  Lydia.  This  was  the  father  of 
the  celebrated  Croesus. — Fifteenth  year  of  .iEropas,  the  seventh  king  of  Macedon. — Nineteenth  year  of 
Nebuchadnezzar,  king  of  Babylon. — Eleventh  year  of  Zedekiah,  the  last  king  of  Judah. 


CHAPTER  I. 

The  prophet  begins  with  lamenting  the  dismal  reverse  of  fortune  that  befell  his  country,  confessing  at  the 
same  time  that  her  calamities  were  the  just  consequence  of  her  sins,  1—6.  Jerusalem  herself  is  then  per- 
sonified and  brought  forward  to  continue  the  sad  complaint,  and  to  solicit  the  mercy  of  God,  7-22. 


A.  M.  rir.  ail6. 

B.  C.  cir.  588. 

01.  XLVIII.  1. 

Tarquinii  Prisci, 

R.    Homan., 

cir.  aiinum  29. 


XTOW  doth  the  city  sit  sohtary,   and 

that  was  {ixW  of  peo-plc:  "how 
is  she  become  as  a  widow  !  she 
that  was  great  among  the  nations, 


« Isa.  xlvii.  7,  8.- 


>•  Ezra  iv.  20. 


In  all  copies  of  the  Septuagint,  whether  of  the 
Roman  or  Alexandrian  editions,  the  following  words 
are  fou[id  as  a  part  of  the  text :  Kai  sysviTo  (xsra  to 
aij^fjLaXuritfdiivai  rov  ii^urik,  xai  lepoutfaX/ijJ.  epi]|au- 
^livai,  sxaiiisv  IspSfAiaj  xXaiuv,  xai  s()|»)v/i(j'6v  tov 
Spriwv  ToUTov  Sti  IsjcurfaXri/x,  xai  Siirsv — "And  it 
came  to  pass  after  Israel  had  been  carried  away  cap- 
tive, and  Jerusalem  was  become  desolate,  that  Jeremiah 
6at  weeping :  and  he  lamented  with  this  lamentation 
over  Jerusalem  ;  and  he  said." 

The  Vulgate  has  the  same,  with  some  variations  : — 
"  Et  factum  est,  postquam  in  captivitatem  redactus  est 
Israel,  et  Jerusalem  deserta  est,  sedit  Jeremias  pro- 
pheta  flens,  et  planxit  lamentatione  hac  in  Jerusalem, 
et  amaro  animo  suspirans  et  cjulans,  dixit."  The  trans- 
lation of  this,  as  given  in  the  first  translation  of  the 
Bible  into  English,  may  be  found  at  the  end  of  Jere- 
miah, taken  from  an  ancient  MS.  in  my  own  possession. 

Vol.  IV.  (     26     ) 


princess  among  the  pro- 
vinces, hnio  is  she  become  tribu- 
tary! 
2   She    "  weepeth   sore  in  the 


A.  M.   cir.  3416. 

B.  C.  cir.  588. 

01.   XLVIII.  I. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  29. 


=  Jer.  xiii.  17. 


I  subjoin  another  taken  from  the  first  printed  edi- 
tion of  the  English  Bible,  that  by  Coverdale,  1535. 
"  And  it  came  to  passe,  (after  Israel  was  brought  into 
captp'itie,  and  Jerusalem  destroyed  ;)  that  Jeremy  the 
prophet  sat  weeping,  raournynge,  and  makinge  his  mone 
in  Jerusalem  ;  so  that  with  an  hevy  hcrte  he  sighed  and 
sobbed,  sayenge." 

Matlhew''s  Bible,  printed  in  1549,  refines  upon  this  : 
"  It  happened  after  Israeli  was  brought  into  captyvite, 
and  Jerusalem  destroyed,  that  Jeremy  the  prophet  sate 
wepyng,and  sorrowfully  bewayled  Jerusalem;  andsygh- 
}Tige  and  hewly  nge  with  an  hevy  and  wooful  hert,  sayde." 

Beckers  Bible  of  the  same  date,  and  Cardmarden's 
of  1566,  have  the  same,  with  a  trifling  change  in  the 
orthography. 

On  this  Bec/ce  and  others  have  the  following  note  : — 
"  These  words  are  read  in  the  LXX.  interpreters  :  but 
not  in  the  Hebrue." 

401 


The  desolations  and 


LAMENTATIONS. 


miseries  of  Jerusalem. 


A.  M.  cir;  3416.    d  night,  and  her  tears  are  on  her 

B.  C.  cir.  588.  o     ' 

oi. XLViii.  1.    cheeks:    "among  all   her   lovers 

Tarquinii  Prisci,    ^    i        i     ,i  r     .    i 

R.  Roman.,        she  hath  none  to  comiort  her : 
cir.  annum  29.    ^jj  ^gr  friends  have  dealt  treach- 
erously with  her,  they  are  become  her  enemies. 

3  s  Judah  is  gone  into  captivity  because  of 
affliction,  and  ^  because  of  great  servitude  : 
'  she  dwelleth  among  the  heathen,  she  findeth 
no  rest :  all  her  persecutors  overtook  her  be- 
tw^een  the  straits. 

4  The  ways  of  Zion  do  mourn,  because  none 
come  to  the  solemn  feasts  :   all  her  gates  are 

"iJobvii.  3;    Psa.  vi.  6. eJer.  iv.  30;    xxx.  14;    ver.  19. 

fVer.  9,  16, 17,  21. c  Jer.  lii.  27. IHeb. /or  thegreatness  of 

All  these  show  that  it  was  the  ancient  opinion  that 
the  Book  of  Lamentations  was  composed,  not  over  the 
death  of  Josiah,  but  on  account  of  the  desolations  of 
Israel  and  Jerusalem. 

The  Arabic  copies  the  Septuagint.  The  Syriac 
does  not  acknowledge  it ;  and  the  Chaldee  has  these 
words  only :  "  Jeremiah  the  great  priest  and  prophet 
said." 

NOTES  ON  CHAP.  I. 

Verse  1.  Ho^o  doth  the  city  sit  solitary]  Sitting 
down,  with  the  elbow  on  the  knee,  and  the  head  sup- 
ported by  the  hand,  without  any  company,  urJess  an 
oppressor  near, — all  these  were  signs  of  mourning  and 
distress.  The  coin  struck  by  Vespasian  on  the  capture 
of  Jerusalem,  on  the  obverse  of  which  there  is  a  palm- 
tree,  the  emblem  of  Judea,  and  under  it  a  woman,  the 
emblem  of  Jerusalem,  sitting,  leaning  as  before  de- 
scribed, with  the  legend  Judea  capta,  illustrates  this 
expression  as  well  as  that  in  Isa.  xlvii.  1.  See  the 
note  on  Isa.  iii.  26,  where  the  subject  is  farther  ex- 
plained. 

Become  as  a  ividoio]  Having  lost  her  king.  Cities 
are  commonly  described  as  the  mothers  of  their  inha- 
bitants, the  kings  as  husbands,  and  the  princes  as  chil- 
dren. When  therefore  they  are  bereaved  of  these, 
they  are  represented  as  loidows,  and  childless. 

The  Hindoo  widow,  as  well  as  the  Jewish,  is  con- 
sidered the  most  destitute  and  wretched  of  all  human 
beings.  She  has  her  hair  cut  short,  throws  off  all  or- 
naments, eats  the  coarsest  food,  fasts  often,  and  is  all 
but  an  outcast  in  the  family  of  her  late  husband. 

Is  she  become  tributary  f\  Having  no  longer  the 
political  form  of  a  nation  ;  and  the  remnant  that  is  left 
Daying  tribute  to  a  foreign  and  heathen  conqueror. 

Verse  2.  Among  all  her  lorers]  Her  allies;  her 
friends,  instead  of  helping  her,  have  helped  her  ene- 
mies. Several  who  sought  her  friendship  when  she 
was  in  prosperity,  in  the  time  of  David  and  Solomon, 
are  now  among  her  enemies. 

Verse  3.  Betiveen  the  straits.l  She  has  been  brought 
into  such  difficulties,  that  it  was  impossible  for  her  to 
escape.  Has  tliis  any  reference  to  the  circumstances 
in  which  Zedeldah  and  the  princes  of  Judah  endea- 
voured to  escape  from  Jerusalem,  by  the  way  of  the 
gates  between  the  two  loalls  ?  Jer.  lii.  7. 
402 


desolate  :    her  priests  sigh,   her    ^-  ^  "}■  34i|- 
virgins  are  afflicted,  and   she   is    oi.  XLviii.  i. 

,  .^  Tarquinii  Prisci, 

in  bitterness.  r.  Roman., 

5  Her    adversaries    "are    the    "^^  """"^ ^- 
chief,  her  enemies  prosper ;  for  the  Lord  hath 
afflicted  her  '  for  the  multitude  of  her  trans- 
gressions :  her  "  children  are  gone  into  captivity 
before  the  enemy. 

6  And  from  the  daughter  of  Zion  all  her 
beauty  is  departed :  her  princes  are  become 
like  harts  that  find  no  pasture,  and  they  are 
gone  without  strength  before  the  pursuer. 


servitudf..- 
43,  44. — 


— '  Deut.  xxviii.  64,  65 ;  chap.  ii.  9. k  Deut.  xxviii. 

J  Jer.  XXX.  14,  15;  Dan.  ix.  7,  16. "Jer.  lii.  28. 


Verse  4.  The  ways  of  Zion  do  mourn]  A  fine 
prosopopoeia.  The  ways  in  which  the  people  trod  com- 
ing to  the  sacred  solemnities,  being  now  no  longer  fre- 
quented, are  represented  as  shedding  tears ;  and  the 
gates  themselves  pai'take  of  the  general  distress.  All 
poets  of  eminence  among  the  Greeks  and  Romans  have 
recourse  to  this  image.  So  Moschus,  in  his  Epitaph 
on  Bion,  ver.  1—3  : — 

AiXiva  (Aoi  iTmaysiTi  va*ai,  xai  Aupiov  ij5uf 

Kai  iroTHfAoi  xXaioirs  tou  I/jiSposvTa  Biuva. 

Nuv  (puTtt  (xoi  (AupSff^E,  xai  aXrfSa  vuv  yoaoia'^s,  x.  <r.  X. 

"  Ye  winds,  with  grief  your  waving  summits  bow, 
Ye  Dorian  fountains,  murmur  as  ye  flow ; 
From  weeping  urns  your  copious  sorrows  shed, 
And  bid  the  rivers  mourn  for  Bion  dead. 
Ye  shady  groves,  in  robes  of  sable  hue, 
Bewail,  ye  plants,  in  pearly  drops  of  dew ; 
Ye  drooping  flowers,  diffuse  a  languid  breath, 
And  die  with  sorrow,  at  sweet  Bion's  death." 

Fawkes. 

So  Virgil,  Mn.  vii.,  ver.  759  : — 

Te  nemus  Anguitise,  vitrea  te  Fucinus  unda 
Te  liquid!  flevere  lacus. 

"  For  thee,  wide  echoing,  sighed  th'  Anguitian  woods  ; 
For  thee,  in  murmurs,  wept  thy  native  floods." 

And  more  partif^'ilirly  on  the  death  of  Daphnis, 
Eclog.  V.  ver.  24  . — ■ 

Non  iilli  pastos  iUis  egere  diebus 

Frigida,   Daphni,  boves    ad   flumina :   nulla  neque 

amnem 
Libavit  quadrupes,  nee  graminis  attigit  herbam. 
Daphni,  tuum  Pcenos  etiam  ingemuisse  leones 
Interitum,  montesque  feri,  sylvseque  loquuntur. 

"  The  swains  forgot  their  sheep,  nor  near  the  brink 
Of  running  waters  brought  their  herds  to  drink : 
The  thirsty  cattle  of  themselves  abstained 
From  water,  and  their  grassy  fare  disdained. 
The  death  of  Daphnis  woods  and  hills  deplore ; 
The  Libyan  lions  hear,  and  hearing  roar." 

Dbyden. 

Verse  5.  Her  adversaries  are  the  chief  ]    They  have 
now  supreme  dominion  over  the  whole  land. 
(      26*     ) 


The  desolations  and  CHAP.    I.  miseries  of  Jerusalem, 

Jcnisalem   remembered 


A.>f.cir  3410.  ■J    Jerusalem   remembered    in 'by?  behold,  and  see  ''if  there  be 

li.  C  CAT.  5H8,  ,                                 I      •' 

01.  XLviii.  1.  the  days  of  her  afHiction  and  of    any  sorrow  hke  unto  my  sorrow, 

1!    Komiin.,  her   miseries   all   "  her   pleasant 

"'■ """"'"  '"■  things   that  she  had   in  the  d;ivs 


of  old,  when  her  people  fell  into  the  hand  of 
the  enemy,  and  none  did  help  her :  the  adver- 
saries saw  her,  and  did  mock  at  her  sabbaths. 

8  "  Jerusalem  hath  grievously  sinned  ;  there- 
fore she  Pis  removed:  all  tiiat  honoured  her 
despise  iier,  because  i  they  have  seen  her  naked- 
ness :   yea,  she  sighclh,  and  turnelh  backward. 

9  Her  fillhiness  is  in  her  skirts ;  she  "■  re- 
membercth  not  her  last  end ;  therefore  she 
came  down  wonderfully :  '  she  had  no  com- 
forter. O  Lord,  behold  my  afHiction  :  for  the 
enemy  liath  magnified  himself. 

10  The  adversary  hath  spread  out  his  hand 
upon  '  all  her  "  pleasant  things  :  for  she  hath 
seen  that  "ihe  heathen  entered  into  her  sanc- 
tuary, whom  thou  didst  command  that  '■''  they 
should  not  enter  into  thj'  congregation. 

1 1  All  her  people  sigh,  '  they  seek  bread ; 
they  have  given  their  pleasant  things  for  meat 
>■  to  relieve  the  soul :  see,  0  Lord,  and  con- 
sider ;  for  I  am  become  vile. 

12  ^  Is  it  nothing  to  you,  all  ye  that  "  pass 


n  Or,  desirable ;  ver.  10. «  1  Kings  viii.  4^. P  Heb.  is  be- 
come a  removing^  or  wandering. n  Jer.  xiii.  22,  26;   Ezek.  xvi. 

37;   xxiii.  29;    Hos.  ii.  10. ■■  Deut.  xxxii.  29;   Isa.  xlvii.  7. 

•Ver.  2,  17,  21. iVer.  7. "Or,  desirabli: >•  Jer.  li.  51. 

"Deut.  xxiii.  3;    Xeh.  xiii.  1. « Jer.  xxxviii.  9;  lii.  6;  chap. 

ii.  12;  iv.  4. 

A'erse  7.  Did  mock  at  her  Sabbaths.]  nn^iyo  mish- 
batteha.  Some  contend  that  Sabbaths  are  not  intended 
here.  The  Sepluagint  has  xaToixstfia  auTrjp,  "  her 
habitation ;"  the  Chaldce,  NHilD  V  al  tuhaha,  "  her 
good  things ;"  the  Si/riac,  oijaZ  i|  al  toboroh,  "  her 
breach."  The  Vulgate  and  Arabic  agree  with  ihe  He- 
brew. Some  of  my  oldest  MSS.  liave  the  word  in 
the  plural  number,  n'n2U'3  mishballeyha,  "  her  Sab- 
baths." A  multitude  of  Kennicott's  MSS.  have  the 
same  reading.  The  Jews  were  despised  by  the  hea- 
then for  keeping  the  Sabbath.  Juvenal  mocks  them 
on  that  account : — 


A.  M.  rir.  3416. 

D.  C.  (ir  r,m. 

Ol.  XLVIII.  1. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  29. 


cui  septima  quaeque  fuit  lux 

Ignava  et  partem  vitae  non  attigit  ullam.         Sat.  v. 
"  To  whom  every  seventh  day  was  a  blank,  and  formed 
not  any  part  of  their  life." 

St.  Augustine  represents  Seneca  as  doing  the  same  : — 
Inutiliter  id  eos  faccre  aflirmans,  quod  septimani  ferme 
partem  eetatis  suae  perdent  vacando,  el  multa  in  tem- 
pore urgentia  non  agendo  laedantur.  "  That  they  lost 
the  seventh  part  of  their  life  in  keeping  their  .Sabbaths  ; 
and  injured  themselves  by  abstaining  from  the  perform- 
ance of  many  necessary  things  in  such  times."  He 
did  not  consider  that  the  Roman  calendar  and  customs 
gave  them  many  more  idle  days  than  God  had  pre- 


which  is  done  unto  me,  where- 
with the  Lord  hath  afflicted  me 
in  tlie  day  of  liis  fierce  anger. 

13  From  above  hath  he  sent  fire  into  my 
bones,  and  it  prevaileth  against  them  :  he  hath 
"  spread  a  net  for  my  feet,  he  hath  turned  me 
back  :  he  hath  made  me  desolate  and  faint  all 
the  day. 

14''  The  yoke  of  my  transgressions  is  bound 
by  his  hand  :  they  are  wreathed,  and  come  up 
upon  my  neck:  he  hath  made  my  strength 
to  fall,  the  Lord  hath  delivered  me  into 
their  hands,  from  whom  I  am  not  able  to 
rise  up. 

15  The  Lord  hatli  trodden  under  foot  all  my 
mi^ity  men  in  the  midst  of  me  :  he  hath  called 
an  assembly  against  me  to  crush  my  young 
men  :  '  the  Lord  hath  trodden  *'  the  virgin,  the 
daughter  of  .Tudah,  as  in  a  wine-press. 

1 6  For  these  things  I  weep ;  « mine  eye, 
mine  eye  runneth  down  with  water,  because 
■^  the  comforter  that  should  '  relieve  my  soul 
is  far  from  me  :  my  children  are  desolate,  be- 
cause the  enemy  prevailed. 


y  Or,   to  make  the  soul  to  come  again. ^  Or,  It  is  nothing. 

"Heb.  pass  by  the  way. bDan.  ix.  12. ^Ezek.  xii.   13; 

xvii.  20.- d  Deut,  xxviii.   48. e  Isa.  Ixiii.    3  ;    Rev.  xiv. 

19,   20;    xix.    15. "^  Or,    the    winepress  of    the    virgin,    &c. 

5  Jer.   xiii.  IT;    xiv.  17  ;  chap.  ii.   18. >■  Ver.  2,  9. iHeb. 

bring  back. 


scribed  in  Sabbaths  to  the  Jews.     The  Sabbath  is  a 
most  wise  and  beneficent  ordinance. 

Verse  9.  She  rcmembereth  not  her  last  end]  Although 
evident  marks  of  her  pollution  appeared  about  her,  and 
the  land  was  defiled  by  her  .sinfulness  even  to  its  ut- 
most borders,  she  had  no  thought  or  consideration  of 
what  must  be  the  consequence  of  all  this  at  the  last. 
• — Blayncij. 

Verse  11.  They  have  given  their  pleasant  things] 
Jerusalem  is  compared  to  a  woman  brought  into  great 
straits,  who  parts  with  her  jewels  and  trinkets  in  order 
to  purchase  by  them  the  necessaries  of  life. 

Verse  12.  Is  it  nothing  to  you.  all  ye  that  pass  by  1] 
The  desolations  and  distress  brought  upon  this  city  and 
its  inhabitants  had  scarcely  any  parallel.  Excessive 
abuse  of  God's  accumulated  mercies  calls  for  singular 
and  exemplary  punishment. 

Verse  14.  The  yoke  of  my  transgressions]  I  am 
now  tied  and  bound  by  the  chain  of  ray  sins ;  and  it 
is  so  u-reathed,  so  doubled  and  twisted  round  me,  that 
I  cannot  free  myself.  A  fine  representation  of  the 
miseries  of  a  penitent  soul,  which  feels  that  nothing 
but  the  pitifulness  of  God's  mercy  can  loose  it. 

Verse  15.    Called  an  assembly]     The  Chaldean  ar- 
my, composed  of  various  nations,  which  God  commis- 
sioned to  destroy  Jerusalem. 
403 


The  desolations  and 


LAMENTATIONS. 


miseries  of  Jerusalem 


A^Ji^cir.  3416.       ^7  k  Zion   s  pre  ad  eth  forth  her 

B.  C.  cir.  588.  -"^ 

01.  XLViii.i.    hands,  and    '^  there   is    none    to 

TarquiniiPrisci,  c     ^  t  .^i_      t  i_    .^1 

R?  Roman.,      comiort  hcr  :  the  Lord  hath  com- 
cir.  annum  29.    jjjanded  Concerning   Jacob,   that 
his  adversaries  should  be  round  about  him  :  Je- 
rusalem is  as  amenstruous  woman  among  them. 

1 8  The  Lord  is  ""  righteous ;  for  I  have 
"rebelled  against  his  "commandment:  hear,  I 
pray  you,  all  people,  and  behold  my  sorrow : 
my  virgins  and  my  young  men  are  gone  into 
captivity. 

1 9  I  called  for  my  lovers,  but  p  they  deceived 
me :  my  priests  and  mine  elders  gave  up  the 
ghost  in  the  city,  « while  they  sought  their 
meat  to  relieve  their  souls. 

I  Jer.  iv.  31. >  Ver.  2,  9. "  Neh.  ix.  33 ;    Dan.  ii.  7,  U. 

"1  Sam.  xii.  14,  15. — -oHeb.  mouth. pVer.  2;  Jer.  xxx.  14. 

iVer.  11. 'Job  xxx.  27;  Isa.  xvi.  11 ;  Jer.  iv.  19  ;  jdviii.  36 j 

Verse  17.  Zion  spreadeth  forth  her  hands]  Ex- 
tending the  hands  is  the  form  in  supplication. 

Jerusalem  is  as  a  menstruous  woman]  To  whom 
none  dared  to  approach,  either  to  help  or  comfort,  be- 
cause of  the  law.  Lev.  sv.  19-27. 

Verse  19.  /  called  for  my  lovers]  My  allies  ;  the 
Egyptians  and  others. 

Verse  20.  Abroad  the  siuord  bereaveth]  War  is 
through  the  country ;  and  at  home  death ;  the  pesti- 
lence and  famine  rage  in  the  city ;  calamity  in  every 
shape  is  fallen  upon  me. 

Virgil  represents  the  calamities  of  Troy  under  the 
same  image  : — 

Nee  soli  pcenas  dant  sanguine  Teucri : 

Quondam  etiam  victis  redit  in  pr^cordia  virtus ; 
Victoresque  cadunt  Danai.      Crudelis  ubique 
Luctus,  ubique  Pavor,  et  plurima  mortis  imago. 
^neid.  lib.  ii.  366. 

"  Not  only  Trojans  fall ;  but,  in  their  turn, 
The  vanquished  triumph,  and  the  victors  mourn. 
Ours  take  new  courage  from  despair  and  night ; 
Confused  the  fortune  is,  confused  the  fight. 
All  parts  resound  with  tumults,  plaints,  a.nd  fears ; 
And  grisly  death  in  sundry  shapes  appears." 

Drvden. 

So  Milton — 

-  Despair 


Tended  the  sick,  busiest  from  couch  to  couch ; 
And  over  them  triumphant  Death  his  dart 
Shook."  Par.  Lost,  B.  xi.  489. 

Jeremiah,  chap.  ix.  21,  uses  the  same  image : — 

Death  is  come  up  into  our  vrindows : 
He  hath  entered  our  palaces, 
404 


20  Behold,  0  Lord;  for  I  am  ^'^a^'M^^- 
in    distress:     my    ''bowels    are    Oi. XLviii. i. 
troubled  :    mine  heart  is   turned      r.  Roman,, 
within  me  ;  for  I  have  grievously    "i-^-  amium29. 
rebelled :     ^  abroad   the    sword   bereaveth,    at 
home  the7-e  is  as  death. 

2 1  They  have  heard  that  I  sigh :  '  there  is 
none  to  comfort  me  :  all  mine  enemies  have 
heard  of  my  trouble ;  they  are  glad  that  thou 
hast  done  it :  thou  wilt  bring  "  the  day  that  thou 
hast  "  called,  and  they  shall  be  like  unto  me. 

22  ■"  Let  all  their  wickedness  come  before 
thee ;  and  do  unto  them,  as  thou  hast  done 
imto  me  for  all  my  transgressions  :  for  my 
sighs  are  many,  and  ^  my  lieart  is  faint. 


chap.  ii.  11;   Hos.  xi.  8. sDeut.  xxxii.  25;    Ezek.  vii.  15. 

'Ver.  2. "Isa.  xiii.  &e. ;  Jer.  xlvi.  &c. 'Or,  proclaimed. 

"  Psa.  cix.  15. >  Chap.  v.  17. 


To  cut  off  the  infants  without, 
And  the  young  men  in  our  streets. 

So  Silius  Ilalicus,  II.  548  : — 

Mors  graditur,  vasto  pandens  cava  guttura  rictu, 
Casuroque  inhians  populo. 

"  Death  stalks  along,  and  opens  his  hideous  throat  to 
gulp  down  the  people." 

Verse  2 1 .  They  have  heard  that  I  sigh]  My  afflic- 
tion is  public  enough  ;  but  no  one  comes  to  comfort  me. 

They  are  glad  that  thou  hast  done  it]  On  the  con- 
trary, they  exult  in  my  misery  ;  and  they  see  that  thou 
hast  done  what  they  were  incapable  of  performing. 

Thou  wilt  bring  the  day  that  thou  hast  called,  and 
they  shall  be  like  unto  me.]  Babylon  shall  be  visited 
in  her  turn ;  and  thy  judgments  poured  out  upon  her 
shall  equal  her  state  with  my  own.  See  the  last  six 
chapters  of  the  preceding  prophecy  for  the  accomplish- 
ment of  this  prediction. 

Verse  22.  Let  all  their  icickedness  come  before  thee] 
That  is.  Thou  wdt  call  their  crimes  also  into  remem- 
brance ;  and  thou  wilt  do  unto  them  by  siege,  sword, 
famine,  and  captivity,  what  thou  hast  done  to  me. 
Though  thy  judgments,  because  of  thy  long-suffering, 
are  slow ;  yet,  because  of  thy  righteousness,  they  are 
sure. 

For  my  sighs  are  many]  My  desolations  continue  ; 
and  my  heart  is  faint — my  political  and  physical 
strength  almost  totally  destroyed. 

Imprecations  in  the  sacred  writings  are  generally  to 
be  understood  as  declarative  of  the  evils  they  indicate  ; 
or,  that  such  evils  will  take  place.  No  prophet  of 
God  ever  wished  desolation  on  those  against  whom  he 
was  directed  to  prophesy. 


The  enemies  oj  Jeimsaletn 


CHAP.    II. 


exult  over  her  affliction. 


CHAPTER  II. 

The  prophet  shows  the  dire  effects  of  the  Divitie  anger  in  the  miseries  brought  on  his  country ;  the  unparal- 
leled calamities  of  which  he  charges,  in  a  great  measure,  on  the  false  prophets,  1—14.  In  this  desperate 
condition,  the  astonishment  and  by-word  of  all  who  see  her,  Jerusalem  is  directed  to  sue  earnestly  for  mercy 
and  pardon,  15-22. 

A.  M.  cir.  3416. 
B.  C.  cir.  588. 
Ol.  XLVIII.  1. 
Tarquinii  Prisci, 
R.  Roman., 
nr.  annum  20. 


XJOW  halli  the  Lord  covered  ,  swallowed    up   Israel,    "  he  liath  ^^  "^^  "^[^  '^' 

the  daughter  of  Zion  with  a  j  "         " 

cloud    in    his   anger,    "  aiid   cast 
down  from  heaven  unto  the  earth 


swallowed    up   all   her  palaces  :  Ol.  XLViii.  i. 

,          ,       ,        ■                   ,      1  ■  Tarquinii  Prisci, 

lie    liath    destroyed    his    strong  r.   Roman., 

holds,  and  hath  increased  in  the  Z^l!^"?!! 


''  the  beauty  of  Israel,   and   remembered  not 
°  his  footstool  in  the  day  of  his  anger  ! 

2  The  Loud  hath  swallowed  up  all  the 
habitations  of  Jacob,  **  and  hath  not  pitied : 
he  hath  thrown  down  in  his  v\Tath  the  strong 
holds  of  the  daughter  of  Judah ;  he  hath 
'  brought  them  down  to  the  ground  :  '  lie  hath 
polluted  the  kingdom  and  the  princes  thereof. 

3  He  hath  cut  off  in  his  fierce  anger  all  the 
horn  of  Israel :  ^he  hath  drawn  back  his  right 
hand  from  before  the  enemy,  ''  and  he  burned 
against  Jacob  like  a  flaming  fire,  which  de- 
voureth  round  about. 

4  '  He  hath  bent  his  bow  like  an  enemy  : 
he  stood  with  his  right  hand  as  an  adversary, 
and  slew  ''  all '  that  were  pleasant  to  the  eye 
in  the  tabernacle  of  the  daughter  of  Zion  :  he 
poured  out  his  fury  like  fire. 

5  ™  The  Lord  was  as  an  enemy :  he  hath 

«  Malt.  xi.  23. 1>2  Sam.  i.   19. ^  I  Chron.  xiviii.  2; 

Psa.  xcix.  5  ;  cxx.xii.  7. J  Ver.  17,  21  :  chap.  iii.  43. '  Heb. 

made  to  touch. ""Psa.  Ixxxix.  39. 6  Psa.  Ixxiv.  11. h  Psa. 

lixxix.  46. ilsa.  Ixiii.  10;   ver.  5. 'Heb.  aU  the  desirable 

of  the  eye. 


NOTES  ON  CHAP.  II. 

Verse  1.  Hoio  hath  the  Lord  covered  the  daughter 
of  Zion  tcith  a  cloud]  The  women  in  the  eastern 
countries  wear  veils,  and  often  very  costly  ones.  Here, 
Zion  is  represented  as  being  veiled  by  the  hand  of 
God's  judgment.  And  what  is  the  veil  ?  A  dark 
cloud,  by  which  she  is  entirely  obscured. 

Instead  of  'nx  Adonai,  lord,  twenty-four  of  Dr.  ! 
Kennicott's  MSS.,  and  some  of  the  most  ancient  of 
my  own,  read  mn'  Yehovah,  Lord,  as  in  ver.  2. 

The  beauty  of  Israel]     His  Temple. 

His  footstool]  The  ark  of  the  covenant,  often  so 
called.  The  rendering  of  my  old  MS.  Bible  is  cu- 
rious : — Uni)  tccorb  not  of  I)i;S  litil  jitcginjrptole  of 
Ijl^  feet,  in  the  bai  of  Iji^  tooobiiesJ^Sc.  To  be  wood 
signifies,  in  our  ancient  language,  to  be  mad. 

A'erse  2.  The  Lord  hath  swallowed  up]  It  is  a 
strange  fig\ire  when  thus  applied :  but  Jehovah  is 
here  represented  as  having  swallowed  down  Jerusalem 
and  all  the  cities  and  fortifications  in  the  land  :  that 
is,  he  has  permitted  them  to  be  destroyed.  See 
ver.  5. 

\"erge   3.     The   horn   of   Israel\     His  power   and 


daughter  of  Judah  mourning  and  lamentation. 

6  And  he  hath  violently  °  taken  away  his 
p  tabernacle,  '  as  if  it  were  of  a  garden  :  he 
hath  destroyed  his  places  of  the  assembly : 
"■  the  Lord  hath  caused  the  solemn  feasts  and 
sabbaths  to  be  forgotten  in  Zion,  and  hath 
despised  in  the  indignation  of  his  anger  the 
king  and  the  priest. 

7  The  Lord  hath  cast  off  his  altar,  he  hath 
abhorred  his  sanctuary,  he  hath  ^  given  up 
into  the  hand  of  the  enemy  the  walls  of  her 
palaces ;  '  they  have  made  a  noise  in  the  house 
of  the  Lord,  as  in  the  day  of  a  solemn  feast. 

8  The  Lord  hath  purposed  to  destroy  the 
wall  of  the  daughter  of  Zion :  "^  he  hath 
stretched  out  a  line,  he  hath  not  withdrawn 
his  hand  from  "destroving :  therefore  he  made 
the  rampart  and  the  wall  to  lament ;  they 
languished  together. 

I  Ezek.  xxiv.  25. "Ver.  4;  Jer.  xxx.  14. ^2  Kings  xxv. 

9  ;  Jer.  Iii.  13. »  Psa.  Ixxi.  12  ;  Ixxxix.  40 ;  Isa.  v.  5.— ^p  Or, 

hed^e. qlsa.  i.  8. 'Chap.  i.  4;   Zeph.  iii.  18. "Heb. 

ahvt  up. <  Psa.  Ixxiv.  4. "2  Kings  xxi.  13  ;  Isa.  xxxiv.  H. 

^  Heb.  swallowing  up. 

strength.     It  is  a  metaphor  taken  from  cattle,  whose 
principal  strength  lies  in  their  horns. 

Hath  drawn  back  his  right  hand]  He  did  not  sup- 
port us  when  our  enemies  came  against  us. 

Verse  4.  He  hath  bent  his  bow — he  stood  with  his 
right  hand]  This  is  the  attitude  of  the  archer.  He 
first  bends  his  bow  ;  then  sets  his  arrow  upon  the  string  ; 
and,  lastly,  placing  his  right  hand  on  the  lower  end  of 
the  arrow,  in  conne.xion  with  the  siring,  takes  his  aim, 
and  prepares  to  let  fly. 

Verse  6.  As  if  it  were  of  a  garden]  "As  it  were 
the  garden  of  his  o\ra  hedging." — Blayney. 

The  Lord  hath  caused  the  solemn  feasts]  By  de- 
livering us  up  into  the  hands  of  the  enemy  our  religious 
worship  is  not  only  suspended,  but  all  Divine  ordinances 
are  destroyed. 

Verse  7.  They  have  made  a  noise  in  the  house  of 
the  Lord]  Instead  of  the  silver  trumpets  of  the  sanc- 
tuary, nothing  but  the  sounds  of  warlike  instruments 
are  to  be  heard. 

Verse  8.  He  hath  stretched  out  a  line]  The  line  of 
devastation  ;  marking  what  was  to  be  pulled  down  and 
demolished, 

405 


The  enemies  of  Jerusalem 


LAMENTATIONS. 


eocult  over  her  affliction. 


Ai  ^A  "'■■  Itl^-      9   Her  gates  are  sunk  into  the 

B.  C.  cir.  588.  o 

01.  XLyiii.  1.   ground ;    he  hath  destroyed  and 

^FL^RomanT''  "  broken  her  bars  :  ^  her  king 
cir.  annum  29.     ^^^   j^gj.   p]-ii;^(.gg  ^re  among  the 

Gentiles :  ^  the  law  is  no  more ;  her  ^  prophets 
also  find  no  vision  from  the  Lord. 

10  The  elders  of  the  daughter  of  Zion  '^  sit 
upon  the  ground,  and  keep  silence  :  they  have 
*  cast  up  dust  upon  their  heads  ;  they  have 
'  girded  themselves  with  sackcloth :  the  virgins 
of  Jerusalem  hang  down  their  heads  to  the 
ground. 

1 1  <■  Mine  eyes  do  fail  with  tears, "  my  bowels 
are  troubled,  '  my  liver  is  poured  upon  the 
earth,  for  the  destruction  of  the  daughter  of 
my  people ;  because  s  the  children  and  the 
sucklings  '^  swoon  in  the  streets  of  the  city. 

12  They  say  to  their  mothers,  M'here  is 
corn  and  wine  1  when  they  swooned  as  the 
wounded  in  the  streets  of  the  city,  when  their 
soul  was  poured  out  into  their  mothers'  bosom. 

13  What  thing  shall  I  take  to  witness  for 
thee  ?  '  what  thing  shall  I  liken  to  thee,  O 
daughter  of  Jerusalem  ?  what  shall  I  equal  to 
thee,    that    1    may    comfort    thee,    O   virgin 


>v  Jer.  li.  30.- 
hap.  i.  3;  iv.  20.- 


'  Deut.  xxviii.  36  ;  2  Kings  xxiv.  15;   xxv.  7  ; 


-y2  Chi'on.  xv.  3.- 


•  Psa.  Ixxiv.  9  ;  Ezek.     Ezek.  xiii.  2.- 


daughter  of  Zion?  for  thy  breach  Ag^.  dr.  3416. 
is  great  like  the    sea  :   who   can    oi.  XLvin.  i. 

,       ,     ,         „  Tarquinii  Prisci, 

heal  thee  '.  R.  Roman., 

14  Thy    1' prophets  have  seen    "^- ""»""' 29- 
vain  and  foolish  things  for  thee  :  and  they  have 
not   ^  discovered  thine   iniquity,  to  turn  away 
thy   captivity ;    but   have  seen  for  thee  false 
burdens  and  causes  of  banishment. 

15™  All  that  pass  "  by  °  clap  their  hands  at 
thee ;  they  hiss  p  and  wag  their  head  at  the 
daughter  of  Jerusalem,  saying,  Is  this  the 
city  that  men  call  i  The  perfection  of  beauty. 
The  joy  of  the  whole  earth  ? 

16  'All   thine    enemies   have    opened  their 
mouth  against  thee  :  they  hiss  and  gnash  the 
teeth :  they  say,  ^  We  have  swallowed  her  up  :    | 
certainly  this  is  tlie  day  that  we  looked  for ; 
we  have  found,  '  we  have  seen  it. 

17  The  Lord  hath  done  that  which  he  had 
"  devised ;  he  hath  fulfilled  his  word  that  he 
had  commanded  in  the  days  of  old  :  '  he  hath 
thrown  down,  and  hath  not  pitied :  and  he 
hath  caused  thine  enemy  to  "rejoice  over  thee, 
he  hath  set  up  the  horn  of  thine  adversaries. 

18  Their   heart    cried   imto   the    Lord,    O 

kjer.  ii.  8;   v.  31 ;   xiv.  14;  xxiii.  16;   xxvii.  14;   xxix.  8,  9  ; 


vii.'26. ajobii.  13;    Isa.  iii.  26;   chap.   iii.  28. 1>  Job  ii. 

12. »  Isa.  XV.  3;    Ezek.  vii.    18;   xsvii.  31. "i  Psa.  vi.  7  ; 

chap.  iii.  48,   &o. «  Chap  i.  20. r  Job  xvi.  13  ;   Psa.  xxii. 

14. gVer.  19;   chap.  ir.  4. >' Or,  faint. iChap.  i.  12; 

Dan.  ix.  12. 

Verse  9.  Her  gates  are  sunk  into  the  ground]     The 
consequence  of  their  being  long  thrown  down  and  ne-  ^ 
glected.      From  this  it  appears  that  the  captivity  had 
already  lasted  a  considerable  time. 

Her  king  and  her  princes  are  among  the  Gentiles] 
Zedekiah  and  many  of  the  princes  were  then  prisoners 
in  Babylon,  another  proof  that  the  captivity  had  en- 
dured some  time  ;  unless  all  this  be  spoken  propheti- 
cally, of  what  should  he  done. 

Verse  10.  Sit  upon  the  ground]  See  the  note  on 
chap.  i.  1. 

Keep  silence]  No  words  can  express  their  sorrows  ; 
small  gi'iefs  are  eloquent,  great  ones  dumb. 

Verse  11.  Swoon  in  the  streets  of  the  city.]  Through 
the  excess  of  the  famine. 

Verse  12.  When  their  soul  iL-as  poured  out  into  their 
mothers'  bosom.]  \^Tien,  in  endeavouring  to  draw  nou- 
rishment from  the  breasts  of  their  exhausted  mothers, 
they  breathed  their  last  in  their  bosoms !  How  dread- 
fully afflicting  was  this  1 

Verse  13.  What  thing  shall  I  take]  Or,  rather,  as 
Dr.  Blayney,  "  What  shall  I  urge  to  thee  ?"  How 
Bhall  I  comfort  thee  1 

Thy  breach  is  great  like  the  sea]    Thou  hast  a  flood 
01  ifflictions,  a  sea  of  troubles,  an  ocean  of  miseries. 
Verse  14.  They  have  not  discovered  thine  iniquity] 
406 


-ijsa.  Iviii.  1.. 


1 1  Kings  ix.  8  ;   Jer.  xviii. 


16  ;    Nah.   iii.    19  ;    Ecclus.    xii.    18. "  Heb.   by  the  way. 

oEzek.  xxv.  6. p2  Kings  xix.  21 ;   Psa.  xliv.   14. qPsa. 

xlviii.  2;    1.2. '"Job  xvi.  9,  10  ;    Psa.  xxii.  13;   chap.  iii.  46. 

8  Psa.  Ivi.  2. iPsa.  x.xxv.  21. "Lev.  xxvi.  16,  &c.  ;  Deut. 

xxviii.  15,  &c. ••  Ver.  2. "  Psa.  xxxviii.  16 ;  Lxxxix.  42. 

They  did  not  reprove  for  sin ;  they  flattered  them  in 
their  transgressions ;  and  instead  of  turning  away  thy 
captivity,  by  turning  thee  from  thy  sins,  they  have  pre- 
tended visions  of  good  in  thy  favour,  and  false  burdens 
for  thy  enemies. 

Verse  15.  The  perfection  of  beauty]  This  probably 
only  applied  to  the  temple.  Jerusalem  never  was  a  fine 
or  splendid  city ;  but  the  temple  was  most  assuredly 
the  most  splendid  building  in  the  world. 

Verse  16.  This  is  the  day  that  we  looked  for]  Je- 
rusalem was  the  envy  of  the  surrounding  nations : 
they  longed  for  its  destruction,  and  rejoiced  when  it 
took  place. 

Verse  17.  The  Lord  hath  done  that]  This  and  the 
sixteenth  verse  should  be  interchanged,  to  follow  the 
order  of  the  letters  in  the  Hebrew  alphabet ;  as  the  six- 
teenth has  3  phe  for  its  acrostic  letter,  and  the  seven- 
teenth has  J'  ain,  which  should  piecede  the  other  in 
the  order  of  the  alphabet. 

Verse  18.  O  wall  of  the  daughter  of  Zion]  noin 
JVi'  n3  chomalh  bath  tsiyon,  wall  of  the  daughter  of 
Zion.  These  words  are  probably  those  of  the  passen- 
gers, who  appear  to  be  afiected  by  the  desolations  of 
the  land  ;  and  they  address  the  people,  and  urge  them 
to  plead  with  God  day  and  night  for  their  restoration. 
But  what  is  the  meaning  of  wall  of  the  daughter  of 


Great  slaugJitei-  of  the 


CHAP.  II. 


inhabitants  of  Jerusalem 


A.  M.  cir.  3416.  i  ^^all  of  the  daughter   of  Zion, 

B.  C.  cir.  5S8.  i  ii  ■ 

01.  XLViii.  1.    y  let  tears  run  down  hke  a  river 
R  Roman.,      day  and   night:   give  tliysclt    no 

cir.  annum  29.      j.ggj  .    jgj  j^^^j    ,}jg   ^pplg    ^f  jhine 

eye  cease. 

19  Arise,  ^  cry  out  in  the  night:  in  the  be- 
ginning of  the  watches  °  pour  out  thine  heart 
hlie  water  before  the  face  of  the  Lord  :  hft 
up  thy  hands  toward  him  for  the  hfc  of  thy 
young  children,  ••  that  faint  for  hunger  ■=  in  tiie 
top  of  every  street. 

20  Behold,  0  Lord,  and  consider  to  whom 
thou  liast  done  this.  ^  Shall  the  women  eat 
then:  fruit,  and  children  •  of   a   span  long  ? 


«  V'er.  8. jJer.  liv.   17;   chap.  i.  16. 'Psa.  cxix.  147. 

•  Ps.i.  Ixii.  8. b  Ver.   11. clsa.  li.  20;   chap.  iv.  1  ;    Nah. 

iii.  10. J  Lev.  xxvi.  29  ;  Deut.  xiriii.  53  ;  Jer.  xii.  9  ;   chap. 


Zion  ?  I  answer,  I  do  not  know.  It  is  certainly  harsh 
to  say,  "  O  wall  of  the  daughter  of  Zion,  let  tears  run 
down  like  a  river  day  and  night."  Zion's  ways  may 
lament,  and  her  streets  mourn ;  but  how  the  walls  can 
be  said  to  weep  is  not  so  easy  to  be  understood,  be- 
cause there  is  no  parallel  for  it.  One  of  my  most  an- 
cient MSS.  omits  the  three  words;  and  in  it  the  text 
stands  thus  :  "  Their  heart  cried  unto  the  Lord,  Let 
tears  run  down  like  a  river  day  and  night ;  give  thy- 
self no  rest,"  &c. 

Let  not  the  apple  of  thine  eye  ceaseJ]  J'J?  n3  bath 
ayin  means  either  the  pupil  of  the  eye,  or  the  tears. 
Tears  are  the  produce  of  the  eye,  and  are  here  ele- 
gantly termed  the  daughter  of  the  eye.  Let  not  thy 
tears  cease.  But  with  what  propriety  can  we  say  to 
the  apple  or  pupil  of  the  eye.  Do  not  cease  ?  Tears 
are  most  certainly  meant. 

Verse  19.  Arise,  cry  out  in  the  night]  This  seems 
to  refer  to  Jerusalem  besieged.  Ye  who  keep  the 
night  watches,  pour  out  your  hearts  before  the  Lord, 
instead  of  calling  the  time  of  night,  &c.  ;  or,  when  you 
call  it,  send  up  a  fervent  prayer  to  God  for  the  safety 
and  relief  of  the  place. 

Verse  20.  Consider  to  whom  thou  hast  done  this.] 
Perhaps  the  best  sense  of  this  difficult  verse  is  this : 
•'  Thou  art  our  Father,  we  are  thy  children  ;  wilt  thou 
destroy  thy  own  offspring  ?  Was  it  ever  heard  that  a 
mother  devoured  her  own  child,  a  helpless  infant  of  a 
span  long  V  That  it  was  foretold  that  there  should 
be  such  distress  in  the  siege, — that  mothers  should  be 
obliged  to  eat  their  own  children,  is  evident  enough 
from  Lev.  xxvi.  29  ;  Deut.  xxviii.  53,  56,  57  ;  but 
the  former  view  of  the  subject  seems  the  most  natural, 
and  is  best  supported  by  the  context.  The  priest  and 
the  prophet  are  slain ;  the  young  and  old  lie  on  the 
ground  in  the  streets ;  the  virgins  and  young  men  are 
fallen  by  the  sword.     "  Thou  hast  slain  them  in  the 


f  shall    the  priest   and  llie    pro-  ^^  "•  =^'_.-  ^^^ 
phet  be  slain    in   the    sanctuary    oi.  XLviii.  i. 

r     t       T  t  Tarquiiiii  Prisci, 

of  the  Lord  •  R.  Roman., 

21  ft  The  young  and  the  old  "^- '■"""■"  ^^- 
lie  on  the  ground  in  the  streets :  my  vir- 
gins and  my  young  men  are  fallen  by  the 
sword;  thou  hast  slain  the7n  in  the  day  of 
thine  anger ;  ^  thou  hast  killed,  and  no, 
pitied. 

22  Thou  hast  called  as  in  a  solemn  day 
'  my  teiTors  round  about,  so  that  in  the  day 
of  the  Lord's  anger  none  escaped  nor  re- 
mained :  ''  those  that  I  have  swaddled  and 
brought  up  hath  mine  enemy  consumed. 

iv.  10;  Ezek.  v.  10. «  Or,  swaddled  with  their  hands. fCh. 

iv.  13,  16. 82  Chron.  xxxvi.  17. 1"  Chap.  iii.  43. iPsa. 

x.\xi.  13;  Jer.  vi.  23;  xlvi.  5. k  Hos.  ix.  12,  13. 

day  of  thine  anger ;  Thou  hast  killed,  and  not  pitied." 
See  chap.  iv.  10. 

Verse  22.  Thou  hast  called  as  iti  a  solemn  day]  It 
is  by  thy  influence  alone  that  so  many  enemies  are 
called  together  at  one  time  ;  and  they  have  so  hemmed 
us  in  that  none  could  escape,  and  none  remained  unslain 
or  uncaptivated.  Perhaps  the  figure  is  the  collecting 
of  the  people  in  Jerusalem  on  one  of  the  solemn  an- 
nual festivals.  God  has  called  terrors  together  to  feast 
on  Jerusalem,  similar  to  the  convocation  of  the  people 
from  all  parts  of  the  land  to  one  of  those  annual  festi- 
vals. The  indiscriminate  slaughter  of  young  and  old, 
priest  and  prophet,  all  ranks  and  conditions,  may  be 
illustrated  by  the  following  verses  from  Lucan,  which 
appear  as  if  a  translation  of  the  nineteenth,  twentieth, 
and  twenty-first  verses  of  this  chapter  : — 

Nobilitas  cum  plebe  perit ;  lateque  vagatur 
Ensis,  et  a  nuUo  revocatum  est  pectore  ferrum. 
Stat  cruor  in  Templis ;  multaque  rubentia  ctede 
Lubrica  saxa  madent.      Nulli  sua  profuit  aetas. 
Non  senes  extremum  piguit  vergentibus  annis 
Praeeipitasse  diem  ;  nee  primo  in  limine  vitae, 
Infanti  miseri  nascentia  rumpere  fata. 

Pharsal.  lib.  ii.,  101. 

"  With  what  a  slide  devouring  slaughter  passed, 
And  swept  promiscuous  orders  in  her  haste  ; 
O'er  noble  and  plebeian  ranged  the  sword. 
Nor  pity  nor  remorse  one  pause  afford ! 
The  sliding  streets  with  blood  were  clotted  o'er, 
And  sacred  temples  stood  in  pools  of  gore. 
The  ruthless  steel,  impatient  of  delay. 
Forbade  the  sire  to  linger  out  his  day  : 
It  struck  the  bending  father  to  the  earth, 
And  cropped  the  wailing  infant  at  its  birth." 

ROWE. 

407 


The  calamitous 


LAMENTATIONS, 


state  jj  the  Jews. 


CHAPTER   III. 

The  prophet,  by  enumerating  his  own  severe  trials,  1-20,  and  shoiving  his  trust  in  God,  21,  encourages  nts 
people  to  the  like  resignation  and  trust  in  the  Divine  and  never-failing  mercy,  22—27.  He  vindicates  the 
goodness  of  God  in  all  his  dispensations,  and  the  unreasonableness  of  murmuring  under  them,  28—39. 
He  recommends  self-examination  and  repentance ;  and  then,  from  their  experience  of  former  deliverances 
from  God,  encourages  them  to  look  for  pardon  for  their  sins,  and  retribution  to  their  enemies,  40-66. 


A.  M.  cir.  3416. 

B.  C.  cir.  588. 
01.  XLVIII.  1. 

Tarquinii  Prisci, 

R.    Roman., 
cir.  annum  29. 


T  AM  the  man  that  hath  seen 
affliction   by   the    rod   of  his 
wrath. 
2  He  hath  led  me,  and  brought 
me  into  darkness,  but  not  into  hght. 

3  Surely  against  me  is  he  turned ;  he  turneth 
his  hand  against  me  all  the  day. 

4  "  My  flesh  and  my  skin  hath  he  made  old ; 
he  hath  "^  broken  my  bones. 

5  He  hath   builded  against  me,    and  com- 
passed vie  with  gall  and  travel. 

6  "  He  hath  set  me  in  dark  places,  as  they 
that  be  dead  of  old. 

7  ^  He  hath  hedged  me  about,  that  I  cannot 
get  out :  he  hath  made  my  chain  heavy. 

8  Also  °  when  I  cry  and  shout,  he  shutteth 
out  my  prayer. 


»Job   xvi.   3. i>Psa.   li. 

«^  Psa.  Lxxxviii.  5,  6  ;  cxUii.  3.— 
«  Job  XXX.  20  ;  Psa.  xxii.  2.- 
Hos.  V.  14 ;  xiii.  7,  8. 


;  Isa.  xxxviii.  13;  Jer.  1.  17. 
-d  Job  iii.  23 ;  xix.  8  ;  Hos.  ii.  6. 
—f  Job  X.  16 ;  Isa.  xxxviii.  13 ; 


NOTES  ON  CHAP.  III. 

Verse  1.  /am  the  man  that  hath  seen  affliction'] 
Either  the  prophet  speaks  here  of  himself,  or  he  is 
personating  his  miserable  countrymen.  This  and  otlier 
passages  in  this  poem  have  been  applied  to  Jesus 
Christ's  passion  ;  but,  in  my  opinion,  without  any  foun- 
dation. 

Verse  2.  He  hath — brought  me  into  darkness]  In 
the  sacred  wTitings,  darkness  is  often  taken  for  cala- 
mity ;  light,  for  prosperity. 

Verse  5.  He  hath  builded  against  me]  Perhaps 
there  is  a  reference  here  to  the  mounds  and  ramparts 
raised  by  the  Chaldeans  in  order  to  take  the  city. 

Verse  7.  He  hath  hedged  me  about]  This  also  may 
refer  to  the  lines  drawn  round  the  city  during  the  siege. 
But  these  and  similar  expressions  in  the  following 
verses  may  be  merely  metaphorical,  to  point  out  their 
straitened,  oppressed,  and  distressed  state. 

Verse  9.  He  hath  inclosed  my  ways  with  hewn  stone] 
He  has  put  insuperable  obstacles  in  my  way  ;  and  con- 
founded all  ray  projects  of  deliverance,  and  all  my  ex- 
pectations of  prosperity. 

Averse  12.  He  hath  bent  his  bow,  and  set  me  as  a 
}nark  for  the  arrow.]  One  might  conjecture  that  the 
following  thought  in  the  Toozek  i  Teemour  was  bor- 
rowed from  this : — 

"  One  addressed  the  caUph  Aaly,  and  said,  '  If  the 
heavens  were  a  bow,  and  the  earth  the  cord  thereof; 
if  calamities  were  arrows,  man  the  butt  for  those  ar- 
rows ;  and  the  holy  blessed  God  the  unerrinff  marks- 
40S 


A.M.  cir.  3416, 
B.  C.  cir.  588. 

01.  XLVIII.  1. 

Tarquinii  Prisci, 

R.  Roman., 
cir.  annum  29. 


9  He  hath  inclosed  my  ways 
with  hewn  stone,  he  hath  made 
my  paths  crooked. 

10  ^  He  was  unto  me  as  a  bear 
lying  in  wait,  and  as  a  hon  in  secret  places. 

1 1  He    hath    turned    aside  my  ways,    and 
s  pulled  me  in  pieces  :   he  hath  made  me  de 
solate. 

12  He  hath  bent  his  bow,  and  ''set  me  as  a 
mark  for  the  arrow. 

1 3  He    hath    caused    '  the  ''  arrows  of   his 
quiver  to  enter  into  my  reins. 

14  I  was  a  ^  derision  to  all  my  people  ;  and 
"  their  song  all  the  day. 

15  °  He  hath  filled  me  with  °  bitterness,  he 
hath  made  me  drunken  with  wormwood. 

16  He    hath    also   broken   my  teeth   p  with 


6  Hos. 

vi,    1 

h 

•Toh 

vii. 

20; 

xvi. 

12 

Psa 

xxxviii.  2. 

i  Job  vi.4.- 

t 

Heb. 

sons. 

1 

Jer. 

XX.  7. 

m  Job 

XXX.  9 ;  Psa. 

Ixix.    12; 

ver 

63.- 

n 

Jer 

IX. 

15.- 

0 

Heb, 

bitternesses. 

pProv.  XX 

17. 

man ;  where  could  the  sons  of  Adam  flee  for  succour  ?' 
The  caliph  replied,  '  The  children  of  Adam  must  flee 
unto  the  Lord.'  "  This  was  the  state  of  poor  Jerusa- 
lem. It  seemed  as  a  butt  for  all  God's  arrows ;  and 
each  arrow  of  calamity  entered  into  the  soul,  for  God 
was  the  unerring  marksman. 

A'erse  13.  The  arrows  of  his  quiver]  iniltys  '33 
beney  ashpatho,  "  The  sons  of  his  quiver."  The  issue 
or  effect ;  the  subject,  adjunct,  or  accident,  or  produce 
of  a  tiling,  is  frequently  denominated  its  son  or  child. 
So  arrows  that  issue  from  a  quiver  are  here  termed 
the  sons  of  the  quiver. 

Verse  15.  He  hath  filled  me  tcith  bitterness]  O'lllOa 
bimrorim,  with  bitternesses,  bitter  upon  bitter. 

He  hath  made  tne  drunken  with  wormwood.]  I  have 
drunk  the  cup  of  misery  till  I  am  intoxicated  with  it. 
.Vlmost  in  all  countries,  and  in  all  languages,  bitter- 
ness is  a  metaphor  to  express  trouble  and  affliction. 
The  reason  is,  there  is  nothing  more  disagreeable  to 
the  tasle  than  the  one ;  and  nothing  more  distressing 
to  the  mind  than  the  other.  An  Arabic  poet,  Am- 
ralkeis,  one  of  the  WTiters  of  the  Moallakal,  terms  a 
man  grievously  afflicted  Jlito-  fcJ^  a  pounder  of 
wormwood. 

Verse  16.  He  hath  also  broken  my  teeth  with  gravel 
stones]  WTiat  a  figure  to  express  disgust,  pain,  and 
the  consequent  incapacity  of  taking  food  for  the  sup- 
port of  life  ;  a  man,  instead  of  bread,  being  obliged  to 
eat  small  pebbles,  till  all  his  teeth  are  broken  to  pieces 
by  endeavouring  to   giind   them.      One  can  scarcely 


God's  fatherly  compassion 


A.  M.  cir.  3416.  gravel  stoncs,  he  hath  "i  covered 

B.  C.  cir.  588.     o  ' 

01.  XLViii.  1.    me  with  ashes. 
R'?"Ro'manr''      17  And  thou  hast  removed  my 

cir.  annum29.      g^yi  fj^^  ^g-  fj.^^  pg^ce  :    I  forgat 

■■  prosperity. 

1 8  "  And  I  said,  My  strength  and  my  hope 
is  perislied  from  the  Lord  : 

19  'Remembering  mine  affliction  and  my 
misery,  °  the  wormwood  and  the  gall. 

20  My  soul  hath  them  still  in  remembrance, 
and  is  ''  humbled  in  me. 

2 1  This  I '"  recall  to  my  mind,  therefore  liave 
[  hope. 

22  ""It  is  of  the  Lord's  mercies  that  we  are 
not  consumed,  because  his  compassions  fail  not. 

23  They  are  new  >'  eveiy  morning  :  great  is 
thy  faithfulness. 

t  Or,  rolled  me  in  the  ashes. '  Heb.  good. »  Psa.  xxxi.  22. 

'  Or,   Remember. "Jer.   ix.  15. 'Heb.  bovxd. *  Heb. 

make  to  return  to  my  heart. '  Mai.  iii.  6. ;■  Isa.  xxxiii.  2. 

«  Psa.  xvi.  5  ;  Ixxiii.  26 ;  cxix.  57  ;  Jer.  x.  16. 

read   this  description   without   feeling  the  toothache. 
The  next  figure  is  not  less  expressive. 

He  hath  covered  me  with  ashes.]  13N3  "Jty'SDH 
hichphishani  beepher,  "  he  h<ith  plunged  me  into  the 
dust."  To  be  thrown  into  a  mass  or  bed  of  perfect 
dust,  where  the  eyes  are  blinded  by  it,  the  ears  stop- 
ped, and  the  moutli  and  lungs  filled  at  the  very  first 
attempt  to  respire  after  having  been  thrown  into  it — 
what  a  horrible  idea  of  suffocation  and  drou-niiig ! 
One  can  scarcely  read  this  without  feeling  a  suppres- 
sion of  breath,  or  a  strictvire  upon  the  lungs  !  Did  ever 
man  paint  sorrow  like  this  man  1 

Verse  17.  Thou  hast  removed  my  soul]  Prosperity 
is  at  such  an  utter  distance  from  me,  that  it  is  impos- 
sible I  should  ever  reach  it ;  and  as  to  happiness,  I 
have  forgotten  whether  I  have  ever  tasted  of  it. 

Verse  18.  And  my  hope]  That  first,  that  last  sup- 
port of  the  miserable — it  is  gone  !  it  is  perished  !  The 
sovereign  God  alone  can  revive  it. 

Verse  20.  My  soul — is  humbled  in  7ne.]  It  is  evi- 
dent that  in  the  preceding  verses  there  is  a  bitterness 
of  complaint  against  the  bitterness  of  adversity,  that  is 
not  becoming  to  inan  when  under  the  chastising  hand 
of  God  ;  and,  while  indulging  this  feeling,  all  hope  fled. 
Here  we  find  a  different  feehng ;  he  humbles  himself 
under  the  mighty  hand  of  God,  and  then  his  hope  re- 
vives, ver.  21. 

Verse  22.  It  is  of  the  Lord's  mercies  that  we  are  not 
consumed]  Being  thus  humbled,  and  seeing  himself 
and  his  sinfulness  in  a  proper  point  of  view,  he  finds 
that  God,  instead  of  dealing  with  him  in  Judgment, 
has  dealt  with  him  in  mercy ;  and  that  though  the  af- 
fliction was  excessive,  yet  it  was  less  than  his  iniquity 
deserved.  If,  indeed,  any  sinner  be  kept  out  of  hell, 
it  is  because  God's  compassion  faileth  not. 

Verse  23.  They  are  new  every  morning]  Day  and 
night  proclaim  the  mercy  and  compassion  of  God. 
Who  could  exist  throughout  the  day,  if  there  were  not 
a  continual  superintending  Providence  ?     Who  could 


CHAP.  IIL  for  the  distressed  penitents. 

24  The  Lord  is  my  ^  portion,  ^^*';<^'r  3*'6- 

•  1  1         ,  r  ,    T       ^-  C.  cir.  588. 

saith  my  soul:  therefore  will  I    oi.  xlviii.  i. 

Tarquiiiu  Priaci, 

R.  Roman., 

cir.  annum  29. 


hope  in  him. 

25  The    Lord   is   good    unto 
them    that    "wait   for  him,  to  the    soul    that 
seekelh  him. 

26  It  is  good  that  a  man  should  both  hope 
''and  quietly  wait  for  the  salvation  of  the  Lord. 

27  ■=  It  is  good  for  a  man  that  he  bear  the 
yoke  in  his  youth. 

28  ''  He  sitteth  alone   and  keepeth  silence, 
because  he  hath  borne  it  upon  him. 

29  '  He  putteth  his  mouth  in  the  dust ;   if 
so  be  there  may  be  hope. 

30  "^He  giveth  his  cheek  to  him  that  smiteth 
him :  he  is  filled  full  with  reproach. 

31  ^  For  the  Lord  will  not  cast  off  for  ever : 


»  Psa.  cxxx.  6  ;  Isa.  xxx.  18  ; 

7. =Psa.   xc.    12;    cxix.    7 

. "iJer.     XV.    17;    chap.  ii. 

10. =Job  xUi.  6. risa. 

1.   6 ;    Matt.    v.   39. e  Psa. 

xciv.  14. 

be  preserved  in  the  night,  if  the  Watchman  of  Israel 
ever  slumbered  or  slept  T 

I  Verse  24.  The  Lord  is  my  portion]  See  on  Psa 
cxix.  57. 

Verse  26.  It  is  good  that  a  man  should  both  hope] 
Hope  is  essentially  necessary  to  faith ;  he  that  hopes 
not,  cannot  believe ;  if  there  be  no  expectation,  there 
can  be  no  confidence.  When  a  man  hopes  for  salvation, 
he  should  not  only  wait  for  it,  but  use  every  means 
that  may  lead  to  it ;  for  hope  cannot  live,  if  there  be 
no  exercise.  If  hope  become  impatient,  faith  will  be 
impossible  :  for  who  can  believe  for  his  salvation  when 
j  his  mind  is  agitated  ?  He  must  therefore  quietly  ivait. 
He  must  expect,  and  yet  be  dumb,  as  the  words  imply  ; 
ever  feeling  his  utter  univorthiness  ;  and,  without  mur- 
muring, struggle  into  life. 

Averse  27.  That  he  bear  the  yoke  iti  his  youth.] 
Early  habits,  when  good,  are  invaluable.  Early  dis- 
cipline is  equally  so.  He  who  has  not  got  under  whole- 
some restraint  in  youth  will  never  make  a  useful  man, 
a  good  man,  nor  a  happy  man. 

Verse  28.  He  sitteth  alone]  He  has  learned  that  ne- 
cessary lesson  of  independence,  that  shows  him  how  he 
is  to  serve  himself;  to  give  no  trouble  to  others ;  and 
keep  his  trouhles,  as  far  as  possible,  in  his  own  bosom. 

Verse  29.  He  putteth  his  mouth  in  the  dust]  Lives 
in  a  state  of  deep  humility. 

If  so  he  there  may  be  hope.]  Because  there  is  room 
for  hope. 

I  Verso  30.  He  giveth  his  cheek  to  him  that  smiteth] 
He  has  that  love  that  is  not  provoked.  He  is  not 
quarrelsome,  nor  apt  to  resent  injuries  ;  he  suffers  long 
and  is  kind.  Or,  it  may  be  rendered, "  let  him  give 
his  cheek." 

He  is  filled  full  with  reproach]  Though  all  this  take 
place,  yet  let  his  "  trust  be  in  God,  who  will  not  cast 
off  for  ever."  God  wiU  take  liis  part,  and  bring  him 
safely  through  all  hardships. 

Verse  31.  The  Lord]     'JIX  Adonai ;  but  one  of  mv 
409 


The  doleful  complaint 


LAMENTATIONS. 


of  the  captive  Jews. 


■*•  M;  <=!■••  3"6.      32  But  though  he  cause  grief, 
01.  XLvm.  J.    yet  will  he  have  compassion  ac- 
cording to  the  multitude  of  his 


Anno 

Tarquinii  Prisci, 

R.  Roman.,  29. 


mercies. 


33  For  ^  he  doth  not  afflict  '  willingly,  nor 
grieve  the  children  of  men. 

34  To  crush  under  his  feet  all  the  prisoners 
of  the  earth, 

35  To  turn  aside  the  right  of  a  man  before 
the  face  of  ''  the  Most  High, 

36  To  subvert  a  man  in  his  cause,  '  the  Lord 
■"  approveth  not. 

37  Who  is  he  "  that  saith,  and  it  cometh  to 
pass,  when  the  Lord  commanded  it  not  ? 

38  Out  of  the  mouth  of  the  Most  High  pro- 
ceedeth  not  °  evil  and  good  ? 

39  p  Wherefore  doth  a  living  man  '^  complain, 
■■  a  man  for  the  punishment  of  his  sins  ? 


i-Ezek.  xxxiii.   11;    Heb.  xii.    10. i  Heb. /rom  his  heart. 

«  Or,  asuperior. '  Hab.  i.  13. »  Or,  seeth not. "  Psa.  xxxiii.  9. 

oJob  ii.  10;  Isa.  xlv.  7;  Amos  iii.  6. pProv.  xix.  3. 


ancient  MSS.  has  niD'  Yehovah.  The  above  verse  is 
quoted  in  reference  to  our  Lord's  passion,  by  Matt. 
xxvi.  62. 

Verse  33.  For  he  doth  not  afflict  willingly]  It  is 
no  pleasure  to  God  to  afflict  men.  He  takes  no  de- 
light in  our  pain  and  misery  :  yet,  like  a  tender  and 
intelligent  parent,  he  uses  the  rod ;  not  to  gratify  him- 
self, but  to  profit  and  save  us. 

Averse  34.  To  crush  under  his  feet]  He  can  neither 
gain  credit  nor  pleasure  in  trampling  upon  those  who 
are  already  bound,  and  in  suffering ;  such  he  knows  to 
be  the  state  of  man  here  below.  From  which  it  most 
assuredly  foUows,  that  God  never  afflicts  us  but  for  our 
good,  nor  chastises  but  that  we  may  be  partakers  of 
his  holiness. 

All  the  prisoners  of  the  earth]  By  the  prisoners  of 
the  earth,  or  land,  Dr.  Blayney  understands  those  in- 
solvent debtors  who  were  put  in  prison,  and  there  obliged 
to  work  out  the  debt.  Yet  tliis  is  mercy  in  compari- 
son with  those  who  put  them  in  prison,  and  keep  them 
there,  when  they  know  that  it  is  impossible,  from 
the  state  of  the  laws,  to  lessen  the  debt  by  their  con- 
finement. 

In  verses  34,  35,  and  36,  certain  acts  of  tyranny, 
malice,  and  injustice  are  specified,  which  men  often  in- 
dulge themselves  in  the  practice  of  towards  one  an- 
other, but  which  the  Divine  goodness  is  far  from  coun- 
tenancing or  approving  by  any  similar  conduct. — 
Blayney. 

A'^erse  35.  To  turn  aside  the  right  of  a  lytan]  To 
make  a  man  lose  liis  right,  because  one  of  the  higher 
orders  opposes  him.  Dr.  Blayney  thinks  that  ]rh]! 
elyon,  instead  of  being  referred  to  God,  should  be  con- 
sidered as  pointing  out  one  of  the  chief  of  the  people. 
I  do  not  see  that  we  gain  any  thing  by  this.  The  evil 
fact  is,  turning  aside  the  right  of  a  man  ;  and  the  ag- 
gravation of  if  is,  doing  it  before  the  face  of  the  Most 
410 


40  Let  us  search  and  try  our  -^  ''J;  ■='."■•  ?tL^- 

■'  B.  C.  cir.  588. 


ways,   and   turn     again    to    the    oi,  XLViii.  i. 

J  Tarquinii  Prisci, 

l^ORD.  R.  Roman., 

41  ^  Let   US  lift  up  our  heart    "'"■  ^"""-"gg- 
with  our  hands  unto  God  in  the  heavens. 

42  '  We  have  transgressed  and  have  rebelled  • 
thou  hast  not  pardoned. 

43  Thou  hast  covered  with  anger,  and  per 
secuted  us  :   "  thou  hast  slain,   thou  hast  not 
pitied. 

44  Thou  hast  covered  thyself  with  a  cloud, 
■^  that  our  prayer  should  not  pass  through. 

45  Thou  hast  made  us  as  the  ^  offscouring 
and  refuse  in  the  midst  of  the  people. 

4  6  '^  All  our  enemies  have  opened  their 
mouths  against  us. 

47  y  Fear  and  a  snare  is  come  upon  us, 
^  desolation  and  destruction. 

1 0r,  murmur. r  Mic.  vii.  9. '  Psa.  Ixxxvi.  4. '  Dan. 

ix.  5. "Chap.  ii.  17,  21.^^''Ver.    8. "  1   Cor.  iv.  13. 

'  Chap.  ii.  16. ylsa.  xxiv.  17;  Jer.  xlviii.  43. »  Isa.  Ii.  19. 

High ;  that  is,  in  a  court  of  justice,  where  God  is  ever 
considered  to  be  present. 

Verse  36.  To  subvert  a  man  in  his  cause]  To  pre- 
vent his  having  justice  done  him  in  a  lawsuit,  &c.,  by 
undue  interference,  as  by  suborning  false  witnesses,  or 
exerting  any  kuid  of  influence  in  opposition  to  truth 
and  right. — Blayney. 

The  Lord  approveth  not.]  Instead  of  'Jlis'  Adonai, 
seventeen  MSS.,  of  Kennicott^s,  and  one  ancient  of 
my  own,  have  niiT  Yehovah.  Approveth  not,  nsi  ^ 
lo  raah,  doth  not  see,  turns  away  his  face  from  it,  ab- 
hors it. 

A''erse  39.  Wherefore  doth  a  living  man  complain] 
He  who  has  his  life  stiU  lent  to  him  has  smaU  cause 
of  complaint.  How  great  soever  his  affliction  may 
be,  he  is  still  alive ;  therefore,  he  may  seek  and  find 
mercy  unto  eternal  life.  Of  this,  death  would  deprive 
him ;  therefore  let  not  a  living  man  complain. 

Verse  40.  Let  us  search]  How  are  we  to  get  the 
pardon  of  our  sins  ?  The  prophet  tells  us  :  1 .  Let  us 
examine  ourselves.  2.  "  Let  us  turn  again  to  the  Lord." 
3.  "Let  us  lift  up  our  heart;"  let  us  make  fervent 
prayer  and  supplication  for  mercy.  4.  "  Let  us  lift  up 
our  hand ;"  let  us  solemnly  promise  to  be  his,  and  bind 
ourselves  in  a  covenant  to  be  the  Lord's  only  :  so  much 
lifting  up  the  hand  to  God  implies.  Or,  let  us  put  our 
heart  on  our  hand,  and  offer  it  to  God ;  so  some  have 
translated  this  clause.  5.  "  We  have  transgressed  ;" 
let  our  confession  of  sin  be  fervent  and  sincere.  6. 
And  to  us  who  profess  Christianity  it  may  he  added, 
Believe  on  the  Lord  Jesus  Christ  as  having  died  for 
thee;  and  thou  shall  not  perish,  but  have  everlasting 
life.  A'erses  46,  47,  48,  beginning  with  3  phe,  should, 
as  to  the  order  of  the  alphabet,  follow  49,  50,  51, 
which  begin  with  ;•  ain,  which  in  its  grammatical  po- 
sition precedes  the  former. 

Averse  47.  Fear  and  a  snare^    See  on  Jer.  xlviii.  43. 


The  ptophet 


CHAP.  III. 


pleads  with  God. 


A.  M.  cir.  3416.     ^g   »  Mine   eve   runneth  down 

B.  C.  cir.  583.  ...  ,  •'  /•         i         i 

01.  XLViii.  1.    with  rivers  of  water  tor  the  de- 

Tarouinii  Prisci,      ,  ^    .,         ,         i  .  r 

R.  Roman.,     struction  01  the  daughter  oi  my 

cir.  annum 29.      p^^ple. 

49  ^  Mine  eye  trickleth  down,  and  ceaseth 
•not,  without  any  intermission. 

50  Till  the  Lord  ■=  look  down,  and  behold 
from  heaven. 

51  Mine  eye  affecteth  ••  mine  heart "  because 
of  all  the  danghters  of  mv  city. 

52  Mine  enemies  chased  me   sore,    like  a 
bird,  ^  without  cause. 

53  They  have  cut  off  my  life  «  in  the  dun- 
geon, and  ^  cast  a  stone  upon  me. 

54  '  Waters  flowed  over  mine  head ;   then 
^  I  said,  I  am  cut  off. 

55  '  I  called  upon  thy  name,  O  Lord,  out 
of  the  low  dungeon. 

56  ""  Thou  hast  heard  my  voice  :    hide  not 
thine  ear  at  my  breathing,  at  my  cry. 

57  Thou  "drewest  near  in  the  day  that  I 


"  Jer.  iv.  19;  ix.  1 ;   xiv.17;   chap.  ii.  11. 1>  Psa.  lixvii.  2  ; 

chap.  i.  16. c  Isa.  Ixiii.  15. "i  Heb.  my  toul. '  Or,  7itore 

than  all. fPsa.  .xixv.    7,    19;    Uix.   4;    cix.  3;    cxix.  161. 

cJer.  x.xxvii.  16;    xxrv-iii.  6,  9,   10. hDan.  vi.   17. 'Psa, 

Ixix.  2;  cxxiv.  4,  5. ^  Psa.  xxxi.  22;    Isa.  xxxviii.    10,   11; 

ver.  18. '  Psa.  cxxx.  1 ;  Jonah  ii.  2. 

Verse  48.  Mine  eye  runneth  doian]  I  weep  inces- 
santly. 

Verse  51.  Mine  eye  affecteth  mine  heart]  Wiat  I 
see  1  feel.  I  see  nothing  but  misery;  and  1  fee!,  in 
consequence,  nothing  but  pain.  There  have  been  va- 
rious translations  of  the  original  :  but  they  all  amount 
to  this. 

The  daughters  of  my  city.]  The  villages  about 
Jerusalem. 

Verse  52.  Mine  enemies  chased  me]  From  this  to 
the  end  of  the  chapter  the  prophet  speaks  of  his  own 
personal  sufferings,  and  especially  of  those  which  he 
endured  in  the  dungeon.      See  Jer.  xxxviii.  6,  &c. 

A'erse  56.  Hide  not  thine  ear  at  my  breathing]  He 
dared  not  even  to  complain,  nor  to  cry,  nor  to  pray 
aloud:  he  was  obliged  to  whisper  his  prayer  to  God. 
It  was  only  a  breathing. 

Verse  57.  Fear  not.]  How  powerful  is  this  word 
when  spoken  by  the  Spirit  of  the  Lord  to  a  disconso- 
late heart.  To  every  mourner  we  may  say,  on  the  au- 
thority of  God,  Fear  not !  God  will  plead  thy  cause, 
and  redeem  thy  soul. 

^  erse  60.  Thou  hast  seen — all  their  imaginations] 
Even,'  thing  is  open  to  the  eye  of  God.  i)i.stressed 
soul !  though  thou  knowest  not  what  thy  enemies  medi- 
tate against  thee  ;  yet  he  who  loves  thee  does,  and  wUl 
infallibly  defeat  all  their  plots,  and  save  thee. 

Verse  65.  Give  them  sorrow  of  heart]  They  shall 
have  a  callous  heart,  coi'ererf.with  obstinacy,  and  thy 
eJtecration.     The  former  is  their  state,  the  latter  their 


called   upon  thee  :    thou   saidst,  ^-  *'■  "'"■  ^J^- 
Fear  not.  oi-  XLviii.  i, 

-     .-,  T  II  111    Tarquinii  Prisci, 

58  O  Lord,  thou  hast  °  pleaded  r.  Roman., 
the  causes  of  my  soul ;  "  thou  <="■»"»'""  29- 
hast  redeemed  my  life. 

59  0   Loud,    thou    hast   seen   my   wrong : 
'I  judge  thou  my  cause. 

GO  Thou  hast  seen  all  their  vengeance  and 
all  their  "■  imaginations  against  me. 

61  Thou  hast  heard  their  reproach,  0  Lord, 
a?id  all  their  imaginations  against  me ; 

62  The  lips  of  those  that  rose  up  against 
me,  and  their  device  against  me  all  the  day. 

63  Behold   their    ^  sitting   down,    and   their 
rising  up  ;   'I  a?n  their  music. 

64  "  Render  unto  them    a    recompense,   O 
Lord,  according  to  the  work  of  their  hands. 

65  Give  them  "  sorrow  of  heart,  thy  curse 
unto  them. 

66  Persecute    and   destroy    them    in   anger 
"■"  from  under  the  ^  heavens  of  the  Lord. 


"  Psa.  iii.  4  ;  vi.  8  ;  xviii.  6;  Ixpi.  19  ;  cxvi.  1. « James  iv. 

8. o  Psa.  XXIV.  1 ;  Jer.  Ii.  36. P  Psa.  Ixxi.  23. n  Psa.  ix. 

4;   XXXV.  23. f  Jer.  xi.  19. sPsa.  cxxxix.  2. 'Yer.   14. 

"  Psa.   xxvili.    4 ;    see   Jer.   xi.   20 ;    2  Tim.   iv.    14. »  Or 

obstinacy  of  heart. "  Deut.  xxv.   19;   Jer.  x.  11 «  Psa 

viii.  3. 

fate.  This  is  the  consequence  of  their  hardening  their 
hearts  from  thy  fear.  Blayney  translates,  "  Thou  wilt 
give  with  a  hearty  concordance  thy  curse  unto  them." 
That  is,  Thou  wilt  give  it  to  them  freely,  and  without 
reserve  ;  intimating  that  God  felt  no  longer  any  bowels 
of  compassion  for  them.  Formerly  he  inflicted  pun- 
ishments with  reluctance,  while  there  w.is  any  hope  of 
amendment :  but,  in  the  instance  before  us,  the  case 
was  so  hopeless,  that  God  acts  according  to  the  simple 
principle  of  vindictive  justice.  The  prophet  there- 
fore considers  them  on  the  utmost  verge  of  final 
reprobation :  another  plunge,  and  they  are  lost 
for  ever. 

Verse  66.  Persecute  and  destroy  them]  Thou  wilt 
pursue  them  with  destruction.  These  are  all  declara 
tory,  not  imprecatory. 

From  under  the  heavens  of  the  Lord.]  This  verse 
seems  to  allude  to  the  Chaldaic  prediction,  in  Jer.  x. 
11.  By  their  conduct  they  will  bring  on  themselves 
the  curse  denounced  against  their  enemies. 

The  Septvagint  and  Vulgate  seem  to  have  read 
'•  From  under  heaven,  O  Jehovah  :"  and  the  Syriac 
reads,  "  Thy  heavens,  O  Jehovah '."  None  of  these 
makes  any  material  change  in  the  meaning  of  the 
words. 

It  has  already  been  noticed  in  tlie  introduction,  that 
this  chapter  contains  a  triple  acrostic,  three  lines  always 
beginning  with  the  same  letter ;  so  that  the  Hebrew 
alphabet  is  thrice  repeated  in  this  chapter,  tiventy-two 
multiplied  by  three  being  equal  to  sixty-six. 
411 


The  apostasy  and  punishment  LAMENTATIONS. 


of  the  priests  and  people. 


CHAPTER  IV. 

The  present  deplorable  state  of  the  nation  is  now  contrasted  with  its  ancient  prosperity,  1—12  ;  and  the 
unhappy  change  ascribed,  in  a  great  degree,  to  the  profligacy  of  the  priests  and  prophets,  13—16.  The 
national  calamities  are  tenderly  lamented,  17—20.  The  ruin  of  the  Edomites  also,  xiiho  had  insulted  the 
Jews  in  their  distress,  is  ironically  predicted,  21.  See  Psa.  cxxxvii.  7,  and  Obadiah  10-12.  7'he  chap- 
ter closes  loith  a  gracious  promise  of  deliverance  from  the  Babylonish  captivity,  22. 


^b'^C  ck  sss"'   TJOW  is  the  gold  become  dim  ! 
oi.  XLViii.  1.  how  is   the   most  fine  gold 

Tarquinii  Prisci,      ,  i  i     i  r    i 

R.  Roman.,      cliangcd  !  the  Stones  oi  the  sanc- 
cu.  annum  29.    ^^^^  ^^^  pourcd  out  "  in  the  top 

of  every  street. 

2  The  precious  sons  of  Zion,  comparable  to 
fine  gold,  how  are  they  esteemed  •>  as  earthen 
pitchers,  the  work  of  the  hands  of  the  potter ! 

3  Even  the  "^  sea  monsters  draw  out  the 
breast,  they  give  suck  to  their  young  ones  : 
the  daughter  of  my  people  is  become  cruel, 
^  like  the  ostriches  in  the  wilderness. 

4  '  The  tongue  of  the  sucking  child  cleaveth 


»  Chap.  ii.  19. •>  Isa.  xxx. 

c  Or,  sea  calves.- 


14;    Jer.  xix.   11;    2  Cor.  iv. 
— <i  Job  xxxix.  14, 16. 


NOTES  ON  CHAP.   IV. 

Verse  1.  How  is  the  gold  become  dim]  The  pro- 
phet contrasts,  in  various  affecting  instances,  the 
wretched  circumstances  of  the  Jewish  nation,  with  the 
flourishing  state  of  their  affairs  in  former  times.  Here 
they  are  compared  to  gold,  3ni  zahab,  native  gold  from 
the  mine,  which,  contrary  to  its  nature,  is  become  dim, 
is  tarnished  ;  and  even  the  fine,  the  sterling  gold,  DHO 
kethem,  that  which  was  stamped  to  make  it  current,  is 
changed  or  adulterated,  so  as  to  be  no  longer  passable. 
This  might  be  applied  to  the  temple,  but  particularly  to 
the  fallen  priests  and  apostate  prophets. 

The  stones  of  the  sanctuary]  BfHp  'J3S  abney  ko- 
desh,  the  holy  stones ;  the  Jewish  godly  men,  who  were 
even  then  the  living  stones  of  which  God  built  his 
Church. 

Verse  2.  The  precious  sons  of  Zion]  The  Jewish 
priests  and  Jewish  believers. 

Comparable  to  fine  gold]  \\Tio  were  of  the  pure 
standard  of  holiness ;  holy,  because  God  who  called 
them  is  holy  ;  but  now  esteemed  no  better  than  earthen 
pitchers — vessels  of  dishonour  in  comparison  of  what 
they  once  were. 

Averse  3.  Even  the  sea  monsters  draw  out  the  breast] 
The  whales  give  suck  to  their  young  ones.  The  word 
I'Jjl  tannin,  signifies  all  large  and  cruel  creatures, 
whether  aquatic  or  terrestrial ;  and  need  not  here  be 
restrained  to  ihe  former  sort.  My  Old  IMS.  Bible  trans- 
lates curiously :  23ot  anb  tl)c  trucl  ht^ti^  that  ben 
clepU)  lamwa,  nnb  tlici  naticbcn  tiicr  tcri^,  gcbe  tljct 
toljElpi.sS  ^ouften. 

Like  the  ostriches  in  the  unldemess.]  For  her  care- 
lessness about  her  eggs,  and  her  insttention  to  her 
young,  the  ostrich  is  proverbial. 

Verse  4.  The  tongue  of  the  sucking  child]  See  the 
note  on  chap.  ii.  13. 

412 


to  the    roof   of   his   mouth    for  ^^^:."'-  IH^- 

B.  C.  cir.  688. 

thirst:   ''the   young  children  ask    01.  XLViii.  i. 

,  ,  ,  1         1     .1      •.,    Tarquinii  Prisci, 

bread,  a7ia  no  man   breaketh  it     r.  Roman., 

unto  them.  cir.  annum  29. 

5  They  that  did  feed  delicately  are  desolate 
ill  the  streets  :  they  that  were  brought  up  in 
scarlet  ^  embrace  dunghills. 

6  For  the  ^  punishment  of  the  iniquity  of 
the  daughter  of  my  people  is  greater  than  the 
punishment  of  the  sin  of  Sodom,  that  was 
'  overthrown  as  in  a  moment,  and  no  hands 
stayed  on  her. 

7  Her  Nazarites  were  pirrer  than  snow,  they 


«  Psa.  xxii.   15. f  See  chap. 

h  Or,  iniquity. 


ii.    11,  12. 

i  Gen.  xix.  25. 


■s  Job  xxiv.  8 


Verse  5.  Embrace  dunghills.]  Lie  on  straw  or  rub- 
bish, instead  of  the  costly  carpets  and  sofas  on  which 
they  formerly  stretched  themselves. 

Verse  6.  For  the  punishment]  He  thinks  the  ptm- 
ishment  of  Jerusalem  far  greater  than  that  of  Sodom. 
That  was  destroyed  in  a  moment,  while  all  her  inhab- 
itants were  in  health  and  strength ;  Jerusalem  fell  by 
the  most  lingering  calamities  ;  her  men  partly  destroyed 
by  the  sivord,  ani  partly  by  the  famine. 

Instead  of  no  hands  stayed  on  her,  Blayney  trans- 
lates, "  Nor  were  hands  weakened  in  her."  Perhaps 
the  meaning  is,  "  Sodom  was  destroyed  in  a  moment 
without  any  human  labour."  It  was  a  judgment  from 
God  himself:  so  the  sacred  text :  "  The  Lord  rained 
down  fire  and  brimstone  from  the  Lord  out  of  heaven." 
See  Gen.  xix.  24. 

Verse  7.  Her  Nazarites  ivere  purer  than  snow] 
Tij  nazir  does  not  always  signify  a  person  separated 
under  a  religious  vow ;  it  sometimes  denotes  what  is 
chief  or  eminent.  It  is  applied  to  Joseph,  Gen.  xlix. 
26.      Blayney  therefore  translates  here,  her  nobles. 

"  Her  nobles  were  purer  than  snow,  they  were  whiter 
than  milk ; 
They  were  ruddier  on  the  bone  than  rubies ;  their 
veining  was  the  sapphires." 

On  which  he  remarks : — "  In  the  first  line  the  white- 
ness of  their  skin  is  described  ;  and  in  the  second,  their 
flesh  ;"  and  as  ITJ  gazar  signifies  to  divide  and  inter- 
sect, as  the  blue  veins  do  on  the  surface  of  the  body, 
these  are  without  doubt  intended. 

Milk  will  most  certainly  well  apply  to  the  lohiteness 
of  the  skin  ;  the  beautiful  ruby  to  the  ruddiness  of  the 
flesh  ;  and  the  sapphire,  in  its  clear  transcendent  pur- 
ple, to  the  veins  in  a  fine  complexion.  The  reverse 
of  this  state,  as  described  in  the  following  verse,  needa 


£ 


The  apostasy  and  punishment  CHAP.  IV. 

A.  M.  cir.  3416.  ■^vere  whiter  than  milk,  they  were 

B.  C.  cir.  568.  ■' 

01.  XLViu.  1.    niore  ruddy  in  body  than  rubies, 

Tarqumii  Pnsci,      ,     .  i-   i  ■  r 

R.  Roman.,      thcir    pohshing    was     01      .'<ap- 

cir.  aimum  29.      ^\^^^q  . 

8  Their  visage  is  ''  blacker  '  than  a  coal ; 
they  arc  not  known  in  the  streets :  ""  their 
skin  cleaveth  to  their  bones ;  it  is  withered,  it 
is  become  like  a  stick. 

9  They  that  he  slain  witii  the  sword  are 
better  than  they  that  be  slain  with  hunger : 
for  these  "  pine  away,  stricken  through  for 
want  of  the  fruits  of  the  field. 

10  "The  hands  of  the  p pitiful  women  have 
sodden  their  own  children  :  they  were  their 
■i  meat  in  the  destruction  of  the  daughter  of 
my  people. 

11  The  Lord  hath  accomplished  his  fury; 
'  he  hath  poured  out  his  fierce  anger,  and 
'  hath  kindled  a  fire  in  Zion,  and  it  hath  de- 
voured the  foundations  thereof. 

12  The  kings  of  the  earth,  and  all  the 
inhabitants  of  the  world,  would  not  have  be- 
lieved that  the  adversaiy  and  the  enemy  should 
have  entered  into  the  gates  of  Jerusalem. 

k  Heb.  darker  than  blackness. 1  Chap.  v.  10  ;  Joel  ii.  6 ;  Nah. 

ii.  10. "  Psa.  cii.  5. "Heb.  flow  out. "Chap.  ii.  20. 

Pisa.  xlix.  15. ^Deut.  xxviii.  57  ;   2  Kings  vi.  29. 'Jer. 

vii.  20. »Deut.  xxxii.  22;   Jcr.  xxi.  14. 'Jer.   v.  31;  vi. 

13  ;  xiv.  14  ;  xxiii.  11,21;  Ezek.  xxii.  26,  28  ;  Zeph.  iii.  4. 

no  explanation.  The  face  was  a  dismal  dark  brown. 
Hie  flesh  gone,  the  skin  shrivelled,  and  apparently  wrap- 
ped round  the  bones. 

^'erse  10.  The  hands  of  the  pitiful  women  have  sod- 
den thetr  :ncn  children}  See  on  chap.  ii.  20.  But 
here  there  is  a  reference  to  mothers  eating  their  own 
children  ;  and  this  was  done,  not  hy  mothers  cruel  and 
brutal,  but  by  nvj":5m  D'lyi  nashim  rachmaniyoth,  the 
compassionate,  the  tender-hearted  mothers.  From  these 
horrible  scenes  it  is  well  to  pass  with  as  hasty  a  step 
as  possible. 

Verse  12.  The  Icings  of  the  earth]  Jerusalem  was 
so  well  fortified,  both  by  nature  and  art,  that  it  appeared 
as  a  miracle  that  it  should  be  taken  at  all. 

Verse  13.  For  the  sins  of  her  prophets,  and  the  ini- 
quities of  her  priests]  These  most  wTetched  beings, 
under  the  pretence  of  zeal  for  the  true  religion,  perse- 
cuted the  genuine  prophets,  priests,  and  people  of  God, 
and  caused  their  blood  to  be  shed  in  the  midst  of  the 
city,  in  the  most  open  and  public  manner ;  exactly  as 
the  murderous  priests,  and  blood-thirsty  preachers,  un- 
der the  reign  of  bloody  Queen  Mary,  did  in  England. 
However,  the  profligate  priests  and  idolatrous  prophets 
in  Jerusalem,  only  shed  the  blood  of  the  saints  of  God  j 
there  :  but  the  sanguinary  papists,  in  the  above  reign, 
burnt  the  blood  here,  for  they  burnt  the  people  alive ; 
and  at  the  same  time,  in  their  worse  than  Molochean 
cruelty,  consigned,  with  all  the  fervour  peculiar  to  their 
then  ruthless  Church,  the  souJs  of  those  whom  thev  thus 


of  the  prophets  and  priests. 

13  'For  the   sins  of  her  pro-  ^, ";'=''■•  ^l'^- 

,  ,,....  ,',  U.  C.  cir.  588. 

phets,  and  the  iniquities  of  her    oi.  xlviii.  i. 
priests,    "  that    have    shed    the      r.  Ro'manT'' 
blood  of  the    just  in   the  midst    '^''•- """"'"  ^'^- 
of  her, 

14  They  have  wandered  as  blind  men  in  the 
streets,  '  they  have  polluted  themselves  with 
blood,  ™  so  "  that  men  could  not  touch  their 
garments. 

1 5  They  cried  unto  them,  Depart  ye ;  ^  it  is 
'■  unclean ;  depart,  depart,  touch  not :  when 
they  fled  away  and  wandered,  they  said 
among  the  heathen.  They  shall  no  more  so- 
journ there. 

1 6  The  "  anger  of  the  Lord  hath  divided 
them ;  he  will  no  more  regard  them  :  ''  they 
respected  not  the  persons  of  the  priests,  they 
favoured  not  the  elders. 

17  As  for  us,  "=  our  eyes  as  yet  failed  for 
our  vain  help :  in  our  watching  we  have 
watched  for  a  nation  that  could  not  save  us. 

IS"'  They  hunt  our  steps,  that  we  cannot  go 
in  our  streets  :  our  end  is  near,  our  days  are 
fulfilled ;   for  °  our  end  is  come. 

"  Matt,  xxiii.  31,  37. v  Jer.  ii.  34.. "  Or,  in  that  they  could 

not  but  toncb. *  Num.  xix.  16. y  Or,  ye  polluted. »  Lev. 

xiii.  45.— — '^ Or,  face. '>Cbap.  v.   12. co  Kings  xxiv.  7; 

Lsa.  XX.  5  ;  xxx.  6,  7  ;  Jer.  xxxvii.  7';  Ezek.  xiix.  16, d  2  Kings 

XXV.  4,  5. e  Ezek.  vii.  2,  3,  6 ;  Amos  viii.  2. 

massacred,  to  the  bitter  pains  of  eternal  death  !  O  earth, 
cover  not  thou  their  blood  ! 

Verse  14.  Thetj  have  icandered  as  blind  men  in  the 
streets]  Rather,  "They  ran  frantic  through  the  streets, 
they  were  stained  with  blood."  This  was  in  their  pre- 
tended zeal  for  their  cause.  Bishop  Bonner,  who  was 
at  the  head  of  those  sanguinary  executions  in  England, 
was  accustomed  to  buffet  the  poor  Protestants,  when  on 
their  examinations  they  were  too  powerfiil  for  him  in 
argument : —  , 

"  He  proved  his  doctrine  orthodox. 
By  apostolic  blows  and  knocks." 

Just  as  his  elder  brethren,  the  false  priests  and  prophets 
of  Jerusalem. 

Verse  15.  When  they  fled  away]  These  priests  and 
prophets  were  so  bad,  that  the  very  heathen  did  not  like 
to  permit  them  to  sojourn  among  them.  The  prophet 
now  resumes  the  history  of  the  siege. 

Verse  17.  We  have  watched  for  a  nation]  Viz.,  the 
Egj'ptians,  who  were  their  pretended  allies,  but  were 
neither  able  nor  teilling  to  help  them  against  the 
Chaldeans. 

Verse  18.  We  cannot  go  in  our  streets]  Supposed 
to  refer  to  the  darts  and  other  missiles  cast  from  the 
mounds  which  they  had  raised  on  the  outside  of  the 
walls,  by  which  those  who  walked  in  the  streets 
were  grievously  annoyed,  and  could  not  shield  them- 
selves. 

413 


Tlie  earnest  prayer  oj 


LAMENTATIONS. 


the  distressed  Israelites. 


^'c''dr588^  19  Our  pcrsecutors  are  ^  swiftcr 

oi.  XLViii.  i.  than   the  eagles  of  the  heaven  : 

Farquinii  Prisci,  ,                            i                         , 

R  Roman.,  they  pursued  us  upon  the  moun- 

cir.  annum  29.  j^^-^g^   jj^gy  J^J^J  ^^j^-j  f^j.  ^,g  j^  ^]^g 


wilderness. 

20  The  s  breath  of  our  nostrils,  the  anointed 
of  the  Lord,  *"  was  taken  in  their  pits,  of  whom 
we  said.  Under  his  shadow  we  shall  live  among 
the  heathen. 

21  'Rejoice   and  be  glad,    O   daughter  of 


("Deut.  xxviii.  49;   Jer.  iv.  13. eGen.  li.  7;    chap.  ii.  9. 

ii  Jer.   lii.   9  ;    Ezek.  xii.    13  ;    xix.   4,   8.— — '  Like   Eccles. 
xi.  9. 


Verse  19.  They  pursued  tis  npon  the  7nountams] 
They  hunted  down  the  poor  Jews  like  wild  beasts  in 
every  part  of  the  country  by  their  marauding  parties, 
■whilst  the  great  army  besieged  Jerusalem.  But  this  may 
apply  to  the  pursuit  of  Zedekiah.      See  what  follows. 

Verse  20.  The  breath  of  our  nostrils,  the  anointed 
of  the  Lord]  That  is,  Zedekiah  the  king,  who  was 
as  the  life  of  the  city,  was  taken  in  his  flight  by  the 
Chaldeans,  and  his  eyes  were  put  out ;  so  that  he  was 
wholly  unfit  to  perform  any  function  of  government ; 
though  they  had  fondly  hoped  that  if  they  surrendered 
and  should  be  led  captives,  yet  they  should  be  permit- 
ted to  live  under  their  own  laws  and  king  in  the  land 
of  their  bondage. 

Verse  2 1 .  Rejoice  and  be  glad,  O  daughter  of  Edom] 
A  strong  irony. 

The  cup  also  shall  pass  through  unto  thee]  Thou 
who  hast  triumphed  in  our  disasters  shall  shortly  have 


A.  M.  cir.  3416. 

B.  C.  cir.  588. 

01.  XLVIII.  1. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  29. 


Edom,  that  dwellest  in  the  land 
of  Uz  ;  ''  the  cup  also  shall  pass 
through  unto  thee  :  thou  shalt  be 
drunken,  and  shalt  make  thyself 
naked. 

22  '  The  ™  punishment  of  thine  iniquity  is 
accomplished,  O  daughter  of  Zion  ;  he  will 
no  more  carry  thee  away  into  captivity  :  "  he 
will  visit  thine  iniquity,  O  daughter  of  Edom ; 
he  will  °  discover  thy  sins. 

kJer.  XXV.   15,  16,  21;    Obad.   10. 'Isa.   xl.  2. mOr, 

Thine  iniquity. "  Psa.  cxxxvii.  7. o  Or,  cany  thee  captive 

for  thy  sins. 


enough  of  thy  own.  They  had  joined  themselves  to 
the  Chaldeans,  (see  Psa.  cxxxvii.  7,)  and  therefore  they 
should  share  in  the  desolations  of  Babylon. 

Averse  22.  The  punishment  of  thine  iniquity  is  ac- 
complished, O  daughter  of  Zion]  On  the  contrary  ; 
Rejoice,  O  Jerusalem,  for  thy  captivity  will  soon  end ; 
thy  sufferings  are  nearly  completed ;  thou  shalt  soon 
return  to  thy  own  land  :  but  he  will  visit  thy  iniquity, 
O  Edom  ;  he  loill  discover  thy  sins.  When  sin  is  par- 
doned, it  is  said  to  be  covered:  here,  God  says  he  will 
7iot  cover  the  sins  of  Edom — he  will  not  pardon  them  ; 
they  shall  drink  the  cup  of  wrath. 

The  promise  in  this  last  verse  may  refer  to  Jerusa- 
lem under  the  Gospel.  When  they  receive  Christ  cru- 
cified, they  shall  be  gathered  from  all  nations,  become 
one  W'ith  the  Church  among  the  Gentiles,  be  one  flock 
under  one  and  the  same  Shepherd,  and  shall  be  carried 
no  more  into  captivity. 


CHAPTER  V. 

This  chapter  is,  as  it  were,  an  epiphonema  or  conclusion  to  the  four  preceding,  representing  the  nation  as 
groaning  under  their  calamities,  and  humbly  supplicating  the  Divine  favour,  1-22. 


A.  M.  cir.  3416. 

B.  C.  cir.  588. 

Ol.  XLVIII.  1. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  29. 


"  J^EMEMBER,  O  Lord,  what 
is  come  upon  us  :  consider, 
and  behold  ''  our  reproach. 
2   <^  Our  inheritance  is  turned  to 


strangers,  our  houses  to  aliens. 


a  Psa.  Ixxxix.  50,  51. ^Chap.  ii.  15;  Psa.  lxxi.v.  4. 

NOTES  ON  CHAP.  V. 

Verse  1.  Remember,  O  Lord]  In  the  Vulgate,  Sy- 
riac,  and  Arabic,  this  is  headed,  "  The  prayer  of  Jere- 
miah." In  my  old  M.S.  Bible  :  SB^crc  blgjJHnet!)  tlje 
otfjs'ott  Df  %mm.vt  tije  propljctc. 

Though  this  chapter  consists  of  exactly  twenty-two 
verses,  the  number  of  letters  in  the  Hebrew  alphabet, 
yet  tlie  acrostic  form  is  no  longer  observed.  Perhaps 
any  thing  so  technical  was  not  thought  proper  when  in 
agony  and  distress  (under  a  sense  of  God's  displeasure 
on  account  of  sin)  they  prostrated  themselves  before 
him  to  ask  for  mercy.  Be  this  as  it  may,  no  attempt 
appears  to  have  been  made  to  throw  these  verses  into 
the  form  of  the  preceding  chapters.  It  is  properly  a 
414 


3  We  are  orphans  and  father-   ^i,  ^J;  <='■■■  ?t'o^- 

^  B.  C.  cir.  588. 

less,  our  mothers  are  as  widows,    oi.  XLvm.  i. 

.     ,,-     ,  1        ,  Tarquinii  Prisci, 

4  We  have  drunken  our  water      r.  Roman., 
for  money  ;   our  wood   ''  is    sold     "J^- ^■»"°  29- 
unto  us. 

<^Psa.  Ixxix.  1. JHeb.  cometh  for  price. 


solemn  prayer  of  all  the  people,  stating  their  past  and 
present  sufferings,  and  praying  for  God's  mercy. 

Behold  our  reproach .]  t2"2T[  hebita.  But  many  MSS. 
of  Kennicotfs,  and  the  oldest  of  my  own,  add  the  n 
he  paragogic,  HD'^n  hebitah,  "  Look  down  earnestly 
with  commiseration  ;"  for  paragogic  letters  always  in 
crease  the  sense. 

Verse  2.  Our  inheritance  ts  turned  to  strangers] 
The  greater  part  of  the  Jews  were  either  slain  or  car- 
ried away  captive ;  and  even  those  who  were  left  un- 
der Gedaliah  were  not  free,  for  they  were  vassals  to 
the  Chaldeans. 

Verse  4.  We  have  drunken  our  ivaterfor  money]  I 
suppose  the  meaning  of  this  is,  that  every  thing  was 


They  confess  their  sin,  CHAP.  V. 

A.  M.  cir.  3416.     5   >  Qur  '  necks  are  under  per- 

B.  C.  cir.  588.  ' 

01.  XLViii.  1.    seculion  :    we  labour,  and  have 

Tarquinii  Pnsci, 

R.  Roman.,        nO  rCSt. 
cir.  annum  29.         g    g^^^    Jj^^g    gj^gj^    jjjg    ^^^^ 

''  to  the  Egyptians,  and  to  the  Ass3nrians,  to  be 
satisfied  with  bread. 

7  '  Our  fathers  have  sinned,  and  ^  are  not ; 
and  we  have  borne  tlieir  iniquities. 

8  '  Servants  have  ruled  over  us  :   there  is 
none  that  doth  deliver  us  out  of  their  hand. 

9  We  gat   our  bread  witli  the  peril  of  our 
lives  because  of  the  sv^-ord  of  the  wilderness. 

1 0  Our  "  skin  was  black  like  an  oven  be- 
cause of  the  °  ten-ible  famine. 

11°  They  ravished  the  women  in  Zion,  and 
the  maids  in  the  cities  of  Judah. 

'Dcut.  xxviii.  48  ;  Jer.  xxviii.  14. CHeb.  On  our  necks  are  we 

persecuted. gGen.xxiv.2;  Jer.  1. 15. "jHos.xii.l. 'Jer. 

xixi.  2D ;  Ezek.  xviii.  2. '  Gen.  xlii.  13  ;  Zech.  i.  5. 1  Neh. 

V.  15. "Job  XIX.  30  ;  Psa.  cxix.  83;  chap.  iv.  8. 

taxed  by  the  Chaldeans,  and  that  they  kept  the  man- 
agement in  their  own  hands,  so  that  wood  and  uater 
were  both  sold,  the  people  not  being  permitted  to  help 
themselves.  They  were  now  so  lowly  reduced  by  ser- 
vitude, that  they  were  obliged  to  pay  dearly  for  those 
things  which  formerly  were  common  and  of  no  price. 
A  poor  Hindoo  in  the  country  never  buys  fire-wood, 
but  when  he  comes  to  the  city  he  is  obliged  to  purchase 
his  fuel,  and  considers  it  as  a  matter  of  great  hardship. 
Verse  5.  Our  necks  are  under  persecution]  We  feel 
the  yoke  of  our  bondage ;  we  are  driven  to  our  work 
like  the  bulloc/c,  which  has  a  yoke  upon  his  neck. 

A'^erse  6.  We  have  given  the  hand  to  the  Egyptians] 
We  have  sought  alliances  both  with  the  Egyptians  and 
the  Assyrians,  and  made  covenants  with  them  in  order 
to  get  the  necessaries  of  life.  Or,  wherever  we  are 
now  driven,  we  are  obliged  to  submit  to  the  people  of 
the  countries  in  order  to  the  preservation  of  our  lives. 
Verse  7.  Our  fathers  have  sinned,  and  are  not]  Na- 
tions, as  such,  cannot  be  punished  in  the  other  tvorld ; 
therefore  national  judgments  are  to  be  looked  for  only 
in  this  life.  The  punishment  which  the  Jewish  nation 
had  been  meriting  for  a  series  of  years  came  now  upon 
them,  because  they  copied  and  increased  the  sins  of 
their  fathers,  and  the  cup  of  their  iniquity  was  fuU. 
Thus  the  children  might  be  said  to  bear  the  sins  of 
the  fathers,  that  is,  in  temporal  punishment,  for  in  no 
other  way  does  God  visit  these  upon  the  children.  See 
Ezek.  xviii.  1,  &c. 

Verse  8.  Servants  have  ruled  over  us]  To  be  sub- 
ject to  such  is  the  most  painftd  and  dishonourable 
bondage  : — 

Quid  domini  faciant,  audent  cum  talia  fures  1 

Virg.  Eel.  iii.  16. 
"  Since  slaves  so  insolent  are  grown. 
What  may  not  masters  do  !"' 

Perhaps  he  here  alludes  to  the  Chaldean  soldiers,  whose 
tcM  the  WTCtched  Jews  were  obliged  to  obey. 

Verse  9     We  gal  our  bread  urith  the  peril  of  our 


and  pray  for  mercy 

12  Princes  are  hanged  up  by  *p*f;  '="■■',■•1'' 
their  hand  :   p  the  faces  of  elders    oi.  xlviii.  \. 

,  ,  Tarquinii  Prisci, 

were  not  honoured.  r.  Roman., 

13  They  took  the  young  men    "''■•  """"-^  ^9. 
"I  to   grind,   and   the  children  fell    under  'ho 
wood. 

14  The  elders  have  ceased  firom  the  gate, 
the  young  men  from  their  music. 

15  The   joy  of  our   heart  is  ceased;    our 
dance  is  turned  into  mourning. 

16  ■■  The  'crown  is  fallen  from  our  head' 
wo  unto  us,  that  we  have  sinned  ! 

17  For  this  '  our  heart  is  faint ;   "  for  these 
things  our  eyes  arc  dim. 

18  Because  of  the  moiuitain  of  Zion,  which 
is  desolate,  the  foxes  walk  upon  it. 


"Or, 

terrors  or  storms. o  Isa.  xiii. 

16; 

Zecb.  xiv 

2.- 



-Pisa. 

xlvii.  6 

;   chap. 

iv.  16 

pJuds.  xvi 

21 

rJob 

XIX 

9 

;  Psa. 

lixxix. 

39. • 

>Heb. 

The  crown  of  our  head  is 

fallen 

— 

Chap. 

i.  22.— 

—"Psa 

vi.  7 

chap.  ii.  11. 

lives]  They  could  not  go  into  the  wilderness  to  feed 
their  cattle,  or  to  get  the  necessaries  of  life,  without 
being  harassed  and  plundered  by  marauding  parties,  and 
by  these  were  often  exposed  to  the  peril  of  their  lives. 
This  was  predicted  by  Moses,  Deut.  xxviii.  31. 

Verse  10.  Our  skm  was  black — because  of  the  terri- 
ble famine.]  Because  of  the  searching  ivinds  that 
burnt  up  every  green  thing,  destroying  vegetation,  and 
in  consequence  producing  a  famine. 

Verse  1 1 .  They  ravished  the  women  in  Zion,  and 
the  maids  in  the  cities  of  Judah.]  The  evil  mentioned 
here  was  predicted  by  Moses,  Deut.  xxviii.  30,  32,  and 
by  Jeremiah,  chap.  vi.  12. 

A'erse  12.  Princes  are  hanged  up  by  their  hand]  It 
is  very  probable  that  this  was  a  species  of  punislmient. 
They  were  suspended  from  hooks  in  the  wall  by  their 
hands  till  they  died  through  torture  and  exhaustion. 
The  body  of  Saul  was  fastened  to  the  wall  of  Beth- 
shan,  probably  in  the  same  way ;  but  his  head  had  al- 
ready been  taken  off.  They  were  hung  in  this  way 
that  they  might  be  devoured  by  the  fowls  of  the  air. 
It  was  a  custom  with  the  Persians  after  they  had  slain, 
strangled,  or  beheaded  their  enemies,  to  hang  their  bo- 
dies upon  poles,  or  empale  them.  In  this  way  they 
treated  Histiicus  of  Miletum,  and  Leonidas  of  Lace- 
daemon.      See  Herodot.  lib.  vi.  c.  30,  lib.  vii.  c.  238. 

Verse  13.  They  took  the  young  7nen  to  grind]  This 
was  the  work  of  female  slaves.  See  the  note  on  Isa. 
xlvii.  2. 

Verse  14.  The  elders  have  ceased  from  the  gate] 
There  is  now  no  more  justice  administered  to  the  peo- 
ple ;  they  are  under  military  law,  or  disposed  of  in 
every  sense  according  to  the  caprice  of  their  masters. 

Verse  16.  The  crown  is  fallen  from  our  head]  At 
feasts,  marriages,  &c.,  they  used  to  crown  themselves 
with  garlands  of  flowers  ;  all  festivity  of  this  kind  was 
now  at  an  end.  Or  it  may  refer  to  their  having  lost  all 
sovereignty,  being  made  slaves. 

Verse  18.  The  fores  walk  upon  i!.]  Foxes  are 
very  numerous  in  Palestine,  see  on  Judges  xv.  4.  It 
415 


The  desolate  state  of  Judea. 


LAMENTATIONS. 


A  prayer  for  restoration 


A.  M.  cir.  3416. 
B.  C.  cir.  588. 


19  Thou,   0  Lord,   'remain- 
Oi.  XL VIII,  1.     est  for  ever  ;    "  thy  throne  from 

Tarquinii  Prisci,  .         ^ 

r:  Roman.,      generation  to  generation. 
cir.  annum  29.       gQ  ^^  Wherefore  dost  thou  forget 
us  for  ever,  and  forsake  us  ^  so  long  time  ? 


»Psa.  ix.  7  ;  x.  16  ;    xxix.  10  ;    xc.  2  ;   cii.  12,  26,  27  ;    cxlv.  13 ; 
Hab.  i.  12. "Psa.  xlv.  6. iPsa.  xiii.  1. 


was  usual  among  the  Hebrews  to  consider  all  deso- 
lated land  to  be  the  resort  of  wild  beasts  ;  which  is,  in 
fact,  the  case  every  where  when  the  inhabitants  are 
removed  from  a  country. 

Verse  19.  Thou,  O  Lord,  remaiuest  for  ever]  Thou 
sufFerest  no  change.  Thou  didst  once  love  us ;  O  let 
that  love  be  renewed  towards  us  ! 

Verse  2 1 .  Renew  our  days  as  of  old.']  Restore  us 
to  our  former  state.  Let  us  regain  our  country,  our 
temple,  and  all  the  Divine  offices  of  our  religion ;  but, 
more  especially,  thy  favour. 

Verse  23.  But  thou  hast  utterly  rejected  us]  It  ap- 
pears as  if  thou  hadst  sealed  our  final  reprobation,  be- 
cause thou  showest  against  us  exceeding  great  u'rath. 
But  convert  us,  O  Lord,  unto  thee,  and  ice  shall  be  con- 
verted. We  are  now  greatly  humbled,  feel  our  sin, 
and  .see  our  folly :  once  more  restore  us,  and  we  shall 
never  again  forsake  thee !  He  heard  the  prayer ;  and 
at  the  end  of  seventy  years  they  were  restored  to  their 
own  land. 

This  last  verse  is  well  rendered  in  the  first  printed 
edition  of  our  Bible,  1535  : — Henuc  out  baie^i  a^  in 
olbe  tpinc,  for  tljou  l)tt;6rt  noto  bnniiSljEti  n0  longe 
pnouglj,  ant)  bene  ;Sore  b!;Splea^cb  at  u;S, 

My  Old  MS.  Bible  is  not  less  nervous  : — JVetOS 
tbou  out  bai;S  a^  fto  tlje  begpnnpng:  bot  ta^'tanb 
ataeie  tljou  Ija^St  put  ujr  out:  tljou  totatljcbijit  ugdn 
ufi  Ijugcly* 

Dr.  Blayney  translates,  "  For  surely  thou  hast  cast 
us  off  altogether  :"  and  adds,  "  '3  ki  ought  certainly  to 
be  rendered  as  causal ;  God's  having  rejected  his  peo- 
ple, and  expressed  great  indignation  against  them,  being 
the  cause  and  ground  of  the  preceding  application,  in 
which  they  pray  to  be  restored  to  his  favour,  and  the 
enjoyment  of  their  ancient  privileges." 

Pareau  thinks  no  good  sense  can  be  made  of  this 
place  unless  we  translate  interrogatively,  as  in  Jer. 
xiv.  19, — 

"  Hast  thou  utterly  rejected  Judah  ? 
Hath  thy  soul  loathed  Sionl" 

On  this  ground  he  translates  here. 

An  enim  prorsus  nos  rejecisses  ! 
Nobis  iratus  esses  usque  adeo  1 

"  Hast  thou  indeed  utterly  cast  us  off? 
Wilt  thou  be  angry  with  us  for  ever  1" 

Wilt  thou  extend  thy  wrath  against  us  so  as  to  show 
us  no  more  mercy  'i  This  agrees  well  with  the  state 
and  feelings  of  the  complainants. 

Masoretic  Notes. 

Number  of  verses  in  this  Book,  154. 

Middle  verse,  chap.  iii.  34. 

416 


2 1    ^  Turn  thou  us  unto  thee,  ^  ^;  <='!"•  3416- 
O  Lord,  and  we  shall  be  turned;    oi.  XLViii.  i. 

,  r     1  1  Tarquinii  Prisci, 

renew  our  days  as  oi  old.  r,  Roman., 

22   ''But  thou  hast  utterly  n  -    "^•""°"°'^^- 
jected  us ;  thou  art  very  wroth  against  us. 


yHeb.  for  length  of  days? ^Psa.  Ixxx.  3,  7,  19  •  Jer.  xxxi. 

18. e  Or,  For  wilt  thou  utterly  reject  us  t 


In  one  of  my  oldest  MSS.,  the  twenty-first  verse  is 
repeated  at  the  conclusion  of  the  tiventy-second  verse. 
In  another,  yet  older,  there  is  only  the  firat  word  of  it, 
IJD'tyn  hashibenu.  Convert  us  ! 

Having  given  in  the  preceding  preface  and  tiotes 
what  I  judge  necessary  to  explain  the  principal  diffi- 
culties in  this  very  fine  and  affecting  poem,  very  fitly 
termed  The  Lamentations,  as  it  justly  stands  at  the 
head  of  every  composition  of  the  kind,  I  shall  add  but 
a  few  words,  and  these  shall  be  by  way  of  recapitu- 
lation chiefly. 

The  Hebrews  were  accustomed  to  make  lamenta- 
tions or  mourning  songs  upon  the  death  of  great  men, 
princes,  and  heroes,  who  had  distinguished  themselves 
in  arms  ;  and  upon  any  occasion  of  public  miseries 
and  calamities.  Calmet  thinks  they  had  collections  of 
these  sorts  of  Lamentations  :  and  refers  in  proof  to 
2  Chron.  xxxv.  25  :  "  And  Jeremiah  lamented  for 
Josiah ;  and  all  the  singing  men  and  the  singing  wo- 
men spake  of  Josiah  in  their  lamentations,  to  this  day  ; 
and  made  them  an  ordinance  in  Israel  :  and,  behold, 
they  are  written  in  the  Lamentations." 

From  this  verse  it  is  evident,  that  Jeremiah  had 
composed  a  funeral  elegy  on  Josiah :  but,  from  the 
complexion  of  this  Book,  it  is  most  evident  that  it  was 
not  composed  on  the  death  of  Josiah,  but  upon  the  de- 
solations of  Jerusalem,  &c.,  as  has  already  been  noted. 
His  lamentation  for  Josiah  is  therefore  lost.  It  ap- 
pears also,  that  on  particular  occasions,  perhaps  anni- 
versaries, these  lamentations  were  sung  by  men  and 
women  singers,  who  performed  their  several  parts ; 
for  these  were  all  alternate  or  responsive  songs.  And 
it  is  very  likely,  that  this  book  was  sung  in  the  same 
way  ;  the  men  commencing  with  N  aleph,  the  women 
responding  with  D  beth,  and  so  on.  Several  of  this 
sort  of  songs  are  still  extant.  We  have  those  which 
David  composed  on  the  death  of  his  son  Absalom,  and 
on  the  death  of  his  friend  Jonathan.  And  we  have 
those  made  by  Isaiah,  Jeremiah,  and  Ezeliel,  on  the 
desolation  of  Egypt,  Tyre,  Sidon,  and  Babylon.  See 
Isa.  xiv.  4,  5  ;  xv.  ;  xvi.  ;  Jer.  vii.  29  ;  ix.  10 ;  xlviii. 
32  ;  Ezek.  xix.  1  ;  xxviii.  11  ;  xxxii.  2  ;  Jer.  ix.  17. 
Besides  these,  we  have  fragments  of  others  in  differ- 
ent places  ;  and  references  to  some,  which  are  now 
finally  lost. 

In  the  two  first  chapters  of  this  book,  the  prophet 
describes,  principally,  the  calamities  of  the  siege  of 
Jerusalem. 

In  the  third,  he  deplores  the  persecutions  which  he 
himself  had  suffered ;  though  he  may  in  this  be  per- 
sonifying the  city  and  state  ;  many  of  his  own  suffer- 
ings being  illustrative  of  the  calamities  that  fell  gene- 
rally upon  the  city  and  people  at  large. 

The /ourM  chapter  is  employed  chiefly  on  the  ruin 


Concluding  observations 


CHAP.  V. 


on  this  book 


and  desolation  of  the  city  and  temple  ;  and  upon  the 
nusfortunes  of  Zedekiah,  of  whom  he  speaks  in  a  most 
respectful,  tender,  and  affecting  manner  : — 

"  The  anointed  of  Jehovah,  the  breath  of  our  nostrils, 
was  taken  in  their  toils, 
Under  whose  shadow  we  said.  We  shall  live  among 
the  nations." 

At  the  end  he  speaks  of  the  cruelty  of  the  Edom- 
ites,  who  had  insulted  JerusjJem  in  her  miseries,  and 
contributed  to  its  demolition.  These  he  threatens  with 
the  wrath  of  God. 

The  fifth  chapter  is  a  kind  of  form  of  prayer  for 
the  Jews,  in  their  dispersions  and  captivity.     In  the 


Vol.  IV. 


(      27     ) 


conclusion  of  it,  he  speaks  of  their  fallen  royalty  ; 
attributes  all  their  calamities  to  their  rebellion  and 
wickedness ;  and  acknowledges  that  there  can  be  no 
end  to  their  misery,  but  in  their  restoration  to  the  Di- 
vine favour. 

This  last  chapter  was  probably  written  some  consi- 
derable time  after  the  rest :  for  it  supposes  the  temple 
to  be  so  deserted,  that  the  foxes  xvalked  undisturbed 
among  its  ruitis,  and  that  the  people  were  already  in 
captivity. 

The  poem  is  a  monument  of  the  people's  iniquity 
and  rebellion  ;  of  the  displeasure  and  judgment  of  God 
against  them  ;  and  of  the  piety,  eloquence,  and  incom- 
parable ability  of  the  poet. 

417 


t 


INTRODUCTION   TO  THE  BOOK 


PROPHET     EZEKIEL. 


C*  ZEKIEL  the  prophet  was  the  son  of  Buzi ;  and  was  of  the  sacerdotal  race,  as  himself 
informs  us,  chap.  i.  3,  and  was  born  at  a  place  called  Saresa,  as  the  pseudo-Epiphanius 
tells  us  in  his  Lives  of  the  Prophets.  He  was  carried  captive  by  Nebuchadnezzar  into 
Babylon,  with  Jcconiah  king  of  Judah,  and  three  thousand  other  captives  of  the  principal 
inhabitants,  and  was  sent  into  Mesopotamia,  where  he  received  the  prophetic  gift ;  which  is 
supposed,  from  an  obscure  expression  in  his  prophecies,  chap.  i.  1,  to  have  taken  place  in  the 
thirtieth  year  of  his  age.  He  had  then  been  in  captivity  five  years  ;  and  continued  to  pro- 
phesy about  twenty-two  years,  from  A.  M.  3409  to  A.  M.  3430,  which  answers  to  the  four- 
teenth year  after  the  destruction  of  Jerusalem. 

About  three  months  and  ten  days  after  this  conquest  of  Jerusalem,  Nebuchadnezzar  made 
another  descent,  and  again  besieged  the  city ;  and  Jehoiachin,  who  succeeded  his  father 
Jehoiakim,  was  obliged  to  surrender.  The  victorious  Chaldeans  carried  off  all  the  inhabitants 
of  note  into  Babylon,  leaving  none  behind  but  the  very  poorest  of  the  people.  See  2  Kings 
xxiv.  8—16.  These  captives  were  fixed  at  TeJ-ahib,  and  other  places  on  the  river  Chebar, 
which  flows  into  the  east  side  of  the  Euphrates  at  Carchemish,  nearly  two  hundred  miles 
northward  of  Babylon.  There,  as  Archbishop  Newcome  observes,  he  was  present  in  body, 
though,  in  visionary  representation,  he  was  sometimes  taken  to  Jerusalem. 

With  this  same  learned  writer  I  am  of  opinion  that,  the  better  to  understand  the  propriety 
and  force  of  these  Divine  revelations,  the  circumstances  and  dispositions  of  the  Jews  in  their 
own  country,  and  in  their  state  of  banishment,  and  the  chief  historical  events  of  that  period, 
should  be  stated  and  considered.  Most  \vi-iters  on  this  Prophet  have  adopted  this  plan ;  and 
Archbishop  Newcomers  abstract  of  this  history  is  sufficient  for  every  purpose. 

"  Zedekiah,  uncle  to  the  captive  king  Jehoiachin,  was  advanced  by  Nebuchadnezzar  to  the 
kingdom  of  Judah  ;  and  the  tributary  king  bound  himself  to  subjection  by  a  solemn  oath  in 
the  name  of  Jehovah,  Ezek.  xvii.  18.  But  notwithstanding  the  Divine  judgments  which  had 
overwhelmed  Judah  during  the  reigns  of  his  two  immediate  predecessors,  he  did  evil  in  the 
sight  of  God,  2  Chron.  xxxvi.  12.  Jerusalem  became  so  idolatrous,  impure,  oppressive,  and 
blood-thirsty,  that  God  is  represented  as  smiting  his  hands  together  through  astonishment  at 
such  a  scene  of  iniquity,  chap.  xxii.  13.  The  Prophet  Jeremiah  was  insulted,  rejected,  and 
persecuted  ;  false  prophets  abounded,  whose  language  was,  '  Ye  shall  not  serve  the  king  of 
Babylon,'  Jer.  xxvii.  9.  '  I  have  broken  the  yoke  of  the  king  of  Babylon,'  Jer.  xxviii.  2 
They  even  limited  the  restoration  of  the  sacred  vessels,  and  the  return  of  Jehoiachin  and  his 
fellow  captives,  to  so  short  an  interval  as  two  years,  Jer.  xxviii.  3,  4.  Zedekiah,  blinded  by 
his  vices  and  these  delusions,  flattered  by  the  embassies  which  he  had  received  from  Edom, 
Moab,  Ammon,  Tyre,  and  Sidon,  Jer.  xxvii.  3,  and  probably  submitting  v/ith  his  accustomed 
timidity  to  the  advice  of  evil  counsellors,  Jer.  xxviii.  25,  rebelled  against  his  powerful  con 
querors,  and  sent  ambassadors  into  Egypt  for  assistance,  Ezek.  xvii.  15.  Hence  arose  a 
third  invasion  of  the  Chaldeans.  Pharaoh-hophra,  king  of  Egypt,  did  not  advance  to  the 
assistance  of  Zedekiah  till  Jerusalem  was  besieged,  Jer.  xxxvii.  5.  The  Babylonians  raised 
the  siege  with  the  design  of  distressing  the  Egyptians  in  their  march,  and  of  giving  battle 
when  advantage  offered  :  but  Pharaoh,  with  perfidy  and  pusillanimity,  returned  to  his  own 
418  (     27*     ) 


INTRODUCTION  TO  THE  BOOK  OF  EZEKIEL. 

country ;  and  left  the  rebellious  and  perjured  king  of  Judah  to  the  rage  of  iiis  enemies,  Jer 
xxxvii.  7.  Before  the  siege  was  thus  intciTupted,  Zedekiah  endeavoured  to  conciliate  the 
favour  of  God  by  complying  so  far  with  the  Mosaic  law  as  to  proclaim  the  sabbatical  year  a 
year  of  liberty  to  Hebrew  servants,  Exod.  xxi.  2.  But  such  was  his  impiety,  and  so  irreso- 
lute and  fluctuating  were  his  counsels,  that,  on  the  departure  of  the  Chaldeans,  he  revoked  his 
edict,  Jer.  xxxiv.  1 1  ;  upon  which  God,  by  tlic  Prophet  Jeremiah,  proclaimed  liberty  to  the 
sword,  to  the  pestilence,  and  to  the  famine  ;  and  commissioned  these  messengers  of  his 
wrath  to  avenge  himself  on  his  people,  Jer.  xxxiv.  17.  When  the  siege  was  resumed,  we 
have  a  farther  instance  of  Zcdekiah's  extreme  infatuation ;  his  rejection  of  Jeremiah's  counsel, 
given  him  by  the  authority  of  God,  to  preserve  himself,  his  family,  and  his  city,  by  a  surrender 
to  the  Chaldeans.  Thus,  after  a  siege  of  eighteen  months,  Jerusalem  was  stormed  and  burnt, 
Jer.  xxxix.  1,  2;  Zedekiah  was  taken  in  his  flight;  liis  sons  were  slain  before  his  eyes;  his 
eyes  were  afterwards  put  out,  agreeably  to  the  savage  custom  of  eastern  conquerors ;  and  he 
was  carried  in  chains  to  Babjdon,  Jer.  xxxix.  5—7. 

"  The  exiles  on  the  river  Chebar  were  far  from  being  awakened  to  a  devout  acknowledg- 
ment of  God's  justice  by  the  punishment  inflicted  on  them :  they  continued  rebellious  and 
idolatrous,  Ezek.  ii.  3  ;  xx.  39,  they  hearkened  to  false  prophets  and  prophetesses,  Ezek.  xiii. 
2,  17  ;  and  they  were  so  alienated  that  he  refused  to  be  inquired  of  by  them.  In  vain  did 
Ezekiel  endeavour  to  attract  and  win  them  by  the  charms  of  his  flowing  and  insinuating  elo 
quence  ;  in  vain  did  he  assume  a  more  vehement  tone  to  awe  and  alarm  them  by  heightened 
scenes  of  calamity  and  teiTor. 

"  We  know  few  particulars  concerning  the  Jews  at  Babylon.     They  enjoyed  the  instruction 

and  example  of  the  Prophet  Daniel,  who  was  carried  away  captive  to  that  city  in  the  third 

year  of  Jehoiakim,  eight  years  before  the  captivity  of  Ezekiel,  Dan.  i.  1.     Jeremiah  cautioned 

them  not  to  be  deceived  by  their  false  prophets  and  diviners,  Jer.  xxix.  8,  9,  15,  21  ;  against 

some  of  whom  he  denounced  fearful  judgments.      He  exhorted  them  to  seek  the  peace  of  the 

city  where  they  dwelt ;   to  take  wives,  build  houses,  and  plant  gardens,  till  their  restoration 

after  seventy  years,  Jer.  xxix.  5,  6,  7,  10.      He  also  comforted  them  by  a  prediction  of  all  the 

evil  which  God  designed  to  inflict  on  Babylon  :   he  assured  them  that  none  should  remain  in 

that  proud  city,  but  that  it  should  be  desolate  for  ever.     The  messenger,  when  he  had  read 

the  book  containing  these  denunciations,  was  commanded  '  to  bind  a  stone  to  it,  and  cast  it 

into  the  Eupluratcs,  and  say.  Thus  shall  Babylon  sink,  and  shall  not  rise  from  the  evil  which 

I  will  bring  on  her,'  Jer.  li.  59-64.      It  farther  appears,  by  Divine  hymns   now  extant,  see 

Psa.  Ixxix.,  cii.,  cvi.,  and  cxxxvii.,  that  God  vouchsafed  to  inspire  some  of  these  Babylonian 

captives  with  his  Holy  Spirit.      Nebuchadnezzar  appointed  Gedaliah  ruler  of  the  people  that 

remained  in  Judea,  2  Kings  xxv.  23 ;  Jer.  xl.  5  ;   and  the  scattered  military  commanders  and 

their  men,  together  with  other  Jews  who  had  taken  refuge  in  the  neighbouring  countries,  Jer. 

xl.  7,   11,  submitted   to   his   government  on   the   departure   of  the   Chaldeans.      The  Jews 

employed  themselves  in  gathering  the  fruits  of  the  earth,  Jer.  xl.  12,  and  a  calm  succeeded 

the  tempest  of  war :   but  it  was  soon  interrupted  by  the  turbulence  of  this  devoted  people. 

Ishmael  slew  Gedaliah ;  and  compelled  the  wretched  remains  of  the  Jews   in   Mizpah,  the 

seat  of  Gedaliah's  government,  to  retire  with  him  towards  the  country  of  the  Ammonites,  Jer. 

xli.  10;  a  people  hostile  to  the  Chaldeans,  Jer.  xxvii.  3.      Johanan  raised  a  force  to  revenge 

this  mad  and  cruel  act,  Jer.  xli.  1 1-15  ;  pm-sued  Ishmael,  overtook  him,  and  recovered  from 

him  the  people  whom  he  had  forced  to  follow  him  :  but  the  assassin  himself  escaped  with 

eight  men  to  his  place  of  refuge.     The  succeeding  event  furnishes  another  signal  instance  of 

human   infatuation.     Johanan,  through  fear  of  the  Chaldeans,  many  of  whom  Ishmael  had 

massacred,  together  with  Gedaliah,  Jer.  xli.  3,  conceived  a  design  of  retreating  to  Egypt,  Jer 

xli.  17  ;  but  before  he  executed  this  resolution,  he  formally  consulted  the  Propiict  Jeremiah 

The  prophet  answered  him  in  the  name  of  Jehovah,  Jer.  xlii.,  that  if  Johanan  and  the  peopl 

abode  in  Judea,  God  would  '  build  them,  and  not  pull  them  down :  would  plant  them,  and  not 

pluck  them  up;'  but  if  they  went  to  sojourn  in   Egypt,  they  should  'die  by  the  sword,  by 

419 


INTRODUCTION  TO  THE  BOOK  OP  EZEKIEL. 

famine,  and  by  pestilence ;'  and  should  become  an  '  execration,  and  an  astonishment,  and  a 
curse,  and  a  reproach.'  Notwithstanding  this  awful  assurance,  and  the  many  prophecies  of 
Jeremiah,  which  the  most  calamitous  events  had  lately  verified,  Johanan  defied  the  hving  God 
and  his  prophet,  and  madly  adhered  to  his  determination.  Not  long  after  the  destniction  of 
Jerusalem,  the  siege  of  Tyre  was  undertaken  by  Nebuchadnezzar.  It  continued  for  the 
space  of  thirteen  years ;  and  many  think  that  the  conquest  of  the  Sidonians,  Philistines, 
Ammonites,  Moabites,  and  Idumeans,  coincided  with  this  period,  the  Chaldean  being  able  to 
make  powerful  detachments  from  his  vast  forces.  See  the  prophecies,  Jer.  xxvii.  2,  3 ;  xlviii., 
xlix.,  and  Ezek.  xxv.  After  the  reduction  of  that  famous  city,  Nebuchadnezzar  made  his 
descent  on  Egypt,  which  he  subdued  and  ravaged  throughout ;  and  at  this  time  Johanan  and 
his  Jewish  colonists  experienced  the  vengeance  of  the  conqueror,  together  with  the  Egyptians. 
So  widely  did  Nebuchadnezzar  spread  his  victories  and  devastations,  that,  according  to  the 
learned  chronologer  Marsham,  Lond.  edit.  1672,  fol.  p.  556,  s.  18,  this  might  justly  be  called 
the  era  of  the  subversion  of  cities. 


Omnis  eo  terrors  ^gyptus,  et  Indi, 


Omnis  Arabs,  omnes  vertebant  terga  Sabsei.  Virg.  Mn.  viii.  703. 

'  The  trembling  Indians  and  Egyptians  yield  : 
Arabs  and  soft  Sabasans  quit  the  field.'  " 

I  may  add  that  the  stroke  fell  upon  no  people  so  heavily  as  upon  the  Jews,  for  no  other 
nation  possessed  privileges  like  them,  and  no  other  nation  had  sinned  so  deeply  against  God. 
Their  crimes  were  seen  in  their  punishment. 

The  principal  design  of  this  prophet  was  to  comfort  his  companions  in  tribulation  during 
their  captivity,  and  to  render  it  light  by  the  most  positive  promises  of  their  restoration  to  their 
own  land,  the  re-building  of  the  temple,  and  the  re-establishment  of  the  Divine  worship,  all 
their  enemies  being  finally  destroyed. 

That  Ezekiel  is  a  very  obscure  writer,  all  have  allowed  who  have  attempted  to  explain  his 
prophecies.  The  Jews  considered  him  inexplicable.  There  is  a  tradition  that  the  rabbins 
held  a  consultation  whether  they  should  admit  Ezekiel  into  the  sacred  canon.  And  it  was 
likely  to  be  carried  in  the  negative,  when  Rabbi  Ananias  rose  up  and  said  he  would  undertake 
to  remove  every  difficulty  from  the  account  of  JeliovaKs  chariot,  chap,  i.,  which  is  confessedly 
the  most  difficult  part  in  the  whole  book.  His  proposal  was  received ;  and  to  assist  him  in 
his  work,  and  that  he  might  complete  it  to  his  credit,  they  furnished  him  with  three  hundred 
barrels  of  oil  to  light  his  lamp  during  the  time  he  might  be  employed  in  the  study  of  this 
part  of  his  subject !  This  extravagant  grant  proved  at  once  the  conviction  the  rabbins  had  of 
the  difficulty  of  the  work ;  and  it  is  not  even  intimated  that  Rabbi  Ananias  succeeded  in  any 
tolerable  degree,  if  indeed  he  imdertook  the  task ;  and  they  believe  that  to  this  hour  the  chariot 
mentioned  in  chap,  i.,  and  the  account  of  the  temple  described  at  the  conclusion  of  the  book, 
have  not  been  explained. 

I  believe  it  may  be  affirmed  with  tnuh  that  these  parts  of  the  prophecy  have  had  as  many 
different  explanations  as  there  have  been  expositors !  Yet  each  has  been  sanguine  in  the 
hope  that  he  had  removed  all  difficulties  ;  while  every  successor  felt  that  the  whole  work  was 
yet  to  be  done,  and  that  the  Gordian  knot  was  not  likely  to  be  untied  unless  by  himself! 
And  it  is  to  be  lamented  that  in  these  circumstances  the  work  still  remains  as  to  its  principal 
difficulties ;  and  I  certainly  do  not  attempt  to  add  another  to  Ezekiel's  commentators  with  the 
most  distant  hope  of  being  able  to  solve  those  particular  difficulties. 

After  all,  with  the  exception  of  the  chariot,  Gog  and  Magog,  the  peculiarities  in  the  de- 
scription of  the  temple,  and  some  matters  of  this  kind,  the  major  part  of  the  prophecy  is  very 
intelligible,  and  highly  edifying ;  and  does  not  present  more  difficulties  than  have  been  found 
in  the  preceding  prophets,  and  may  be  found  in  those  which  follow.  I  have  in  the  following 
notes  done  what  I  could,  as  a  help  to  a  better  understanding  of  this  part  of  the  sacred  writings. 
The  ancient  Versions  give  some  help ;  but  it  is  astonishing  how  difficult  it  is  to  settle  the 
text  by  a  collation  of  MSS.  This  has  not  yet  been  properly  done  ;  and  we  cannot  know  the 
420 


INTRODUCTION  TO  THE  BOOK  OF  EZEKIEf,. 

true  meaning  till  we  can  ascertain  the  true  reading.  But  after  having  laboured  in  this  way 
I  must  express  myself  as  the  learned  professor  of  the  oriental  tongues  at  Parma,  J.  B.  De 
Rossi :  Tanta  hie  in  suffixis  praescrtim  pronominibus  codicum  inconstantia  ac  varietas,  ut 
tseducrit  me  laboris  mei,  ae  verius  ego  quod  olim  de  uno  Zacharias  versu  (xi.  5)  dolens  inquiebat 
Norzius,  de  toto  Ezechiclis  libro  usiu^jare  possim,  angusliatam  fuissc  animam  meam  ob  varie- 
tates  multas,  et  avertisse  facicm  meam  ab  eis.  "  Tliat  there  is  so  much  inconstancy  and 
variation  among  the  MSS.,  especially  in  the  suffixed  pronouns,  that  I  was  weary  of  my  labour; 
and  I  could  more  truly  say  of  the  whole  book  of  Ezekiel,  than  Norzius  did  relative  to  one 
passage  in  Zechariah,  who,  l)ittcrly  complaining  of  the  many  variations  he  met  with,  said, 
'  My  soul  was  perplexed  with  them,  and  I  turned  away  my  face  from  them.' "  As  most  of 
our  printed  editions  have  been  taken  from  a  very  inadequate  collation  of  MSS.,  especially  of 
this  prophet,  much  remains  to  be  done  to  restore  the  text  to  a  proper  state  of  purity.  When 
this  is  done  it  is  presumed  that  several  of  the  difficulties  in  this  book  will  be  removed.  In 
many  instances  Abp.  Newcome  has  been  very  successful. 

On  the  famous  controversy  relative  to  Gog  and  Magog,  I  must  refer  the  reader  to  the  notes 
on  chap,  xxxviii.  and  xxxix.,  where  the  best  accounts  I  have  met  with  are  detailed.  There 
are  only  tivo  schemes  that  appear  at  all  probable  ;  that  which  makes  Gog  Antiochus  Epiphanes, 
king  of  Assyria,  and  that  which  makes  him  Catnhijses,  king  of  Persia.  The  former,  as  being 
the  most  probable,  and  the  best  supported  in  all  its  parts  by  the  marks  given  in  the  prophecy, 
I  have  in  a  certain  measure  adopted,  for  want  of  one  more  satisfactory  to  my  own  mind. 

The  character  of  Ezekiel  as  a  poet  has  been  drawn  at  large  by  some  of  the  most  eminent 
critics  of  these  and  other  countries.  Loivth,  MichaeJis,  and  Eichhorn,  are  the  chief.  Abp. 
Newcome  has  quoted  largely  from  the  latter;  and  from  his  work,  which  is  now  very  scarce 
and  extremely  dear,  I  shall  present  my  readers  with  the  following  extracts  : — 

"  The  two  first  visions  are  so  accurately  polished,  chap,  i.— vii.,  viii.— xi.,  and  demanded  so 
much  art  to  give  them  their  last  perfection  and  proportion,  that  they  cannot  possibly  be  an 
unpremeditated  work.  And  if,  according  to  the  commonly  received  opinion,  they  were  pub- 
licly read  by  Ezekiel  as  we  read  them  now,  he  must  have  seriously  designed  them  as  a 
picture,  and  finished  them  in  form.  The  intention  of  his  visions  might  make  this  necessary. 
He  designed  no  doubt  to  make  deep  impressions  upon  the  people  whom  he  was  to  guide ; 
and  by  highly  labouring  the  Divine  appearances,  to  open  their  ears  for  his  future  oracles  and 
representations.  The  more  complete,  divine,  and  majestic  the  Divine  appearances  were  whicli 
he  represented,  the  deeper  veneration  was  impressed  upon  the  mind  towards  the  prophet  to 
whom  such  high  visions  were  communicated.  Most  of  the  parts  which  compose  Ezekiel,  as 
they  are  generally  works  of  art,  are  full  of  artificial  and  elaborate  plans. 

"  The  pcc\iliarities  of  language  in  the  first  chapter  are  to  be  found  in  the  middle  and  end 
of  the  book.  The  same  enthusiasm  which  in  the  beginning  of  his  prophecies  produced  the 
magnificent  Divine  appearances,  must  also  have  built  the  temple  of  God  at  the  conclusion. 
As  in  the  beginning  every  thing  is  first  proposed  in  high  allegorical  images,  and  afterwards 
the  same  ideas  are  repeated  in  plain  words,  thus  also  in  the  middle  and  at  the  end  in  every 
piece,  allegorical  representation  is  succeeded  by  literal.  Throughout  the  style  is  rather  prose 
than  verse;  and  rough,  hard,  and  mixed  with  the  Chaldec. 

"  The  division  of  Ezekiel  into  two  parts  has  been  adopted  by  several  writers.  They  con- 
tinue the  former  part  to  the  thirty-ninth  chapter,  and  consider  the  last  nine  chapters  from  the 
fortieth  as  a  separate  book.  This  division  is  possible.  From  the  eleventh  chapter  a  new 
elevated  scene  commences.  Before  there  was  nothing  but  oracles,  full  of  misfortunes,  pmiish- 
ments,  death,  and  ruin ;  visions  concerning  the  destruction  of  the  government,  and  concerning 
the  flight  and  state  of  the  last  king ;  and  pictures  of  the  universal  corruption,  idolatry,  and 
superstition  of  Israel.  From  the  fortieth  chapter  a  new  temple  rises  before  the  eyes  of  the 
holy  seer ;  he  walks  round  about  it  in  Palestine ;  he  measures  the  city  and  country  for  their 
new  inhabitants  ;  he  orders  sacrifices,  feasts,  and  customs.  In  short,  a  Magna  Charta  is 
planned  for  priests,  kings,  and  people,  in  future  and  better  times.     Lastly,  from  hence  prosaic 

431 


INTRODUCTION  TO  THE  BOOK  OF  EZEKIEL. 

expressions  predominate ;  at  least  the  prophet  elevates  himself  by  poetical  colouring  much 
more  rarely  than  before. 

"A  generally  acknowledged  cliaracter  of  Ezekiel  is,  that  he  minutely  distinguishes  every 
thing  in  its  smallest  parts.  What  the  more  ancient  prophets  brought  together  in  one  single 
picture,  and  to  which  they  only  alluded,  and  what  they  explained  with  the  utmost  brevity, 
and  showed  only  from  one  side,  that  he  explains  and  unfolds  formally,  and  represents  from 
all  possible  sides. 

"Another  character,  and  a  principal  one,  which  distinguishes  his  oracle  is,  that  no  other 
prophet  has  given  so  free  a  course  to  his  imagination.  Almost  every  thing  is  dressed  in  sym- 
bolical actions,  in  fables,  narrations,  allegories,  or  in  the  still  higher  poetry  of  visions.  And 
as  they  are  very  complicate,  there  resound  from  all  sides  complaints  of  darkness.  Whoever 
can  look  on  these  things  with  the  eye  of  an  eagle,  and  is  not  disturbed  from  the  principal 
object  by  what  is  not  essential ;  he  alone  is  able  to  comprehend  the  sense  of  the  whole  com- 
position, and  he  scarcely  conceives  how  any  one  can  complain  of  obscurity.  Meanwhile, 
how  different  soever  the  species  of  composition  are  which  he  hazards,  they  sire  all  worked 
out  in  the  same  general  form.  What  he  represents  in  one  image,  picture,  or  vision,  in 
allegory,  parable,  or  narration,  is  explained  in  a  short  speech,  which  God,  who  is  at  his  right 
hand,  enables  him  to  pronounce. 

"It  is  evident  that  he  has  shown  an  inexhaustible  imagination  and  power  of  invention 
throughout  all  the  pages  of  his  book.  He  uses  all  sorts  of  prophetical  poetry  to  appear 
always  great  and  magnificent ;  and  it  cannot  be  denied  that  he  has  given  all  kinds,  excellent 
pieces,  both  in  design  and  execution.  Particularly,  he  is  so  used  to  ecstasies  and  visions, 
that  he  adopts  the  language  proper  to  these,  where  he  has  no  visions  to  describe. 

"  If  the  dress  of  vision  fitted  any  prophet,  it  was  certainly  Ezekiel :  he  was  even  naturally 
led  to  it  by  his  situation,  and  by  the  subjects  which  he  was  to  represent.  He  was  to  describe 
and  foretell  to  his  fellow  captives  several  facts  which  happened  in  Palestine,  in  Jerusalem,  and 
in  the  king's  palace.  A  narration  and  description  in  simple  prose  could  not  possibly  suit  a 
prophet ;  he  must  give  his  object  the  requisite  prophetic  dignity,  by  a  particular  dress. 

"  He  therefore  brought  the  scene  of  events  nearer.  For  this  purpose  he  chose  high 
ecstasies,  such  as  the  Greek  and  Roman  poets  pretended  to  in  their  flights  of  enthusiasm ; 
the  hand  of  Jehovah  came  upon  him,  and  earned  him  to  that  place  where  what  he  intended 
to  propose  to  his  countrymen  in  their  exile  might  be  seen  and  considered.  All  ecstasies  in 
my  opinion  are  nothing  but  dresses,  nothing  but  poetical  fictions  ;  and  a  poet  of  another  age, 
and  of  another  tone,  of  an  inferior  imagination  and  poetical  endowments,  would  have  given 
the  same  ideas  quite  another  dress. 

"  Accustomed  to  this  kind  of  poetry,  he  represented  the  restitution  of  the  Jewish  state  m 
a  sublime  vision.  His  imagination  placed  him  upon  graves,  where  he  stood  on  the  dried 
bones  of  the  dead.  He  saw  how  the  graves  opened,  the  bones  were  clothed  with  flesh,  and 
the  dead  came  forth  by  a  new  creation.  Could  there  be  a  more  lively  fiction  for  this  case  ? 
Another  poet  would  have  represented  die  restoration  of  the  Jews  in  simple  words  ;  and  would 
only  have  compared  it  to  a  resurrection,  or  give  it  some  other  ornamental  delineation.  To 
view  this  intuitively  in  an  example,  compare  Ezek.  xxxvii.  1—14  and  Isa.  xxvi.  19. 

'  Thy  dead  sliall  live,  their  dead  bodies  shall  rise  : 
Awake  and  sing,  ye  that  dv/ell  in  dust : 
For  thy  dew  is  as  the  dew  of  herbs. 
And  the  earth  shall  cast  forth  the  mighty  dead.' 

"  And,  however  numerous  the  fictions  of  Ezekiel  are,  they  all  appear  in  magnificent  dress, 
and  each  in  its  peculiar  splendid  one.  Lustre  shines  in  him  on  every  side ;  and  if  the  poet 
has  here  and  there  overloaded  his  subject  with  ornaments,  we  shall  be  unable  to  refuse  our 
admiration  to  his  genius,  notwithstanding  these  defects. 

,_    "The  first  part  of  his  book  may  be  an  instance.      The  barren  genius  of  Moses  was  gone 
when  God  appeared  only  in  a  fiery  bush  in  the  wilderness ;   and  as  the  world  improved  in 
432 


FNTRODUCTION  TO  THE  BOOK  OF  EZEKIEL. 

cultivation,  a  more  luxuriant  one  succeeded  in  liis  place,  whicli  in  process  of  time  demanded 
wonderful  figures  and  giant  forms,  that  tlic  representation  of  the  Divine  appearance  miglit 
please.  Isaiah  had  already  appeared  in  a  higher  style  than  Moses.  To  him  God  manifested 
liimself  in  the  pomp  of  an  oriental  king ;  and  this  piece  makes  a  strong  impression  by  its 
unity,  and  gains  on  us  by  its  elevated  simplicity,  majesty,  and  dignity,  Isa.  vi.  But  Ezckiel 
differs  widely.  Before  him  stands  the  cliariot-throne  of  God,  with  wonderful  forms ;  he 
summons  all  the  pomp  which  nature  and  art  can  furnish ;  he  abundantly  employs  fiction  and 
composition  to  give  his  Divine  appearance  dignity,  elevation,  and  majesty  ;  and  llnis  to  make 
a  suitable  expression.  The  whole  creation  must  lend  him  its  most  noble  forms.  Men, 
o.xen,  lions,  and  eagles  support  the  throne  :  the  Hebrew  history  must  furnish  all  its  most 
wonderful  scenes,  to  surround  the  chariot-throne  with  the  greatest  pomp  imaginable.  I 
admire  the  master-hand  of  the  artist,  who  knew  how  to  compose  in  such  a  manner.  I  am 
astonislied  at  the  richness  of  his  imagination,  that  could  give  dignity  to  all  the  exalted  scenes 
of  the  Hebrew  historj^  and  could  combine  them  in  one  body.  But,  notwithstanding  this, 
the  scene  in  Ezekiel  is  far  from  making  tlie  same  deep  and  heart-striking  impression  with 
that  of  Isaiah.  A  short  view  of  the  whole  in  Isaiah  does  wonders  ;  in  Ezekiel  the  prospect 
is  dispersed ;  and  as  it  is  not  rounded,  it  astonishes  ratlier  than  impresses.  In  Isaiah  there 
is  a  majestic  silence,  which  is  only  interrupted  by  the  heavenly  cry  of  the  seraphs,  Isa.  vi.3; 
in  Ezekiel,  the  noise  of  the  restless  wheels  and  moving  wings  confounds  us.  In  Isaiah,  the 
eye  is  delighted  with  artless  majesty ;  in  Ezekiel,  it  is  consumed  by  the  brightness  of  the  fire 
which  shines  round  about  the  chariot-throne. 

"The  author  of  the  Revelation,  whose  poetry  is  in  the  same  style  with  that  of  Ezekiel, 
and  full  of  imagination,  has  for  the  most  part  avoided  the  rocks  upon  which  his  predecessor 
struck ;  and,  happily  for  the  most  part,  has  cut  ofT  the  wild  shoots  of  a  heated  imagination 
He  also  has  fictions  of  wonders  and  giant  forms ;  but  he  has  produced  them  only  so  far  as 
to  give  the  reader  a  full  image  before  his  eyes.  He  does  not  pursue  them  minutely,  and  he 
does  not  distract  or  pain  his  reader. 

"  On  the  contrary,  it  was  a  happy  invention  that  his  lofty  poems  are  sometimes  interrupted 
by  short  speeches  ;  they  are  not  only  useful  for  the  illustration  of  his  symbols,  but  also  for 
the  repose  of  the  mind.  By  this  change,  his  readers  are  agreeably  entertained ;  and 
their  imagination  finds  resting  places,  so  as  to  soar  more  easily  after  the  imagination  of  the 
poet. 

"  Ezekiel  is  a  great  poet,  full  of  originality  ;  and,  in  my  opinion,  whoever  censures  him  as 
if  he  were  only  an  imitator  of  the  old  prophets,  can  never  have  felt  his  power.  He  must 
not  in  general  be  compared  with  Isaiah  and  the  rest  of  the  old  prophets.  Those  are  great, 
Ezekiel  is  also  great ;  those  in  their  manner  of  poetry,  Ezekiel  in  his  ;  which  he  had  invented 
for  himself,  if  we  may  form  our  judgment  from  the  Hebrew  monuments  still  extant."  Thus 
far  a  judicious  critic,  who  but  indirectly  admits  the  prophet's  inspiration. 

Bp.  Lowth,  who  has  done  so  much  to  elucidate  the  Hebrew  poetry,  has  also  given  fine 
critical  judgments  on  the  comparative  merits  of  the  prophets.  Isaiah  is  his  favourite  ;  and 
him  he  places  always  at  the  head,  and  with  him  all  others  are  compared.  Of  Ezekiel,  his 
character  is  very  high  and  accurately  drawn  ;  and  my  readers  will  naturally  expect  that  1 
should  produce  what  he  says  on  this  subject,  rather  than  attempt  any  thing  of  my  own  ;  for 
this  would  resemble  the  attempt  to  write  an  Hiad  after  Homer. 

"  Ezekiel,"  says  this  learned  prelate,  "  is  inferior  to  Jeremiah  in  elegance,  but  is  equal  to 
Isaiah  in  sublimity,  though  in  a  different  species  of  the  sublime.  He  is  hold,  vehement, 
tragical,  and  deals  very  much  in  amplification.  His  sentiments  are  lofty,  animated, 
poignant,  and  full  of  indignation.  His  images  are  fertile,  magnificent,  and  sometimes 
rather  bordering  on  indelicacy.  His  diction  is  grand,  iveighty,  austere,  rough,  and  some- 
times uncultivated.  He  abounds  in  repetitions,  not  for  the  sake  of  beauty  or  grace.,  but 
from  vehemence  and  indignation.  Whatever  his  subject  be,  he  keeps  it  always  in  his  eye, 
without  the  least  deviation,  and  is  so  much  taken  up  with  it  that  he  has  scarcely  any  regard 

423 


INTRODUCTION  TO  THE  BOOK  OF  EZEKIEL. 

to  order  or  connection.  In  other  things  he  may  be  perhaps  exceeded  by  the  other  prophets 
but  in  that  species  for  which  he  was  particularly  turned,  that  is,  force,  impetuosity,  weight, 
and  grandeur,  no  writer  ever  equalled  him.  His  diction  is  clear  enough ;  almost  all  his 
obscurity  arises  from  his  subjects.  His  visions  are  particvilarly  obscure ;  which,  however,  as 
in  Hosea,  Amos,  and  Zechariah,  are  delivered  in  a.  plain  historical  narration. 

"The  greater  part  of  the  book,  particularly  the  middle  of  it,  is  poetical;  whether  we 
regard  the  matter  or  the  language.  But  some  passages  are  so  rough  and  unpolished,  that 
we  are  frequently  at  a  loss  to  what  species  of  writing  we  ought  to  refer  them.  As  to  style, 
Isaiah,  Jeremiah,  and  Ezekiel  may  be  placed  with  propriety  enough  in  the  same  rank  among 
the  Hebrews,  as  Homer,  Simonides,  and  ^schylus  among  the  Greeks" 

Nothing  need  be  added,  and  indeed  nothing  can  be  added,  to  this  character ;  it  is  as  fairly 
as  it  is  fully  drawn ;  and  every  paragraph  in  the  book  will  show  its  propriety.  But  could  we 
satisfactorily  fathom  the  prophet's  meaning  in  those  places  where  he  is  peculiarly  obscure, 
we  should  feel  the  force  and  propriety  of  the  bishop's  character  still  more,  as  in  those  very 
places  the  prophet  is  peculiarly  sublime.  The  prophecy  was  delivered  that  it  might  be 
understood  and  be  profitable ;  and  no  doubt  it  was  fully  apprehended  by  those  to  whom  it 
was  originally  given,  and  for  whose  sake  it  was  sent  from  heaven.  As  to  the  portions  which 
respect  a  very  remote  futurity,  they  will  be  understood  when  the  events  take  place ; 
which  will,  in  such  times,  be  an  additional  argument  in  favour  of  Divine  revelation,  when  it 
is  seen  with  what  precision  and  accuracy  prophets  have  foreseen  and  described  such  very 
remote  and  apparently  contingent  events. 

To  the  general  reader  the  following  table,  taken  from  Calmet,  may  be  useful : — 

A  Chronological  Table  of  the  Prophecies  of  Ezekiel. 

A.M. 

3405.   Ezekiel  is  led  captive  to  Babylon  with  King  Jeconiah.     From  this  year  the  epoch  of  these  prophecies 
must  be  taken. 

3409.  The  first  vision  by  the  river  Chebar,  chap.  i.     The  circumstances  which  followed  Ezekiel's  vocation 

to  the  prophetic  office,  chap,  i.,  ii. 
He  draws  upon  a  tile  or  bed  of  clay  the  plan  of  Jerusalem,  and  the  siege  that  it  was  about  to  endure ; 
and  he  remains  lying  on  this  plan,  on  his  left  side,  three  hundred  and  ninety  days,  chap.  iv.     See 
under  A.  M.  3420. 

3410.  He  turns  on  his  right  side,  and  lies  forty  days,  which  point  out  the  forty  years  of  the  sins  of  Judah. 

To  this  time  chap,  v.,  vi.,  vii.  refer. 
About  the  month  of  September,  this  being  the  sixth  year  of  the  captivity  of  Jeconiah,  he  had  the  visions 
related  cliap.  viii..  ix.,  x.,  xi. 

3411.  Prophecies  and  figurative  actions  by  which  he  points  out  the  flight,  capture,  and  blinding  of  Zedekiah, 

chap.  xii.  and  the  seven  following. 
Zedekiah  rebels  against  Nebuchadnezzar,  chap.  xvii.  15,  17. 
The  prophet  charges  the  elders  of  Judah  with  hypocrisy,  who  came  to  consult  him,  chap,  xx.,  xxi. 

xxii.,  xxiii. 

3414.  The  siege  oi  Jerusalem  by  Nebuchadnezzar.     This  was  a  sabbatic  year,  Jer.  xxiv.  8,  &c.     The  siege 

did  not  begin  till  about  the  middle  of  the  winter,  2  Kings  xxv.  1.     The  prophet's  wife  dies  on  the 
same  day  of  the  siege,  and  he  is  forbidden  to  mourn  for  her,  chap.  xxiv.  1,  2. 

3415.  Predictions  against  EGYPT,chap.  xxix.  16.     Nebuchadnezzar  puts  to  flight  Pharaoh-hophra,  and  returns 

to  the  siege  of  Jerusalem  three  hundred  and  ninety  days  before  it  was  taken. 

3416.  Predictions  against  Tyre,  chap,  xxvi.— xxviii.,  the  first  day  of  the  first  month. 

In  the  seventh  day  of  the  same  month,  God  shows  the  prophet  the  miseries  to  be  brought  on  Egypt  by 
Nebuchadnezzar,  cliap.  xxx. 

In  the  third  month  of  the  same  year,  the  prophet  had  another  vision  against  Egypt,  chap.  xxxi. 

Jerusalem  is  taken  the  ninth  of  the  fourth  month.  Zedekiah  was  taken  prisoner  near  Jericho.  He 
is  brought  to  Riblah,  where,  after  seeing  his  children  slain,  his  eyes  ate  put  out,  he  is  laden  with 
chains  and  led  to  Babylon.  Thus  were  fulfilled  and  reconciled  the  seemingly  contradictory  prophe- 
cies concerning  him. 

3417.  Ezekiel  being  informed  of  the  taking  of  Jerusalem  the  fifth  day  of  the  tenth  month,  he  predicts  the  ruin 

of  the  remnant  that  was  left  there  under  Gedaliah,  chap,  xxxiv.  21—29. 
He  afterwards  foretells  the  ruin  oi  Egypt,  chap,  xxxii.  1,  16,  32  ;  and  that  of  the  Idumeans,  chap, 
xxv.  13. 
3419.  The  commencement  of  the  siege  of  Tyre,  which  lasted  thirteen  years. 
424 


INTRODUCTION  TO  THE  BOOK  OF  EZEKTEL. 

A.M. 

3419.  To  the  same  time  we  must  refer  the  miseries  of  the  Sidonians,  the  Amalekites,  the  Moabites,  and  the 

Idumeans,  pointed  out  by  Jeremiah,  chap,  xxvii.,  xlviii.,  xlix  ;   Ezek.  xiv. 

3420.  End  of  the  forty  years  mentioned  chap.  iv.  5,  6,  and  of  the  three  hundred  and  ninety  years  from  tha 

separation  of  Israel  and  Judah.    The  forty  years  commence  with  tlie  renewal  of  the  covenant  under 
Josiah. 
3430.  The  vision  in  which  God  showed  the  prophet  the  rebuilding  of  the  city  and  the  temple,  and  the  restora- 
ration  of  the  kingdom  of  Israel,  chap.  xl.  1  to  the  end  of  the  book. 
This  vision  took  place  on  the  tenth  of  the  first  month,  fourteen  years  after  the  taking  of  Jerusalem. 

3432.  Taking  of  the  city  of  Tyre,  by  Nebuchadnezzar,  to  whom  God  promises  the  spoils  of  Egypt,  as  a 

compensation  for  the  trouble  and  loss  he  sustained  before  Tyre,  chap.  xxis.  17—20. 
Nebuchadnezzar   enters  Egypt.     Amasis  had  been  made  king  by  the  Cyrenians,  who  had  rebelled 
against  Pharaoh-hophra.     Herodotus,  lib.  iv.  c.  159,  and  lib.  ii.  cc.  161,  162. 

3433.  The  king  of  Babylon  overruns  and  subdues  the  whole  of  Egypt;  commits  the  greatest  outrages;  and 

carries  off  captives  the  inhabitants,  the  Jews,  and  others  whom  he  found  there.     See  Jer.  xliii.,  xliv., 

xlvi ;  Ezek.  xxix.,  xxx.,  xxxi. 
Nebuchadnezzar  leaves  Amasis  king  of  Lower  Egypt ;  Hophra,  or  Apries,  having  escaped  to  the 

Thebais. 
3443.  Death  of  Nebuchadnezzar. 

Evil-merodach  succeeds  him  ;  and  sets  Jeconiah  at  liberty,  and  makes  him  his  companion,  2  Kings  xv. 

27  and  Jer.  lii.  31. 

425 


THE  BOOK 


PROPHET       EZEKIEL, 


Chronological  Notes  relative  to  the  commencement  of  EzekieVs  prophesying. 

Year  from  the  Creation,  according  to  Archbishop  Usher,  3409. — Year  of  the  Jewish  era  of  the  world,  3166. 
— Year  from  the  Deluge,  1753. — Second  year  of  the  forty-sixth  Olympiad. — Year  from  the  building  of 
Rome,  according  to  the  Varronian  or  generally  received  account,  159. — Year  from  the  building  of  Rome, 
according  to  Cato  and  the  Fasti  Consulares,  158. — Year  from  the  building  of  Rome,  according  to  Polybius 
the  historian,  157. — Year  from  the  building  of  Rome,  according  to  Fabius  Pictor,  153. — Year  of  the 
Julian  Period,  4119. — Year  of  the  era  of  Nabonassar,  153. — Year  from  the  foundation  of  Solomon's 
temple,  409. — Year  since  the  destruction  of  the  kingdom  of  Israel  by  Shalmaneser,  king  of  Assyria,  126. — 
Second  year  after  the  third  Sabbatic  year  after  the  seventeenth  Jewish  jubilee,  according  to  Helvicus. 
Year  before  the  birth  of  Christ,  591. — Year  before  the  vulgar  era  of  Christ's  nativity,  595. — Cycle  of  the 
Sun,  3. — Cycle  of  the  Moon,  15.— Twenty-second  year  of  Tarquinius  Priscus,  the  fifth  king  of  the  Ro- 
mans :  this  was  the  eighty-sixth  year  before  the  consulship  of  Lucius  Junius  Brutus,  and  Publius  Valerius 
Poplicola. — Thirty-first  year  of  Cyaxares,  or  Cyaraxes,  the  fourth  king  of  Media. — Eleventh  year  of  Aga- 
sicles,  king  of  Lacedeemon,  of  the  family  of  the  Proclidae. — Thirteenth  year  of  Leon,  king  of  Lacedaemon, 
of  the  family  of  the  Eurysthenidee. — Twenty-fifth  year  of  Alyattes  IL,  king  of  Lydia,  and  father  of  the 
celebrated  Croesus. — Eighth  year  of  .(Eropas,  the  seventh  king  of  Macedon. — Sixth  and  last  year  of  Psam- 
mis,  king  of  Egypt,  according  to  Helvicus,  an  accurate  chronologer.  This  Egyptian  king  was  the  imme- 
diate predecessor  of  the  celebrated  Apries,  called  Vaphres  by  Eusebius,  and  Pharaoh-hophra  by  Jeremiah, 
chap.  xliv.  30. — First  year  of  Baal,  king  of  the  Tyrians.  Twelfth  year  of  Nebuchadnezzar,  king  of 
Babylon. — Fourth  year  of  Zedekiah,  the  last  king  of  Judah. 


CHAPTER   I. 

This  chapter  contains  that  extraordinary  vision  of  the  Divine  glory  with  which  the  prophet  was  favourea 
when  he  received  the  commission  and  instructions  respecting  the  discharge  of  his  office,  which  are  contained 
in  the  two  following  chapters.  The  time  of  this  Divine  manifestation  to  the  prophet,  1—3.  The  vision 
of  the  four  living  creatures,  and  of  the  four  wheels,  4—25.  Description  of  the  firmament  that  laas  spread 
over  them,  and  of  the  throne  upon  which  one  sat  in  appearance  as  a  man,  26-28.  This  vision,  proceeding 
in  a  whirlwind  from  the  north,  seems  to  indicate  the  dreadful  judgments  that  were  coming  upon  the  whole 
land  of  Judah  through  the  instrumentality  of  the  cruel  Chaldeans,  loho  lay  to  the  north  of  it.  See  Jer.  i. 
14  :  iv.  6  ;  and  vi.  1. 


A.  M.  3409. 

B.  C.  595. 

Ol.  XLVI.  2. 

Anno 

Tarquinii  Prisci, 

R.  Roman.,  22. 


*Heb.  captivity.' 


IVrOW  it  came  to  pass  in  the 

thirtieth  year,  in  the  fourth 

month,   in   the   fifth  dat/  of   the 

month,     as    I    was    among    the 

— bVer.  3;   chap.  iii.  IS,  23;  %.  15,  20,22; 
xliii.  3. 


NOTES  ON  CHAP.  I. 
Verse  1 .  In  the  thirtieth  year]  We  know  not  what 
this  date  refers  to.  Some  think  it  was  the  age  of  the 
prophet ;  others  think  the  date  is  taken  from  the  time 
that  Josiah  reneioed  the  covenant  with  the  people,  2 
Kings  xxii.  3,  from  which  Usher,  Prideaux,  and  Cal- 
met  compute  the  forty  years  of  JudaVs  transgression, 
mentioned  chap.  iv.  6. 

426 


"  captives  ''  by  the  river  of  Che- 
bar,  that  "^  tlie  heavens  were 
opened,  and  I  saw  ^  visions  of 
God. 


A.  M.  3409. 

B. C.  595. 

01.  XLVI.  2. 

Anno 

Tarquinii  Prisci, 

R.  Roman.,  22. 


c  So  Matt.  iii.  16;  Acts  vii.  56;  x.  11;  Rev.  xix.  11. il  Chap. 

viii.  3. 


Abp.  Newcome  thinks  there  is  an  error  in  the  text, 
and  that  instead  of  U^!ih\i>2  bisheloshim,  in  the  thirtieth, 
we  should  read  n'ty'OnD  bachamishith,  in  the  fifth,  as 
in  the  second  verse.  "  Now  it  came  to  pass  in  the 
fifth  year,  in  the  fourth  month,  in  the  fifth  day  of  the 
month,"  &c.  But  this  is  supported  by  none  of  the  an- 
cient Versions,  nor  by  any  MS.  The  Chaldee  para- 
phrases the  verse,  "  And  it  came  to  pass  thirty  year* 


The  time  and  place  of 


CHAP.  I. 


EzekieVs  prophesying. 


2  In  the  fifth  day  of  the  month, 
which  ivas  the  fifth  year  of  "  king 


A.  M.  3409, 

B.  C.  595 
01.  XLVI.  'J 

Tarquimi  Frisci,  Jchoiachin's  Captivity. 


•larqi 
R.  U. 


Oman.,  22.        3    -pj^g  ^^,^j  j,f  jj^g   L^j^^  ^^^^ 


expressly  unto  'Ezekiel  the  priest,  the  son 
of  Buzi,  in  tlie  land  of  the  Chaldeans  by  the 
river  Chebar;  and  s  the  hand  of  the  Lord  was 
there  upon  him. 

4  And  I  looked,  and,  behold,  ''  a  whirlwind 
came  '  out  of  the  north,  a  great  cloud,  and  a 
fire  I'  infolding  itself,  and  a  brightness  was 
about  it,  and  out  of  the  midst  thereof  as  the 
colour  of  amber,  out  of  the  midst  of  the  fire. 

'2  Kings  xiiv.  12,  15. i"Heb.  Jehezkel. el  Kings  xviii. 

46;   2  Kings  iii.  15 ;  chap.  iii.  14,22;  viii.  1 ;   il.  1. 'Jer. 

xxiii.  19;  MT.  32. '  Jer.  i.  14  ;  iv.  6  ;  vi.  1. 

after  the  high  priest  Hilkiah  had  found  the  book  of 
tlie  law,  in  the  house  of  the  sanctuary,"  &c.  This 
waa  in  the  twelfth  year  of  Josiah's  leign.  The  thir- 
tieth year,  computed  as  above,  comes  to  A.  M.  3409, 
the  fourth  year  from  the  captivity  of  Jeconiah,  and 
the  Jifth  of  the  reign  of  Zedekiah.  Ezekiel  was  then 
among  tlio  captives  who  had  been  carried  away  with 
Jeconiah,  and  had  his  dwelling  near  the  river  Chebar, 
Chaborus,  or  Aboras,  a  river  of  Mesopotamia,  which 
falls  into  the  Euphrates  a  little  above  Thapsacus,  after 
having  run  through  Mesopotamia  from  east  to  west. — 
Calmet. 

Fourth  month]  Thammuz,  answering  nearly  to  our 
July. 

I  saw  visions  of  God.]  Emblems  and  symbols  of 
the  Divine  Majesty.  He  particularly  refers  to  those 
in  this  chapter. 

Verse  2.  Jehoiachiris  captivity]  Called  also  Jeconiah 
and  Coniah  ;  see  2  Kings  xxiv.  12.  He  was  carried 
away  by  Nebuchadnezzar  ;  see  2  Kings  ,vxiv.  14. 

Verse  3.  The  hand  of  the  Lord]  I  was  filled  with 
his  power,  and  with  the  influence  of  the  prophetic 
spirit. 

A'ersu  4.  A  whirlwind  came  out  of  the  north]  Ne- 
buchadnezzar, whose  land.  Babylonia,  lay  north  of 
Judea.  Chaldea  is  thus  frequently  denominated  by 
Jeremiah. 

A  great  cloud,  and  afire  infolding  itself]  A  mass 
of  fire  concentrated  in  a  vast  cloud,  that  the  flames 
might  be  more  distinctly  observable,  the  fire  never  es- 
caping froin  the  cloud,  but  issuing,  and  then  returning 
in  upon  itself  It  was  in  a  state  of  powerful  agitation  ; 
but  always  involving  itself,  or  returning  back  to  the 
centre  whence  it  appeared  to  issue. 

,4  brightness  was  about  it]  A  fine  tinge  of  light 
surrounded  the  cloud,  in  order  to  make  its  limits  the 
more  discernible  ;  beyond  which  verge  the  turmoiling 
fire  did  not  proceed. 

The  colour  of  amber]  This  was  in  the  centre  of 
the  cloud ;  and  this  amber-coloured  substance  was  the 
centre  of  the  labouring  flame.  The  word  rjXsxTpov, 
which  we  translate  amber,  was  used  to  signify  a  com- 
pound metal,  very  bright,  made  of  gold  and  brass. 

Verses.    .Also  out  of  the  midst  thereof  czme — four 


A.  M.  3409. 

B.  C.  595. 

01.  XLVI.  2. 

Anno 

TarquiniiPrisci, 

R.    Roman.,  22. 


5  '  Also  out  of  the  midst  there- 
of came  the  likeness  of  four 
living  creatures.  And  "*  this  was 
their  appearance  ;  they  had  "  the 
likeness  of  a  man. 

6  And  every  one  had  four  faces,  and  every 
one  had  four  wings. 

7  And  their  feet  were  °  straight  feet ;  the 
sole  of  their  feet  loas  like  the  sole  of  a  calfs 
foot :  and  they  sparkled  p  like  tiie  colour  of 
burnished  brass. 

8  1  And  they  had  the  hands  of  a  man  under 
their  wings    on    their  four   sides ;    and    they 

k  Heb.  catching  itself. '  Rev.  iv.  6,  &c. ">  Chap.  x.  8,  tie. 

°  Ver.  10;  chap.  %.  14,  21. "Heb.  a  ttraight  foot. pDan.  x. 

6;  Rev.  i.  15. qChap.  x.  18,  21. 

living  creatures.]  As  the  amber-coloured  body  was  the 
centre  of  the^?-e,  and  lliis^re  was  in  the  centre  of  the 
cloud ;  so  out  of  this  amber-coloured  igneous  centre 
came  the  living  creatures  just  mentioned. 

Verse  6.  Every  one  had  four  faces]  There  were 
four  several  figures  of  these  living  creatures,  and  each 
of  these  figures  had  four  distinct  faces  :  but  as  the 
face  of  the  man  was  that  which  was  presented  to  the 
prophet's  view,  so  that  he  saw  it  more  plainly  than  any 
of  the  others ;  hence  it  is  said,  ver.  5,  that  each  of 
these  figures  had  the  likeness  of  a  man ;  and  the  whole 
of  this  compound  image  bore  a  general  resemblance  to 
the  human  figure. 

Verse  7.  Their  feet  were  straight  feet]  There  did 
not  seem  to  be  any  flexure  at  the  knee,  nor  were  the 
legs  separated  in  that  way  as  to  indicate  progression  by 
walking.  I  have  before  me  several  ancient  Egyptian 
images  of  Isis,  Osiris,  Anubis,  &c.,  where  the  legs 
are  not  separated,  nor  is  there  any  bend  at  the  knees  ; 
so  that  if  there  was  any  motion  at  all,  it  must  have 
been  by  gliding,  not  progressive  walking.  It  is  a  re- 
mark of  JElian,  that  the  gods  are  never  represented 
as  ivalking,  but  always  gliding ;  and  he  gives  this  as 
a  criterion  to  discern  common  angelic  appearances 
from  those  of  the  gods :  all  other  spiritual  beings 
loalkcd  progressively,  rising  on  one  foot,  while  they 
stretched  out  the  other  ;  but  the  deities  always  glided 
without  gradual  progressive  motions.  And  Heliodorus 
in  his  Romance  of  Theogines  and  Charicha,  gives  the 
same  reason  for  the  united  feet  of  the  gods,  &c.,  and 
describes  the  same  appearances. 

Like  the  sole  of  a  calf's  foot]  Before  it  is  stated  to 
be  a  straight  fool ;  one  that  did  not  lay  down  a  flat 
horizontal  sole,  like  that  of  the  human  foot. 

And  they  sparkled  like  the  colour  of  burnished  brass.] 
I  suppose  this  refers  rather  to  the  hoof  of  the  calf's 
foot,  than  to  the  whole  appearance  of  the  leg.  There 
is  scarcely  any  thing  that  gives  a  higher  lustre  than 
highly  polished  or  burnished  brass.  Our  blessed  Lord 
is  represented  with  legs  like  burnished  brass,  Rev. 
i.  15. 

Verse  8.  They  had  the  hands  of  a  man  under  their 
taings]  I  doubt  much  whether  the  arms  be  not  here 
represented  as  all  cnvf  red  with  feathers,  so  that  they 
427 


Hie  wonderful 


four    had  their    faces  and   theu- 

wings 


A.  M.  3409. 

B.  C.  595. 

01.  XLVI.  2. 

TarqumiiPnsci,  9  'Their  wings  icere  joined 
R.  Roman.,  22.  ^^^  j^  anothcr ;  » they  turned  not 
when  they  went ;  they  went  every  one  straight 
forward. 

10  As  for  '  the  hkeness  of  their  faces,  they 
four  ''had  the  face  of  a  man,  "and  the  face  of 
a  Hon,  on  the  right  side  :  ^  and  they  four  had 
the  face  of  an  ox  on  tlie  left  side  ;  ^  they  four 
also  had  the  face  of  an  eagle. 

1 1  Thus  were  their  faces  :  and  their  wings 
were  ^  stretched  upward  ;  two  wings  of  every 
one  were  joined  one  to  another,  and  ^  two 
covered  their  bodies. 

12  And  ''they  went  every  one  straight  for- 
ward :  "^  whither  the  spirit  was  to  go,  they  went ; 
and  "=  they  turned  not  when  they  went. 

13  As  for  the  likeness  of  the  living  creatures, 


EZEKIEL.  chariot  of  God. 

their  appearance  ivas  like  burning      ^-  M-  3409. 
coals  of  fire,  '^and  like  the  ap-     01.  XLVi.2. 
pearance  of  lamps  :    it  went  up  Tarquinii  Prisci, 
and  down  among  the  living  crea-    R-  Roman,  22. 
tures ;  and  the  fire  was  bright,  and  out  of  the 
fire  went  forth  lightning. 

14  And  the  living  creatures  '^  ran  and  re- 
turned '^as  the  appearance  of  a  flash  of 
lightning. 

15  Now  as  I  beheld  the  living  creatures, 
behold  s  one  wheel  upon  the  earth  by  the 
living  creatures,  with  his  four  faces. 

1 6  '^  The  appearance  of  the  wheels  and  their 
work  was  '  like  unto  the  colour  of  a  beryl  ■ 
and  they  four  had  one  likeness  :  and  their  ap- 
pearance and  their  work  was  as  it  were  a 
wheel  in  the  middle  of  a  wheel. 

17  Wlien  they  went,  they  went  upon  their  four 
sides  :   ^and  they  turned  not  when  they  went. 


'Ver 

"Num. 
25.— 

11. sVer.  12; 

ii.  10. V  Num.  ii 

y  Or,  divided  above.— 

chap. 
— '  Isa. 

X.    11.- 
"Num. 
vi.  2. 

ii 

iSee 
18.- 

Rev.   It. 
— xNum. 

7. 
ii. 

had  the  appearance  of  wings,  only  the  hand  was  bare  ; 
and  1  rather  think  that  this  is  the  meaning  of  their  hav- 
ing "  the  hands  of  a  man  under  their  wings." 

Verse  9.  Their  wings  were  joined  one  to  another] 
When  theii-  wings  were  extended,  they  formed  a  sort 
of  canopy  level  with  their  own  heads  or  shoulders  ;  and 
on  this  canopy  was  the  throne,  and  the  "  likeness  of 
the  man"  upon  it,  ver.  26. 

They  turned  not  lohen  they  went\  The  wings  did 
not  flap  in  flying,  or  move  in  the  manner  of  oars,  or  of 
the  hands  of  a  man  in  swimming,  in  order  to  their  pass- 
ing through  the  air  ;  as  they  glided  in  reference  to  their 
feet,  so  they  soared  in  reference  to  their  wings. 

Verse  10.  As  for  the  likeness  of  their  faces]  There 
was  but  one  body  to  each  of  those  compound  animals  : 
but  each  body  had  four  faces  ;  the  face  of  a  rnan  and 
of  a  lion  on  the  right  side  ;  the  face  of  an  ox  and  an 
eagle  on  the  left  side.  Many  of  these  compound  images 
appear  in  the  Asiatic  idols.  Many  are  now  before  me  : 
some  with  the  head  and  feet  of  a  monkey,  with  the 
body,  arms,  and  legs  of  a  man.  Others  with  the  head 
of  the  dog ;  body,  arms,  and  legs  human.  Some  with 
the  head  of  an  ape ;  all  the  rest  human.  Some  with 
one  head  and  eight  arms ;  others  with  six  heads  or 
faces,  with  twelve  arms.  The  head  of  a  lion  and  the 
head  of  a  cock  often  appear ;  and  some  with  the  head 
of  a  cock,  the  whole  body  human,  and  the  legs  termi- 
nating in  snakes.  All  these  were  symbolical,  and  each 
had  its  own  appropriate  meaning.  Those  in  the  text 
had  theirs  also,  could  we  but  find  it  out. 

Verse  12.  They  went  every  one  straight  forward] 
Not  by  progressive  stepping,  but  by  gliding. 

Whither  the  spirit  loas  to  gn]  Whither  that  lohirl- 
wind  blew,  they  went,  being  borne  on  by  the  wind,  see 
ver.  4. 

Verse  13.  Like  burning  coals  of  fire]  The  whole 
428 


«  Ver.  9  ;  chap.  x.  22. b  Ver.  20. c  Ver.  9,  17. i  Rev. 

iv.  5. eZech.  iv.   10. fMatt.  xxiv.  27. sChap.  x.  9. 

tChap.  I.  9,  10. iDan.  x.  6. tVer.  12. 

substance  appeared  to  be  of  flame ;  and  among  them 
frequent  coruscations  of  fire,  like  vibrating  lamps,  often 
emitting  lightning,  or  rather  sparks  of  fire,  as  we  have 
seen  struck  out  of  strongly  ignited  iron  in  a  forge. 
The  flames  might  be  something  like  what  is  called 
warring  wheels  in  pyrotechny.  They  seemed  to  con- 
flict together. 

Verse  14.  The  lii'ing  creatures  ran  and  returned] 
They  had  a  circular  movement ;  they  were  in  rapid 
motion,  but  did  not  increase  their  distance  from  the 
spectator.      So  1  think  this  should  be  understood. 

Verse  15.  One  ivheel  upon  the  earth]  It  seems  at 
first  view  there  were  four  w-heels,  one  for  each  of  the 
living  creatures  ;  that  is,  the  creatures  were  compound, 
so  were  the  wheels,  for  there  was  "  a  wheel  in  the  mid- 
dle of  a  wheel."  And  it  is  generally  supposed  that 
these  wheels  cut  each  other  at  right  angles  up  and 
down  ;  and  this  is  the  manner  in  which  they  are  gene- 
rally represented  ;  but  most  probably  the  wheel  within 
means  merely  the  nave  in  which  the  spokes  are  in- 
serted, in  reference  to  the  ring,  rim,  or  periphery,  where 
these  spokes  terminate  from  the  centre  or  nave.  I  do 
think  this  is  what  is  meant  by  the  wheel  within  a  wheel ; 
and  I  am  the  more  inclined  to  this  opinion,  by  some  fine 
Chinese  drawings  now  before  me,  where  their  deities 
are  represented  as  walking  upon  wheels,  the  wheels 
themselves  encompassed  with  fire.  The  wheel  is  sim- 
ply by  itself,  having  a  projecting  axis ;  so  of  these  it 
is  said,  "  their  appearance  and  their  work  was,  as  it 
were,  a  wheel  within  a  wheel."  There  were  either 
two  peripheries  or  rims  with  their  spokes,  or  the  nave 
answered  for  the  wheel  within.  I  have  examined 
models  of  what  are  called  Ezekiel's  wheels,  which  are 
designed  to  move  equally  in  all  directions  :  but  I  plainly 
saw  that  this  was  impossible  ;  nor  can  any  kind  of  com- 
plex wheel  move  in  this  way. 


A.  M.  3409. 

B.  C.  595. 

01.  XLVI.  2. 

Anno 

Tarquinii  Prisci, 

R.    Roman.,  22 


The  wonderful  CHAP.  I. 

18  As  for  their  rings,  they 
were  so  high  that  they  were 
dreadful;  and  their   'rings  were 

"» full     of     eyes     round     about 

them  four. 

1 9  And  °  when  the  living  creatures  went,  the 
wheels  went  by  them :  and  when  the  living 
creatures  were  lifted  up  from  the  earth,  the 
wheels  were  lifted  up. 

20  °  Wliithersocver  the  spirit  was  to  go,  they 
went,  thither  was  their  spirit  to  go  ;  and  the 
wheels  were  lifted  up  over  against  them :  ^  for  the 
spirit  '1  of  the  living  creature  ivas  in  the  wheels. 

21  'When  those  went,  these  went;  and  when 
those  stood,  these  stood ;  and  when  those  were 
lifted  up  from  the  earth,  the  wheels  were 
lifted  up  over  against  them :  for  the  spirit  "  of 
the  living  creature  was  in  the  wheels. 

22  '  And  the  likeness  of  the  firmament  upon 
the  heads  of  the  living  creature  was  as  the 
colour  of  the  terrible  crj'slal,  stretched  forth 
over  their  heads  above. 

23  And  under  the  firmament  ivere  their  wings 
straight,  the  one  toward  the  other :  every  one 
had  two,  which  covered  on  this  side,  and  every 
one  had  two,  which  covered  on  that  side,  their 
bodies. 


chariot  of  God. 


24   "And  when  they  went,  I 
heard  the  noise  of  their  wings, 


A.  M.  3409. 

B.  C.  595. 

Ol.  XLVI.  2. 

^  like  the  noise  of  great  waters,  Tarquinii  Prisci, 
as  "  the  voice  of  the  Almighty,    ^■^°^-^- 


the  voice  of  speech,  as  the  noise  of  a  host : 
when  they  stood,  they  let  down  their  wings. 

25  And  there  was  a  voice  from  the  firmament 
that  was  over  their  heads,  when  they  stood, 
and  had  let  down  their  wings. 

26  "And  above  the  firmament  that  was  over 
their  heads  was  the  likeness  of  a  throne,  ^  as 
the  appearance  of  a  sapphire  stone  :  and  upon 
the  likeness  of  the  throne  was  the  likeness  as 
the  appearance  of  a  man  above  upon  it. 

27  "^  And  I  saw  as  the  colour  of  amber,  as  tlie 
appearance  of  fire  round  about  within  it,  from 
the  appearance  of  his  loins  even  upward,  and 
from  the  appearance  of  his  loins  even  down- 
ward, I  saw  as  it  were  the  appearance  of  fire, 
and  it  had  brightness  round  about. 

28  ="  As  the  appearance  of  the  bow  tliat  is  in 
the  cloud  in  the  day  of  rain,  so  ivas  the 
appearance  of  the  brightness  round  about. 
''  This  ivas  the  appearance  of  the  likeness  of 
the  glory  of  the  Lord.  And  when  I  saw  it, 
"=  I  fell  upon  my  face,  and  I  heard  a  voice  of 
one  that  spake. 


'Or,  strokes. "Chap.  x.  12  ;  Zech.  iv.  10. "Chap.  i. 

16,  17. o  Vcr.  12. — -p  Chap.  x.  17. 1 0r,  of  life. '  Ver. 

19,  20  ;  chap.  x.  17. 'Or,  of  life. >Chap.  x.  1. "Chap. 

X.  5. 'Chap,  xllll.  2  ;  Dan."  x.6  ;  Rev.  i.  15. 

A'erse  18.  As  for  their  rings\  The  strokes  which 
form  the  rim  or  periphery. 

They  were  dreadful]  They  were  exceedingly  great 
in  their  diameter,  so  that  it  was  tremendous  to  look 
from  the  part  that  touched  the  ground  to  that  which 
was  opposite  above. 

yVere  full  of  eyes]  Does  not  this  refer  to  the  ap- 
pearance of  7iails  keeping  on  the  spokes,  or  strakes  or 
bands  upon  the  rim  ? 

Verse  19.  When  the  living  creatures  went,  the  wheels 
went]  The  wheels  were  attached  to  the  living  crea- 
tures, so  that,  in  progress,  they  had  the  same  motion. 
Verse  20.  The  spirit  of  the  living  creature  was  in 
the  wheels.]  That  is,  the  wheels  were  instinct  with  a 
vital  spirit ;  the  wheels  were  alive,  they  also  were  ayii- 
mals,  or  endued  with  animal  life,  as  the  creatures  were 
that  stood  upon  them.  Here  then  is  the  chariot  of  Je- 
hovah. There  are  four  wheels,  on  each  of  which  one 
of  the  compound  animals  stands ;  the  four  compound 
animals  form  the  body  of  the  chariot,  their  wings  spread 
horizontally  above,  forming  the  canopy  or  covering  of 
this  chariot ;  on  the  top  of  which,  or  upon  the  extended 
wings  of  the  four  living  creatures,  was  the  throne,  on 
which  was  the  appearance  of  a  man,  ver.  26. 

Verse  22.   The  colour  of  the  terrible  crystal]     Like 
i  crystal,  well  cut  and  well  polished,  with  various/acei, 


-Job 

xxxvii 

.4,5 

Psa.  xxix 

3,4 

;  Ixviii 

33.— 

_, 

Chap 

X.  1. 

)•  Exod. 

XXIV. 

10.- 

— '  Chap. 

vm. 

2. 

•  Rev 

IV 

3; 

X.    1. 

i>  Chap. 

iii.  23 

Vlll. 

4. ■:  Chap. 

ii.  23; 

Dan. 

vin 

17; 

Acts 

ix.  4  ;  Rev.  i. 

17. 

by  which  rays  of  light  were  refracted,  assuming  either 
a  variety  of  prismatic  colours,  or  an  insufferably  bril- 
liant splendour.  This  seems  to  be  the  meaning  of  the 
terrible  crystal.  Newcome  translates, /car/u/  ice.  The 
common  translation  is  preferable. 

Verse  23.  Every  one  had  two,  which  covered  on  this 
side]  While  they  employed  two  of  their  wings  to  form 
a  foundation  for  the  firmament  to  rest  on,  two  other 
wings  were  let  down  to  cover  the  lower  part  of  their 
bodies  :  but  this  they  did  only  when  they  stood,  ver.  24. 

Verse  24.  The  noise  of  their  wings]  When  the 
whirlwind  drove  the  wheels,  the  wind  rustling  among 
the  wings  was  like  the  noise  of  many  waters ;  like  a 
waterfall,  or  waters  dashing  continually  against  the 
rocks,  or  rushing  down  precipices. 

As  the  voice  of  the  Almighty]  Like  distant  thunder  ; 
for  this  is  termed  the  voice  of  God,  Psa.  xviii.  13; 
Exod.  ix.  23,  28,  29  ;  xx.  18. 

Verse  26.  -4  sapphire]  The  pure  oriental  sapphire, 
a  large  well  cut  specimen  of  which  is  now  before  me, 
is  one  of  the  most  beautiful  and  resplendent  blues  that 
can  be  conceived.  I  have  sometimes  seen  the  heavens 
assume  this  illustrious  hue.  The  human  form  above 
this  canopy  is  supposed  to  represent  Him  who,  in  the 
fulness  of  time,  was  manifested  in  the  flesh. 

Verse  27.  The  colour  of  amber]  There  are  speci- 
439 


The  commission 


EZEKIEL. 


jf  Ezekiel. 


mens  of  amber  which  are  very  pure  and  beautifully- 
transparent.  One  which  I  now  hold  up  to  the  light 
gives  a  most  beautiful  bright  yellow  colour.  Such  a 
splendid  appearance  had  the  august  Being  who  sat  upon 
this  throne  from  the  reins  upward ;  but  from  thence 
do-wnward  he  had  the  appearance  o{  fire,  burning  with 
a  clear  and  brdliant  flame.  For  farther  particulars  see 
the  notes  on  chap.  x. 

Verse  28.  As  the  appearance  of  the  hoiv]  Over  the 
canopy  on  which  this  glorious  personage  sat  there  was 
a  fine  rainbow,  which,  from  the  description  here,  had 
all  its  colours  vivid,  distinct,  and  in  perfection — red, 
orange,  yellow,  green,  blue,  indigo,  and  violet.  In  all 
this  description  we  must  understand  every  metal,  every 
colour,  and  every  Jtalwal  appearance,  to  be  in  their  ut- 
most perfection  of  shape,  colour,  and  splendour.  "  And 
this,"  as  above  described,  "  was  the  appearance  of  the 
likeness  of  the  glory  of  the  Lord."  Splendid  and  glo- 
rious as  it  was,  it  was  only  the  "  appearance  of  the 
likeness,"  a  faint  representation  of  the  real  thing. 

I  have  endeavoured  to  explain  these  appearances  as 


correctly  as  possible ;  to  show  their  forms,  positions, 
colours,  &c.  But  who  can  explain  their  meaning^ 
We  have  conjectures  in  abundance ;  and  can  it  be  of 
any  use  to  mankind  to  increase  the  number  of  those 
conjectures  ?  I  think  not.  I  doubt  whether  the  whole 
does  not  point  out  the  state  of  the  Jews,  who  were 
about  to  be  subdued  by  Nebuchadnezzar,  and  carried 
into  captivity.  And  I  am  inclined  to  think  that  the 
"living  creatures,  wheels,  fires,  whirlwinds," &c.,  which 
are  introduced  here,  point  out,  emblematically,  the  va- 
rious means,  sword,  fire,  pestilence,  famine,  &c.,  which 
were  employed  in  their  destruction ;  and  that  God  ap- 
pears in  all  this  to  show  that  Nebuchadnezzar  is  only 
his  instrument  to  inflict  all  tliese  calamities.  What  is 
in  the  following  chapter  appears  to  me  to  confirm  this 
supposition.  But  we  have  the  rainbow,  the  token  of 
God's  covenant,  to  show  that  though  there  should  be  a 
destruction  of  the  city,  temple,  &c.,  and  sore  tribula- 
tion among  the  people,  yet  there  should  not  be  a  total 
ruin ;  after  a  long  captivity  they  should  be  restored. 
The  rainbow  is  an  illustrious  token  of  mercy  and  love 


CHAPTER  II. 

The  prophet,  having  been  overwhelmed  icith  the  glorious  vision  in  the  preceding  chapter,  is  here  strengthened 

and  comforted,  1,  2;  and  then  commissioned  to  declare  to  the  rebellious  house  of  Israel  the  terrible  judg- 
ments that  loould  very  shortly  come  upon  the  whole  land,  if  they  repented  not ;  tvith  a  gracious  assurance 
to  Ezekiel  that  God  luould  be  constantly  with  him  while  executing  the  duties  of  his  office,  3-5.  The  pro- 
phet is  also  commanded  to  be  fearless,  resolute,  and  faithful  in  the  discharge  of  it,  6—8,  as  he  must  be  the 
messenger  of  very  unpleasing  tidings,  which  will  expose  him  to  great  persecution,  9,  10. 


A.  M.  3409. 

B.  C.  595. 

01.  XLVI.  2. 

Anno 

Tarquinii  Prisci. 

R.  Roman.,  22. 


A  ND  he  said  unto  me.  Son  of 
man,  "  stand  upon  thy  feet, 
and  I  will  speak  unto  thee. 
2  And  *■  the  spirit  entered  into 
me  when  he  spake  unto  mc,  and  set  me  upon 
my  feet,  that  I  heard  him  that  spake  unto  me. 


•  Dan.  X.  11. i>Chap.  iii.  24 =Heb.  nations. 

NOTES  ON  CHAP.  II. 

Verse  1.  And  he  said  u7ito  me]  In  the  last  verse 
of  the  preceding  chapter  we  find  that  the  prophet  was 
so  penetrated  with  awe  at  the  sight  of  the  glory  of 
God  in  the  mystical  chariot,  that  "  he  fell  upon  his  face ;" 
and,  while  he  was  in  this  posture  of  adoration,  he  heard 
the  voice  mentioned  here.  It  is  evident,  therefore,  that 
the  present  division  of  these  chapters  is  wTong.  Either 
the  first  should  end  with  the  words  "  This  was  the  ap- 
pearance of  the  likeness  of  the  glory  of  the  Lord," 
ver.  28;  or  the  first  verse  of  this  chapter  should  be 
added  to  the  preceding,  and  this  begin  with  the  second 
verse. 

Verse  2.  And  the  spirit  entered  into  me]  This  spirit 
was  different  to  that  mentioned  above,  by  which  the 
wheels,  &c.,  were  moved.  The  spirit  nf  prophecy  is 
here  intended ;  whose  oflice  was  not  merely  to  enable 
him  to  foresee  and  foretell  future  events,  but  to  purify 
and  refine  his  heart,  and  qualify  him  to  be  a  successful 
preacher  of  the  word  of  life. 

He  who  is  sent  by  the  God  of  all  grace  to  convert 
430 


3   Ajid  he  said  unto  me.  Son  of 


Anno 

Tarquinii  Prisci, 

R.  Roman.,  22. 


man,  I  send  thee  to  the  children     01.  XLVi.  2. 

of  Israel,  to  a  rebellious  ■=  nation 

that   hath   rebelled   against  me : 

^  they    and    their    fathers    have    transgressed 

against  me,  even  unto  this  very  day. 

J  Jer.  iii.  25  ;  chap.  xx.  18, 21,  30. 

sinners  must  be  influenced  by  the  Holy  Ghost ;  other- 
wise he  can  neither  be  saved  himself,  nor  become  the 
instrument  of  salvation  to  others. 

And  set  me  upon  my  feet]  That  he  might  stand  as 
a  servant  before  his  master,  to  receive  his  orders. 

Verse  3.  Son  of  man]  This  appellative,  so  often 
mentioned  in  this  book,  seems  to  have  been  given  first 
to  this  prophet ;  afterwards  to  Daniel ;  and  after  that 
to  the  M.\N  Christ  Jesus.  Perhaps  it  was  given  to  the 
two  former  to  remind  them  of  their  frailty,  and  that 
they  should  not  be  exalted  in  their  own  minds  by  the 
extraordinary  revelations  granted  to  them ;  and  that 
they  should  feel  themselves  of  the  same  nature  with 
those  to  whom  they  were  sent ;  and,  from  the  common 
principle  of  htimaniti/,  deeply  interest  themselves  in 
the  welfare  of  their  unhappy  countrymen.  To  the  lat- 
ter it  might  have  been  appropriated  merely  to  show  that 
though  all  his  actions  demonstrated  him  to  be  Goo,  yet 
that  he  was  also  really  man  ;  and  that  in  the  man  Christ 
Jesus  dwelt  all  the  fulness  of  the  Godhead  bodily. 
MTien  the  acts  of  Christ  are  considered,  it  is  more  easy 


rhe  prophet  is 


CHAP.  II. 


encouraged  to  preach 


4   "  For   they  are    '  impudent 
children  and  stiff-hearted.     I  do 


A.  M.  3409. 

B.  C.  595. 

01.  XLVl.  2. 

Tarquinii  Prisci,  Send  ihee  unto  them ;    and  thou 

R.    Roman.,  22. 


slialt  say  unto  them,  Thus  saith 
the  Lord  God. 

5  ff  And  they,  whether  they  will  hear,  or 
whether  ihey  will  forbear,  (for  they  are  a 
rebellious  house,)  yet  ''  shall  know  that  there 
hath  been  a  prophet  among  them. 

6  And  ihou,  son  of  man,  '  be  not  afraid  of 
them,  neither  be  afraid  of  their  words,  though 
''  briers  '  and  thorns  be  with  thee,  and  thou 
dost  dwell  among  scorpions  :  "  be  not  afraid 
of  their  words,  nor  be  dismayed  at  their  looks, 
"  though  they  be  a  rebellious  house. 


'Chap.  ill.  7. fHeb.  hard  of  face. 6  Chap.  iii.  11,26,27. 

'Chap,  xxxiii.  33. 'Jer.  i.  8, 17  ;  Luke  lii.  4. 'Or,  re- 
bels.  llsa.  ill.  18;  Jer.  vi.  28  ;  Mic.  vii.  4. 

to  believe  his  eternal  Godhead,  than  to  be  convinced 
that  the  person  we  hear  speaking,  and  see  working,  is 
also  a  man  like  unto  ourselves. 

I  send  thee  to  the  children  of  Israel]  To  those  who 
were  now  in  captivity,  in  Chaldea  particularly  ;  and  to 
the  Jews  in  general,  both  far  and  near. 

A''erse  4.  Thou  shall  say  unlo  them.  Thus  saith  the 
Lord]  Let  them  know  that  what  thou  hast  to  declare 
is  the  message  of  the  Lord,  that  they  may  receive  it 
with  reverence. 

Every  preacher  of  God's  word  should  take  heed 
that  it  is  God's  message  he  delivers  to  the  people. 
Let  him  not  suppose,  because  it  is  according  to  his  own 
creed  or  confession  of  faith,  that  therefore  it  is  God's 
word.  False  doctrines  and  fallacies  without  end  are 
foisted  on  the  world  in  this  way.  Bring  the  creed  first 
to  the  Word  of  God,  and  scrupulously  try  whether  it 
be  right ;  and  when  this  is  done,  leave  it  where  you 
please ;  take  the  Bible,  and  warn  them  from  God's 
word  recorded  there. 

Verse  5.  Yet  shall  know  that  there  hath  been  a  pro- 
phet among  them.]  By  this  they  shall  be  assured  of 
two  things  :  I .  That  God  in  his  mercy  had  given  them 
due  warning.  2.  That  themselves  were  inexcusable, 
for  not  taking  it. 

Verse  6.  Be  not  afraid  of  them]  Tbev  will  mal- 
treat thee  for  thy  message  ;  but  let  not  the  apprehen- 
sion of  this  induce  thee  to  suppress  it.  Though  they 
be  rebels,  fear  them  not ;  I  will  sustain  and  preserve 
thee. 

Verse  7.  Whether  they  will  hear]  'VMiether  they 
receive  the  message,  or  persecute  thee  for  it,  declare 
it  to  them,  that  they  may  be  without  excuse. 

Verse  8.  Open  thy  mouth  and  eat  that  I  give  thee.] 
Take  my  word  as  thou  wouldst  take  thy  proper  food ; 
receive  it  into  thy  heart ;  ponder  it  there,  that  it  may 
be  the  means  of  strengthening  and  preserving  thy  soul, 
as  proper  nourishment  will  strengthen  the  body,  and 
preserve  from  death      And  the  people  to  whom  such 


7  °  And  thou  shalt  speak  my 
words  unto  them,  p  whether  they 
will  hear,  or  whether  they  will  for-  TarguinUPrisci, 

'^     ioman.,  22. 


A.  M.  3409. 

B.  C.  595. 

Ol.  XLVI.2. 

Anno 


bear:  forthey ore imostrebeUious. 

8  But  thou,  son  of  man,  hear  what  I  say 
unto  thee ;  Be  not  thou  rebellious  like  that 
rebellious  house  :  open  thy  moulii,  and  '  eat 
that  I  give  thee. 

9  And  when  I  looked,  behold,  '  a  hand  was 
sent  unto  me ;  and,  lo,  '  a  roll  of  a  book  was 
therein  : 

10  And  he  spread  it  before  me ;  and  it  was 
written  within  and  without :  and  there  was 
written  therein  lamentations,  and  mourning, 
and  wo. 


"  Chap.  iii.  9 ;  1  Pet.  iii.  14. »  Chap.  iii.  9, 26, 27. "Jer. 

i.  7,  17. p  Vcr.  5. 1  Heb.  rebellion. '  Rev.  x.  9. •  Ch. 

viii.  3;  Jer.  i.  9. tChap.  iii.  1. 


messages  of  God  may  come  should  so  hear  it,  read, 
mark,  learn,  and  inwardly  digest  it,  that  it  may  become 
efficient  nourishment  to  their  souls. 

Verse  9.  A  hand  was  sent]  Here  the  hand  signifies 
not  only  the  instrument  of  conveyance,  but  an  emblem 
of  the  Divine  power,  which  the  hand  of  God  always 
signifies. 

A  roll  of  a  booi]  ^^D  nSjO  mcgillath  sephcr.  All 
ancient  books  were  \vritten  so  as  to  be  rolled  up  ;  hence 
volumen,  a  volume,  from  volvo,  I  roll. 

Verse  10.  It  was  torittenivithin  and  without]  Con- 
trary to  the  state  of  rolls  in  general,  which  are  written 
on  the  inside  only.  The  Hebreiv  rolls  are  generally 
written  in  this  way.  There  are  several  of  such  He- 
brew rolls  before  me,  all  written  on  the  inside  only, 
consisting  of  skins  of  vellum,  or  parchment,  or  basil,  a 
sort  of  half-tanned  sheep  or  goat  skin,  sewed  together, 
extending  to  several  yards  in  length.  Other  Asiatic 
books  were  ■ivritten  in  the  same  way.  A  Sanscrit  roll 
of  sixty  feet  in  length,  also  before  me,  is  written  all  on 
the  inside ;  and  a  Koran,  «Titten  in  exceedingly  smaU 
characters,  about  two  inches  broad  and  twelve  feet  long, 
and  weighing  but  about  half  an  ounce.  But  the  roll 
presented  to  the  prophet  was  wTitten  on  both  sides,  be- 
cause the  prophecy  was  long,  and  to  the  same  effect ; 
that  they  might  see  the  mind  of  God  wherever  they 
looked. 

There  was  written  therein  lamentations,  and  mourn  ■ 
ing,  and  ico.]  What  an  awful  assemblage  !  njm  D'J'p 
'ni  hinim,  vahegeh,  vehi,  lamentations,  and  a. groan,  and 
alas  !  Lamentations  on  all  hands  ;  a  groan  from  the 
dying ;  and  alas,  or  Wo  is  me !  from  the  survivors. 
It  w-as  the  letter  that  killeth,  and  is  the  ministration  of 
death.  What  a  mercy  to  have  that  which  is  emphati- 
cally called  To  EuayyeXtov,  The  glad  tidings,  the  good 
news !  Christ  Jesus  is  come  into  the  world  to  save 
sinners  ;  and  he  wills  that  all  men  should  be  saved  and 
come  to  the  knoicledge  of  the  truth.  Here  are  rejoic- 
ings, thanksgivings,  and  exultation. 
431 


Ezektel  receives  the 


EZEKIEL. 


roll  of  prophecy 


CHAPTER  III. 

This  chapter  contains  more  particular  instructions  to  the  prophet.  It  begins  with  repeating  his  appointment 
to  his  office,  1—3.  Ezekiel  is  then  informed  that  his  commission  is,  at  this  time,  to  the  house  of  Israel 
exclusively,  4-6 ;  that  his  countrymen  would  pay  little  regard  to  him,  7  ;  that  he  must  persevere  in  his 
duty  notivithstanding  such  great  discouragement ;  and  he  is  endued  with  extraordinary  courage  and  intre- 
pidity to  enable  him  fearlessly  to  declare  to  a  disobedient  and  gainsaying  people  the  whole  counsel  of  God, 
8—11.  The  prophet  is  afterwards  carried  by  the  spirit  that  animated  the  cherubim  and  wheels,  and  by 
which  he  received  the  gift  of  prophecy,  to  a  colony  of  his  brethren  in  the  neighbourhood,  where  he  remained 
seven  days  overwhelmed  with  astonishment,  12—15.  He  is  then  warned  of  the  awful  importance  of  being 
faithful  in  his  office,  16—21  ;  commanded  to  go  forth  i?ito  the  plain  that  he  may  have  a  visible  manifesta- 
tion of  the  Divine  Presence,  22  ;  and  is  again  favoured  loith  a  vision  of  that  most  magnificent  set  of  sym- 
bols described  in  the  first  chapter,  by  which  the  glorious  majesty  of  the  God  of  Israel  was  in  some  measure 
represented,  23.  See  also  Isa.  vi.  1-18  ;  Dan.  x.  5-19  ;  and  Rev.  i.  10-16  ;  iv.  1-11,  for  other  mani- 
festations of  the  Divine  glory,  in  all  of  which  some  of  the  imagery  is  very  similar.  The  prophet  receives 
directions  relative  to  his  future  conduct,  24—27. 


A.  M.  3409. 

B.  C.  595. 
Ol.  XLVI.  2. 

Anno 
Tarmiinii  Prisci, 
R.   Roman.,  22. 


]y[OREOVER 

me,   Son  of  man,   eat 


he    said    unto 

that 

thou  findest ;   ^  eat  this  roll,  and 

go  speak  vuito  the  house  of  Israel. 

2  So  I  opened  my  mouth,  and  he  caused  me 
to  eat  that  roll. 

3  And  he  said  unto  me,  Son  of  man,  cause 
thy  belly  to  eat,  and  fill  thy  bowels  with  this 
roll  that  I  give  thee.  Then  did  I  ''  eat  it ;  and 
It  was  in  my  mouth  ■=  as  honey  for  sweetness. 

4  And  he  said  unto  me.  Son  of  man,  go,  get 
thee  unto  the  house  of  Israel,  and  speak  with 
my  words  unto  them. 

5  For  thou  art  not  sent  to  a  people  >*  of  a 
strange  speech  and  of  a  hard  language,  but  to 
the  house  of  Israel ; 

6  Not  to  many  people  ^  of  a  strange  speech 
and  of  a  hard  language,  whose  words  thou 
canst  not  understand.  ^  Surely,  s  had  I  sent 
thee  to  them,  they  would  have  hearkened 
unto  thee. 


a  Chap.  ii.  8,  9. ^Rev.  x.  9;  see  Jer.  xv.  16. «"Psa.  xix. 

10  ;  cxix.    103. ^  Heb,  deep  of  lip,  and  heavy  of  tongue  ;    and 

SO  ver.  6. eHeb.  deep  of  lip  and  heavy  of  language. fOr, 

If   I  had  sent  thee,    tS^c. ,   would  they  not  have  hearkened  unto 
thet  ? 

NOTES  ON  CHAP.  III. 

Verse  1.  Eat  this  roll,  and  go  speak]  This  must 
have  passed  in  vision  ;  but  the  meaning  is  plain.  Re- 
ceive my  word — let  it  enter  into  thy  soul ;  digest  it — 
let  it  be  thy  nouyishment ;  and  let  it  be  thy  meat  and 
drink  to  do  the  will  of  thy  Father  who  is  in  heaven. 

Verse  3.  It  was  in  my  mouth  as  honey]  It  was 
joyous  to  me  to  receive  the  Divine  message,  to  be  thus 
let  into  the  secrets  of  the  Divine  counsel,  and  I  pro- 
mised myself  much  comfort  in  that  intimate  acquaint- 
ance with  which  I  was  favoured  by  the  Supreme  Be- 
ing. In  Rev.  X.  10  we  find  St.  John  receiving  a  lit- 
tle book,  which  he  ate,  and  found  it  sweet  as  honey  in 
his  mouth,  but  after  he  had  eaten  it,  it  made  his  belly 
flitter,  signifying  that  a  deep  consideration  of  the  awful 
433 


A.  M.  3409. 

B.  C.  595. 

01.  XLVI.  2. 

Anno 

Tarquinii  Prisci, 

R.  Roman.,  22. 


7  But  the  house  of  Israel  will 
not  hearken  unto  thee  ;  ''  for  they 
will  not  hearken  unto  me  :  '  for 
all  the  house  of  Israel  are  ^  im- 
pudent and  hard-hearted. 

8  Behold,  I  have  made  thy  face  strong 
against  their  faces,  and  thy  forehead  strong 
against  their  foreheads. 

9  '  As  an  adamant  harder  than  flint  have  I 
made  thy  forehead :  ™  fear  them  not,  neither 
be  dismayed  at  their  looks,  though  they  he  a 
rebellious  house. 

10  Moreover  he  said  unto  me.  Son  of  man, 
all  my  words  that  I  shall  speak  unto  thee, 
receive  in  thine  heart,  and  hear  with  thine  ears. 

1 1  And  go,  get  thee  to  them  of  the  captivity, 
unto  the  children  of  thy  people,  and  speak 
unto  them,  and  tell  them,  "  Thus  saith  the 
Lord  God;  whether  they  will  hear,  or  whether 
they  will  forbear. 

12  Then  °  the  spirit  took  me  up,  and  I  heard 


e  Matt.  xi.  21 ,  23. ->•  John  xv.  20. '  Chap.  ii.  4. ^  Heb. 

stiff  of  forehead,  and  hard  of  heart. '  Isa.  1.  7  ;    Jer.  i.  18  ;  xv. 

20  ;    Mic.  iii.  8. «  Jer.  i.  8,  17  ;  chap.  ii.  6. -"  Chap.  ii.  S, 

7  ;   ver.  27. °  Ver.  14  ;   chap.  viii.  3  ;   see  1  Kings  xviii.  12 ; 

2  Kings  ii.  16  ;  Acts  viii.  39. 


matter  contained  in  God's  word  against  sinners,  which 
multitudes  of  them  will  turn  to  their  endless  confusion, 
must  deeply  afflict  those  who  know  any  thing  of  the 
worth  of  an  immortal  spirit. 

Verse  5.  Thou  art  not  sent  to  a  people  of  a  strange 
speech]  I  neither  send  thee  to  thy  adversaries,  the 
Chaldeans,  nor  to  the  Medes  and  Persians,  their  ene- 
mies. Even  these  would  more  likely  have  hearkened 
unto  thee  than  thy  own  countrymen. 

Verse  7.  Impudent  and  hard-hearted.]  "  Stiff  of 
forehead,  and  hard  of  heart." — Margin.  The  mat- 
ginal  readings  on  several  verses  here  are  very  nervous 
and  very  correct. 

Verse  12.  Then  the  Spirit  took  me  up]  This,  as 
Calmet  remarks,  has  been  variously  understood.      1. 


He  is  carried  hij  the 


CHAP.  III. 


Spirit  to  Tel-abib. 


% "  mT'      behind   me  a   voice  of   a  great 

01.  XLVi.  2.     rushing,     saying,     Blessed     be 

Tarquinii  Prisci,  the  glory  of  the  LoRD  from  his 

R.  ftoman.,  22.     ^^^^^ 

13/  heard  also  the  noise  of  the  wings  of 
the  living  creatures  that  "touched  one  another, 
and  the  noise  of  the  wheels  over  against  them, 
and  a  noise  of  a  great  rushing. 

14  So  1  the  spirit  lifted  me  up  and  took  me 
away,  and  I  went  ■■  in  bitterness,  in  the  '  heat 
of  my  spirit ;  but  the  '  hand  of  the  Lord  was 
strong  upon  me. 

1 5  Then  I  came  to  them  of  the  captivity  at 
Tel-abib,  that  dwelt  by  the  river  of  Chebar, 
and  "'  I  sat  where  they  sat,  and  remained 
there  astonished  among  them  seven  days. 

16  And  it  came  to  pass  at  the  end  of  seven 

p  Heb.   kissed. n  Ver.   12 ;    chap.  viii.  3. '  Heb.  bilter. 

•Heb.  hot  anger. '  2  Kings  iii.  15;  chap.  i.  3 ;  viii.  1  ;  ixxvii. 

1. ujobii.  13;  Psa.  cxxxvii.  1. 

An  impetuous  icind  carried  him  to  the  place  where  his 
bretliren  sojourned.  2.  The  Holy  Spirit,  which  filled 
his  he;irt,  transported  liim  in  a  moment  to  the  place 
where  the  captives  were.  3.  Or,  he  was  so  trans- 
ported with  heavenly  ardour  in  his  mind,  that  he  ran 
immediately  off,  and  seemed  to  fly  to  the  place  where 
God  coimnanded  him  to  go.  The  promptitude  and  im- 
petuosity of  his  spirit  seemed  to  furnish  him  with  wmgs 
on  the  occasion.  However  this  may  be  understood, 
the  going  to  the  captives  was  real. 

A  i-oiee  of  a  great  rushing']  This  was  the  noise 
made  by  the  wings  of  the  living  creatures  that  formed 
the  chariot  of  Jehovali.  See  the  notes  on  chap.  i. 
and  X. 

Blessed  be  the  glory  of  the  Lord]  Probably  the 
acclamation  of  the  living  creatures  :  "  Let  God  be 
blessed  from  the  throne  of  his  glory !  He  deserves 
the  praises  of  his  creatures  in  all  the  dispensations  of 
his  mercy  and  justice,  of  his  providence  and  grace." 

A'erse  13.  A  great  rushing.]  AU  the  lixing  ereatures 
and  the  wheels  being  then  in  motion. 

Verse  14.  /  icent  in  bitterness]  Being  filled  with 
indignation  at  the  wickedness  and  obstinacy  of  my  peo- 
ple, I  went,  determining  to  speak  the  word  of  God 
without  disguise,  and  to  reprove  them  sharply  for  their 
rebellion ;  and  yet  I  was  greatly  distressed  because  of 
the  heavy  message  which  I  was  commanded  to  deliver. 

^  erse  15.  I  came  to  them  of  the  captivity]  Because 
the  hand  of  the  Lord  was  strong  upon  him  and  sup- 
ported liim,  he  soon  reached  the  place. 

Tel-abtb]  r2Nbn"aheapofcorn."  So  the  Fw/- 
gale :  nccrriim  novarum  frugum,  "  a  heap  of  new 
fruits."  sua  liAi.  letola  chib,  "to  the  hill  Chib," 
or  the  hill  of  grief. — Syriac. 

Seven  days.]  Perhaps  God  kept  him  all  this  time 
wthout  an  immediate  revelation,  tliat  the  bitterness  and 
heat  of  spirit  of  which  he  speaks  above  might  be  sub- 
dued, and  that  he  might  speak  God's  words  in  God's 
own  Spirit.      Had  he  gone  in  a  better  spirit  he  had  pro- 

VoL.  IV.  (     28      ) 


days,  that  the  word  of  the  Lord      ^^  '^  ^m 
came  unto  mc,  saying,  oi.  XLVi.  2. 

17  ''Son  of  man,  I  have  made    Tarquinii  Prisci, 

thee  a  "  watciiman  unto  the  house  «■  Roman.,  22. 
of  Israel :  therefore  hear  the  word  at  my 
mouth,  and  give  them  warning  from  me. 

18  When  I  say  unto  the  wicked.  Thou 
shalt  surely  die ;  and  thou  givest  him  not 
warning,  nor  spcakest  to  warn  the  wicked 
from  his  wicked  way,  to  save  his  life;  the 
same  wicked  man  ^  shall  die  in  his  iniquity ; 
but  his  blood  will  I  require  at  thine 
hand. 

19  Yet  if  thou  warn  the  wicked,  and  he  turn 
not  from  his  wickcchicss,  nor  from  his  wicked 
way,  he  shall  die  in  his  iniquity ;  ^  but  thou 
hast  delivered  thy  soul. 

"Chap,  xxxiii.  7,  8,  9. "Isa.  Ui.  8;   Ivi.  10  ;   Ixii.  6;   Jer. 

vi.  17. »  Chap,  xxxiii.  6 ;   John  viii.  21,  24. y  Isa.  idix.  4, 

5 ;  Acts  XX.  26. 

bably  been  employed  in  his  work  as  soon  as  he  had 
gained  the  place  of  labour. 

Verse  17.  /  have  made  thee  a  watchman]  The 
care  and  welfare  of  all  this  people  I  have  laid  on  thee. 
Thou  must  ivatch  for  their  safety,  preach  for  their  edi- 
Jication,  and  pray  for  their  eternal  welfare.  And  that 
thou  mayest  be  successful,  receive  the  word  at  my 
mouth,  and  warn  them  from  me. 

God  is  particularly  jealous  lest  any  words  but  his 
own  be  taught  for  Divine  doctrines.  He  will  not  have 
human  creeds,  no  more  than  traditions,  taught  instead 
of  his  own  word.  No  word  can  be  successful  in  the 
salvation  of  sinners  but  that  which  comes  from  God. 
Every  minister  of  the  Gospel  should  be  familiar  with 
his  Maker  by  faith  and  prayer ;  God  will  then  hold 
communion  with  his  spirit ;  otherwise,  what  he  preaches 
will  be  destitute  of  spirit  and  life,  and  his  hackneyed 
texts  and  sermons,  instead  of  being  the  bread  from 
heaven,  will  be  like  the  dry  mouldy  Gibeonitish  crusts. 

Verse  18.  Thou  shalt  surely  die]  That  is,  If  he 
turn  not  from  his  wickedness,  and  thou  givest  him  not 
warning,  as  above,  he  shall  die  in  his  iniquity,  which 
he  should  not  have  committed ;  but  his  blood  will  I 
require  at  thy  hand — I  will  visit  thy  soul  for  the  loss 
of  his.  O  how  awful  is  this !  Hear  it,  ye  priests, 
ye  preachers,  ye  ministers  of  the  Gospel ;  ye,  espe- 
cially, who  have  entered  into  the  ministry /or  a  living ; 
ye  who  gather  a  congregation  to  yourselves  that  ye 
may  feed  upon  their  fat,  and  clothe  yourselves  with 
their  wool  ;  m  whose  parishes  and  in  whose  congre- 
gations souls  are  dying  unconverted  from  day  to  day, 
who  have  never  been  solenmly  warned  by  you,  and  to 
whom  you  have  never  showTi  the  way  of  salvation, 
probably  because  ye  know  nothing  of  it  yourselves ! 
O  what  a  perdition  awaits  you !  To  have  the  blood 
of  every  soul  that  has  died  in  your  parishes  or  in  your 
congregations  unconverted  laid  at  your  door !  To 
suffer  a  conrmon  damnation  for  every  soul  that  perishes 
through  vour  neglect  !  How  many  loads  of  endless 
433 


Ezehiel  receives  directions 


EZEKIEL. 


from  the  Lord. 


20  Again,  "When  a  ^  righteous 


A.  M.  3409. 
B. C.  595. 

01.  XLVi.  2.  vian  doth  turn  from  his  "  righte- 
Tarqui^iPrisci,  ousness,  and  Commit  iniquity, 
R.ftoman.,22.  ^^^  j  j^y  ^  stumbling-block  be- 
fore him,  he  shall  die  :  because  thou  hast  not 
given  him  warning,  he  shall  die  in  his  sin, 
and  his  righteousness  which  he  hath  done 
shall  not  be  remembered ;  but  his  blood  will 
I  require  at  thine  hand. 

21  Nevertheless  if  thou  warn  the  righteous 
man,  that  the  righteous  sin  not,  and  he  doth 
not  sin,  he  shall  surely  live,  because  he 
is  warned ;  also  thou  hast  delivered  thy 
soul. 

22  ''  And  the  hand  of  the  Lord  was  there 
upon  me ;  and  he  said  unto  me.  Arise,  go 
forth  ■=  into  the  plain,  and  I  will  there  talk 
with  thee. 

23  Then  I  arose,  and  went  forth  into  the 
plain :    and,  behold,  ^  the  glory  of  the  Lord 

*Chap.  xviii.  24;    xxxiii.   12,   13. aHeb.    righteousnesses. 

bVer.    14;   chap.  i.  3. c  Chap.  viii.    4. liChap.   i.   28. 

•Chap.  i.  1. iChap.  i.  28. sChap.ii.  2. 


wo  must  such  have  to  bear !  Ye  take  your  tithes, 
your  stipends,  or  your  rents,  to  the  last  grain,  and  the 
last  penny  ;  while  the  souls  over  whom  you  made 
yourselves  watchmen  have  perished,  and  are  perishing, 
through  your  neglect.  O  worthless  and  hapless  men ! 
better  for  you  had  ye  never  been  born !  Vain  is  your 
boast  of  apostolical  authority,  while  ye  do  not  the 
work  of  apostles !  Vain  your  boast  of  orthodoxy, 
while  ye  neither  shoio  nor  /inoiv  the  way  of  salvation ! 
Vain  your  pretensions  to  a  Divine  call,  when  ye  do  not 
the  work  of  evangelists !  The  state  of  the  most 
^vretched  of  the  human  race  is  enviable  to  that  of  such 
ministers,  pastors,  teachers,  and  preachers. 

But  let  not  this  discourage  the  faithful  minister  who 
teaches  every  man,  and  warns  every  man,  in  all  wis- 
dom, that  he  may  present  every  man  perfect  in  Christ 
Jesus.  If  after  such  teaching  and  warning  they  wiU 
sin  on,  and  die  in  their  sins,  their  blood  will  be  upon 
themselves  ;  but  thou,  O  man  of  God,  hast  delivered 
thine  own  soul. 

Verse  20.  When  a  righteous  man  doth  turn  from 
his  righteousness]  Which  these  words  plainly  state 
he  may  do,  and  comynit  iniquity,  and  die  in  his  sin  ; 
and  consequently  die  eternally,  which  is  also  here 
granted  ;  if  he  have  not  been  warned,  though  he  die 
in  his  sin,  the  blood — the  life  and  salvation,  of  this  per- 
son also  will  God  require  at  the  watchman's  hand. 
Pastor  hunc  ocoidit,  quia  eum  tacendo  morti  tradidit. 
"  This  man  the  pastor  kills  ;  for  in  being  silent,  he  de- 
livers him  owr  to  death." — Gregory.  From  these 
passages  we  see  that  a  righteous  man  mTi.y  fall  from 
grace,  and  perish  everlastingly.  Should  it  be  said 
that  it  means  the  self-righteous,  I  reply,  this  is  ab- 
434 


stood  there,  as  the  glory  which      -^g  ^  ^*o'- 
I  "  saw  by  the  river  of  Chebar  :     01.  XLVi.  2. 

^and  I  fell  on  my  face.  Tarquimi  Prisd, 

24  Then  nhe  spirit  entered  R-  R""-^''-.  22. 
into  me,  and  set  me  upon  my  feet,  and  spake 
with  me,  and  said  unto  me.  Go,  shut  thyself 
within  thine  house. 

25  But  thou,  O  son  of  man,  behold,  '"  they 
shall  put  bands  upon  thee,  and  shall  bmd 
thee  with  them,  and  thou  shalt  not  go  out 
among  them : 

26  And  '  I  will  make  thy  tongue  cleave  to 
the  roof  of  thy  mouth,  that  thou  shalt  be 
dumb,  and  shalt  not  be  to  them  ''  a  reprover : 
^  for  they  are  a  rebellious  house. 

27  ™  But  when  I  speak  with  thee,  I  will  open 
thy  mouth,  and  thou  shalt  say  unto  them, 
"  Thus  saith  the  Lord  God  ;  he  that  heareth, 
let  him  hear ;  and  he  that  forbeareth,  let  him 
forbear  :   °  for  they  are  a  rebellious  house. 


l>Chap.  iv.  8. iChap.  xxiv.  27;  Luke  i.  20,  22. JiHeb. 

a  man  reprovivg. '  Chap.  ii.   5,  6,  7. ">  Chap.  xxiv.  27 ; 

xxxiii.  22. 0  Ver.  11. °  Ver.  9,  26;  chap.  xii.  2,  3. 


surd ;  for  self-righteousness  is  a  fall  itself,  and  the 
sooner  a  man  falls  from  it  the  better  for  himself. 
Real,  genuine  righteousness  of  heart  and  life  is  that 
which  is  meant.  Let  him  that  standeth  take  heed  lest 
he  fall. 

And  I  lay  a  stumlling-hlock  hefore  him\  That  is,  I 
permit  him  to  be  tried,  and  he  fall  in  the  trial.  God 
is  repeatedly  represented  as  doing  things  which  he 
only  permits  to  be  done.  He  lays  a  stumbling-block, 
i.  e.,  he  permits  one  to  be  laid. 

A'erse  22.  Arise,  go  forth  into  the  plain]  Into  a 
place  remote  from  observation  and  noise ;  a  place 
where  the  glory  of  God  might  have  sufficient  room  to 
manifest  itself,  that  the  prophet  might  see  all  its  move- 
ments distinctly. 

Verse  24.  The  spirit — said  unto  me.  Go,  shut  thy- 
self ivithin  thine  house.]  Hide  thyself  for  the  present. 
The  reason  is  immediately  subjoined. 

Verse  25.  They  shall  put  hands  upon  thee]  Thy 
countrymen  will  rise  up  against  thee ;  and,  to  prevent 
thy  prophesying,  wil'  confine  thee. 

Verse  26.  I loill  make  thy  tongue  cleave  to  the  roof 
of  thy  mouth]  I  wdl  not  give  thee  any  message  to 
deliver  to  them.  They  are  so  rebellious,  it  is  useless 
to  give  them  farther  warning. 

Verse  27.  I  will  open  thy  mouth]  ^Mien  it  is  ne- 
cessary to  address  them  again,  thou  shalt  sum  up  what 
thou  hast  said  in  this  one  .speech  :  Thus  saith  the 
Lord,  "  He  that  heareth,  let  him  hear ;  and  he  that 
forbeareth,  let  him  forbear."  Let  him  who  feels  obe- 
dience to  the  voice  of  God  his  interest,  be  steadfast. 
Let  him  who  disregards  the  Divine  monition  go  in  his 
own  way,  and  abide  the  consequences. 
(     38*     ) 


The  siege  of  Jerusalem 


CHAP.    IV. 


pourtrayed  on  a  tile. 


CHAPTER    IV. 

Ezekiel  delineates  Jerusalem,  and  lays  siege  to  it,  as  a  type  of  the  manner  in  which  the  Chaldean  army 
should  surround  that  city,  1-3.  The  prophet  commanded  to  lie  on  his  left  side  three  hundred  and  ninety 
days,  and  on  his  right  side  forty  days,  with  the  signification,  4-8.  The  scanty  and  coarse  provision 
allowed  the  prophet  during  his  symbolical  siege,  consisting  chiefly  of  the  worst  kinds  of  grain,  and  like- 
wise ill-prepared,  as  he  had  only  cow's  dung  for  fuel,  tended  all  to  denote  the  scarcity  of  provision,  fuel, 
and  every  necessary  of  life,  which  the  Jews  should  experience  during  the  siege  of  Jerusalem,  9-17. 


A.  M.  3109. 

B.  C.  595 

01.  XL VI.  2. 

Anno 


T^HOU  also,  son  of  man,  lake 
thcc  a  tile,  and  lay  it  before 
rarmiinii  Prisci,  thcc,   and  pourtray  upon   it  tlie 
R.  fao.nan..22.    ^jj^^  ^^^  Jerusalem  : 

2  And  lay  siege  against  it,  and  build  a  fort 
against  it,  and  cast  a  mount  against  it ;  set 
the  camp  also  against  it,  and  set  "  battering 
rams  against  it  roiuid  about. 

"  Or,  chief  leaders  ;  chap.  xxi.  22. 1>  Or,  a  flal  plalc,  or  ^lice. 

NOTES  ON  CHAP.  IV. 
A'^erse  1.  Take  thee  a  tile]  A  tile,  such  as  we  use 
ill  covering  houses,  will  give  us  but  a  very  inadequate 
notion  of  those  used  anciently ;  and  also  appear  very 
insufficient  for  the  figures  which  the  prophet  was  com- 
manded to  pourtray  on  it.  A  brick  is  most  undoubt- 
edly meant ;  yet,  even  the  larger  dimensions  here,  as 
to  thickness,  will  not  help  us  through  the  difficulty, 
unless  we  have  recourse  to  the  ancients,  who  have 
spoken  of  the  dimensions  of  the  bricks  commonly  used 
in  building.  Palladnts,  De  Re  Rustica,  lib.  vi.  c.  12, 
is  very  particular  on  this  subject  : — Sint  vero  lateres 
longitudine  pedum  duorum,  latitudine  unius,  altitudine 
quatuor  unciarum.  "  Let  the  bricks  be  two  feet  long, 
one  foot  broad,  and  four  inches  thick."  Edit.  Gesner, 
vol.  iii.  p.  144.  On  such  a  surface  as  this  the  whole 
siege  might  be  easily  pourtrayed.  There  are  some 
brick-bats  before  me  wliich  were  brought  from  the 
ruins  of  ancient  Babylon,  which  have  been  made  of 
clay  and  straw  kneaded  together  and  baked  in  the  sun ; 
one  has  been  more  l\mifour  inches  thick,  and  on  one 


3  Moreover  take  tliou  tmto  tliec      ^-  ^-  l'*^- 
■'  an  iron  pan,  and  set  it  for   a     01.  XLVi.  2. 
wall    of   iron  between  thee  and  TarquinUPrisci 
the  city  :  and  set  thy  face  against    R-  Roman..  22. 
it,  and  it  shall  be  besieged,  and  thou  shall  lay 
siege  against  il.    "  This  shall  be  a  sign  to  the 
house  of  Israel. 

4  Lie  thou  also  upon  thy  left  side,  and  lay 

c  Chap.  xii.  6, 11 ;   xiv.  24,  27. 


suddenly  letting  it  loose,  it  struck  with  great  force 
against  the  wall  which  it  was  intended  to  batter  and 
bring  down.  Ttiis  machine  was  not  known  in  the 
time  of  Homer,  as  in  the  siege  of  Troy  there  is  not 
the  slightest  mention  of  such.  And  the  first  notice 
we  have  of  it  is  here,  where  we  see  that  it  was  em- 
ployed by  Nebuchadnezzar  in  the  siege  of  Jerusalem, 
A.  M.  3416.  It  was  afterwards  used  by  the  Cartha- 
ginians at  the  siege  of  Gades,  as  Vilnivius  notes,  lib. 
X.  c.  19,  in  which  he  gives  a  circumstantial  account 
of  the  invention,  fabrication,  use,  and  improvement  of 
this  machine.  It  was  for  the  want  of  a  machine  of 
this  kind,  that  the  .ancient  sieges  lasted  so  long ;  they 
had  nothing  with  which  to  beat  down  or  undermine 
the  walls. 

Verse  3.  Take  thou  unto  thee  an  iron  pan]  nsno 
machabath,  a.  flat  plalc  or  slice,  as  the  margin  properly 
renders  it  :  such  as  are  used  in  some  countries  to  bake 
bread  on,  called  a  griddle  or  girdle,  being  suspended 
above  the  fire,  and  kept  in  a  proper  degree  of  heat  for 
the  purpose.      A  plate  like  this,  stuck  perpendicularly 


side  it  is  deeply  impressed  with  characters ;  others  are  in  the  earth,  would  show  the  nature  of  a  toall  much 
smaller,  well  made,  and  finely  impressed  on  one  side  j  better  than  any  pan  could  do.  The  Chaldeans  threw 
with  Perscpolitan  characters.      These  have  been  for  '  such  a  wall  round  Jerusalem,  to  prevent  the  besieged 


inside  or  ornamental  work  ;  to  such  bricks  the  prophet 
most  probably  alludes. 

But  the  tempered  clay  out  of  which  the  bricks  were 
made  miglu  be  meant  here ;  of  this  substance  he 
might  spread  out  a  sufficient  quantity  to  receive  all 
his  figures.  The  figures  were,  1.  Jerusalem.  2.  A 
fort.  3.  A  mount.  4.  The  camp  of  the  enemy.  5. 
Battering  rams,  and  such  like  engines,  round  about. 
6.  A  wall  round  about  the  city,  between  it  and  the 
besieging  army. 

A'erse  2.    Battering   rams]     O'^D  carim.      This   is 


from  receiving  any  succours,  and  from  escaping  from 
the  city. 

This  shall  be  a  sign  to  the  house  of  Israel.]  This 
shall  be  an  emblematical  representation  of  what  shall 
actually  take  place. 

Averse  4.  Lie  thou  also  upon  thy  left  side]  It  ap- 
pears that  all  that  is  mentioned  here  and  in  the  fol- 
lowing verses  was  done,  not  in  idea,  but  in  fact.  The 
prophet  lay  down  on  his  left  side  upon  a  couch  to 
which  he  was  chained,  ver.  5,  for  three  hundred  and 
ninety  days ;  and  afterwards  he  lay  in  the  same  man- 


the  earliest  account  we  have  of  this  military  engine,  ner,  upon  his  right  side,  for  forty  days.  And  thus  was 
It  was  a  long  beam  with  a  head  of  brass,  like  the  head  signified  the  state  of  the  Jews,  and  the  punishment 
and  horns  of  a  ram,  whence  its  name.  It  was  hung !  that  was  coming  upon  them.  1.  The  prophet  himself 
by  chains  or  ropes,  between  two  beams,  or  three  legs, '  represents  the  Jews.  2.  His  lying,  their  state  of  de- 
so  that  it  could  admit  of  being  drawn  backward  and  pression.  3.  His  being  bound,  their  helplessness  and 
forward  some  yards.  Several  stout  men,  by  means  of  j  captivity.  4.  The  days  signify  years,  a  day  for  a 
ropes,  pulled  it  as  far  back  as  it  could  go ;  and  then,  I  year ;  during  which  they  were  to  bear  their  iniquity, 

436 


Great  scarcity  of 


EZEKIEL. 


provisions  foretold 


'b  c'  595^'     ^^^  iniquity  of  the  house  of  Israel 

Oi.  XL VI.  2.     upon  it :   according  to  the  num- 

Tarquinii  Prisci,  ber  of  the  days  that  thou  shalt 

R.   Roman.,  22.    jj^    ^^^^^   Jj    ^Jj^^    gj^j^|j   -^^^^^  j]^gjj. 

iniquity. 

5  For  I  have  laid  upon  thee  the  years  of 
their  iniquity,  according  to  the  number  of  the 
days,  three  hundred  and  ninety  days :  *•  so 
shalt  thou  bear  the  iniquity  of  the  house  of 
Israel. 

6  And  when  thou  hast  accomplished  them, 
lie  again  on  thy  right  side,  and  thou  shalt  bear 
the  iniquity  of  the  house  of  Judah  forty  days : 

1  have  appointed  thee  "  eacli  day  for  a  year. 

7  Therefore  thou  shalt  set  thy  face  toward 
the  siege  of  Jerusalem,  and  thine  arm  shall  be 
uncovered,  and  thou  shalt  prophesy  against  it. 

8  ^And,  behold,  I  will  lay  bands  upon  thee, 
and  thou  shalt  not  turn  thee  s  from  one  side 

*Nuin.  xiv.  34. 'Heb.  a  day  for  a  year,  a  day  for  a  year. 

or  the  temporal  punishment  due  to  their  sins.  5.  The 
three  hundred  and  ninety  days,  during  which  he  was 
to  lie  on  his  left  side,  and  bear  the  iniquity  of  the  house 
of  Israel,  point  out  two  things  :  tlie^ri-^,  The  duration 
of  the  siege  of  Jerusalem.  Secondly,  The  duration 
of  the  captivity  of  the  ten  tribes,  and  that  of  Judah. 
6.  The  prophet  lay  t/iree  hundred  and  ninety  days 
upon  his  left  side,  3,nA  forty  days  upon  his  right  side, 
in  aU /our  hundred  and  thirty  days.  Now  Jerusalem 
was  besieged  the  ninth  year  of  the  reign  of  Zedekiah, 

2  Kings  XXV.  1,2,  and  was  not  taken  tiU  the  eleventh 
year  of  the  same  prince,  2  Kings  xxv.  2.  But  pro- 
perly speaking,  the  siege  did  not  continue  the  tchole 
of  that  time  ;  it  was  interrupted  ;  for  Nebuchadnezzar 
was  obliged  to  raise  it,  and  go  and  meet  the  Eg3rptians, 
who  were  coming  to  its  succour.  This  consumed  a 
considerable  portion  of  time.  After  he  had  defeated 
the  Egyptians,  he  returned  and  recommenced  the  siege, 
and  did  not  leave  it  tiU  the  city  was  taken.  We  may, 
therefore,  conclude  that  the  four  hundred  and  thirty 
days  only  comprise  the  time  in  which  the  city  was 
actually  besieged,  when  the  city  was  encompassed  with 
walls  of  circumvallation,  so  that  the  besieged  were  re- 
duced to  a  state  of  the  utmost  distress.  The  siege 
commenced  the  tenth  day  of  the  tenth  month  of  the 
ninth  year  of  Zedekiah  ;  and  it  was  taken  on  the  ninth 
day  of  the  fourth  month  of  the  eleventh  year  of  the 
same  king.  Thus  the  siege  had  lasted,  in  the  whole, 
eighteen  months,  or  Jive  hundred  and  ten  days.  Sub- 
tract for  the  time  that  Nebuchadnezzar  was  obliged  to 
interrupt  the  siege,  in  order  to  go  against  the  Egyp- 
tians, four  months  and  tioenty  days,  or  one  hundred  and 
forty  days,  and  there  will  remain  y"o«r  hundred  and 
thirty  days,  composed  of  390-1-40=430.  See  Calmet 
on  this  place.     See  also  at  the  end  of  this  chapter. 

Verse  6.   Forty  days]     Reckon,   says  Archbishop 
Newcome,  near  fifteen  years  and  six  months  in  the 
reign  of  Manasseh,  livo  years  in  that  of  Amon,  three 
436 


to  another,  till  thou  hast  ended 
the  days  of  thy  siege. 


A.  M.  3409. 

B.  C.  595. 

01.  XL VI.   2. 

9  Take     thou     also     unto     thee    Tarquinii  Prisci, 

wheat,  and  barley,  and  beans,  R-  Roman.,  22. 
and  lentiles,  and  millet,  and  '■  fitches,  and 
put  them  in  one  vessel,  and  make  thee  bread 
thereof,  according  to  the  number  of  the 
days  that  thou  shalt  lie  upon  thy  side, 
three  hundred  and  ninety  days  shalt  thou  eat 
thereof. 

10  And  thy  meat  which  thou  shalt  eat  shall 
be  by  weight,  twenty  shekels  a  day :  from 
time  to  time  shalt  thou  eat  it. 

1 1  Thou  shalt  drink  also  water  by  measure, 
the  sixth  part  of  a  hin :  from  time  to  time 
shalt  thou  drink. 

1 2  And  thou  shalt  eat  it  as  barley  cakes,  and 
thou  shalt  bake  it  with  dung  that  cometli  out 
of  man,  in  their  sight. 

<"  Chap.  iii.  25. eHeb. /rom  thy  side  to  thy  side. •"  Or,  ffpe?(. 


months  in  that  of  Jehoahaz,  eleven  years  in  that  of 
Jehoiakim,  three  months  and  ten  days  in  that  of  Je- 
hoiachin,  and  eleven  years  in  that  of  Zedekiah  ;  and 
there  arises  a  period  of  forty  years,  during  which 
gross  idolatry  was  practised  in  the  kingdom  of  Judah. 
Forty  days  may  have  been  employed  in  spoiling  and 
desolating  the  city  and  the  temple. 

Verse  9.  Take  thou  also  unto  thee  ivheat]  In  times 
of  scarcity,  it  is  customary  in  all  countries  to  mix  se- 
veral kinds  of  coarser  grain  with  the  finer,  to  make  it 
last  the  longer.  This  7nashlin,  which  the  prophet  is 
commanded  to  take,  of  wheat,  barley,  beans,  lentdes, 
millet,  and  fitches,  was  intended  to  show  how  scarce 
the  necessaries  of  life  should  be  during  the  siege. 

Verse  10.  Twenty  shekels  a  day\  The  whole  of 
the  above  grain,  being  ground,  was  to  be  formed  into 
one  mass,  out  of  which  he  was  to  make  three  hundred 
and  ninety  loaves  ;  one  loaf  (or  each  day  ;  and  this  loaf 
was  to  be  of  twenty  shekels  in  weight.  Now  a  shekel, 
being  in  weight  about  half  an  oimce,  this  would  be  ten 
ounces  of  bread  for  each  day  ;  and  with  this  water  to 
the  amount  of  one  sixth  part  of  a  hin,  which  is  about 
a  pint  and  a  half  of  our  measure.  All  this  shows  that 
so  reduced  should  provisions  be  during  the  siege,  that 
they  should  be  obliged  to  eat  the  meanest  sort  of  ali- 
ment, and  that  by  iveight,  and  their  water  by  measure  ; 
each  man's  allowance  being  scarcely  a  pint  and  a  half, 
and  ten  ounces,  a  little  more  than  half  a  pound  o(  bread, 
for  each  day's  support. 

Verse  12.  Thou  shalt  bake  it  with  dung]  Dried  ox 
and  cow  dung  is  a  common  fuel  in  the  east ;  and  with 
this,  for  want  of  wood  and  coals,  they  are  obliged  to 
prepare  their  food.  Indeed,  dried  excrement  of  every 
kind  is  gathered.  Here,  the  prophet  is  to  prepare  his 
bread  with  dry  human  excrement.  And  when  we  know 
that  this  did  not  come  in  contact  \^ith  the  bread,  and 
was  orUy  used  to  warm  the  plate,  (see  ver.  3,)  on 
!  which  the  bread  was  laid  over  the  fire,  it  removes  all 


Further  tyjjes  of 


CHAP.  V. 


Jerusalem  s  affliction 


13  And  the  Lord  said,  Even 
thus  '  shall  the  children  of  Israel 


A.  M.  3409. 

B.  C.  595. 

Ol.XLVl.  2. 

TariiuiiiWPrisci,  Cat  their  defiled  bread  among  the 
K.  Human.,  22.  Gcntiles,whitiier  I  will  drive  ihcm. 

14  Then  said  I,  •'Ah  Lord  God!  behold, 
my  soul  hath  not  been  polluted  :  for  from  my 
youth  up  even  till  now  have  I  not  eaten  of 
'  that  which  dieth  of  itself,  or  is  torn  in  pieces ; 
neither  came  there  "»  abominable  flesh  into  my 
mouth. 

1 5  Then  he  said  unto  me,  Lo,  I  have  given 


i  Hos.  ix.  3. k  Acts  X.  14. 1  Exod.  xxii.  31 ;  Lev.  xi.  40  ; 

xvii.  15. ra  Deut.  xiv.  3  ;  Isa.  Ixv.  4. "  Lev.  xxvi.  26 ;  Psa, 


the  horror  and  much  of  the  dis^st.  This  was  re- 
•fuired  to  show  the  extreme  degree  of  wretchedness  to 
which  they  should  be  exposed  ;  for,  not  being  able  to 
leave  the  city  to  collect  the  dried  excrements  of  beasts, 
the  inhabitants  during  the  siege  would  be  obliged,  lite- 
rally, to  use  dried  human  ordure  for  fuel.  The  very 
circumstances  show  that  this  was  the  plain  fact  of  the 
case.  However,  we  find  that  tlie  prophet  was  re- 
lieved from  using  this  kind  of  fuel,  for  coios'  dung  was 
substituted  at  his  request.     See  ver.  15. 

A'erse  14.  Mi/ soul  hath  not  been  polluted]  There 
is  a  remarkable  similarity  between  this  expostulation 
of  the  prophet  and  that  of  St.  Peter,  Acts  x.  14. 

Verse  16.  I  will  break  the  staff  of  bread]  They 
shall  be  besieged  tiU  all  the  bread  is  consumed,  till  tlie 
famine  becomes  absolute ;  see  2  Kings  xxv.  3  .  "And 


A.  M.  3409. 

B.  C.  595. 

Ol.XLVl.  2. 

Ajino 

TarmiiniiPrisci, 

R.  Roman.,  22. 


tiicc  cow's  dung  for  man's  dung, 
and  thou  shall  prepare  thy  bread 
therewith. 

16  Moreover  he  said  unto  me, 
Son  of  man,  behold,  I  will  break  the  "  staff  of 
bread  in  Jerusalem  :  and  they  shall  °  eat  bread 
by  weight,  and  with  care ;  and  tiiey  siiall  p  drink 
water  by  measure,  and  with  astonishment ; 

17  That  they  may  want  bread  and  water, 
and  be  astonied  one  with  another,  and  i  con 
sume  away  for  their  iniquity. 

cv.  16  ;  Isa.  hi.  1 ;  chap.  v.  16 ;  xiv.  13. o  Ver.  10 ;  chap,  xii 

19. pVer.  11. nLcv.  xxvi.  39;  chap.  xxiv.  23. 

on  the  ninth  of  the  fourth  month,  the  famine  prevailed 
in  the  city ;  and  there  was  no  bre.M)  for  the  people 
of  the  land."  All  tliis  was  accurately  foretold,  and  as 
accurately  fulfilled. 

Abp.  Newcome  on  ver.  6  observes  :  "  This  number 
of  years  will  take  us  back,  with  sufficient  exactness, 
from  the  year  in  which  Jerusalem  was  sacked  by  Ne- 
buchadnezzar to  the  first  year  of  Jeroboam's  reign, 
when  national  idolatry  began  in  Israel.  The  period 
of  days  seems  to  predict  the  duration  of  the  siege  by 
the  Babylonians,  ver.  9,  deducting  from  the  year_/Jtie 
months  and  twenty-nine  days,  mentioned  2  Kings  xxv. 
1—4,  the  time  during  which  the  Chaldeans  were  on 
their  expedition  against  the  Egyptians ;  see  Jer. 
xxxvii.  5."  This  amounts  nearly  to  tlie  same  as  that 
mentioned  above. 


CHAPTER  V. 

[n  this  chapter  the  prophet  shows,  under  the  type  of  hair,  the  judgments  which  Gcd  was  about  to  execute  on 
the  inhabitants  of  Jerusalem  by  famine,  sword,  and  dispersion,  1—4.  The  type  or  allegory  is  then  drop- 
ped, and  God  is  introduced  declaring  in  plain  terms  the  vengeance  that  was  coming  on  the  whole  nation 
which  had  proved  so  unworthy  of  those  mercies  with  which  they  had  hitherto  heen  distinguished,  5—17. 


A.  M.  cir.  3410. 

.    B.  C.  cir.  594. 

01.  XLVI.  3. 

[  TarquiniiPrisci, 

R.  Roman., 

cir.  annum  23. 


A  ND  thou,  son  of  man,  take 
thee  a  sharp  knife,  take  thee 
a  barber's  razor,  "  and  cause  it  to 
pass  upon  thine  head  and  upon 
thy  beard :  then  take  thee  balances  to  weigh, 
and  divide  the  hair. 

2   ''  Thou  shah  burn  widi  fire  a  third  part  in 
the  midst  of  ■=  the  city,  when  "^  the  days  of  the 


•  See  Lev. 


ixi.  5 ;  Isa.  vii.  20 ;  chap.  xhv. 
«Chap.  iv.  1, iChap.  iv.  8, 


-■■Ver.  12. 


NOTES  ON  CHAP.  Y. 

Verses  1-4.  Take  thee  a  sharp  knife]  Among  the 
Israelites,  and  indeed  among  most  ancient  nations,  there 
were  very  few  edge-tools.  The  sword  was  the  chief; 
and  this  was  used  as  a  knife,  a  razor,  &c.,  according 
10  its  different  length  and  sharpness.  It  is  likely  that 
only  one  kind  of  instrument  is  here  intended ;  a  knife 
or  short  sword,  tn  be  employed  as  a  razor. 

Here  is  a  new  emblem  produced,  in  order  to  mark 


A.  M.  cir.  3410. 

B.  C.   cir.  594. 

01.  XLVI.  3. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  23. 


siege  are  fulfilled  :  and  thou  shall 
take  a  third  part,  and  smite  about 
it  with  a  knife  :  and  a  third  part 
thou  shall  scatter  in  the  wind ; 
and  I  will  draw  out  a  sword  after  them. 

3  ^  Thou  shall  also  take  thereof  a  few  in 
niunber,  and  bind  them  in  thy  ^  skirts. 

4  Then  take  of  them  again,  and  ?  cast  them 


«Jer.  xl.  6;    lii.  16.- 


'  Heb.  u'ings.- 
xUv.  14. 


eJer.  xh.  1,  2,  &c. 


out  the  coming  evils.  1.  The  prophet  represents  the 
Jewish  nation.  2.  His  hair,  the  people.  3.  The  ra- 
zor, the  Chaldeans.  4.  The  cutting  the  beard  and 
hair,  the  calamities,  sorrows,  and  disgrace  coming  upon 
the  people.  Cutting  off  the  hair  was  a  sign  of  mourn- 
ing;  see  on  Jer.  xiv.  5  ;  xlviii.  37  ;  and  also  a  sign 
of  great  disgrace;  see  2  Sam.  x.  4.  5.  He  is  or- 
dered to  divide  the  hair,  ver.  2,  into  three  equal  parts, 
to  intimate  the  different  degrees  and  kinds  of  punish- 
437 


Dreadful  straits 


EZEKIEL. 


tn  the  siege. 


A-  M.  cir.  3410.  into  the  itiidst  of  the  fire,  and  bum 

01.  XLVI.  3.    them    in    the  fire ;  for  thereof 

R^'^RomaTr'  shall  a  fu:e   come  forth  into  all 

cir.  annum  23.      ^^^^  J^Q^,gg  ^f  \stS.q\. 

5  Thus  saith  the  Lord  God  ;  Tliis  is  Je- 
rusalem :  I  have  set  it  in  the  midst  of  the 
nations  and  countries  that  are  round  about  her. 

6  And  she  hath  changed  my  judgments  into 
wickedness  more  than  the  nations,  and  my 
statutes  more  than  the  countries  that  are  round 
about  her  :  for  they  have  refused  my  judgments 
and  my  statutes,  they  have  not  walked  in  them. 

7  Therefore  thus  saith  the  Lord  God  ;  Be- 
cause ye  multiplied  more  than  the  nations 
that  are  round  about  you,  and  have  not 
walked  in  my  statutes,  neither  have  kept  my 
judgments,  "^  neither  have  done  according  to 
the  judgments  of  the  nations  that  are  round 
about  you ; 

8  Therefore  thus  saith  the  Lord  God  ;   Be- 


1"  Jer.  ii.  10,  11 ;   chap.  xvi.  47. iLam.  iv 

6; 

Dan.  ix.  12 ; 

Amos  iii.  2. k  Lev.  xivi.  29  ;    Deut.  xxviii 

53 

2  Kings  vi. 

29  ;   Jer.  xix.  9  ;   Lam.  ii.  20 ;    iv.  10 ;    Bar.  u 

3.- 

— 1  Ver.  12 ; 

Lev.  xxvi.  33;    Deut.  xxviii.  64;    chap.  xii. 

14 

Zech.  11.  6. 

ment  which  should  fall  upon  the  people.  6.  The  ha- 
lances,  ver.  1 ,  were  to  represent  the  Divine  justice,  and 
the  exactness  with  which  God's  judgments  should  be 
distributed  among  the  offenders.  7.  This  hair,  divided 
into  three  parts,  is  to  be  disposed  of  thus  :  1.  A  third 
part  is  to  be  burnt  in  the  midst  of  the  city,  to  show  that 
so  many  should  perish  by  famine  and  pestilence  during 
the  siege.  2.  Another  third  part  he  was  to  cut  in  small 
portions  about  the  city,  (that  figure  which  he  had  pour- 
trayed  upon  the  brick,)  to  signify  those  who  should  per- 
ish in  different  sorties,  and  in  defending  the  loalls.  3. 
And  the  remaining  third  part  he  was  to  scatter  in  the 
wind,  to  point  out  those  who  should  be  driven  into  cap- 
tivity. And,  4.  The  sword  foUoiving  them  was  in- 
tended to  show  that  their  lives  should  be  at  the  will  of 
their  captors,  and  that  many  of  them  should  perish  by 
the  sioord  in  their  dispersions.  5.  Thefeiu  hairs  which 
he  was  to  take  in  his  skirts,  ver.  3,  was  intended  to  re- 
present those  few  Jews  that  should  be  left  in  the  land 
under  Gedaliah,  after  the  taking  of  the  city.  0.  The 
throwing  a  part  of  these  last  into  the  fire,  ver.  4,  was 
intended  to  show  the  miseries  that  these  suffered  in 
Judea,  in  Egypt,  and  finally  in  their  being  also  carried 
away  into  Babylon  on  the  conquest  of  Egypt  by  Ne- 
buchadnezzar. See  these  transactions  particularly 
pointed  out  in  the  notes  on  Jeremiah,  chapters  xl.,  xli., 
xlii.  Some  think  that  this  prophecy  may  refer  to  the 
persecution  of  the  Jews  by  Antiochus  Epiphanes. 

Verse  5.  This  is  Jerusalem :  I  have  set  it  in  the 
midst  of  the  nations]  I  have  made  this  city  the  most 
eminent  and  the  most  illustrious  in  the  world.  Some 
think  that  these  words  refer  to  its  geographical  situa- 
tion, as  being  equally  in  the  centre  of  the  habitable 
world.  But  any  point  on  a  globe  is  its  centre,  no  mat- 
ter where  laid  down  ;  and  it  would  not  be  difficult  to 
438 


hold,  I,  even  I,  atn  against  thee,  "^g '^c ''iir  ^4*' 
and  will  execute  judgments  in  the      oi.  XLVi.  3. 

.  1  ^    ,  .       ,  .    ,         -    ,        Tarquinii  Prisci, 

midst  01  thee  in  the  sight  01  the      r,  Roman., 

«„<;««.,  cir.  annum  23. 

nations.  . 

9  '  And  I  will  do  in  thee  that  which  I  have 
not  done,  and  whereunto  I  will  not  do  any  more 
the  like,  because  of  all  thine  abominations. 

10  Therefore  the  fathers  "shall  eat  the  sons 
in  the  midst  of  thee,  and  the  sons  shall  eat 
their  fathers  ;  and  I  will  execute  judgments 
in  thee,  and  tlie  whole  remnant  of  thee  will  I 
'  scatter  into  all  the  winds. 

11  Wherefore,  as  I  live,  saith  the  Lord 
God  ;  Surely,  because  thou  hast  ™  defiled  my 
sanctuary  with  all  thy  "  detestable  things,  and 
with  all  thine  abominations,  therefore  will  I 
also  diminish  thee ;  °  neither  shall  mine  eye 
spare,  neither  will  I  have  any  pity. 

12  P  A  third  part  of  thee  shall  die  with  the 
pestilence,  and  with  famine  shall  they  be  con- 

n>  2  Chron.   xxxvi.  14  ;  chap.  vii.  20 ;  viii.  5,  &c. ;  xxiii.  38. 

"Chap.  xi.  21. "Chap.  vii.  4,  9  ;  viii.  18;   ix.  10. pSee 

ver.  2 ;  Jer.  xv.  2 ;  xxi.  9 ;  chap.  vi.  12. 


show  that  even  this  literal  sense  is  tolerably  correct. 
But  the  point  which  is  the  centre  of  the  greatest  por- 
tion of  land  that  can  be  exhibited  on  one  hemisphere 
is  the  capital  of  the  British  empire.  See  my  Sermon 
on  the  universal  spread  of  the  Gospel. 

Verse  6.  She  hath  changed  my  judgments]  God 
shows  the  reason  why  he  deals  with  Jerusalem  in  gi-eater 
severity  than  with  the  surrounding  nations ;  because 
she  was  more  wicked  than  they.  Bad  and  idolatrous 
as  they  were,  they  had  a  greater  degree  of  tnorality 
among  them  than  the  Jews  had.  Having  fallen  from 
the  true  God,  they  became  more  abominable  than  others 
in  proportion  to  the  height,  eminence,  and  glory  from 
which  they  had  fallen  This  is  the  common  case  of 
bacJisliders ;  they  frequently,  in  their  fall,  become  ten- 
fold more  the  children  of  mrath  than  they  were  before. 

Verse  9.  7  ivill  do  in  thee  that  which  I  have  not 
done]  The  destruction  of  Jerusalem  by  Nebuchadnez- 
zar was  one  of  the  greatest  calamities  that  ever  fell  on 
any  nation  or  place  before ;  and  that  by  the  Romans 
under  Titus  exceeded  all  that  has  taken  place  since. 
These  two  sackages  of  that  city  have  no  parallel  in 
the  history  of  mankind. 

Verse  10.  The  fathers  shall  eat  the  sojts]  Though 
we  have  not  this  fact  so  particularly  stated  in  history, 
yet  we  cannot  doubt  of  it,  considering  the  extremities 
to  which  they  were  reduced  during  the  siege.  The 
same  is  referred  to  by  Jeremiah,  Lam.  iv.  10.  Even 
the  women,  who  were  remarkable  for  kindness  and  hu- 
manity, boiled  their  own  children,  and  ate  them  during 
the  siege. 

Will  I  scatter  into  all  the  icinds.]  Disperse  you,  by 
captivity,  among  all  the  nations  of  the  earth. 

Verse  12.  A  third  part  of  thee]  See  the  note  on 
ver.  1-4. 


Farther  judgments 


CHAP.  VI. 


against  Jerusalem. 


*B*C  c'r  mJ"'  s*""^^  '"  ^^'^  midst  of  thee  :  and 
01.  XLVI.3.'  a  third  part  shall  fall  by  the 
"r! 'RomaiiT''  sword  rouiid  aliout  thee ;  and  1 1 

cir.  annum  23.     ^^.j]j  ^^attcr  a  tliird  part  into  all 

the    winds,    and   '  I   will    chaw   out  a   sword 

after  them. 

13  Thus  shall  mine  anger  'be  accomplished, 
and  I  will  '  cause  my  fury  to  rest  upon  them, 
"  and  I  will  be  comforted :  ""  and  they  shall 
know  that  I  the  Lord  have  spoken  it  in  my 
zeal,  wiien  I  have  accomplished  my  fury  in 
them. 

14  Moreover  '^  I  will  make  thee  waste,  and 
a  reproach  among  the  nations  that  are  round 
about  thee,  in  the  sight  of  all  that  pass  by. 

15  So  it  shall  be  a  "■  reproach  and  a  taunt, 

qjer.  ix.  16;  ver.  2,  10;    chap.  vi.  8. 'Lev.  jorvi.  33;  ver. 

2;  chap.  xii.  It. «Lam.  iv,  11  ;  chap.  vi.  12;  vii.  8. >Ch. 

xxi.  17. — — "Deut.  x-xxii.  36;    Isa.  i.  24. "Chap,  xxxvi.  6; 

sxxviii.  19. "  Lev.  xxvi.  3i,  32 ;  Neh.  ii.  17. »  Deut.  xxviii. 

Verse  13.  I  will  cause  my  fury  to  rest]  My 
displeasure,  and  the  evidences  of  it,  shall  not  be 
transient ;  they  shall  be  permanent  upon  you,  and 
among  you.  And  is  not  this  dreadfully  true  to  the 
present  day  ! 

Verse  16.  The  evil  arrows  of  famine]  Famine  and 
pestilence  are  represented  as  poisoned  arrows,  inflict- 
ing death  wherever  they  xomind.  The  ancients  repre- 
sented them  in  the  same  way. 


an   instruction  and  an  astonish-  *„'^;'='^-  ^J}"- 

B.  C.  cir.  594. 

ment  imlo  the  nations  that  are     oi.  XLvi.  3. 
round   about  thee,  when  I   shall     r.  Roman., '' 
execute    judgments    in    thee    in    "''■  •"'"""°'  ^- 
anger  and  in  fury  and  in  >'  furious  rebukes.    I 
the  Lord  have  spoken  it. 

16  When  I  shall  ^  send  upon  them  the  evil 
arrows  of  famine,  which  shall  be  for  their 
destruction,  and  which  I  will  send  to  destroy 
you :  and  I  will  increase  the  famine  upon  you, 
and  will  break  your  "  staff  of  bread. 

1 7  So  will  I  send  upon  you  famine  and  ''  evil 
beasts,  and  they  shall  bereave  thee ;  and 
°  pestilence  and  blood  shall  pass  through  thee ; 
and  I  will  bring  the  sword  upon  thee.  I  the 
Lord  have  spoken  it. 


37;    IKingsix.  7;    Psa.  Ixxix.  4  ;   Jer.  xxiv.  9;   Lam.  ii.  15. 

y  Chap.  xxT.  17. '  Deut.  xxxii.  23,  24. »  Lev.  xxvi.  26 ; 

chap.  iv.  IG  ;  xiv.  13. b  Lev.  xxvi.  22 ;  Deut.  xxxii.  24 ;  chap. 

xiv.  21 ;  xx-xiii.  27 ;  xxxiv.  25. c  Chap,  xxxviii.  22. 


Verse  17.  So  will  I  send  upon  you  famine  and  evu 
beasts,  and  they  shall  bereave  thee]  Wild  beasts  al- 
ways multiply  in  depopulated  countries.  In  England, 
wolves  abounded  when  the  country  was  thinly  peopled  ; 
it  is  now  full  of  inhabitants,  and  there  is  not  one  wolf 
in  the  land.  Nebuchadnezzar  and  his  Chaldeans  may 
be  called  here  evil  beasts.  He  is  often  compared  to  a 
lion,  Jer.  iv.  7  ;  Dan.  vii.  14  ;  on  account  of  the  rav- 
ages made  by  him  and  his  Chaldean  armies. 


CHAPTER  VI. 

Jn  th)S  chapter,  which  forms  a  distinct  section,  the  prophet  denounces  the  judgments  of  God  against  the  Jews 
for  their  idolatry,  1-7  ;  but  tells  them  that  a  remnant  shall  be  saved,  and  brought  to  a  sense  of  their  sins 
by  their  severe  afflictions,  8—14. 


A.  M.  cir:  3-110. 

B.  C.  cir.  594. 

01.  XLVI.  3. 
Tarquinii  Prisci, 

R.  Roman., 
cir.  annum  23. 


A  ND   the   word  of  the  Lord 

came  unto  me,  saying, 
2  Son  of  man,    ^  set  thy  face 
toward  the  ''  mountains  of  Israel, 
and  prophesy  against  them, 

3  And  say,  Ye  mountains  of  Israel,  hear  the 
word  of  the  Lord  God  ;  Thus  saith  the  Lord 
God  to  the  mountains,    and  to  the  hills,   to 


•  Chap.  XX.  46 ;   xxi.  2 ;    xxv.  2. 1 

xxvi.  30. 


Chap,  sxxvi.  1. ^Lev. 


NOTES  ON  CHAP.  VI. 
Verse  2.  Set  thy  face  toward  the  mountains  of  Is- 
rael] This  is  a  new  prophecy,  and  was  most  probably 
given  after  the  four  hundred  and  thirty  days  of  his  ly- 
ing on  his  left  and  right  side  were  accomplished.  By 
Israel  here,  Judca  is  simply  meant ;  not  the  ten  tribes, 
who  had  long  before  been  carried  into  captivity.  Eze- 
kiel  uses  this  term  in  reference  to  the  Jews  only. 


A.  M.  cir.  3410. 

B.  C.  cir.  594. 

Ol.  XLVI.  3. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  23. 


the  rivers,  and  to  the  valleys; 
Behold,  I,  even  I,  will  bring  a 
sword  upon  you,  and  ■=  I  will 
destroy  your  high  places. 

4  And  your  altars  shall  be  desolate, 
your  ^  images  shall  be  broken  :  and  '  I 
cast  dovim  your  slain  me)i  before  your  idols. 

5  And  I  will  ''  lay  the  dead  carcasses  of  the 


and 
will 


<*  Or,  sun  images ;   and  so  ver.  6. — 
gnw. 


•  Lev.  xxvi.   30. rHeb. 


The  mountains  may  be  addressed  here  particularly, 
because  it  was  on  them  the  chief  scenes  of  idolatry 
were  exhibited. 

Verse  4.  Your  images  shall  be  broken]  Literally, 
your  sun  images ;  representations  of  the  sun,  which 
they  worshipped.      See  the  margin. 

Verse  5.   Will  scatter  your  bones  round  about  your 
altars.]     This  was  literally  fidfiUed  by  the  Chaldeans 
439 


The  desolations  that  shall 


EZEKIEL. 


take  place  in  the  latul. 


A.  M.  cir.  3410.    children  of    Israel    before    their 

B.  C.  cir.  594. 

oi.  XLVi.  3.     idols ;    and    I   will  scatter   your 

TarquiniiPrisci,    ,  j      i,      »  ii 

R?  Roman.,  Dones  round  about  your  altars. 
cir.  annum  23.  g  j^  ^^i  your  dwelling-pkces 
the  cities  shall  be  laid  waste,  and  the  high 
places  shall  be  desolate ;  that  your  altars  may 
be  laid  waste  and  made  desolate,  and  your  idols 
may  be  broken  and  cease,  and  your  images 
may  be  cut  down,  and  your  works  may  be 
abolished. 

7  And  the  slain  shall  fall  in  the  midst  of  you, 
and  e  ye  shall  know  that  I  a?n  the  Lord. 

8  ''Yet  Avill  I  leave  a  remnant,  that  ye  may 
have  some  that  shall  escape  the  sword  among 
the  nations,  when  ye  shall  be  scattered  through 
the  countries. 

9  And  they  that  escape  of  you  shall  remember 
me  among  the  nations  whither  they  shall  be 
carried  captives,  because  '  I  am  broken  with 
their  whorish  heart,  which  jiath  departed  from 
me,  and  ''with  their  eyes,  which  go  a  whoring 
after  their  idols  :  and  '  they  shall  loathe  them- 
selves for  the  evils  which  they  have  committed 
in  all  their  abominations. 

10  And  they  shall  know  that  I  am  the  Lord, 


gVer.  13;   chap.  vii.  4,  9 

,   xi.  10,  12 ;  xii.  15. li  Jer.  xlir. 

28;  chap.  v.  2,  12;  xii.  16; 

xiv.  22. i  Psa.  Ixxviii.  40 ;    Isa. 

vii.  13;   xliii.  24;   Ixiii.  10.- 

k  Num.  XV.  39  ;  chap.  xx.  7,  24. 

1  Lev.  xxvi.  39 ;  Job  xlii.  6 ; 

chap.  XX.  43  ;  xxxvi.  31. 

According  to  Baruch,  chap.  ii.  24,  25,  they  opened  the 
sepulchres  of  the  principal  people,  and  threw  the  bones 
about  on  every  side. 

Verse  9.  They  that  escape  of  you  shall  remember 
me]  Those  that  escape  the  sword,  the  pestilence,  and 
the  famine,  and  shall  be  led  into  captivit}',  shall  plainly 
see  that  it  is  God  who  has  done  this  ;  and  shall  humble 
themselves  on  account  of  their  abominations,  leave 
their  idolatry,  and  worship  me  alone.  And  this 
they  have  done  from  the  Babylonish  captivity  to  the 
present  day. 

Verse  11.  Smite  ivith  thine  hand,  and  stamp  with 
thy  foot]  Show  the  utmost  marks  of  thy  astonishment 
and  indignation,  and  dread  of  the  evils  that  are  coming 
upon  them.  Some  have  contended  for  the  propriety 
of  clapping  and  stamping  in  public  worship  from  these 
words !  It  is  scarcely  a  breach  of  charity  to  think 
that  such  persons  are  themselves  incapable  either  of 
attending  on  or  conducting  the  worship  of  God.  To 
be  consistent,  they  should  copy  the  prophet  in  his  other 
typical  actions  as  well  as  these  ;  and  then  we  shall  hear 
of  their  lying  on  their  left  side  for  three  hundred  and 
ninety  days,  and  on  their  right  side  for  forty  days ; 
shaving  their  heads,  burning  their  hair,  baking  their 
bread  icith  dung,  &c.  Now  all  these  things,  because 
440 


and  that  I  have  not  said  in  vam  *^'^  <=."•  ^^lo. 

IT  1,11-  -1  ,  ^■'^-  "'^-  594. 

that  i  would  do  this  evil  unto  them.     oi.  XLVi.  3. 

1 1  Thus  saith  the  Lord  God  ;  ^r  Romim!'^'' 
Smite  "with  thine  hand,  and  ■="• """""' ^- 
stamp  with  thy  foot,  and  say,  Alas  for  all  the 
evil  abominations  of  the  house  of  Israel !  "  for 
they  shall  fall  by  tlie  sword,  by  the  famine, 
and  by  the  pestilence. 

12  He  that  is  far  off  shall  die  of  the  pesti- 
lence ;  and  he  tliat  is  near  shall  fall  by  the 
sword ;  and  he  that  remaineth  and  is  besieged 
shall  die  by  the  famine  :  °  thus  will  I  accom- 
plish my  fury  upon  them. 

13  Then  p  shall  ye  know  that  I  am  the 
Lord,  when  their  slain  men  shall  be  among 
their  idols  round  about  their  altars,  1  upon 
every  high  hill,  '  in  all  the  tops  of  the  moun- 
tains, and  ^  under  every  green  tree,  and  under 
every  thick  oak,  the  place  where  they  did 
offer  sweet  savour  to  all  their  idols. 

14  So  will  I  '  stretch  out  my  hand  upon 
them,  and  make  the  land  desolate,  yea,  "more 
desolate  than  the  wilderness  toward  "  Diblath, 
in  all  their  habitations  :  and  they  shall  know 
that  I  am  the  Lord. 

"Chap.  xxi.  14. "Chap.  v.  12. "Chap.  v.  13. pVcr. 

7. iJer.  ii.  20. 'Hos.  iv.  13. 'Isa.  Ivii.  5. 'Isa.  v. 

25. "  Or,  desolate  froTti  the  wilderness. ^  Num.  xxxiii.  46  ; 

Jer.  xlviii.  22. 


they  were  typical  and  commanded,  were  proper  in  the 
prophet :  in  such  persons  as  the  above  they  would  be 
evidences  of  insanity.  Such  extravagant  acts  are  no 
part  of  God's  worship. 

Verse  14.  And  make  the  land — more  desolate  than 
the  wilderness  toward  Diblath]  Diblath  or  Diblathayim 
is  situated  in  the  land  of  Moab.  It  is  mentioned  Num. 
xxxiii.  46,  Almon-Diblathaim ;  and  in  Jer.  xlviii.  22, 
Beth-Diblathaim.  It  was  a  part  of  that  horrible  wil- 
derness mentioned  by  Moses,  Deut.  viii.  15,  "  wherein 
were  fiery  serpents,  and  scorpions,  and  drought."  The 
precise  reason  why  it  is  mentioned  here  is  not  very 
evident.  Some  think  it  is  the  same  as  Riblah,  where 
Nebuchadnezzar  slew  the  princes  of  Israel,  and  put 
out  Zedekiah's  eyes  ;  the  principal  difference  lying  be- 
tween the  T  daleth  and  the  T  resh,  which  in  MSS.  is 
often  scarcely  discernible  ;  and  hence  vast  multitudes 
of  various  readings.  Five,  probably  si.T,  of  Kenni- 
cott''s  MSS.  have  nnb^l  riblaihah,  as  likewise  two  of 
my  oldest  MSS.  ;  though  in  the  margin  of  one  a  later 
hand  directs  the  word  to  be  read  rh'\1  bedaleth,  with 
daleth.  But  all  the  Versions  read  the  word  with  a  D. 
This  may  appear  a  matter  of  little  importance,  but  we 
should  take  pains  to  recover  even  one  lost  letter  of  the 
%cord  of  God. 


hraeVx  desolation 


CHAP.  VII. 


is  at  the  door. 


CHAPTER  VII. 

This  chapter,  which  also  forms  a  distinct  prophecy,  foretells  the  dreadful  destruction  of  the  land  of  Israel, 
or  Judah,  [for  after  the  captivity  of  the  ten  tnbes  these  terms  are  often  used  indiscriminately  for  the  Jews 
in  general^  on  account  of  the  heinous  sins  of  its  inhabitants,  1-15  ;  and  the  great  distress  of  the  small 
remnant  that  should  escape,  16-19.  The  temple  itself  which  they  had  polluted  with  idolatry,  is  devoted 
to  destruction,  20-22  ;  and  the  prophet  is  directed  to  make  a  chain,  as  a  type  of  that  captivity,  in  which 
both  king  and  people  should  be  led  in  bonds  to  Babylon,  23-27.  The  whole  chapter  abounds  in  bold  and 
beautiful  figures,  flowing  m  an  easy  and  forcible  language. 

A.  M.  cir.   3410. 

B.  C.  cir.   594. 

01.  XLVI.3. 

Tarquinii  Pnsci, 

R.    Roman., 

cir.  oiuium  1^. 


]\/rOREOVER  the  word  of  the  I    5  Tims  saith  the  Lord  God;  An  *B.'c.''cIr.  raf 
Loud  came  unto  me,  saying,    evil,  an  only  evil,  behold,  is  come.     "'  ^^ ' '  " 


2  Also,  thou  son  of  man,  thus 
saith  the  Lord  God  unto  the  land 
of  Israel ;  "  An  end,  the  end  is  come  upon  the 
foiu-  comers  of  the  land. 

3  Now  is  the  end  come  upon  thee,  and  I 
will  send  mine  anger  upon  thee,  and  ''.will 
judge  thee  according  to  thy  ways,  and  will 
"=  recompense  upon  thee  all  thine  abominations. 

4  And  '^  mine  eye  shall  not  spare  thee,  nei- 
ther will  I  have  pity  :  but  I  will  recompense 
thy  ways  upon  thee,   and  thine  abominations 


01.  XLVI.  3. 

Tarquinii  Prisci, 

R.    Roman., 

cir.  annum  23. 


6  An  end  is  come,  the  end  is 
come  :  it  ^  watcheth  for  thee  ; 
behold,  it  is  come. 

7  s  The  morning  is  come  unto  thee,  O  thou 
that  dwellest  in  the  land  :  *■  the  time  is  come, 
the  day  of  trouble  is  near,  and  not  the  '  sound- 
ing again  of  the  mountains. 

8  Now  Avill  I  shortly  ^  pour  out  my  fury 
upon  thee,  and  accomplish  mine  anger  upon 
thee  :  '  and  I  will  judge  thee  according  to  thy 
ways,  and  will  recompense  thee  for  all  thine 


shall  be  in  the  midst  of  thee  :   "  and  ye  shall    abominations 


know  that  I  am  the  Lord. 


9  And  "  mine  eye  shall  not  spare,  neither  will 


Ver.  3,  6;    Amos  viii.  2  ;   Matt.  .xxiv.  6,  13,  14. i>Ver.  8,  ,        

""  "  — °^    ^-   ''>i^"    1'    11  ■   i-iii    ift-    ix.    10.     i.   14,    15 


9. 'Heb.  give. iiVer.   9;   chap.  v.  11  ;   viii.  18 

«  Ver.  27  j  chap.  vi.  7 ;  xii.  20. 

NOTES  ON  CHAP.  VII. 
Verse  2.  An  end,  the  end  is  come]  Instead  of  yp 
ypn  ND  hets  ba  hakkets,  one  MS.  of  Kennicott''s,  one 
of  De  Rossi's,  and  one  of  my  own,  read  ypn  N3  N3  yp 
kets  ba,  ba  hakkets,  "  The  end  Cometh,  come  is  the 
end."  This  reading  is  supported  by  all  the  ancient 
Versions,  and  is  undoubtedly  genuine.  The  end  cometh  : 
the  termination  of  the  Jewish  state  is  coming,  and  while 
I  am  speaking,  it  is  come.  The  destruction  is  at  the 
door.  The  later  hand,  who  put  the  voioel  points  to  the 
ancient  MS.  that  has  the  above  reading,  did  not  put 
the  points  to  the  first  S3  ba,  but  struck  his  pen  gently 
across  it,  and  by  a  mark  in  tlie  margin  intimated  that 
it  should  be  blotted  out.  AJI  my  ancient  MS.S.  were 
without  the  points  originally  ;  but  they  have  been  added 
by  modern  hands,  with  a  different  ink  ;  and  they  have 
in  multitudes  of  instances  corrected,  or  rather  changed, 
important  readings,  to  make  them  quadrate  w'ith  the 
masora.  But  the  original  reading,  in  almost  every 
case,  is  discernible. 

The  end  is  come  upon  the  four  comers  of  the  land.] 
This  is  not  a  partial  calamity  ;  it  shall  cover  and  sweep 
the  whole  land.  The  cup  of  your  iniquity  is  full,  and 
my  forbearing  is  at  an  end.  This  whole  chapter  is 
poetical. 

Verse  4.  Thine  abominations  shall  be  in  the  midst 
of  thee]  They  shall  ever  stare  thee  in  the  face,  up- 
braid thee  with  thy  ingratitude  and  disobedience,  and 
be  witnesses  against  thee. 

Verse  5.  An  evil,  an  only  evil]  The  great,  the 
sovereign,  the  last  exterminating  evil,  is  come  :  the 


f  Heb.  awakeih  against  thee. 6  Ver.  10. >•  Ver.  12  ;  Zeph. 

"     "  Or,    echo. k  Chap.    xx.    8,   21. 'Ver.   3. 


"■Ver.  4. 


sword,  the  pestilence,  the  famine,  and  the  captivity. 
Many  MSS.  read  iriN  achar,  after.  So  evil  cometh 
after  evil ;  one  instantly  succeeds  another. 

Verse  6.  An  end  is  come,  the  end  is  come  :  it  watch- 
eth for  thee]  This  is  similar  to  the  second  verse  ;  but 
there  is  a  paronomasia,  or  play  upon  letters  and  words, 
which  is  worthy  of  note.  I"'''*  ]'P^  ]'P'^  ^-  ^^  VP 
kets  ba,  ba  hakkets,  hckits  clayich.  nvp  kalsah  signifies 
to  make  an  end  or  extremity,  by  cutting  off  something, 
and  "I'p"  yakats  signifies  to  awake  from  sleep :  hence 
yp  kits,  the  summer,  as  the  earth  and  its  productions 
seem  then  to  awake  from  the  sleep  of  winter.  The 
end  or  final  destruction  is  here  personified ;  and  repre- 
sented as  an  executioner  who  has  arisen  early  from  his 
sleep,  and  is  waiting  for  his  orders  to  execute  judgment 
upon  these  offenders.      Hence  it  is  said — 

Verse  7.  The  morning  is  ccme  unto  thee]  Every 
note  of  time  is  used  in  order  to  show  the  certainty  of 
the  thing.  The  morning  that  the  executioner  has 
watched  for  is  come ;  the  time  of  that  morning,  in 
which  it  should  take  place,  and  the  day  to  which  that 
time,  precise  hour  of  that  morning,  belongs,  in  which 
judgment  shall  be  executed.      All,  all  is  come. 

And  not  the  sounding  again  of  the  mountains.]  The 
hostile  troops  are  advancing !  Ye  liear  a  sound,  a  tu- 
multuous  noise  ;  do  not  suppose  that  this  proceeds  from 
festivals  upon  the  mountains ;  from  the  joy  of  harvest- 
men,  or  the  treaders  of  the  wine-press.  It  is  the  noise 
of  those  by  whom  ye  and  your  country  are  to  fall. 
D'ln  ^^  nSi  velo  bed  harim,  and  not  the  reverberation 
of  sound,  or  reflected  sound,  or  re-echoing  from  the 
441 


According  to  their  sins, 


EZEKIEL. 


so  shall  they  be  punished. 


%  "c  "c'ir  594°'   •'■  ^^^®  P^'y  ■   ^  ^^^^  recompense  1 
01.  XLVi.  3.     n  thee  according  to  thy  ways  and  1 

Tarquinii  Prisci,      ,  .  ,         .        .  .7     ,  •      ,i       ' 

R  Roman.,      thine  abomuiations  that  are  m  the 

cir.  annum  23.      j^ -^jg j  ^f  j|jgg  .    „  ^^^  yg  gj^j^^  ]^,^0^ 

that  I  a?»  the  Lord  that  smiteth. 

10  Behold  the  day,  behold,  it  is  come  :  'the 
morning  is  gone  forth ;  the  rod  hath  blos- 
somed, pride  hath  budded. 

Ill  Violence  is  risen  up  into  a  rod  of  wick- 
edness :  none  of  them  shall  remain,  nor  of 
their  ■■  multitude,  nor  of  any  of  =  theirs ;  '  neither 
shall  there  he  wailing  for  them. 

12"  The  time  is  come,  the  day  draweth  near : 
let  not  the  buyer  rejoice,  nor  the  seller  mourn : 
for  wrath  is  upon  all  the  multitude  thereof. 

13  For  the  seller  shall  not  return  to  that 
which  is  sold,  ''  although  they  were  yet  alive : 


for   the  vision    is  touching    the  ■*■  *J;  '='^-  l^p- 

5  B.  C.cir.  594. 

whole    multitude  thereof,  which     oi.  XLVi.  3. 

,1.  .  1  in    Tarquinii  Prisci 

shall  not    retiu:n ;    neither   shall      r.  Roman., 
any  strengthen  himself  -  in  ^  the    ""'  =^'"^23. 


iniquity  of  his  life. 

14  They  have  blown  the  trumpet,  even  to 
make  all  ready:  but  none  goeth  to  the  battle: 
for  my  wrath  is  upon  all  the  multitude  thereof. 

1 5  y  The  sword  is  without,  and  the  pesti- 
lence and  the  famine  within :  he  that  is  in  the 
field  shall  die  with  the  sword  ;  and  he  that  is  in 
the  city,  famine  and  pestilence  shall  devour  him. 

1 6  But  ^  they  that  escape  of  them  shall 
escape,  and  shall  be  on  the  mountains  like 
doves  of  the  valleys,  all  of  them  mourning, 
every  one  for  his  iniquity. 

17  All    "  hands    shall    be   feeble,    and    all 


"  Heb.    ujmn  thee. o  Ver.  4. P  Ver.  7. *Jjer.  vi.  7.     yet  among    the  living. w  Or,    whose  life  is    in   his    iniquity 

•■  Or,  tumult. 3  Or,  their  tumultuous  persons. '  Jer.  xvi.  5,  6 ;     t  Heb.  his  iniquity. y  Deut.  xxxii.  25  ;  Lam.  i.  20  ;  chap.  v.  12. 

cliap.  xxiv.  16,  22. "  Ver.  7. "•'  Heb.  though  their  life  were  ,  *  Chap.  vi.  8. » Isa.  xiii.  7  ;  Jer.  vi.  24  ;  chap.  xxi.  7. 


mountains.  "  Now  will  I  shortly  pour  out,"  ver.  8. 
Here  they  come ! 

Verse  10.  Behold  the  day^  The  same  words  are 
repeated,  sometimes  varied,  and  pressed  on  the  atten- 
tion with  new  figures  and  new  circumstances,  in  order 
to  alarm  this  infatuated  people.  Look  at  the  day  !  It 
is  come  ! 

The  morning  is  gone  forth]  It  will  wait  no  longer. 
The  rod  that  is  to  chastise  you  hath  blossomed;  it  is 
quite  ready. 

Pride  hath  budded.]  Your  insolence,  obstinacy,  and 
daring  opposition  to  God  have  brought  forth  their  pro- 
per fruits. 

A'^erse  1 1 .  Violence  is  risen  up  into  a  rod  of  wicked- 
ness] The  prophet  continues  his  metaphor :  "  Pride 
has  budded." — And  what  has  it  brought  forth  1  Vio- 
lence and  iniquity.  To  meet  these,  the  rod  of  God 
cometh.  There  is  such  a  vast  rapidity  of  succession 
in  the  ideas  of  the  prophet  that  he  cannot  wait  to  find 
language  to  clothe  each.  Hence  we  have  broken  sen- 
tences ;  and,  consequently,  obscurity.  Sometlung  must 
be  supplied  to  get  the  sense,  and  most  critics  alter 
words  in  the  text.  Houbigant,  who  rarely  acknow- 
ledges himself  to  be  puzzled,  appears  here  completely 
nonplussed.  He  has  given  a  meaning;  it  is  this: 
"  Violence  hath  liurst  forth  from  the  rod ;  salvation  shall 
not  proceed  from  them,  nor  from  their  riches,  nor  from 
their  turbulence  :  there  shall  be  no  respite  for  them." 
Cahnet  has  given  no  less  than  five  interpretations  to 
this  verse.  The  simple  meaning  seems  to  be,  that  such 
and  so  great  is  their  wickedness  that  it  must  be  pun- 
ished ;  and  from  this  punishinent,  neitlier  their  multi- 
tude nor  struggles  shall  set  them  free.  They  may 
strive  to  evade  the  threatened  stroke ;  but  they  shaU 
not  succeed,  nor  shall  they  have  any  respite.  Our 
Version  is  to  be  understood  as  saying, — None  of  the 
people  shall  be  left ;  all  shall  be  slain,  or  carried  into 
captivity  :  nor  shall  any  of  theirs,  their  princes,  priests, 
wives,  or  children,  escape.  And  so  deserved  shall 
442 


their  desolation  appear,  that  none  shall  lament  them. 
This  may  be  as  good  a  sense  as  any,  and  it  is  nearest 
to  the  letter. 

Verse  12.  Let  not  the  buyer  rejoice,  nor  the  seller 
mourn]  Such  is  now  the  state  of  public  affairs,  that 
he  who  through  want  has  been  obliged  to  sell  his  in- 
heritance, need  not  mourn  on  the  account ;  as  of  this 
the  enemy  would  soon  have  deprived  him.  And  he 
who  has  bought  it  need  not  rejoice  in  his  bargain,  as 
he  shall  soon  be  stripped  of  his  purchase,  and  either 
fall  by  the  sword,  or  be  glad  to  flee  for  his  life. 

Verse  13.  Far  the  seller  shall  not  return]  In  the 
sale  of  all  heritages  among  the  Jews,  it  was  always 
understood  that  the  heritage  must  return  to  the  family 
on  the  year  of  jubilee,  which  was  eveiy  fiftieth  year; 
but  in  this  case  the  seller  should  not  return  to  possess 
it,  as  it  was  not  likely  that  he  sliould  be  alive  when  the 
j  next  jubilee  should  come  ;  and  if  he  were  even  to  live 
till  that  time,  he  could  not  possess  it,  as  he  would  then 
be  in  captivity.  And  the  reason  is  particularly  given  ; 
for  the  vision — the  prophetic  declaration  of  a  seventy 
years'  captivity,  regards  the  whole  multitude  of  the  peo- 
ple ;  and  it  shall  not  return,  i.  e.,  it  wUl  be  found  to 
be  strictly  true,  without  any  abatement. 

Verse  14.  They  have  blown  the  trumpet]  Vain  are 
all  the  efforts  you  make  to  collect  and  arm  the  people, 
and  stand  on  your  own  defence ;  for  all  shall  be  dis- 
pirited, and  none  go  to  the  battle. 

Verse  15.  The  sword  is  without]  War  through  all 
the  country,  and  pestilence  and  famine  within  the  city, 
shall  destroy  the  whole,  except  a  small  remnant.  He 
who  endeavours  to  flee  from  the  one  shall  fall  by  the 
other. 

Verse  16.  They — shall  be  on  the  mountains  Hie 
doves  of  the  valleys]  Rather,  like  mourning  doves, 
ni'NJn  haggeayoth,  chased  from  their  dove-cotes,  and 
separated  from  their  mates. 

Verse  17.  All  knees  shall  be  weak  as  tvater.]  Calmet 
understands  this  curiously  :   La  frayeur  dont  on  sera 


Israel's  habitations  shall 


CHAP.  VII. 


be  given  to  the  heathen 


A.  M.  cir.  3410.  itnees     shall      ^  be     weak     as 

B.  C.   cur.  594. 

oi.  XLVi.  3.    water. 
'^T'ko.T^''''      1 8  Tiiey  shall  also  '  gird  them- 

cir.  annum 23.  jg/ye^.  ^yjth  sackclolli,  and  '^  hor- 
ror shall  cover  them  ;  and  shame  shall  be  upon 
all  faces,  and  baldness  upon  all  their  heads. 

19  They  shall  cast  their  silver  in  the  streets, 
and  their  gold  shall  be  "  removed :  their  ''  silver  i 
and  their  gold  shall  not  be  able  to  deliver  them  ' 
in  the  day  of  the  ^vTath  of  the  Lord  :   they  [ 
shall  not  satisfy  their  souls,  neither  fill  their 
bowels  :   ^  because  it  is  ''  the  stumbling-block 
of  their  iniquity. 

20  As  for  the  beauty  of  his  ornament,  he 
set  it  in  majesty  :  '  but  they  made  the  images 
of  their  abominations  and  of  their  detestable 
things  therein  :  therefore  have  I  "^  set  it  far 
from  them. 

21  And  I  will  give  it  into  the  hands  of  the 
strangers  for  a  prey,  and  to  the  wicked  of  the 
earth  for  a  spoil ;   and  they  shall  pollute  it. 

22  My  face  will  I  turn  also  from  them,  and 
they  shall  pollute  my  secret  place :  for  the 

■■Heb.  go  into  water. cisa.  iii.  24  ;  xv.  2,  3;  Jer.  xlviii.  37  ; 

Amos  viii.  10. d  Psa.  Iv.  5. ^  Heb.  for  a  separation,  or  un- 

cUanness. fProv.  xi.  4;  Zeph.  i.  18;    Ecclus.  v.  8. gOr, 

because  their  iniquity  is  their  stumbling  block. •>  Chap.  xiv.  3,  4  ; 

xliv.  12. 

saisi,  fera  qu'on  ne  pourra  retenir  son  urine.  D'autres 
I'expliquent  d'une  autre  soiiiUure  plus  honteuse.  I  be- 
lieve him  to  be  nearly  about  right.  St.  Jerome  is  ex- 
actly the  same  :  Pavoris  magnitudine,  urina  polluet 
genua,  nee  valebit  profluentes  aquas  vesica  prohibcre. 
This  and  other  malretentions  are  often  the  natural  effect 
of  extreme  fear  or  terror. 

A'erse  19.  T/iei/  shall  cast  their  silver  in  the  streets] 
Their  riches  can  be  of  no  use  ;  as  in  a  time  o(  famine 
there  is  no  necessary  of  life  to  be  purchased,  and  gold 
and  silver  cannot  fill  their  bowels. 

It  is  the  stumbling-block  of  their  iniquity.]  They 
loved  riches,  and  placed  in  the  possession  of  them  their 
supreme  happiness.  Now  they  find  a  pound  of  gold 
not  worth  an  ounce  of  bread. 

Verse  20.  As  for  the  beauty  of  his  ornament]  Their 
beautiful  temple  was  their  highest  ornament,  and  God 
made  it  majestic  by  his  presence.  But  they  have  even 
taken  its  riches  to  make  their  idols,  which  they  have 
brought  into  the  very  courts  of  the  Lord's  house ;  and 
therefore  God  hath  set  it — the  temple, /rmn  him — given 
it  up  to  pillage.  Some  say  it  means,  "  They  took  their 
ornaments,  which  were  their  pride,  and  made  them  into 
images  to  worship." 

Verse  22.    The  robbers  shall  enter  into  it]     The 


'robbers  shall  enter  into  it,  and  \;*J;  "='''■  ?J'°- 

'  B.  C.  c.r.  594. 

defile  it.  oi.  xi  vi.  3. 

^„    --    ,  ,     .  c        _    T        TarouiniiPriaci, 

23  Make  a  chain  :  lor  ""  the  r.  Roman., 
land  is  full  of  bloody  crimes,  and  '•'^- '^"""'"  ^"^ 
the  city  is  full  of  violence. 

24  Wherefore  I  will  bring  the  worst  of  the 
heathen,  and  they  shall  possess  their  houses : 
I  will  also  make  the  pomp  of  the  strong  to 
cease ;  and  "  their  holy  places  shall  be  defiled. 

25  °  Destruction  cometh ;  and  they  shall 
seek  peace,  and  there  shall  be  none. 

26  P  Mischief  shall  come  upon  mischief,  and 
rumour  shall  be  upon  rumour ;  1  then  shall 
they  seek  a  vision  of  the  prophet ;  but  the 
law  shall  perish  from  the  priest,  and  counsel 
from  the  ancients. 

27  The  king  shall  mourn,  and  the  prince 
shall  be  clothed  with  desolation,  and  the 
hands  of  the  people  of  the  land  shall  be 
troubled  :  I  will  do  unto  them  after  their  way, 
and  "■  according  to  their  deserts  will  I  judge 
them ;  ^  and  they  shall  know  that  I  am  the 
Lord. 

'Jer.  vii.  30. kOr,  made   it  unto   them    an  unclean  thing. 

1  Or,  burglars. ">2  Kings  xxi.  16  ;  chap.  ix.  9  ;  xi.  6. »  Or, 

they  shall  inherit  their  holy  places. »  Heb.  Cutting  off. P  Deut. 

xxxii.  23  ;  Jer.  iv.  20. q  Psa.  Ixxiv.  9  ;  Lam.  ii.  9  ;  chap.  xx. 

1,  3. f  Heb.  with  their  judgments. sVer.  4. 

Chaldeans  shall  not  only  destroy  the  city ;  but  they 
shall  enter  the  temple,  deface  it,  plunder  it,  and  burn 
it  to  the  ground. 

Verse  23.  Make  a  chain]  Point  out  the  captivity  ; 
show  them  that  it  shall  come,  and  show  them 
the  reason :  "  Because  the  land  is  full  of  bloody 
crimes,"  &c. 

Averse  24.  The  worst  of  the  heathen]  The  Chal- 
deans ;  the  most  cruel  and  idolatrous  of  all  nations. 

Verse  25.  They  shall  seek  peace]  They  see  now 
that  their  ceasing  to  pay  the  tribute  to  the  king  of  Ba- 
bylon has  brought  the  Chaldeans  against  them  ;  and 
now  they  sue  for  peace  in  vain.  He  will  not  hear : 
he  is  resolved  on  their  destruction. 

Verse  26.  Then  shall  they  seek  a  vision]  Vision 
shall  perish  from  the  prophet,  the  law  from  the  priest, 
and  counsel  from  the  ancients.  Previously  to  great 
national  judgments,  God  restrains  the  influences  of  his 
Spirit.  His  word  is  not  accompanied  with  the  usual 
unction  ;  and  the  ivise  men  of  the  land,  the  senators 
and  celebrated  slatestnen,  devise  foolish  schemes ;  and 
thus,  in  endeavouring  to  avert  it,  they  hasten  on  the 
national  ruin.  How  true  is  the  saying,  Quem  Deus 
vult  perdere,  prius  dementat.  "  Those  whom  God  de- 
signs to  destroy,  he  first  infatuates." 
443 


The  glory  of  the  Lord 


EZEKIEL. 


appears  to  the  prophet. 


CHAPTER  VIII. 

Here  begins  a  section  of  prophecy  extending  to  the  twelfth  chapter.  In  this  chapter  the  prophet  is  carried 
in  vision  to  Jerusalem,  1-4 ;  and  there  shown  the  idolatries  committed  by  the  rulers  of  the  Jews,  even 
within  the  temple.  In  the  beginning  of  this  vision,  by  the  noblest  stretch  of  an  inspired  imagination,  ido- 
latry itself  is  personified,  and  made  an  idol ;  and  the  image  sublimely  called,  from  the  provocation  it  gave 
God,  the  Image  of  Jealousy,  5.  The  prophet  then  proceeds  to  describe  the  three  principal  superstitions 
of  this  unhappy  people :  the  Egyptian,  6—12,  the  Phcenician,  13,  14,  and  the  Persian,  15,  16  ;  giving  the 
striking  features  of  each,  and  concluding  icith  a  declaration  of  the  heinousness  of  their  sins  in  the  sight  of 
God,  and  the  consequent  greatness  of  their  punishment,  17,  18. 


A  ND  it  came  to  pass  in  the 
sixth  year,  in  the  sixth  month, 


A.  M.  3410. 

B.  C.  594. 

01.  XL VI.  3. 

Tarquinii  Prisci,  in  the  fifth  day  of  the  month,  as 
R.  Roman.,  23.    j  g^j  j,^  j^j|,^g  house,   and   Mhe 

elders  of  Judah  sat  before  me,  that  •'  the  hand 
of  the  Lord  God  fell  there  upon  me. 
2  "  Then  I  beheld,  and  lo  a  likeness  as  the 


•  Chap.  xiv.  1 ;  xx.  1 ;  xxxiii.  31. ^  Chap.  i.  3 ;  iii.  22. 


NOTES  ON  CHAP.  VIII. 

Verse  1.  In  the  sixth  year,  in  the  sixth  month,  in 
the  fifth  day  of  the  month'\  This,  according  to  Abp. 
Usher,  was  the  sixth  year  of  Ezekiel's  captivity.  The 
sixth  day  of  the  fifth  month  of  the  ecclesiastical  year, 
which  answers  to  August,  A.  M.  3410. 

This  chapter  and  the  three  following  contain  but  one 
vision,  of  which  I  judge  it  necessary,  with  Calmet,  to 
give  a  general  idea,  that  the  attention  of  the  reader 
may  not  be  too  much  divided. 

The  prophet,  in  the  visions  of  God,  is  carried  to  Je- 
rusalem, to  the  northern  gate  of  the  temple,  which 
leads  by  the  north  side  to  the  court  of  the  priests. 
There  he  sees  the  glory  of  the  Lord  in  the  same  man- 
ner as  he  did  by  the  river  Chebar.  At  one  side  he 
sees  the  image  of  jealousy.  Going  thence  to  the  court 
of  the  people,  he  sees  through  an  opening  in  the  wall 
seventy  elders  of  the  people,  who  were  worshipping 
all  sorts  of  beasts  and  reptdes,  which  were  painted  on 
the  wall.  Being  brought  thence  to  the  gate  of  the 
door  of  the  house,  he  saw  women  weeping  for  Tam- 
muz  or  Adonis.  As  he  returned  to  the  court  of  the 
priests,  between  the  porch  and  the  altar,  he  saw 
twenty-five  men  with  theit  backs  to  the  sanctuary  and 
their  faces  towards  the  east,  worshipping  the  rising 
sun.  This  is  the  substance  of  the  vision  contained  in 
the  eighth  chapter. 

About  the  same  time  he  saw  sn  men  come  from  the 
higher  gate  with  swords  in  their  hands ;  and  among 
them,  one  with  an  ink-horn.  Then  the  Divine  Pre- 
sence left  the  cherubim,  and  took  post  at  the  entrance 
of  the  temple,  and  gave  orders  to  the  man  with  the 
ink-horn  to  put  a  mark  on  the  foreheads  of  those  who 
sighed  and  prayed  because  of  the  abominations  of  the 
land  ;  and  then  commanded  the  men  with  the  swords 
to  go  forward,  and  slay  every  person  who  had  not  this 
mark.  The  prophet,  being  left  alone  among  the  dead, 
fell  on  his  face,  and  made  intercession  for  the  people. 
The  Lord  gives  him  the  reason  of  his  conduct ;  and 
the  man  with  the  ink-horn  returns,  and  reports  to  the 
Lord  what  was  done.  These  are  the  general  contents 
of  the  ninth  chapter. 

444 


A.  M.  3410. 

B.  C.  594. 

01.   XLVI.  3. 

Anno 

Tarquinii  Prisci, 

R.  Roman.,  23. 


appearance  of  fire  :  firom  the  ap- 
pearance of  his  loins  even  down- 
ward, fire ;  and  from  his  loins 
even  upward,  as  the  appearance 
of  brightness,  ^  as  the  colour  of  amber. 

3  And  he  "  put  forth  the  form   of   a   hand, 
and  took  me  by   a  lock  of  mine  head ;  and 


c  Chap.  i.  26,  27. =1  Chap.  i.  4.- 


-  Dan.  v.  5. 


The  Lord  commands  the  same  person  to  go  in  be- 
tween the  tvheels  of  the  cherubim,  and  take  his  hand 
full  of  live  coals,  and  scatter  them  over  the  city.  He 
went  as  commanded,  and  one  of  the  cherubim  gave 
him  the  coals ;  at  the  same  time  the  glory  of  the 
Lord,  that  had  removed  to  the  threshold  of  the  house, 
now  returned,  and  stood  over  the  cherubim.  The 
cherubim,  wheels,  wings,  &c.,  are  here  described  as 
in  the  first  chapter.  This  is  the  substance  of  the  tenth 
chapter. 

The  prophet  then  finds  himself  transported  to  the 
east  gate  of  the  temple,  where  he  saw  twenty-five  men, 
and  among  them  Jaazaniah  the  son  of  Azur,  and  Pe- 
latiah  the  son  of  Benaiah,  princes  of  the  people, 
against  whom  the  Lord  commands  him  to  prophesy, 
and  to  threaten  them  with  the  utmost  calamities,  be- 
cause of  their  crimes.  Afterwards  God  himself  speaks, 
and  shows  that  the  Jews  who  should  be  left  in  the 
land  should  be  driven  out  because  of  their  iniquities,  and 
that  those  who  had  been  led  captive,  and  who  acknow- 
ledged their  sins  and  repented  of  them,  should  be  re- 
stored to  their  own  land.  Then  the  glory  of  the  Lord 
arose  out  of  the  city,  and  rested  for  a  time  on  one  of 
the  mountains  on  the  east  of  Jerusalem,  and  the  pro- 
phet being  carried  in  vision  by  the  Spirit  to  Chaldea, 
lost  sight  of  the  chariot  of  the  Divine  glory,  and  began 
to  show  to  the  captivity  what  the  Lord  had  shown  to 
him.     This  is  the  substance  of  the  eleventh  chapter. 

We  may  see  from  all  this  what  induced  the  Lord  to 
abandon  his  people,  his  city,  and  his  temple  ;  the  abo- 
minations of  the  people  in  pubUc  and  in  private.  But 
because  those  carried  away  captives  with  Jeconiah 
acknowledged  their  sins,  and  their  hearts  turned  to 
the  Lord,  God  informs  them  that  they  shall  be  brought 
back  and  restored  to  a  happy  state  both  in  temporal 
and  spiritual  matters,  whUe  the  others,  who  had  filled 
up  the  measure  of  their  iniquities,  should  be  speedily 
brought  into  a  state  of  desolation  and  ruin.  This  is 
the  sum  and  intent  of  the  vision  in  these/bur  chapters. 

Verse  2.  The  appearance  of  fire]  See  the  note  on 
chap.  i.  27. 

Verse  3.    The  image  of  jealousy]  n\iir>r\  SoD  semel 


TJie  various  kinds  of 

%  c'  sm"  ^  ^^^  ^P'""'*-  ''^'^'^  '"^  "P  ^f'tween 

01.  XLVi.  3.  the   earth   and  the  heaven,  and 

Tarquim"prisci,  *  brought  me    in    the  visions  of 

R.  Aoman..  23.  Q^j  j^  Jerusalem,  to  the  door  of 

the  inner  gate  that  looketh  toward  the  north  ; 
''  where  was  the  seat  of  the  image  of  jealousy, 
which  '  provokcth  to  jealousy. 

4  And,  behold,  the  glory  of  the  God  of 
Israel  luas  there,  according  to  the  vision  that 
I  ^  saw  in  the  plain. 

5  Then  said  he  unto  mc,  Son  of  man,  lift  up 
thine  eyes  now  the  way  toward  the  north.  So 
I  lifted  up  mine  eyes  the  way  toward  the  north, 
and  Ijchold  northward  at  the  gate  of  the  altar 
this  image  of  jealousy  in  the  entry. 

6  He  said  furthermore  unto  me.  Son  of  man, 
secst  thou  what  they  do  ?  even  the  great  abo- 
minations that  the  house  of  Israel  committeth 
here,  that  I  should  go  far  off  from  my  sanc- 
tuary ?  but  turn  thee  yet  again,  and  thou  slialt 
sec  greater  abominations. 

7  And  he  brought  me  to  the  door  of  the 
court ;  and  when  I  looked,  behold  a  hole  in 
the  wall. 

8  Then  said  he  unto  me,  Son  of  man,  dig 


CHAP.  VIII.  idolatry  practised. 

now  in  the  wall :  and  when  I  had      *  ^  3|io. 
digged  in  the  wall,  behold  a  door.     oi.  xLvi.  3. 

9  And  he  said  unto  me,  Go  in,  TarnuiniiPrisci 
and  behold  tiie  wicked  abomina-  R-  "''■"''"■  ^- 
tions  that  they  do  here. 

10  So  I  went  in  and  saw  ;  and  behold  every 
form  of  creeping  things,  and  abominable 
beasts,  and  all  the  idols  of  the  house  of  Israel, 
pourtrayed  upon  the  wall  round  about. 

1 1  And  there  stood  before  them  seventy  men 
of  the  ancieius  of  the  house  of  Israel,  and  in 
the  midst  of  them  stood  Jaazaniah  the  son  of 
Shaphan,  with  every  man  his  censer  in  his 
hand ;  and  a  thick  cloud  of  incense  went  up. 

1 2  Then  said  he  unto  me.  Son  of  man,  hast 
thou  seen  what  the  ancients  of  the  house  of 
Israel  do  in  the  dark,  every  man  in  the  cham- 
bers of  his  imagery  ?  for  they  say,  '  The  Lord 
sectli  us  not ;  the  Lord  hath  forsaken  the 
earth. 

13  He  said  also  unto  mc,  Turn  thee  yet 
again,  and  ""  thou  shall  see  greater  abomina- 
tions that  they  do. 

14  Then  he  brought  me  to  the  door  of  the 
gate  of  the  Lord's  house  which  was  toward 


fChap.  iii.  14. — 
24;  xl.  2.- 


6  Gen.  xlvi.  2;  2  Chron.  xxvi.  5;   chap.  xi.  1, 
— iijcr.  vii.  30;  xxxii.  34;  chap.  v.  11. 


hahkinah.  We  do  not  know  certainly  of  what  form 
this  image  was,  nor  what  god  it  represented.  Some 
say  it  was  the  image  of  Baal,  which  was  placed  in  the 
temple  by  Manasses  ;  others,  that  it  was  the  image  of 
Mars  ;  and  others,  that  it  was  the  image  of  Tammuz 
or  Adonis.  Calmet  supports  this  opinion  by  the  fol- 
lowing reasons  ; — 1.  The  name  agjees  perfectly  with 
him.  He  was  represented  as  a  beautiful  youth,  be- 
loved by  Venus ;  at  which  Mars,  her  paramour,  being 
incensed  and  filled  with  jealousy,  sent  a  large  boar 
against  Adoni^v  which  killed  him  with  his  tusks. 
Hence  it  was  tie  image  of  him  who  fell  a  victim  to 
jealousy.  2.  The  prophet  being  returned  towards  the 
northern  gate,  where  he  had  seen  the  image  of  jea- 
lousy, ver.  14,  there  saw  the  women  lamenting  for 
Tammuz.  Now  Tammuz,  all  agree,  signifies  Adonis  ; 
it  was  that  therefore  which  was  called  the  i?nage  of 
jealousy.  3.  The  Scripture  often  gives  to  the  hea- 
then idols  names  of  degradation  ;  as  Baal-zebub,  god 
of  flies  ;  Baal-zebul,  god  of  dnng.  It  is  likely  that 
it  was  Adonis  who  is  called  The  dead.  Lev.  .\ix.  27, 
28  ;  Deut.  xiv.  9,  because  he  was  worshipped  as  one 
dead.  And  the  women  represented  as  worshipping 
him  were  probably  adulteresses,  and  had  suffered 
through  the  jealousy  of  their  husbands.  And  this  wor- 
ship of  the  image  of  jealousy  provoked  God  to  jealousy, 
to  destroy  this  bad  people. 

Verse  4.  The  vision  that  I  saw  in  the  plain.]  See 
the  note  on  chap.  iii.  23  ;  see  also  chap.  i.  3. 

Verse  7.  A  hole  in  the  ivalL]  This  we  find  was  not 


i  Deut.  xxxii.  16,  21. k  Chap.  i.  28 ;  iii.  22,  23.- 

9. •"  Ver.  6,  15. 


-I  Chap.  ix. 


large  enough  to  see  what  was  doing  within  ;  and  the 
prophet  is  directed  to  dig,  and  make  it  larger,  ver.  8  ; 
and  when  he  had  done  so  and  entered,  he  says, — 

Verse  10.  And  saw — every  form  of  creeping  things] 
It  is  very  likely  that  these  images  pourtrayed  on  the 
wall  were  the  objects  of  Egyptian  adoration  :  the  ox, 
the  ape,  the  dog,  the  crocodile,  the  ibis,  the  scarabaus 
or  beetle,  and  various  other  things.  It  appears  that 
these  were  privately  worshipped  by  the  sanhedrin  or 
great  Jewish  council,  consisting  of  severity  or  seventy- 
two  persons,  six  chosen  out  of  every  tribe,  as  repre- 
sentatives of  the  people.  The  images  were  pour- 
trayed upon  the  wall,  as  we  find  those  ancient  idols 
are  on  the  walls  of  the  tombs  of  the  kings  and  nobles 
of  Egypt.  See  the  plates  to  BclzonVs  Travels,  the 
Isaic  Tomb  in  the  Bodleian  Library,  and  the  Egyp- 
tian hieroglyphics  in  general.  Virgil  speaks  of  these, 
jEn.  lib.  viii.  :^« 

Omnigenumque  Deum  monstra,  et  latrator  Anubis. 

"  All  kinds  of  gods,  monsters,  and  barking  dogs." 

Verse  11.  Jaazaniah  the  son  of  Shaphan]  Shaphan 
was  a  scribe,  or  what  some  call  comptroller  of  the 
temple,  in  the  days  of  Josiah ;  and  Jaazaniah  his  son 
probably  succeeded  him  in  this  office.  He  was  at  the 
head  of  this  band  of  idolaters. 

Verse  14.   There  sat  women  weeping  for  Tammuz.] 

This  was  Adonis,  as  we  have  already  seen ;  and  so 

the  Vulgate  here  translates.     ]\Iy  old  MS.  Bible  reads, 

i^ijtxt  0&ttn  tnomcn,  mariiEingc  a  malumcte  of  Iect)c< 

445 


The  Jewish  elders  found 


EZEKIEL. 


worshipping  the  rising  sun. 


the  north ;  and,  behold,  there  sat 
women  weeping  for  Tammuz. 


A.M.  3410. 

B.  C.  594. 

01.  XLVI.  3. 

Tarqninh  Prisci,      15  Then  said  he  unto  me,  Hast 

R.  Roman.,  23. 


thou  seen  this,  O  son  of  man  1 
turn  thee  yet  again,  and  thou  shalt  see  greater 
abominations  than  these. 

16  And  he  brought  me  into  the  inner  court 
of  the  Lord's  house,  and,  behold,  at  the  door 
of  the  temple  'if  the  Lord,  "between  the  porch 
and  the  altar,  °  were  about  five  and  twenty- 
men,  p  with  their  backs  toward  the  temple  of 
the  Lord,  and  their  faces  toward  the  east ; 
and  they  worshipped  i  the  sun  toward  the  east. 


"Joel  ii.   17. "Chap.   xi.    1. p  Jer.  ii.    27;    xxxii.  33. 

1  Deut.  iv.  19 ;  2  Kings  xxiii.  5,  11 ;  Job  xxxi.  26 ;  jer.  xliv.  17. 
f  Or,  Is  there  any  thing  lighter  than  to  commit. 


tpe  tljat  iiS  clepeb  ?ll&onp&cj;.  He  is  fabled  to  have 
been  a  beautiful  youth  beloved  by  Venus,  and  killed  by 
a  wild  boar  in  Mount  Lebanon,  whence  springs  the 
river  Adonis,  which  was  fabled  to  run  blood  at  his 
festival  in  August.  The  women  of  Phoenicia,  Assy- 
ria, and  Judea  worshipped  him  as  dead,  with  deep 
lamentation,  wearing  priapi  and  other  obscene  images 
all  the  whUe,  and  they  prostituted  themselves  in  ho- 
nour of  this  idol.  Having  for  some  time  mourned 
him  as  dead,  they  then  supposed  him  revivified,  and 
broke  out  into  the  most  e.xtravagant  rejoicings.  Of 
the  appearance  of  the  river  at  this  season,  Mr.  Maun- 
drell  thus  speaks  :  "  We  had  the  good  fortune  to  see 
what  is  the  foundation  of  the  opinion  which  Lucian 
relates,  viz.,  that  this  stream  at  certain  seasons  of  the 
year,  especially  about  the  feast  of  Adonis,  is  of  a 
bloody  colour,  proceeding  from  a  kind  of  sympathy,  as 
the  heathens  imagined,  for  the  death  of  Adonis,  who 
was  killed  by  a  wild  boar  in  the  mountain  out  of  which 
this  stream  issues.  Something  like  this  we  saw  ac- 
tually come  to  pass,  for  the  water  was  stained  to  a 
surprising  redness ;  and,  as  we  observed  in  travelling, 
had  stained  the  sea  a  great  way  into  a  reddish  hue." 
This  was  no  doubt  occasioned  by  a  red  ochre,  over 
which  the  river  ran  with  violence  at  this  time  of  its  in- 
crease.  Milton  works  all  this  up  in  these  fine  lines  ; — 

"  Thammuz  came  next  behind. 
Whose  annual  u'oimd  in  Lebanon  allured 
The  Syrian  damsels  to  lament  his  fate. 
In  amorous  ditties  all  a  summer's  day ; 
While  smooth  Adonis,  from  his  native  rock, 
Ran  purple  to  the  sea,  suffused  with  blood 
Of  Thammuz,  yearly  wounded.     The  love  tale 


17  Then  he  said  unto  me,  a.m. 3410. 
TT  ,  , .  ^  B.  c.  594. 
Hast    thou    seen    this,    0    son    Oi.  XLVi.  3. 

of  man  ?  ■•  Is  it  a  light  thing  to  TarquinUPrisci, 
the  house  of  Judah  that  they  R-  R"""^"-  23- 
commit  the  abominations  which  they  com- 
mit here  ?  for  they  have  ■*  filled  the  land  with 
violence,  and  have  returned  to  provoke  me 
to  anger :  and,  lo,  they  put  the  branch  to 
their  nose. 

18  '  Therefore  will  I  also  deal  in  fury :  mine 
"  eye  shall  not  spare,  neither  will  I  have  pity 
and  though  they   '  cry  in  mine  ears  with  a 
loud  voice,  yet  will  I  not  hear  them. 


"Chap.  ix.  9. tChap.  T.  13;    xvi.  42;    xxiv.  13. "Chap. 

V.  1 1 ;  vii.  4,  9  ;  ix.  5,  10. '  Prov.  i.  28 ;    Isa.  i.  15 ;   Jer.  xi. 

11 ;  xiv.  12;  Mic.  iii.  4;  Zech.  vii.  13. 

Infected  Sion's  daughters  with  like  heat : 

Whose  wanton  passions  in  the  sacred  porch 

Ezekiel  saw,  when  by  the  vision  led. 

His  eye  surveyed  the  dark  idolatries 

Of  alienated  Judah."  Par.  Lost,  b.  i.  446. 

Tammuz  signifies  hidden  or  obscure,  and  hence  the 
worship  of  his  image  was  in  some  secret  place. 

Verse  16.  Five  and  twentxj  men]  These  most  pro- 
bably represented  the  tioenty-four  courses  of  the 
priests,  with  the  high  priest  for  the  twenty-fifth.  This 
was  the  Persian  worship,  as  their  turning  their  faces 
to  the  east  plainly  shows  they  were  worshipping  the 
rising  sun. 

Verse  17.  They  put  the  branch  to  their  nose.']  This 
is  supposed  to  mean  some  branch  or  branches,  which 
they  carried  in  succession  in  honour  of  the  idol,  and 
with  which  they  covered  their  faces,  or  from  which 
they  inhaled  a  pleasant  smell,  the  branches  being  odori- 
ferous. That  the  heathens  carried  branches  of  trees 
in  their  sacred  ceremonies  is  well  known  to  all  persons 
acquainted  with  classic  antiquity  ;  and  it  is  probable 
that  the  heathen  borrowed  those  from  the  use  of  such 
branches  in  the  Jewish  feast  of  tabernacles.  There 
are  many  strange,  and  some  filthy,  interpretations  given 
of  this  clause  ;  but  the  former  are  not  worth  repeating, 
and  I  abominate  the  latter  too  much  to  submit  to  defile 
my  paper  with  them.  Probably  the  Brahminic  Linga 
is  here  intended. 

It  really  seems  that  at  this  time  the  Jews  had  in- 
corporated every  species  of  idolatry  in  their  impure 
worship, — Phcenician,  Egyptian, ani  Persian.  I  might 
add  that  some  imagine  the  image  of  jealousy  to  be  a 
personification  of  idolatry  itself. 


CHAPTER  IX. 

The  vision  in  this  chapter  seems  intended  to  denote  the  general  destruction  of  the  inhabitants  nf  Jerusalem, 
excepting  a  few  pious  individuals  that  were  distressed  at  the  abominations  that  ivere  committed  in  the  land; 
who,  in  order  to  be  delivered  from  the  general  calamity,  were  marked,  in  allusion,  perhaps,  to  the  custom 
of  eastern  princes,  luho  marked  their  servants  in  the  forehead,  or  rather  to  the  custom  very  frequent  among 
the  Pagan  worshippers,  of  indelibly  imprinting  on  different  parts  of  their  body  the  marks  of  their  idols 
446 


The  penitent  are  marked, 


CHAP.    IX. 


to  secure  their  safety. 


To  indicate,  liiewise,  that  God  was  soon  to  forsake  the  temple,  the  shechmah,  or  glorious  symbol  of  his 
presence,  is  seen  to  remove  from  the  inner  sanctuary  to  the  threshold  or  door  of  the  temple,  1-7.  The 
prophet  intercedes  for  his  people ;  but  God,  on  account  of  the  greatness  of  their  sins,  ivill  not  be  en- 
treated, 8-11. 


A.  M.  3110. 

U.  C  591. 

01.  XLVl.  3. 

Anno 
TarmiiniiPrisri, 
R.  Koniun.,  23. 


JJE   cried 
with   a 


also  in  mine  cars 
loud  voice,  saying, 
Cause  them  ihal  have  charge 
over  liie  city  to  draw  near,  even 
every  man  with  his  *  destroying  weapon  in  his 
hand. 

2  And,  behold,  six  men  came  from  the 
way  of  the  higher  gate,  *"  which  lieth  toward 
tlie  nortli,  and  every  man  "^  a  slaughter  weapon 
in  his  hand  ;  ''and  one  man  among  them  was 
clothed  with  linen,  with  a  writer's  inkhom 
"  by  his  side  :  and  they  went  in,  and  stood  be- 
side the  brazen  altar. 

3  And  ''  the  glory  of  the  God  of  Israel  was 
gone  up  from  the  cherub,  whereupon  he  was, 

•  Jer.  xxii.  7. i>Heli.  tnhich  is  turned. 'Heb.  a  weapon  of 

his  breaking  in  pieces. <>  Lev.  xvi.  4  ;    chap.  x.  6,  7  ;    Rev.  xv. 

6. ^  Heh.  upon  his  loins. fSec  chap.  iii.  23  ;  viii.  4  ;  x.  4, 

18  ;  xi.  22,  23. sHeb.  mark  a  mark. 


NOTES  ON  CHAP.  IX. 

Verse  1.  Cause  them  that  have  charge  over  the  city] 
By  those  six  men  with  destroying  weapons  the  Chal- 
deans are  represented,  who  had  received  commission 
to  destroy  the  city  ;  and  wlicn  the  north  is  mentioned 
in  such  cases,  Chaldca  and  the  Chaldean  armies  are 
generally  intended.  There  appears  to  have  been  six 
men  with  a  sort  of  slaughter-bills,  and  one  man  with 
an  mhhom.  These  may  represent  the  seven  coun- 
sellors of  the  eastern  monarchs,  who  always  saw  the 
king's  face,  and  knew  all  the  secrets  of  the  govern- 
ment. One  of  them  was  that  minister  who  had  the 
office  of  reporting  concerning  criminals,  who  carried 
the  book  of  death  and  the  book  of  life  into  the  presence 
of  the  king,  where  the  names  were  entered  of  crimi- 
nals who  were  destined  to  suffer,  and  of  those  who 
were  either  considered  as  innocent  or  recommended  to 
mercy  ;  those  of  the  former  in  the  book  of  death,  those 
of  the  latter  in  the  book  of  life.  This  person  with  the 
inkhorn  might  be  termed,  in  our  phrase,  the  recorder. 

Verse  2.  Stood  beside  the  brazen  altar.]  To  signify 
thai  the  people  against  whom  they  had  their  commis- 
sion were,  for  their  crimes,  to  be  sacrificed  to  the  de- 
mands of  Divine  justice.  ' 

^  erse  3.  And  he  called  to  the  man]  The  person  here 
who  ciUed  was  that  who  sat  on  the  chariot  of  the  Di- 
vine glory.      See  chap.  i.  26. 

Verse  4.  Set  a  mark  upon  the  foreheads  of  the  men 
that  sigh]  This  is  in  allusion  to  the  ancient  every- 
where-used custom  of  setting  marks  on  servants  and 
slaves,  to  distinguish  them  from  others.  It  was  also 
common  for  the  worshippers  of  particular  idols  to  have 
their  idol's  mark  upon  their  foreheads,  arms,  &c. 
These  are  called  sectarian  marks  to  the  present  day 
among  the  Hindoos  and  others  in  India.  Hence  by 
this  mark  we  can  easilv  know  who  is  a  follower  of 


A.  M.  3410. 

13.  C.  594. 

01.  XLVI.  3. 

Anno 


to   the   threshold   of   the   house. 

And  he  called  to  the  man  clothed 

with  linen,  which  had  the  writer's  TarquinU  Prise 

inkhorn  by  his  side  ;  ^- '^'"■""- ^- 

4  And  the  Lord  said  luito  him,  Go  through 
the  midst  of  the  city,  through  the  midst  of 
Jerusalem,  and  f  set  "^  a  mark  upon  the  forc- 
lieads  of  the  men  '  that  sigh  and  that  cry  for  all 
the  abominations  that  be  done  in  the  midst 
thereof. 

5  And  to  the  others  he  said  in  ''  mine  hear- 
ing. Go  ye  after  him  through  the  city,  and 
smite  :  '  let  not  your  eye  spare,  neither  have 
ye  pity  : 

6  "  Slay  "  utterly  old  and  young,  both  maids, 


ii  Exod.  xii.  7  ;  Rev.  vii.  3  ;  ix.  4  ;  xiii.  16,  17  ;  xx.  4. >  Psa. 

cxix.  53,  136 ;  Jer.  xiii.  17  ;  2  Cor.  xii.  21 ;  2  Pet.  ii.  8. 1  Heb 

mine  ears. '  Ver.   10;  chap.  v.   11. «>2  Chron.  xxxvi.   17 

n  Heb.  to  destruction. 

Vishnoo,  who  of  Siva,  who  of  Bramah,  &c.  The  ori- 
ginal words,  in  n'lnm  vehUhrHha  tcu,  have  been  trans- 
lated by  the  Vulgate,  ct  signa  thau,  "  and  mark  thou 
tau  on  the  foreheads,"  &c.  St.  Jerome  and  many 
others  have  thought  that  the  letter  tau  was  that  which 
was  ordered  to  be  placed  on  the  foreheads  of  those 
mourners  ;  and  Jerome  says,  that  this  Hebrew  letter 
n  tau  was  formerly  written  like  a  cross.  So  then  the 
people  were  to  be  signed  tvilh  the  sign  nf  the  cross  ' 
It  is  certain  that  on  the  ancient  Samaritan  coins,  which 
are  yet  extant,  the  letter  r>  tau  is  in  the  form  +,  which 
is  what  we  term  .St.  Andrew^s  cross.  The  sense  de- 
rived from  this  by  many  commentators  is,  that  God, 
having  ordered  those  penitents  to  bo  marked  with  this 
figure,  which  is  the  sign  of  the  cross,  intimated  that 
there  is  no  redemption  nor  saving  of  life  but  by  the 
cross  of  Christ,  and  that  this  will  avail  none  but  the 
real  penitent.  All  this  is  true  in  itself,  but  it  is  not 
true  in  respect  to  this  place.  The  Hebrew  words  sig- 
nify literally,  thou  shall  make  a  mark,  or  sign  a  sign, 
but  give  no  intimation  what  that  mark  or  sign  was. 
It  was  intended  here  to  be  what  the  sprinkling  of  the 
blood  of  the  paschal  lamb  on  the  lintels  and  door-posts 
of  the  Israelites  was,  namely,  a  notice  to  the  destroj'- 
ing  angel  what  house  he  should  spare.  As  the  whole 
of  this  matter  only  passed  in  vision,  we  are  bound  to 
neither  letter,  nor  any  other  kind  oi  figure.  The  sym- 
bolical action  teaches  us  that  God,  in  general  judgments, 
will  make  a  distinction  between  the  innocent  and  the 
guilty,  between  the  penitent  and  the  hardened  sinner. 
Verse  6.  Begin  at  my  sanctuary.]  Let  those  who 
have  sinned  against  most  mercy,  and  most  privileges, 
be  the  first  victims  of  justice.      Those  who  know  their 

j  Lord's  will,  and  do  it  not,  shall  be  beaten  with  many 
stripes.     The  unfaithful  members  of  ChrisCs  Church 

I  will  be  first  visited  and  most  punished.  But  let  not 
447 


The  idolaters  are  slain. 


EZEKIEL. 


and  the  matter  reported. 


%  'c  sm"'  ^"'^  '^"'^  children,  and  women  : 
01.  XLVI.  3.  but  °  come  not  near  any  man  upon 
Taiquinii  Prisci,  wliom  is  the  mark  ;  and  p  begin 
R.  Romaji.,  23.  ^j  ^^-^^  sanctuary.  ">  Then  they 
began  at  tlie  ancient  men  which  were  before 
the  house. 

7  And  he  said  unto  them,  Defile  the  house, 
and  fill  the  courts  with  the  slain :  go  ye  forth. 
And  they  went  forth,  and  slew  in  the  city. 

8  And  it  came  to  pass,  while  they  were 
slaying  them,  and  I  was  left,  that  I  'fell  upon 
my  face,  and  cried,  and  said,  ^Ah  Lord  God! 
wilt  thou  destroy  all  the  residue  of  Israel  in 
thy  pouring  out  of  thy  fury  upon  Jerusalem  ? 


"Rev.  ix.  4. P  Jer.  x.xv.  29;    I  Pet.  iv.  17. qChap.  viii. 

11,  12.  16. rNum.   xiv.   5;    xvi.    4,   22,  45;    Josh.  vii.   6. 

•  Chap.  xi.  13. '2  Kings  ixi.  IG;  chap.  viii.  17. 

those  who  belong  to  the  synagogue  of  Satan  exult  in 
this  ;  for  if  judgment  begin  at  the  house  of  God,  what 
will  the  end  be  of  them  who  obey  not  the  Gospel ! 
However,  the  tridy  penitent  of  all  descriptions  in  such 
cases  shall  be  safe.  The  command  of  God  is,  "  Set 
a  mark  on  all  them  that  sigh  and  cry ;"  and  his  com- 
mand to  the  destroyers  is,  "  Come  not  near  any  man 
on  whom  is  the  mark." 

Verse  7.  Defile  the  house]  A  dreadful  sentence. 
Let  it  be  polluted,  I  will  no  more  dwell  in  it ;  I  now 
utterly  forsake  it. 

Verse  8.  Wilt  thou  destroy  all  the  residue  of  Israel, 
in  thy  pouring  out  of  thy  fury  upon  Jerusalem  .'] 
These  destroyers  had  slain  the  seventy  elders,  the 
twenty-five  adorers  of  the  sun,  and  the  women  that 

mourned  for  Tammuz  ;  and  on  seeing  this  slaughter  '  sees  all  things,  yet  they  must  personally  account  for 
the  prophet  fell  on  his  face,  and  began  to  make  inter-  all  that  they  have  done.  I  have  done  as  thou  hast  corn- 
cession. 

Verse  9.  For  they  say,  The  Lord  hath  forsaken  the 
earth]     VlNn  JIN  eth  haarets,  "  this  land."     He  has  no 


9  Then  said  he  unto  me,  The     *  M.  34io. 

a.  O.  594. 

iniquity  of   the  house  of  Israel     oi.  XLVi.  3. 
and  Judah  is    exceeding    great,  Tarquinii Prisci, 
and  '  the  land  is  ^  full  of  blood,    ^  "°°"^'  "^ 
and  the  city  full  of   ^  perverseness  :    for  they 
say,  "The  Lord  hath  forsaken  the  earth,  and 
"the  Lord  seeth  not. 

1 0  And  as  for  me  also,  mine  ^  eye  shall  not 
spare,  neither  will  I  have  pity,  hut  ^  I  will 
recompense  their  way  upon  their  head. 

1 1  And,  behold,  the  man  clothed  with  linen, 
which  had  the  inkhorn  by  his  side,  ^reported 
the  matter,  saying,  I  have  done  as  thou  hast 
commanded  me. 

"  Heb.  jiUed  witfi. ^"  Or,  uresting   of  judgment. w  Chap. 

viii.  12. -^Psa.  x.  11 ;  Isa.  xxix.  15. y  Chap.  v.  11 ;  vii.  4  ; 

viii.  18. 2  Chap.  xi.  21. a  Heb.  returned  ttie  word. 

more  place  in  Israel ;  he  has  quite  abandoned  it ;  he 
neither  sees  nor  cares,  and  he  can  be  no  longer  the 
object  of  worship  to  any  man  in  Israel.  This  seems 
to  be  the  meaning  ;  and  God  higlily  resents  it,  because 
it  w-as  bringing  him  on  a  level  with  idols  and  provincial 
deities,  who  had,  according  to  supposition,  regency  only 
in  some  one  place. 

Verse  10.  Mine  eye  shall  not  spare]  They  say, 
the  Lord  seeth  not :  this  is  false  ;  I  have  seen  all  their 
iniquities,  and  do  see  all  their  abominations  ;  and  I  will 
bring  deserved  judgment  upon  them,  and  then  that  eye 
which  now  sees  wiU  neither  pity  nor  spare. 

Verse  11./  have  done  as  thou  hast  commanded  me.] 
Angels  and  men  must  all  give  account  of  their  conduct 
to  God ;  for  although  he  is  every  where,  and  his  eye 


manded  me.  The  penitents  are  all  signed ;  the  peni- 
tents are  all  safe.  This  is  good  news  for  them  that 
mourn. 


CHAPTER  X. 

The  same  august  vision  which  appeared  to  the  prophet  at  first,  is  repeated  here ;  and  coals  of  fire  are  scat- 
tered over  the  city  to  intimate  that  it  was  to  be  burned.  The  symbol  of  the  Divine  presence  is  likewise 
represented  as  removing  farther  and  farther  from  the  temple,  to  signify  that  God's  protection  was  about 
to  be  withdrawn  frmn  it,  1—22.  //  may  not  be  improper  to  remark,  that  whatever  is  particularly  intended 
by  the  cherubim,  ivheels,  finnament,  throne,  cjc,  described  in  this  and  the  first  chapter,  the  prophet  several 
limes  informs  us,  (chap.  i.  28;  iii.  25;  viii.  4;  x.  4,  18,)  that  his  vision  ivas  a  manifestation  or  simili- 
tude of  the  GLORY  of  Jehovah  ;  or,  in  other  words,  consisted  of  a  set  of  hieroglyphics  by  which  this  glory 
tvas  in  smne  measure  represented.  It  is  also  loorthy  of  observation,  that  the  faces  of  the  living  creatures, 
of  which  ive  have  an  account  in  the  fourth  chapter  of  the  Apocalypse,  are  precisely  the  same  with  those  of 
EzekieVs  cherubim ;  and  we  may  readily  collect,  as  Mr.  Mede  remarks,  the  quarter  of  the  heavens  m  which 
each  cherub  tvas  situated  in  reference  to  the  other  three,  from  the  consideration  that  as  Ezekiel  saw  the 
vision  proceeding  from  the  north,  (see  chap.  i.  4,  10,)  the  human  face  of  the  cherubim  was  towards  him, 
or  the  south;  on  his  right  hand,  or  the  east,  was  the  face  of  a  lion;  on  his  left  hand,  or  the  west,  the  face 
of  an  ox  ;  and  towards  the  north,  the  face  of  an  eagle. 
448 


The  glory  of  the  Lord  CHAP.  X. 

A.M. 3410.      rpHEN  I  looked,  and,  behold, 
Ol.XLVi.  3.  in  the  'firmament  that  was 

Tarmiii^"prisci,  abovc  thc  head  of  the  clicrubims 
R.  RoroaD.,  23.  jjjgj-e  appeared  over  them  as  it 
were  a  sappliire  stone,  as  the  appearance  of 
the  likeness  of  a  throne. 

2  *■  And  he  spake  unto  llie  man  clothed  with 
linen,  and  said,  Go  in  between  the  wheels, 
even  under  the  cherub,  and  fill  °  thine  hand 
with  ''  coals  of  fire  from  between  the  che- 
rnbinis,  and  "  scatter  them  over  the  city.  And 
he  went  in  my  sight. 

3  Now  thc  cherubims  stood  on  the  right 
side  of  the  house,  when  the  man  went  in ;  and 
the  cloud  filled  the  inner  court. 

4  f  Then  the  glory  of  the  Lord  k  went  up 
from  thc  clierub,  and  stood  over  the  threshold 
of  the  house  ;  and  '^  the  house  was  filled  with 
the  cloud,  and  the  court  was  full  of  the 
brightness  of  the  Lord's  glory- 

5  And  the  '  sound  of  the  cherubims'  wings 
was  heard  even  to  the  outer  court,  as  ''  the 

"Chap.  i.  22,  26 ^Chap.  ix.  2,  3. ^Hcb.  the  hollow  of 

thine  hand. ^Chap.  i.  13. <^  See  Rev.  viii.  5. ""See  ver. 

18 ;  chap.  i.  28 ;  ix.  3. s  Heb.  was  lifted  up. 


appears  to  the  prophet. 


NOTES  ON  CHAP.  X. 

Verse  1.  As  it  were  a  sapphire  slone}  See  the 
note  on  chap.  i.  22,  26.  The  chariot,  here  mentioned 
by  the  prophet,  was  precisely  the  same  as  that  which 
he  saw  at  the  river  Chebar,  as  himself  tells  us,  ver. 
15,  of  which  see  the  description  in  chap.  i. 

Verse  2.  Coals  of  fire]  These  were  to  signify  the 
burning  of  the  city  by  the  Chaldeans.  It  seems  that 
the  space  between  the  four  wheels,  which  was  all  on 
fire,  was  that  from  which  those  coals  were  taken. 

Verse  3 .  On  the  rigkt  side  of  the  housc^  The  right 
hand  always  marked  the  south  among  the  Hebrews. 

Verse  4.  The  glory  of  the  Lord  went  up]  This  is 
repeated  from  chap.  ix.  3. 

The  house  was  filled  tvith  the  cloud]  This  is  a  fact 
similar  to  what  occurred  frequently  at  the  tabernacle 
in  the  wilderness,  and  in  the  dedication  of  thc  temple 
by  Solomon.  AVhat  is  mentioned  here  was  the  Divine 
shechinah,  the  symbolical  representation  of  the  majesty 
of  God. 

Verse  5.  As  the  voice  of  the  Almighty  God]  That 
is,  as  thunder ;  for  this  was  called  the  voice  of  God. 

Verse  8.  The  form  of  a  man''s  hand  tinder  their 
wings.]  I  am  still  of  opinion  that  the  hands  and  wings 
were  not  distinct.  The  arms  were  feathered  like  loings, 
and  the  hand  teiniinated  the  arm  ;  but  as  the  long  front 
feathers  of  the  wings  would  extend  much  beyond  the 
fingers,  hence  the  hands  would  appear  to  be  under  the 
wings.  See  on  chap.  i.  8.  The  human  hand  might 
be  intended  to  show  that  God  helps  and  punishes  man 
by  man  ;  and  that,  in  the  general  operations  of  liis  pro- 
vidence, he  makes  use  of  human  agency. 

Verse  9.   The  colour  of  a  beryl  stone.]     \l/'VnF\  J3K 
Vol.  IV  (     SO     ) 


A.  M.  3410. 

B.  C.  094. 

01.  XLVI.  3. 

Anno 


voice  of  the  Almighty  God  when 
he  speaketh. 

6  And  it  came  to  pass,  that  Tarnuinii  Priooi. 
when  he  had  commanded  the  man  «■  fe"-"^"  ■  ^ 
clotiied  with  linen,  saying,  Take  fire  from  be- 
tween the  wheels,  from  between  the  cherubims ; 
then  he  went  in,  and  stood  beside  thc  wheels. 

7  And  one  clierub  '  stretched  forth  his  hand 
from  between  thc  cherubims  unto  the  fire  that 
was  between  the  cherubims,  and  took  thereof, 
and  put  it  into  the  hands  of  him  that  was 
clothed  with  linen :  who  took  it,  and  went  out. 

8  ""  And  there  appeared  in  the  cherubims, 
the  form  of  a  man's  hand  under  their  wings. 

9  "  And  when  I  looked,  behold  the  four 
wheels  by  the  cherubims,  one  wheel  by  one 
cherub,  and  another  wheel  by  another  cherub  : 
and  the  appearance  of  the  wheels  was  as  the 
colour  of  a  "  beryl  stone. 

10  And  as  for  their  appearances,  they  four 
had  one  likeness,  as  if  a  wheel  had  been  in 
the  midst  of  a  wheel. 


*>  1  Kings  viii.  10. 11  ;  chap,  xliii.  5. '  Chap.  i.  24. k  Psa. 

xjtix.  3,    &c. 1  Heb.  senl  forth. "Chap.   i.  8;    ver.   21. 

oChap.  i.  15. "Chap.  i.  16. 


eben  Tarshish,  "the  stone  of  Tarshish."  The  Vul- 
gate translates  it  chrysolith  ;  Symmachus,  the  jacinct ; 
the  Septuagint,  the  carbuncle.  In  the  parallel  place, 
chap.  i.  16,  it  is  WVl^t\  "JO  keeyn  Tarshish,  "like  the 
eye  of  Tarshish ;"  i.  e.,  the  colour  of  tarshish,  or  the 
stone  so  called,  which  the  Vulgate  translates  visio  ma- 
ris, "  like  the  sea,"  i.  e.,  azure.  The  beryl  is  a  gem 
of  a  green  colour,  passing  from  one  side  into  blue,  on 
the  other  side  into  ytlloie.  The  chrysolith  is  also  green, 
what  is  called  pistachio  green ;  but  the  chrysolith  of 
the  ancients  was  our  topaz,  which  is  of  a  fine  wine 
yellow.  The  beryl,  or  chrysolith,  is  most  likely  what 
is  here  meant  by  tarshish.  One  name  among  the  an- 
cients served  for  several  kinds  of  gems  that  were  nearly 
of  the  same  colour.  The  moderns  go  more  by  chemi- 
cal characters  than  by  colour. 

Verse  10.  A  ivheel  had  been  in  the  midst  of  a  wheel.] 
It  is  difficult  to  comprehend  this  description.  It  is 
generally  supposed  to  mean  one  wheel  within  another, 
cutting  each  other  at  right  angles.  This,  in  my  opi- 
nion, will  not  account  for  the  motions  attributed  to  these 
wheels ;  nor  can  I  see  how,  on  this  supposition,  they 
could  have  any  motion ;  for  if  one  was  moved  on  its 
axis,  the  other  must  be  dragged  contrary  to  its  axis. 
I  have  conjectured  it  rather  to  mean  a  wheel  within  a 
wheel,  or  a  wheel  with  two  rims,  working  on  the  same 
axis.  See  on  chap.  i.  16-18.  It  is  however  no  mat- 
ter of  faith ;  and  the  reader  may  judge  as  he  thinks 
proper.  For  other  matters  relative  to  this  chariot, 
wheels,  cherubim,  wings,  &c.,  I  must  refer  to  the  notes 
on  the  first  chapter.  And  perhaps  from  the  whole  of 
tliis  vision  and  its  difficulties,  he  will  see  the  propriety 
of  the  council  of  rabbins  ordering  Rabbi  Ananias  three 
449 


A  farther  description 


EZEKIEL. 


of  the  Divine  chariot. 


^M.3410.         11    pWhen   they   went,    they 

01.  XLVI.  3.     went  upon  their  four  sides  ;  they 

TarquiniiPrisci,  turned  not  as   they  went,  but  to 

R.  Roman.,  23.    ^j^g  pjj^^g  whither  the  head  looked 

they  followed  it ;  they  turned  not  as  they  went. 

1 2  Ajid  their  whole  ''  body,  and  their  backs, 
and  their  hands,  and  their  wings,  and  '  the 
wheels,  were  full  of  eyes  round  about,  even 
the  wheels  that  they  four  had. 

13  As  for  the  wheels,  '^  it  was  cried  unto 
them  in  my  hearing,  O  wheel. 

14  '  And  every  one  had  four  faces  :  the  first 
face  was  the  face  of  a  cherub,  and  the  second 
face  was  the  face  of  a  man,  and  the  third  the 
face  of  a  lion,  and  the  fourth  the  face  of  an 
eagle. 

15  And  the  cherubims  were  lifted  up.  This 
is  "  the  living  creature  that  I  saw  by  the  river 
of  Chebar. 

16  ^  And  when  the  cherubims  went,  the 
wheels  went  by  them :  and  when  the  cherubims 
lifted  up  their  wings  to  mount  up  from  the 
earth,  the  same  wheels  also  turned  not  from 
beside  them. 

pChap.  i.  17. iHeh.  flesh. 'Chap.!.  18. iQt, they 

were  called  in  my  hearing,  wheel,  or,  galgal. '  Chap.  i.  6,  10. 

>■  Chap.  i.  5. vChap.  i.  19. "Chap.  i.  12,  20,21. 


hundred  barrels  of  oil  to  light  his  lamp  during  the  time 
it  would  be  necessary  for  him  to  employ  in  explaining 
this  one  vision. 

Verse  13.  As  for  the  wheels,  it  was  cried  unto  them 
— O  ivheel.}  Never  was  there  a  more  unfortunate  and 
unmeaning  translation.  The  word  '7j'7Jn  haggalgal, 
may  signify,  simply,  the  roller,  or  a  chariot,  or  roll  on, 
or  the  swift  roller.  'HntJ  IjC  clcpibc  like  luljeclisi  boli; 
ble,  ot  tutrtinge  about.  Old  M.S.  Bible.  Any  of 
these  will  do  :  "  and  as  to  the  wheels,"  □'J31n''  lao- 
phannim,  "  they  were  called  in  my  hearing"  '7jSjn  hag- 
galgal, "  the  chariot."  The  gentleman  who  took  for 
his  text  "  O  wheel !"  and  made  God's  decree  of  eter- 
nal predestination  out  of  it,  must  have  borrowed  some 
of  Rabbi  Ananias's  three  hundred  barrels  of  oil !  But 
such  working  of  God's  word  cannot  be  too  severely 
reprehended. 

As  these  wheels  are  supposed  to  represent  Divine 
Providence,  bringing  about  the  designs  of  the  Most 
High,  how  like  is  the  above  Sj'7jn  haggalgal,  taken  as 
a  verb,  "  roll  on,"  to  those  words  of  Virgil  in  his 
PoUio  :— 

Talia  ssecla,  suis  dixerunt,  currile,  fusis, 
Concordes  stabili  fatorum  numine  Parcse. 
"  The  Fates,  when  they  this  happy  web  have  spun, 
Shall  bless  the  sacred  clue,  and  bid  it  simflly  rim." 

Verse  14.  The  first — was  the  face  of  a  cheruh]    In 

chap,  i    10,  this  is  called  the  "face  of  an  ox;"  here, 

the  "  face  of  a  cherub :"  hence,  a  cherub  was  in  the 

likeness  of  an  ox,  at  least,  as  to  its  head.     2)^3  kerub 

450 


17  "When    they    stood,  these      \^^^^^°- 
stood  ;  and  when  they  were  lifted     oi.  XLVi.  3 

up,     these     lifted     up    themselves    TarquiniiPrisci, 

also:  for  the  spirit  ''of  the  living    «■  R"-"^"- ^3. 
creature  luas  in  them. 

1 8  Then  ''  the  glory  of  the  Lord  ^  departed 
from  off  the  threshold  of  the  house,  and  stood 
over  the  cherubims. 

19  And  ''the  cherubims  lifted  up  their  wings, 
and  mounted  up  from  the  earth  in  my  sight : 
when  they  went  out,  the  wheels  also  were 
beside  them,  and  every  one  stood  at  the  door 
of  the  east  gate  of  the  Lord's  house  ;  and  the 
glory  of  the  God  of  Israel  luas  over  them  above. 

20  ''  This  is  the  living  creature  that  I  saw 
under  the  God  of  Israel  '^by  the  river  of  Che- 
bar ;  and  I  knew  that  they  were  the  cherubims. 

21  '^  Every  one  had  four  faces  apiece,  and 
every  one  four  wings ;  "  and  the  likeness  of 
the  hands  of  a  man  was  under  their  wings. 

22  And  'the  likeness  of  their  faces  was  the 
same  faces  which  I  saw  by  the  river  of  Chebar, 
their  appearances  and  themselves  :  s  they  went 
every  one  straight  forward. 

»Or,  of  life. j-Ver.  4. jHos.  ix.  12. a  chap.  xi.  22. 

!>  Chap.  i.  22 ;   ver.  15. c  Chap.  i.  1 . ^  Chap.  i.  6  ;    vcr.  U. 

eChap.  i.  8;  ver.  8. rChap.  i.  10. 6  Chap.  i.  12. 

never  occurs  as  a  verb  ;  and  its  meaning  cannot  be  pre- 
cisely ascertained.  Parkhurst  thinks  the  3  caph  to  be 
here  the  note  of  similitude ;  and  then  translates  2  ke, 
"  like,"  31  rab  or  311  rob,  "  the  mighty  one ;"  and,  in 
consequence,  makes  the  cherubim  an  emblem  of  the 
Holy  Trinity.  See  his  lengthy  Dissertation  under  313 
in  his  Hebrew  and  English  Lexicon. 

Verse  20.  And  I  kneio  that  they  were  the  cherubims.] 
This  formation  of  the  plural  is  quite  improper.  In 
general,  Hebrew  nouns  of  the  masculine  gender  end 
in  D'  im,  in  the  plural ;  the  s,  therefore,  should  never 
be  added  to  such.  Cherub  is  singular ;  cherubim  is 
plural.     The  .s  should  be  uniformly  expunged. 

I  have  already  referred  to  the  end  of  this  chapter 
for  farther  information  relative  to  this  glorious  chariot 
of  Jehovah ;  but  I  must  say  that  I  have  met  with  no- 
thing on  the  subject  that  entirely  satisfies  myself.  In 
the  preceding  notes  I  have  endeavoured  to  make  the 
literal  meaning  as  plain  as  possible ;  and  have  occa- 
sionally given  some  intimations  relative  to  the  general 
design  of  this  sublime  vision.  My  readers  are  already 
apprised  that  I  do  not  like  conjectures  on  Divine  things ; 
many  points,  that  had  originally  no  other  origin,  are 
now  incorporated  with  creeds  of  which  it  is  deemed 
sinful  to  doubt.  Because  some  learned  and  pious  men 
have  wTitten  to  prove  that  this  symbolical  compound 
figure  is  a  representation  of  the  Holy  Trinity ;  there- 
fore, the  sentiment  now  passes  current.  Now  this  is 
not  proved ;  and  I  suppose  never  can  be  proved.  The 
continuator  of  the  Historical  Discourses  of  Saurin  has 
made  some  sensible  remarks  on  the  subject  of  this 
(     29*     ) 


A  general  exposition  of 


CHAP.  X. 


the  Divine  chariot 


vision  ;  and  these  I  shall  lay  here  before  the  intelligent 
reader.     They  deserve  attention. 

This  intelligent  writer  observes  :  "  For  the  right 
interpretation  of  this  vision,  the  following  rules  should 
bo  laid  down  : — 

'•  The  /(«'  rule  is  this  : — An  explanation,  which  ac- 
counts for  all  the  parts  contained  in  the  vision,  is  much 
more  probable  than  those  which  explain  only  one  part. 
"  The  second  is  this  ; — An  explanation  which  is  con- 
formable to  the  present  circumstances  of  the  prophet, 
and  of  the  people  to  whom  he  is  sent,  as  well  as  to  the 
nature  of  the  things  which  he  is  called  upon  to  say  to 
them,  is  incomparably  more  probable  than  those  expla- 
nations which  go  in  quest  of  past  or  future  events, 
which  have  no  connexion  with  the  immediate  circum- 
stances of  the  j)rophet,  nor  with  the  end  of  his  mission. 
These  rules,  which   ajjpcar  incontestable,  being  laid 
down,  we  observe,  that  their  opinion  who  think  that 
God  here  draws  out  a  plan  of  the  government  of  his 
providence,  applied  to  the  present  state  of  the  Jews, 
accounts  for  all  that  Ezekiel  saw ;  and  that  in  a  man- 
ner which  refers  to  the  end  of  the  prophet's  mission, 
and  all  that  he  had  to  say  to  this  rebellious  people. 
Why  wish  God  to  represent  to  his  prophet  the  future 
state  of  the  Christian  Church,  which  was  not  to  be 
foimded  till  after  a  series  of  time,  rather  than  the  state 
of  the  Jewish  Church,  and  the  chastisements  which 
hung  over  the  heads  of  that  hardened  people  !     The 
people  having  revolted  from  God,  and  persevering  ob- 
stinately in  that  revolt,  notwithstanding  the  menaces 
of  the  prophet,  it  was  proper  to  show  to  Ezekiel,  in 
order  that  he  might  declare  it  to  the  rebellious,  that 
Providence  had  its  eyes  open  to  all  that  had  been  done, 
all  that  had  hitherto  happened,  and  that  it  had  seized 
upon  the  rod  to  smite.      The  people  imagined,  but  too 
much  according  to  the  errors  of  infidelity,  that  God 
saw  every  thing  with  indifference  and  had  given  the 
world  up  to  chance.      It  was  necessary,  therefore,  to 
divest  them  of  these  fatal  prejudices  ;  and  to  teaeh  them 
that  the  Supreme  Being  did  not  behold  with  the  same 
eye  order  and  disorder,  contempt  of  his  laws  and  sul)- 
mission  to  his  will ;  and  that  all  the  revolutions  of  states 
are  directed  by  a  superior  intelligence,  which  cannot 
be  imposed  upon.      The  Jewish  people  imagined  but 
too  much  that  the  prophets  exaggerated  when  they 
threatened  them  with  the  severest  chastisements.    They 
repeated  with  emphasis  and  complacency  the  promises 
of  God  made  to  the  patriarchs ;  that  their  posterity 
should  not  only  be  more  numerous  than  the  stars  of 
heaven,  and  the  sand  which  covers  the  sea-shore ;  but 
that  it  should  subsist  for  ever  and  ever.      God  had  de- 
clared to  Abraham,  '  I  will  establish  my  covenant  be- 
tween me  and  thee,  and  thy  seed  after  thee,  in  their 
generations,  for  an  everlasting  covenant,  to  be  a  God 
unto  thee  and  thy  seed  after  thee,'  Gen.  xvii.  7.      It 
was  proper,  therefore,  to  show  this  stiff-necked  people 
that  the  threatenings  of  God  and  his  promises  were 
not  contratlictory.      That  the  people,  conformable  to 
the  promises  given  by  God  to  the  patriarchs,  should  not 
be  destroyed ;  but  that,  notwithstanding,  they  should 
be  severely  chastised,  to  correct  them  for  their  propen- 
sity to  idolatry,  and  their  scandalous  irregularities. 
"  These  suppositions,  which  are  reasonable,  being 


granted,  we  shall  have  no  difficulty  to  perceive  tho 
sense  of  this  celebrated  vision.  We  shall  not  follow 
the  order  observed  by  Ezekiel,  in  the  description  of 
what  he  saw ;  he  raises  himself  from  the  nearest  to 
the  most  distant  ol)jects,  going  back  from  effects  to 
their  general  cause.  We  will  begin  with  the  First 
Cause  which  gives  motion  to  all  that  happens,  traces 
out  the  plan,  and  procures  the  execution,  according  to 
the  rules  of  his  ineffable  wisdom,  and  agreeably  to  the 
nature  of  those  creatures  which  are  tlie  object  of  his 
agency.  Next,  we  will  proceed  to  consider  the  effects 
of  this  universal  Providence,  and  the  intelligent  second- 
ary causes  which  he  frequently  employs  in  the  admin- 
istration of  the  government  of  the  universe. 

"  '  Ezekiel  saw  a  firmament  which  was  above  the 
heads  of  the  animals  ;  there  was  the  resemblance  of  a 
throne  like  a  sapphire  stone  ;  and  over  the  resemblance 
of  tho  throne,  there  was,  as  it  were,  the  resemblance 
of  a  man.'  This  vast  transparent/r»!ame?!<  represents 
to  us  the  heaven,  the  peculiar  residence  of  the  Lord 
of  the  earth  ;  and  where  he  hath  established  the  throne 
of  his  empire.  This  '  appearance  of  a  man '  was  the 
emblem  of  Providence  or  God  ;  considered  as  taking 
care  of  all  the  creatures  whom  he  hath  made.  Man 
is  the  symbol  of  intelligence.  The  mind  of  man,  with 
respect  to  his  knowledge  and  wisdom,  is  a  weak  sketch 
of  that  mind  which  knows  all  things,  and  whose  wis- 
dom is  unbounded.  And  yet,  of  all  sublunary  beings, 
there  is  none  that  approaches  so  near  to  the  Divine 
nature  as  man.  Under  this  emblem  also  it  is  that  God, 
considered  as  seeing  all  things,  and  directing  all,  would 
be  represented.  This  resemblance  of  man  was  seated 
upon  a  throne,  to  show  that  God  governs  all  things  as 
Lord,  and  that  without  agitation  and  without  labour. 

"  The  shining  metal,  and  the  fire  which  surrounded 
him  who  sat  on  the  throne,  were  the  symbol  of  his 
glory  and  his  judgtuents,  which  are  poured  upon  the 
wicked  as  a  fire  which  nothing  can  withstand ;  agree- 
ably to  Isaiah,  chap,  xxxiii.  14. 

"  The  Jews  acknowledged  that  there  was  a  Provi- 
dence which  governs  the  whole  universe  with  infinite 
wisdom.  The  psalmist  gives  us  a  description  of  it, 
equally  just  and  pathetic,  in  Psa.  civ.  27,  &c.  Chris- 
tians, no  less  than  Jews,  admit  this  important  truth ; 
and  the  Gospel  establishes  it  no  less  strongly  than  the 
law.  See  Matt.  vi.  26  ;  x.  29,  30.  To  raise  the  mind 
of  the  prophet  up  to  the  first  Mover  of  those  events 
which  strike  and  admonish  us  in  all  the  revolutions 
which  happen  to  individuals,  families,  and  states,  God 
shows  him  four  vhcels  above  the  firmament,  over  which 
the  emblem  of  Providence  was  placed  on  a  throne. 
These  wheels  are  a  symbol  of  those  perpetual  revolu  • 
tions,  which  are  observed  in  the  earth ;  and  which,  b) 
turns,  lift  up  and  abase  individuals  and  nations.  They 
are  of  a  prodigious  height,  to  show  that  man  cannot 
fathom  or  know  all  that  is  great,  wonderful,  and  asto- 
nishing, in  the  ways  of  Providence.  See  Job  xi.  7, 
8  ;  Rom.  xi.  33,  34  ;  Isa.  Iv.  8,  9.  These  wheels 
move  themselves  every  way,  and  are  full  of  eyes  in 
the  vast  circle  of  their  felloes.  This  shows,  that  all 
which  God  does  he  effects  without  pain ;  and  that  the 
eye  of  his  wisdom  ordereth  all  events.  The  wheels 
did  not  move  of  themselves  ;  but  they  followed  the  im- 
pulse of  the  four  living  creatures ;  "  when  the  living 
451 


Ezekiel  prophesies  against 


EZEKIEL. 


the  elders  of  Israel. 


creatures  went,  they  went.'  This  shows  that,  in  the 
government  of  the  world,  all  the  living  creatures  are 
subject  to  Providence ;  and  that  God  subordinates  the 
creatures  one  to  another.  He  directs  what  those  holy 
intelligences  ought  to  do,  who  serve  him  as  ministers, 
and  are  here  represented  by  the  four  animals.  And 
these  intelligences,  enlightened  and  supported  by  the 
Supreme  Wisdom,  contribute,  as  far  as  is  suitable,  to 
all  that  happens  to  mankind.  The  angels  whom  Eze- 
kiel  saw  were  in  number  _/o!<r,  in  reference  to  the  ybwr 
cardinal  points  of  the  world  ;  to  show  that  their  minis- 
try extends  every  where,  and  that  there  is  no  part  of 
the  universe  which  the  Providence  of  God  does  not 
govern  in  an  immediate  manner,  or  by  the  means  of 
his  ministers.  The  extraordinary  shape  of  these  an- 
gels, which  appeared  to  the  prophet  in  vision,  is  sym- 
bolical ;  for  it  is  not  to  be  supposed  that  those  heavenly 
ministers  are  really  thus  formed.  The  '  four  faces, 
wings,  and  arms  of  a  man,'  denote  the  sublime  quali- 
ties of  these  immediate  ministers  of  the  Deity ;  quali- 
ties entirely  essential  to  fill  up  the  extent  of  their  duty. 
The  face  of  a  man  denotes  their  intelligence ;  of  a 
lion,  their  intrepid  courage ;  of  an  ox,  their  patience 
and  perseverance  in  labour ;  and  of  an  eagle,  their 
great  penetration,  their  sublime  sight  into  heavenly 
things,  and  their  readiness  to  rise  up  into  all  that  is 
great  and  Divine.  The  '  wings  being  stretched  out,' 
signifies  that  they  are  always  ready  to  set  forward,  and 
run  with  rapidity  wherever  the  conanands  of  their  great 
Master  call  them.  The  '  wings  bent  down,'  are  a  sym- 
bol of  that  profound  respect  in  which  these  heavenly 
ministers  stand  before  the  Lord  of  the  universe.  Un- 
der the  wings  there  were  men's  arms,  to  show  that  zeal 
produces  application  and  labour.  Labour,  without  zeal, 
can  never  be  supported ;  and  zeal,  without  application, 
is  only  a  hypocritical  ardour,  which  amounts  to  nothing 
with  that  supreme  Master  who  requires  sincere  homage 
from  those  who  serve  him.  If  God  chose  to  make 
known  to  Ezekiel  that  his  providence  extends  to  all 
things,  and  that  even  in  this  life  it  often  takes  up  the 
rod  to  chastise  nations  and  individuals,  he  would  also 
show  beforehand  that  he  wished  not  the  destruction  of 


the  Jewish  people,  whom  he  was  about  to  visit  in  his 
anger,  but  only  its  correction  and  amendment.  This 
is  signified  by  the  '  precious  metal,'  which  the  prophet 
found  unmelted  in  the  midst  of  the  fiery  cloud.  This 
cloud  of  fire,  urged  on  by  a  whirlwind,  and  involving 
on  all  sides  the  metal,  represented  the  judgments  of 
God  which  were  about  to  fall  upon  this  rebellious  na- 
tion, not  to  destroy,  but  to  humble  and  purify  it.  No- 
thing is  more  proper  than  afflictions  to  bring  men  back 
to  their  duty.  As  fire  purifies  metals,  so  the  paternal 
chastisements  of  God  have  a  tendency  to  purify  the 
soul  and  heart,  if  the  man  be  not  entirely  incorrigible. 
The  people  upon  whom  God  was  about  to  pour  the  vials 
of  his  anger,  were  not  worthy  of  his  lenity.  But  that 
great  God,  who  is  firm  in  his  promises,  remembers  the 
covenant  of  peace  he  had  made  with  the  patriarchs. 
This  covenant  is  made  sensible  to  the  prophet  under 
the  image  of  a  rainbotv,  which  was  round  about  him 
who  appeared  upon  the  throne.  Every  one  knows, 
that  this  splendid  phenomenon,  which  seems  to  join 
heaven  and  earth  together,  was  given  to  Noah  and  his 
posterity  as  a  symbol  of  the  covenant  which  God  then 
made  with  mankind,  and  by  which  he  declared  to  them 
that  the  earth  should  undergo  a  deluge  no  more.  Thus, 
the  Pagans  considered  the  Iris  as  the  messenger  of 
the  gods.  See  Virgil,  Xn.  lib.  iv.  ver.  694.  But 
whereas  the  rainbow  to  the  Jews  was  a  symbol  of 
peace,  the  Iris  of  the  Pagans  was  a  messenger  of 
trouble.  On  the  sight  of  this  bow,  the  symbol  of  grace, 
Ezekiel  was  to  be  encouraged  ;  and  persuaded  that  his 
people  were  not  threatened  with  an  utter  destruction. 
The  event  fully  justified  all  that  the  prophet  had  con- 
templated, with  surprise,  in  this  enigmatical  picture. 
The  Chaldeans,  the  rod  of  the  Lord's  just  severity, 
ravaged  Judea  ;  the  people  were  carried  away  captive  ; 
they  groaned  for  seventy  years  in  a  foreign  land  ;  but 
they  were  protected  in  a  miraculous  manner  against 
the  bloody  designs  of  the  cruel  Haman  ;  and  at  length, 
favoured  with  various  decrees  of  the  kings  of  Persia, 
they  had  permission,  not  only  to  return  to  their  own 
country,  but  also  to  rebuild  Jerusalem  and  the  temple." 
See  Dr.  DodcCs  notes  on  this  place 


CHAPTER    XI. 

This  chapter  denounces  the  judgments  of  God  against  those  iviched  persons  who  remained  in  Jerusalem,  and 
made  a  mock  of  the  types  and  predictions  of  the  prophets,  1—13  ;  compare  ver.  3  icith  Jer.  i.  13.  God 
promises  to  favour  those  who  were  gone  into  captivity,  and  intimates  their  restoration  from  the  Babylonish 
yoke,  14—21.  Then  the  shechinah,  or  symbol  of  the  Divine  Presence,  is  represented  forsaking  the  city, 
as  in  the  foregoing  chapter  it  did  the  temple,  22,  23  ;  and  the  prophet  returns  in  vision  to  the  place  from 
which  he  set  out,  (chap.  viii.  1,  &c.,)  in  order  to  communicate  his  instructions  to  his  brethren  of  the  cap- 
tivity, 24,  25. 


A.  M.  3410. 

B.  C.  594. 

Ol.  XL VI.  3. 

Anno 
Tarquinii  Prisci, 
R.  Roman.,  23. 


]y[OREOVER  nhe  spirit  lifted 

me  up,  and  brought  me  unto 

''  the    east   gate    of   the    Lord's 


a  Chap.  iii.  12,  14;  viii.  3  ;  ver  24. 


NOTES  ON  CHAP.  XL 
Verse  1.   At  the  door  of  the  gate  five  and  twenty 
men]     The  same  persons,  no  doubt,  who  appear,  chap, 
viii.  16,  worshipping  the  sun. 
452 


A.  M.  3410. 

B.  C.  594. 

Ol.  XLVI.  3. 

gate  five  and  twenty  men  ;  among  Tarquimi Prisci, 

R.  Roman.,  23. 


house,  wliich  looketh  eastward  : 
and  behold  "  at  the  door  of  the 


'>Chap.  X.  19. cSee  chap.  viii.  16. 


Jaazaniah  the  son  of  Azur]  In  chap.  viii.  16 
we  find  a  Jaazaniah  the  son  of  Shaphan.  If 
Shaphan  was  also  caUed  Azur,  they  may  be  the 
same   person.     But  it  is  most  likely  that  there  were 


Prophecy  against  the 


CHAP.  XI. 


Israelitish  elders. 


■fi  c  mT      wliom  I  saw  Jaazaniah  the  son 

Ol.xLvi.b.     of  Azur,   and    Pelatiah  the   son 

Tarnuuii'i  Prisci,  of  Benaiah,  princes  of  the  peo- 

R.  Roman.,  23.     pi„ 

2  Tlien  said  lie  unto  me,  Son  of  man,  these 
are  the  men  that  devise  mischief,  and  give 
wicked  counsel  in  this  city  : 

3  Which  say,  ^  It  is  not  '  near ;  let  us  build 
houses  :  f  this  city  is  the  caldron,  and  we  he 
the  flesh. 

4  Therefore  prophesy  against  them,  pro- 
phesy, O  sou  of  man. 

5  And  s  the  Spirit  of  the  Lord  fell  upon  me, 
and  said  unto  me.  Speak ;  Thus  sailh  the 
Lord  ;  Tims  have  ye  said,  O  house  of  Israel : 
for  I  know  the  tilings  that  come  into  your 
mind,  every  one  of  them. 

6  ^'  Ye  have  multiplied  your  slain  in  this 
city,  and  ye  have  filled  the  streets  thereof 
with  the  slain. 

7  Therefore  thus  saith  the  Lord  God;  '  Your 
slain  whom  ye  have  laid  in  the  midst  of  it, 
they  are  the  flesh,  and  this  city  is  the  caldron : 
''  but  I  will  bring  you  forth  out  of  the  midst 
of  it. 

8  Ye  have  feared  the  sword,  and  I  will  bring 
a  sword  upon  you,  saith  the  Lord  God. 

9  And  I  will  bring  you  out  of  the  midst 
thereof,  and  deliver  vou  into  the  hands  of 
strangers,  and  '  will  execute  judgments  among 
you. 

10  ""Ye  shall  fall  by  the  sword ;  I  will  judge 

<J  Or,  It  is  not  for  us  to  build  hmtses  near. e  Chap.  xii.  22,  27 ; 

2  Pel.  iii.  4. <See  Jer.  i.  13;   chap.  xxiv.  3,  &c. eChap. 

ii.  2  ;    iii.  24. 1>  Chap.  vii.  23  ;    xxii.  3,  4. i  Chap.  xxiv.  3, 

6,  10,  11  ;  Mic.  ill.  3. k  Ver.  9. 1  Chap.  v.  8. "2  Kings 

xxT.  19,  20,  21 ;  Jer.  xxxix.  6  ;  Iii.  10. 

two  of  this  name,  and  both  chiefs  among  the 
people. 

A'crse  3.  It  is  not  near'\  That  is,  the  threatened 
invasion. 

This  city  is  the  caldron,  and  we  be  the  flesh.]  See 
the  vision  of  the  seething  pot,  Jer.  i.  13.  These  infi- 
dels seem  to  say  :  "  We  vnl\  run  all  risks,  we  will  abide 
in  the  city.  Though  it  be  the  caldron,  and  we  the 
flesh,  yet  we  will  share  its  fate  :  if  it  perish,  we  will 
perish  with  it."  Or  they  may  allude  to  the  above  pre- 
diction of  Jeremiali,  in  order  to  ridicule  it :  "  We  were 
to  have  been  boiled  long  ago  :  but  the  fulfihnent  of  that 
prediction  is  not  near  yet." 

Verse  7.  Your  slain — they  are  the  flesh]  Jerusalem 
is  the  caldron,  and  those  who  have  been  slain  in  it, 
they  are  the  flesh  ;  and  though  ye  purpose  to  stay  and 
share  its  fate,  ye  shall  not  be  permitted  to  do  so ;  ve 
shall  be  carried  into  captivity. 

Verse  9.  And  deliver  you  into  the  hands  of  stran- 


vou  in    "  the  border  of    Israel ;      *■  ^}.-  ^•"o. 

•^  O.  C  594. 

"  and    ye  shall  know  that  I  a?u     oi.  XLvi.  3. 

,       Y  Anno 

the  L.ORD.  Tarquinii  Prisci, 

11  pThis  city  shall  not  be  "•"^""'"■^^- 
your  caldron,  neither  shall  ye  be  the  flesh  in 
the  midst  thereof;  but  I  will  judge  you  in  the 
border  of  Israel : 

1 2  And  1  ye  shall  know  that  I  am  the  Lord  : 
■■  for  ye  have  not  walked  in  my  statutes,  nei- 
ther executed  my  judgments,  but  "  have  done 
after  the  manners  of  the  heathen  that  are 
round  about  you. 

13  And  it  came  to  pass,  when  I  prophesied, 
that '  Pelatiah  the  son  of  Benaiah  died.  Then 
"  fell  I  down  upon  my  face,  and  cried  with  a 
loud  voice,  and  said.  Ah,  Lord  God!  wilt  thou 
make  a  full  end  of  the  remnant  of  Israel  ? 

14  Again  the  word  of  the  Lord  came  unto 
me,  saying, 

15  Son  of  man,  thy  brethren,  even  thy 
bretliren,  the  men  of  thy  kindred,  and  all  the 
house  of  Israel  wholly,  are  they  unto  whom 
the  inhabitants  of  Jerusalem  have  said.  Get 
you  far  from  the  Lord  :  unto  us  is  this  land 
given  in  possession. 

16  Therefore  say.  Thus  saith  the  Lord 
God  ;  Although  I  have  cast  them  far  off" 
among  the  heathen,  and  although  I  have 
scattered  them  among  the  countries,  ''yet  will 
I  be  to  llicm  as  a  little  sanctuary  in  the 
countries  where  they  shall  come. 

17  Therefore    say.    Thus    saith    the    Lord 

n  1  Kings  viii.  65  ;  2  Kings  xiv.  25. oPsa.  ix.  16;  chap.  vi. 

7;    xiii.  9,  14,  21,  23. P  See  ver.  3. q  Ver.   10. 'Or, 

which  have  not  ttalked. »Lev.  xviii.  3,  24,  &c, ;  Deut.  xii.  30, 

31 ;  chap.  viii.  10,  14,  16. '  Ver.  1  ;  Acts  v.  5. "Chap.  ii. 

8. *■  Psa.  xc.  1 ;  xci.  9 ;  Isa.  viii.  14. 

gers]  This  seems  to  refer  chiefly  to  Zedekiah  and 
his  family. 

Verse  11./  icill  judge  you  in  the  border  of  Israel.] 
Though  Riblah  was  in  Syria,  yet  it  was  on  the  very 
frontiers  of  Israel ;  and  it  was  here  that  Zedekiah's 
sons  were  slain,  and  his  own  eyes  put  out. 

Verse  13.  Pelatiah  the  son  of  Benaiah  died.]  Most 
probably  he  was  struck  dead  the  very  hour  in  which 
Ezeldel  prophesied  against  him.  His  death  appears 
to  have  resembled  that  of  Ananias  and  Sapphira,  Acta 

T.    1,&C. 

Verse  15.  Get  you  far  from  the  Lord]  These  are 
the  words  of  the  inhabitants  of  Jerusalem,  against  thoso 
of  Israel  who  had  been  carried  away  to  Babylon  with 
Jeconiah.  Go  ye  far  from  the  Lord:  but  as  for  us, 
the  land  of  Israel  is  given  to  us  for  a  possession  :  we 
shall  never  be  removed  from  it,  and  they  shall  never 
return  to  it. 

Verse  16.  Yet  will  I  be  to  them  as  a  little  sanc- 
453 


The  cherubim  remove,  and  the 


EZEKIEL. 


prophet  is  brought  to  Chaldea. 


%  ™"  gg^"'      God  ;    ^  I  will  even  gather  you 

oi.  XLVi.  3.    from  the   people,   and   assemble 

Tarquinii  Prisci,  you  out  of  the  coiui tries  where 

R.  Roman.,  23.    yg  ^i^^^  heew  scattered,  and  I  will 

give  you  the  land  of  Israel. 

1 8  And  they  shall  come  thither,  and  ^  they 
shall  take  away  all  the  detestable  things 
thereof  and  all  the  abominations  thereof  from 
thence. 

19  And  y  I  will  give  them  one  heart,  and  I 
will  put  ^  a  new  spirit  within  you ;  and  I  will 
take  =>  the  stony  heart  out  of  their  flesh,  and 
will  give  them  a  heart  of  flesh  : 

20  ^  That  they  may  walk  in  my  statutes, 
and  keep  mine  ordinances,  and  do  them : 
'^  and  they  shall  be  my  people,  and  I  will  be 
their  God. 

2 1  But  as  for  them    whose  heart  walketh 


w  Jer..  xxiv.    5 ;    chap,  xxviii.   25 ;    xxxiv.    13 ;    xxxvi.    24. 

X  Chap,  xxxvii.  23.. >'  Jer.  xxxii.  39  ;  chap,  xxxvi.  26,  27  ;  see 

Zeph.  iii.  9. sPsa.  li.   10;   Jer.  xxxi.  33;   xxxii.  39;   chap. 

xviii.  31. »Zech.  vii.  12. 


tuary\  Though  thus  exiled  from  their  own  land,  yet 
not  forgotten  by  their  God.  ^\Tiile  in  their  captivity, 
I  wiU  dispense  many  blessings  to  them  ;  and  I  wiU 
restore  them  to  their  own  land,  ver.  17,  from  which 
they  shall  put  away  all  idolatry,  ver.  18. 

Verse  19.  And  I  will  give  them  one  heart]  A 
whole  system  of  renewed  affections. 

And  I  will  put  a  nexo  spirit  within  yow]  To  direct 
and  influence  these  new  affections. 

And  I  will  take  the  stony  heart  out  of  their  flesh] 
That  which  would  not  receive  the  impressions  of  my 
Spirit. 

And  will  give  them  a  heart  of  flesh]  One  that  is  ca- 
pable of  receiving  and  retaining  these  impressions. 

Verse  20.  That  they  may  loalk  in  my  statutes]  The 
holiness  of  their  lives  shall  prove  the  work  of  God 
upon  their  hearts.  Then  it  shall  appear  that  /  am 
their  God,  because  I  have  done  such  things  in  them 
and  for  them ;  and  their  holy  conduct  shall  show  that 
they  are  my  people.     See  on  chap,  xxxvi.  25,  &c. 

Verse  21.    But  as  for  them  whose  heart  icalketh] 


after  the  heart  of  their  detestable      *• '^  ^41'). 

D.  C  594. 

things  and  their  abominations,  ">  I     oi.  XLVi.  3. 
will  recompense  their  way  upon  TarmiiniiPrisn, 
their  own  heads,  saith  the  Lord  «•  R°"''>"-  ^3. 
God. 

22  Then  did  the  cherubims  "  lift  up  their 
wings,  and  the  wheels  beside  them ;  and  the 
glory  of  the  God  of  Israel  was  over  them  above. 

23  And  f  the  glory  of  the  Lord  went  up 
from  the  midst  of  the  city,  and  stood  ?  upon 
the  mountain  ^  which  is  on  tlie  east  side  of 
the  city. 

24  Afterwards  '  the  spirit  took  me  up,  and 
brought  me  in  a  vision  by  the  Spirit  of  God 
into  Chaldea,  to  them  of  the  captivity.  So 
the  vision  that  I  had  seen  went  up  from  me. 

25  Then  I  spake  unto  them  of  the  captivity 
all  the  things  that  the  Lord  had  showed  me. 


i>  Psa.  cv.  45. '  Jer.   xxiv.  7 ;   chap. 

xiv.  11 ;    xxxvi.  28; 

xxxvii.  27. d  Chap.  ix.  10;  xxii.  31. — 

-eChap.  i.  19;    x.  19. 

f  Chap.  viii.  4  ;  ix.  3  ;  x.  4,  18  ;   xlui.  4.— 

— €  See  Zech.  xiv.  4. 

1"  Chap,  xliii.  2. iChap.  viii.  3. 

Them  whose  affections  are  attached  to  idolatry,  they 
shall  have  such  reward  as  their  idols  can  give  them, 
and  such  a  recompense  as  Divine  justice  shall  award 
them. 

Verse  23.  The  glory  of  the  Lord  went  up  from  the 
midst  of  the  city]  This  vision  is  no  mean  proof  of 
the  long-suffering  of  God.  He  did  not  abandon  this 
people  all  at  once ;  he  departed  by  little  and  little. 
First,  he  left  the  temple.  Secondly,  he  stopped  a 
little  at  the  gate  of  the  city.  Thirdly,  he  departed 
entirely  from  the  city  and  went  to  the  Mount  of  Olives, 
which  lay  on  the  east  side  of  the  city.  Having  tar- 
ried there  for  some  time  to  see  if  they  would  repent 
and  turn  to  him, — Fourthly,  he  departed  to  heaven. 
The  vision  being  now  concluded,  the  prophet  is  taken 
away  by  the  Spirit  of  God  into  Chaldea,  and  there 
announces  to  the  captive  Israelites  what  God  had 
showed  him  in  the  preceding  visions,  and  the  good 
that  he  had  spoken  concerning  them  ;  who  at  first  did 
not  seem  to  profit  much  by  them,  which  the  prophet 
severely  reproves. 


CHAPTER  XII. 

The  prophet  proceeds,  by  a  variety  of  types  and  parables,  to  convince  those  of  the  captivity  that  their  brethren 
who  were  left  behind  to  sustain  the  miseries  of  a  siege  and  the  insults  of  a  conqueror,  would  be  in  a  much 
worse  condition  than  they  icho  were  already  settled  in  a  foreign  land.  In  the  beginning  of  this  chapter  he 
foretells  the  approaching  captivity  of  Judah  by  action  instead  of  words,  1—7.  He  predicts  particularly 
the  flight,  capture,  captivity,  and  sufferings  of  Zedekiah  and  his  followers,  8—16,  compared  with  Jer.  Iii. 
11.  He  is  to  eat  his  food  tvith  trembling  and  signs  of  terror,  as  an  emblem  of  the  consternation  of  the 
Jews  when  surrounded  by  their  enemies,  17—20;  and  then  he  answers  the  objections  and  bywords  of 
scoffers  and  infidels,  who  either  disbelieved  his  threatenings,  or  supposed  the  accomplishment  of  them  very 
distant,  21—28.  Josephus  (Antiq.  xi.  10)  tells  us  that  Zedekiah  thought  the  prophecy  of  Ezekiel  in  the 
thirteenth  verse  inconsistent  ivith  that  of  Jeremiah,  (chap,  xxxiv.  3,)  and  resolved  to  believe  neither.  Both, 
however,  were  literally  fulfilled  ;  and  the  event  convinced  him  that  they  were  not  irreconcilable.  Thus, 
blinded  by  infidelity,  sinners  rush  on  to  that  destruction  against  which  they  are  sufficiently  warned 
454 


Tlie  prophet  points  out 


CHAP.  XII. 


the  approaching  captivity. 


A.  M.  3410. 

B.  C.  5U4. 
01.  XLVl.  3. 

Anno 


'PHE  word  of  the  Lord  also 
came  unto  me,  saying, 
Tarviuiiiii  Prisci,     2  Son  of  man,  thou  dvvcllest  in 

R.   Roman..  23.     jj^^  jj^ijgt.  of  »  a  rcbcUioUS  llOUSC, 

whicli  ''  have  eyes  to  see,  and  see  not ;  tliey 
liave  ears  to  liear,  and  hear  not :  "  for  they 
are  a  rebeUious  house. 

3  Tlierefore,  thou  son  of  man,  prepare  tliee 
''  stuff  for  removing,  and  remove  by  day  in 
their  siglit ;  and  thou  shalt  remove  from  thy 
place  to  another  place  in  their  sight :  it  may 
be  they  will  consider,  though  they  he  a  re- 
bellious house. 

4  Then  shalt  thou  bring  forth  thy  stuff  by 
day  in  their  sight,  as  stuff  for  removing  :  and 
thou  shalt  go  forth  at  even  in  their  sight,  »  as 
they  tiiat  go  forth  into  captivity. 

5  f  Dig  thou  through  the  wall  in  their  sight, 
and  carry  out  thereby. 

6  In  their  sight  shalt  thou  bear  it  upon  thy 
shoulders,  and  carry  it  forth  in  the  twilight : 
thou  shalt  cover  thy  face,  that  thou  see  not 
the  ground :  »  for  I  have  set  thee  for  a  sign 
unto  the  house  of  Israel. 

7  And  I  did  so  as  I  was  commanded  :  I 
brought  forth  my  stuff  by  day,  as  stuff  for 
captivity,  and  in  the  even  I  ^  digged  tlrrough 
the  wall  with  mine  hand ;  I  brought  it  forth 
in  the  twilight,  and  I  bare  it  upon  my  shoulder 
in  their  sight. 


•  Chap.  ii.  3,  0, 7,  8  ;  iii.  26,  27. b  Isa.  vi.  9  ;  xlii.  20  ;  Jer.  v. 

21;    Matt,  jciii.   13,  14. 'Chap.  ii.  5. ^  Or,  inslrummts. 

«  Heb.  as  the  goings  forth  of  captivity. f  Heb.  Dig  for  thee. 

f  Isa.  viii.  18  ;  ch.ip.  iv.  3  ;   xxiv.  24  ;    ver.  11. '■  Heb.  digged 

forme. iChap.  ii.  5. ^Chap.  x^ii.  12  ;  xxiv.  19. iMal.  i.  1, 

NOTES  ON  CHAP.  XII. 

Verse  2.  Which  have  eyes  to  see,  and  see  not]  It  is 
not  want  of  grace  that  brings  them  to  destruction. 
They  have  eyes  to  see,  but  tliey  will  not  use  them. 
No  man  is  lost  because  he  had  not  sufficient  grace  to 
save  him,  but  l)ecause  he  abused  that  grace. 

Verse  3.  Prepare  thee  stuff/or  removing]  Get  car- 
riages to  transport  thy  goods  to  another  place ;  signi- 
fying by  this  the  captivity  that  was  at  hand. 

Verse  5.  Dig  thou  through  the  wall]  This  refers 
to  the  manner  in  which  Zedekiah  and  his  family 
would  escape  from  the  city.  They  escaped  by  night 
through  a  breach  in  the  wall.  See  Jer.  xxxix.  2-4  ; 
and  2  Kings  xxv.  4. 

Verse  6.  Thou  shalt  cover  thy  face,  that  thou  see 
not  the  ground]  Referring  to  the  blinding  of  Zede- 
kiah :  even  the  covering  of  the  face  might  be  intended 
to  signify  that  in  this  way  Zedekiah  should  be  carried 
to  Babylon  on  men's  shoulders  in  some  sort  of  palan- 
quin, with  a  cloth  tied  over  his  eyes,  because  of  the 
recent  wounds  made   by  extracting  thein.     All   the 


8  And  in   the    morning  came      *g*J;  ^410. 
the  word  of  the  Lord  unto  me,    01.  XLVi.  3. 

Anno 
saying,  Tarmiimi  Prisci, 

9  Son  of  man,  hath  not  the  RK°"'»".23- 
house  of  Israel,  '  the  rebellious  house,  said 
unto  thee,  ''  What  doest  thou  ? 

10  Say  thou  unto  them,  Thus  saith  the  Lord 
God  ;  This  '  burden  concerneth  the  prince  in 
Jerusalem,  and  all  the  house  of  Israel  that 
are  among  them. 

1 1  Say,  "'  I  am  your  sign :  like  as  I  have 
done,  so  shall  it  be  done  unto  them  :  "  they  ° 
shall  remove  and  go  into  captivity. 

12  And  ''the  prince  that  is  among  them  shall 
bear  upon  his  shoulder  in  the  twilight,  and 
shall  go  forth ;  they  shall  dig  through  the 
wall  to  carry  out  thereby  :  he  shall  cover  his 
face,  that  he  sec  not  the  ground  with  his  eyes. 

1 3  My  1  net  also  will  I  spread  upon  him, 
and  he  shall  be  taken  in  my  snare  :  and  '  I 
will  bring  him  to  Babylon  to  the  land  of  the 
Chaldeans  ;  yet  shall  he  not  see  it,  though  he 
shall  die  there. 

14  And  'I  will  scatter  toward  every  wind 
all  that  are  about  him  to  help  him,  and  all 
his  bands ;  and  '  I  will  draw  out  the  sword 
after  them. 

15  "And  they  shall  know  that  I  am  the 
Lord,  when  I  shall  scalier  them  among  the 
nations,  and  disperse  them  in  the  countries. 


»  Ver.  6. °  Heb.  by  removing  go  into  captivity. o  2  Kings 

xxv.  4,  5,  7. p  Jer.  xxxix.  4. 't  Job  xix.  6  ;  Lam.  i.  13  ;  Jer. 

Iii.  9;   chap.  xvii.  20. ^2  Kin^s  .txv.  7;    Jer.   Hi.  11;   chap. 

xvii.  16. 92  Kings  xxv.  4,5;  chap.  v.  10. tChap.   v.  2, 

12. "Psa.  ix.  16;  chap.  vi.  7,  14;  xi.  10;  ver.  16,  20. 

prophecies  from  this  to  the  twentieth  chapter  are  sup- 
posed to  have  been  delivered  in  the  sixth  year  of  Ze- 
dekiah, fve  years  before  the  taking  of  Jerusalem. 
How  accurate  the  prediction !  and  how  exactly  ful- 
fdled ! 

Verse  10.  This  burden]  This  prediction  concern- 
ing the  prince.  By  this  I  point  out  the  capture,  mi- 
sery, and  ruin  of  Zedekiah. 

A'erse  13.  I  wilt  bring  him  to  Babylon — yet  shall  he 
not  see  it]  Because  Nebuchadnezzar  caused  him  to 
have  his  eyes  put  out  at  Riblah.  To  Babylon  he  was 
carried  in  his  blind  state,  and  there  he  died.  In  say- 
ing, My  net  also  will  I  spread  upon  him,  there  is  pro- 
bably a  reference  to  an  ancient  manner  of  fighting. 
One,  who  was  called  the  retiarius,  had  a  small  cast- 
ing net,  which  if  he  could  throw  over  his  antagonist's 
head,  he  then  despatched  him  with  his  sword  ;  if  he 
missed  his  throw,  he  was  obliged  to  run  in  order  to 
get  his  net  once  more  adjusted  for  another  throw.  In 
the  mean  time  the  other  pursued  him  with  all  his 
speed  to  prevent  this,  and  to  despatch  him  •  hence  ha 
456 


Only  a  few  shall 


EZEKIEL. 


be  left  in  Judea 


*o°'^-^i'.°         16  'But  I  will  leave   ''a  few 

D.  U.  594. 

Oi.  XLVi.  3.  men  of  them  from  the  sword, 
Tarquinii  Prisci,  from   the  famine,  and   from  the 

R.  Roman.,  23.  pestilence  ;  that  they  may  declare 
all  their  abominations  among  the  heathen 
whither  they  come  ;  and  they  shall  know  that 
I  am  the  Lord. 

17  Moreover  the  word  of  the  Lord  came  to 
me,  saying, 

18  Son  of  man,  ^  eat  thy  bread  with  quaking, 
and  drink  thy  water  with  trembling  and  with 
carefulness ; 

19  And  say  unto  the  people  of  the  land. 
Thus  saith  the  Lord  God  of  the  inhabitants 
of  Jerusalem,  and  of  the  land  of  Israel ;  They 
shall  eat  their  bread  with  carefulness,  and 
drink  their  water  with  astonishment,  that  her 
land  may  y  be  desolate  from  ^  all  that  is  therein, 
"because  of  the  violence  of  all  them  that 
dwell  therein. 

20  And  the  cities  that  are  inhabited  shall  be 
laid  waste,  and  the  land  shall  be  desolate ; 
and  ye  shall  know  that  I  am  the  Lord. 

21  And  the  word  of  the  Lord  came  unto 
me,  saying, 

22  Son  of  man,  what  is  that  proverb  that 
ye  have  in  the  land  of  Israel,  saying,  ''  The 


V  Chap.  vi.  8,  9, 10. ^  Heb.  meji  of  number. 1  Chap.  iv.  16. 

yZech.  vii.  14. ^Heb.  the  fulness  thereof . a  Psa.  cvii.  34. 

t  Ver.  27  ;  chap.  xi.  3 ;  Amos  vi.  3  ;  2  Pet.'iii.  4. 

was  called  secutor :  the  first  the  netman,  the  second 
the  pursuer. 

Verse  18.  Eat  thy  bread  rcith  quakmg]  Assume 
the  manner  of  a  person  who  is  every  moment  afraid 
of  his  life,  who  has  nothing  but  a  morsel  of  bread  to 
eat,  and  a  little  water  to  drink.  Thus  signifying  the 
siege,  and  the  straits  to  which  they  should  be  reduced. 
See  this  explained,  ver.  19. 

Verse  22.  The  days  are  prolonged,  and  every  vision 
faileth  X]  These  are  the  words  of  the  infidels  and 
scoffers,  who,  because  vengeance  was  not  speedily  exe- 
cuted on  an  evil  work,  set  their  heart  to  do  iniquity. 
"  These  predictions  either  will  not  come  in  our  days, 
or  wiU  wholly  fail ;  wh  j  then  should  loe  disquiet 
otvrselves    about    them  V      Strange,    that   the    very 


days  are   prolonged,   and   every     Aj'c'sq'/' 
vision  faileth  ?  oi.'xLvi.'s. 

23  Tell  them,  therefore.  Thus  Tarquinii  Prisci, 
saith  the  Lord  God  ;  I  will  make  R-  R"'"''"  ■  ^3- 
this  proverb  to  cease,  and  they  shall  no  more 
use  it  as  a  proverb  in  Israel ;  but  say  unto 
them,  °  The  days  are  at  hand,  and  the  effect 
of  everv  vision. 

24  For  ^  there  shall  be  no  more  any  "  vain 
vision  nor  flattering  divination  within  the 
house  of  Israel. 

25  For  I  am  the  Lord  :  I  will  speak,  and 
^the  word  that  I  shall  speak  shall  come  to 
pass ;  it  shall  be  no  more  prolonged :  for  in 
your  days,  O  rebellious  house,  will  I  say  the 
word,  and  will  perform  it,  saith  the  Lord  God. 

26  Again  the  word  of  the  Lord  came  to 
me,  saying, 

27  ^  Son  of  man,  behold,  they  of  the  house 
of  Israel  say,  The  vision  that  he  seeth  is  '^for 
many  days  to  come,  and  he  prophesieth  of  the 
times  that  are  far  oif. 

28  '  Therefore  say  unto  them,  Thus  saith 
the  Lord  God  ;  There  shall  none  of  my  words 
be  prolonged  any  more,  but  the  word  which 
I  have  spoken  shall  be  done,  saith  the  Lord 
God. 


c  Joel  ii.  1. Zeph.  i.  14.— 

14. risa.  It.   11  ;    ver.  28; 

g  Ver.  22. '2  Pet.  iii.  4. 


— "iChap.  xiii.  23. ^Lam.  ii. 

Dan.   ix.    12  ;    Luke   xxi.    33. 
Ver.  23,  25. 


means  used  by  the  most  gracious  God  to  bring 
sinners  to  repentance,  should  be  made  by  them  the 
very  instruments  of  their  own  destruction  !  See  2 
Pet.  iii.  4. 

Verse  23.  The  days  are  at  hand]  Far  fromfailing 
or  being  prolo7iged,  time  is  posting  on,  and  the  de- 
struction threatened  is  at  the  door. 

Verse  25.  In  your  days — loill  I  say  the  word,  and 
xmll  perform  ii]  Even  these  mockers  shall  lire  to  see 
and  feel  this  desolation.  This  is  more  particularly  in- 
timated in  the  following  verses. 

Verse  28.  There  shall  none  of  my  words  he  pro- 
longed any  more]  He  had  waited  to  be  gracious  ;  they 
abused  his  mercy ;  and  at  last  the  protracted  wrath 
rushed  upon  them  with  irresistible  force 


CHAPTER   XIII. 

This  chapter  denounces  heavy  judgments  against  the  tying  prophets  who  flattered  the  people,  in  the  midst 
of  their  sin  and  danger,  with  false  hopes  of  peace  and  security,  19.  The  work  of  these  deceivers  is 
beautifully  compared  to  a  frail  and  insufficient  piece  of  building,  which  can  never  stand  against  the  bat- 
tering elements  of  heaven,  {the  Chaldean  forces,)  which  God  will  commission  against  it,  10—16.  In  the 
remaining  part  of  the  chapter  woes  are  denounced  against  false  prophetesses  who  practised  vain  rites  ana 
divinations,  with  the  view  of  promoting  their  own  gain  by  deceiving  the  people,  17-23. 
456 


False  prophets 


CHAP    XIII. 


compared  to  foxes. 


*ii^-^i\°-       AND    the  word  of   the  Lord 

B.  C.  594.         .fl. 

came  unto  me,  saymg, 


01.  XLVl.  3 

T<irmnn."pr.sci,  2  Son  of  man,  prophesy  against 
R.  Roman.,  23.  ,jjp  prophets  of  Israel  tliat  pro- 
pliesy,  and  say  thou  unto  "  them ''  that  prophesy 
out  of  their  own  "  hearts,  Hear  ye  the  word 
of  the  Lord  ; 

3  Thus  saith  tlie  Lord  God  ;  Wo  unto  the 
foolisli  prophets,  that  ''  follow  their  own  spirit, 
''  and  have  seen  nothing  ! 

4  0  Israel,  thy  prophets  are  f  like  the  foxes 
in  the  deserts. 

5  Ye  s  have  not  gone  up  into  the  ''  gaps, 
neither  '  made  up  the  hedge  for  the  house  of 
Israel  to  stand  in  the  battle  in  the  day  of  the 
Lord. 

6  ^  They  have  seen  vanity  and  lying  divina- 
tion, saying,  The  Lord  saith  :  and  the  Lord 
hath  not  sent  them :  and  they  have  made 
others  to  hope  that  they  would  confirm  the 
word. 

7  Have  ye  not  seen  a  vain  vision,  and  have 
ye  not  spoken  a  lying  divination,  whereas  ye 
say.  The  Lord  saith  it ;  albeit  I  have  not 
spoken  ? 


*  Ver.    17. 1*  Heb.  them  that  are  prophets  out  of  their  oum 

hearts. <:Jer.  xiv.    U  ;  xxiii.   16,  26. J  Heb.   walk  after. 

*0r,  and  things  which  they  have   not  seen. ("Cant.    ii.    15. 

ePsa.  cvi.  2.3,  30;    chap.  xxii.  30. i-Or,  breaches. 'Heb. 

hedged  the  hedge. 


NOTES  OX  CHAP.  XIII. 
Verse  2.  That  prophesy  out  of  their  own  hearts] 
\Mio  are  neither  inspired  nor  sent  by  me.  They  are 
prophets  out  of  their  own  hearts.  They  have  their 
mission  from  their  own  assumption,  and  proceed  in  it 
from  their  own  presumption.  Such  either  go  of  them- 
selves, or  are  sent  by  man.  Such  prophets,  ministers, 
preachers,  and  clergy  have  been  a  curse  to  the  Church 
and  to  the  world  for  some  thousands  of  years. 

Verse  4.  Thy  prophets  are  tike  the  foxes  in  the  de- 
serts.] The  cunning  of  the  fox  in  obtaining  his  prey 
has  been  long  proverbial.  These  false  prophets  are 
represented  as  the  foxes  who,  having  got  their  prey  by 
great  subtlety,  run  to  the  desert  to  hide  both  themselves 
and  it.  So  the  false  prophets,  when  the  event  did  not 
answer  to  their  prediction,  got  out  of  the  way,  that 
they  might  not  be  ovenvhelmed  with  the  reproaches 
and  indignation  of  the  people. 

Verse  5.  Ye  have  not  gone  up  into  the  gaps]  Far 
from  opposing  sinners,  who  are  bringing  down  the 
HTath  of  God  upon  the  place,  you  prevent  their  re- 
pentance by  your  flattering  promises  and  false  predic- 
tions. Ye  have  neither  by  prayers,  example,  nor  ad- 
vice, contributed  any  thing  for  the  preservation  of  tlie 
place,  or  the  salvation  of  the  people's  souls. 

Verse  9.  They  shall  not  be  in  the  assembly  of  my 
people]  They  shall  not  be  reputed  members  of  my 
Church.    They  shall  not  be  reckoned  in  the  genealogy 


8  Therefore    thus    saith    the      ^g"  m'"' 
Lord  God  ;     Because   ye    have     oi.  xLvi.  3. 

,  ,.  Anno 

spoken  vanity,  and  seen  lies,  Tanminii  Prisci, 
therefore,  behold,  I  am  against  ^- '^°'°'" '  ^^: 
you,  saith  the  Lord  God. 

9  And  mine  hand  shall  be  upon  the  prophets 
that  see  vanity,  and  that  divine  lies:  they  shall 
not  be  in  the  '  assembly  of  my  people,  ""neither 
shall  they  be  written  in  the  writing  of  the 
house  of  Israel,  "  neither  shall  they  enter  into 
the  land  of  Israel ;  °  and  ye  shall  know  that  I 
a?ii  the  Lord  God. 

10  Because,  even  because  they  have  seduced 
my  people,  saying,  p  Peace ;  and  the)-e  was 
no  peace ;  and  one  built  up  ■•  a  wall,  and,  lo, 
others  "■  daubed  it  with  untempered  mortar  : 

1 1  Say  unto  them  which  daub  it  with  un- 
tempered mortar,  that  it  shall  fall :  ^  there 
shall  be  an  overflowing  shower ;  and  ye,  O 
great  hailstones,  shall  fall ;  and  a  stormy  wind 
shall  rend  it. 

12  Lo,  when  the  wall  is  fallen,  shall  it  not 
be  said  unto  you.  Where  is  the  daubing  where- 
with ye  have  daubed  it  ? 

13  Therefore  thus   saith  the  Lord  God;    I 


kVer.  23;   chap.  xii.  2.1;  xxii.   28. >  Or,  secret,  or  council. 

"  Ezra  ii.  59,  62 ;  Neh.  vii.  5  ;  Psa.  Ixix.  28, "  Chap.  xx.  38. 

"Chap.  xi.  10,  12.— pjer.  vi.   14;    viii.   11. nOr,  a  slight 

wait. 'Chap.    xxii.    28. sChap.    xxxviii.    22;     Ecclus. 

xlix.  9. 

of  true  Israelites  that  return  from  captivity ;  and  they 
shall  never  have  a  possession  in  the  land  ;  they  shall 
be  exhereditated  and  expatriated.  They  shall  all  pe- 
rish in  the  siege,  by  the  sword,  the  famine,  and  the 
pestilence. 

Verse  10.  One  built  up  a  wall]  A  true  prophet  is 
as  a  wall  of  defence  to  the  people.  These  false  pro- 
phets pretend  to  he  a  wall  of  defence ;  but  their  wall 
is  bad,  and  their  mortar  is  worse.  One  gives  a  lying 
vision,  another  pledges  himself  that  it  is  true  ;  and  the 
people  believe  what  they  say,  and  trust  not  in  God, 
nor  turn  from  their  sins.  The  city  is  about  to  be  be- 
sieged ;  it  needs  stronger  fortifications  than  what  it 
possesses.  The  prophet  should  be  as  a  brazen  wall 
for  its  defence  ;  and  such  my  prophets  would  have  been 
had  the  people  received  the  word  from  my  mouth.  But 
ye  have  prevented  this  by  your  lying  vanities ;  and 
when  you  have  perverted  the  people,  you  pretend  to 
raise  up  a  rampart  of  specious  prophecy,  full  of  fine 
promises,  for  their  defence.  \Vhat  one  false  prophet 
says,  another  confirms  ;  and  this  is  like  daubing  over 
a  had  wall  with  had  mortar,  which  prevents  its  ble- 
mishes and  weaknesses  being  discovered,  though  it  has 
no  tendency  to  strengthen  the  building. 

Verse  11.    There  shall  be  an  overflowing  shower] 

That  shall  wash  oflT  this  bad  mortar ;  sweep  away  the 

ground  on  which  the  wall  stands,  and  level  it  with  the 

earth.     In  the  eastern  countries,  where  the  walls  are 

457 


Tlie  judgments  of  God 


EZEKIEL. 


against  false  prophetesses. 


jL  M  3410,      ^--^Y^  gygn  jend  it  with  a  stormy 

B.  C.  594.  ; 

Ol.  XLVI.  3.  wind  in  my  fury ;  and  there  shall 
Tarqui^°Prisci,  bc  an  Overflowing  shower  in 
R.  Roman.,  23.  j^j^g  anger,  and  great  hailstones 
in  my  fury  to  consume  it. 

14  So  will  I  break  down  the  wall  that  ye 
have  daubed  with  untempered  mortar,  and 
bring  it  down  to  the  ground,  so  that  the  foun- 
dation thereof  shall  be  discovered,  and  it  shall 
fall,  and  ye  shall  be  consumed  in  the  midst 
thereof :  '  and  ye  shall  know  that  I  am  the 
Lord. 

15  Thus  will  I  accomplish  my  wrath  upon 
the  wall,  and  upon  them  that  have  daubed  it 
with  untempered  inortar,  and  will  say  unto 
you,  The  wall  is  no  moi'e,  neither  they  that 
daubed  it ; 

16  To  wit,  the  prophets  of  Israel  which  pro- 
phesy concerning  Jerusalem,  and  which  "  see 
visions  of  peace  for  her,  and  there  is  no  peace, 
saith  the  Lord  God. 

17  Likewise,  thou  son  of  man,  "set  thy  face 
against  the  daughters  of  thy  people,  "  which 


1  Ver.  9,  21,  23 ;  chap.  xiv.  8. 
XX.  46  ;  xxi.  2. 


1  Jer.  vi.  14 ;  xxviii.  9.- 

'  Ver.  2. «  Or,  elbows. 


'Ch. 


built  with  xinhaked  bricks,  desolations  of  this  kind  are 
often  occasioned  by  tempestuous  rains.  Of  this  sort 
of  materials  were  the  walls  of  ancient  cities  made,  and 
hence  the  reason  why  no  vestige  of  them  remains. 
Witness  Babylon,  which  was  thus  built.  See  the  note 
on  chap.  iv.  1. 

Verse  17.  Set  thy  face  against  the  daughters  of  thy 
people,  which  prophesy]  From  this  it  appears  that 
there  were  prophetesses  in  the  land  of  Israel,  that  were 
really  inspired  by  the  Lord  :  for  as  a  false  religion 
necessarily  implies  a  true  one,  of  which  it  is  the  ape ; 
so  false  prophetesses  necessarily  imply  true  ones,  whom 
they  endeavoured  to  imitate. 

That  there  were  true  prophetesses  among  the  Jews 
is  evident  enough  from  such  being  mentioned  in  the 
sacred  writings.  Miriam,  the  sister  of  Moses,  Exod. 
XV.  20  ;  Num.  xii.  2  ;  Deborah,  Judg.  iv.  4  ;  Huldah, 
2  Kings  xxii.  14  ;  Anyia,  the  daughter  of  Phanuel, 
Luke  ii.  36  ;  the  four  daughters  of  Philip  the  deacon. 
Acts  xxi.  9. 

Calmet  observes  that  there  was  scarcely  a  heresy 
in  the  primitive  Church  that  was  not  supported  and 
fomented  by  seducing  women. 

Verse  18.  That  sew  pillows  to  all  ami  holes]  I  be- 
lieve this  refers  to  those  cushions  which  are  so  copi- 
ously provided  in  the  eastern  countries  for  the  apart- 
ments of  women  ;  on  which  they  sit,  lean,  rest  their 
heads,  and  prop  up  their  arms.  I  have  several  draw- 
ings of  eastern  ladies,  who  are  represented  on  sofas ; 
and  often  with  their  arm  thrown  over  a  pillow,  which 
is  thereby  pressed  close  to  their  side,  and  against 
which  they  thus  recline.  The  prophet's  discourse 
4,")  8 


prophesy  out  of  their  own  heart ;      -^  ^  3*'°- 
and  prophesy  thou  against  them,     oi.  xLvi.  3. 

18  And  say.  Thus  saith  the  Tarquinii Prisci,  M 
Lord  God  ;  Wo  to  the  wo?nen  R-  R°"'''°->  23-  | 
that  sew  pillows  to  all  ^  arm  holes,  and  make 
kerchiefs  upon  the  head  of  every  stature  to 
hunt  souls  !  Will  ye  y  hunt  the  souls  of  my 
people,  and  will  ye  save  the  souls  alive  that 
coitie  unto  you  ? 

1 9  And  will  ye  pollute  me  among  my  people 
^  for  handfuls  of  barley  and  for  pieces  of  bread, 
to  slay  the  souls  that  should  not  die,  and  to 
save  the  souls  alive  that  should  not  hve,  by 
your  lying  to  my  people  that  hear  your  lies  ? 

20  Wherefore  thus  saith  the  Lord  God  ; 
Behold,  I  am  against  your  pillows,  where- 
with ye  there  hunt  the  souls  "  to  make  them 
fly,  and  I  will  tear  them  from  yoiur  arms,  and 
will  let  the  souls  go,  even  the  souls  that  ye 
hunt  to  make  them  fly. 

21  Your  kerchiefs  also  will  I  tear,  and  de- 
liver my  people  out  of  yoiu:  hand,  and  they 
shall  be  no  more  in  your  hand  to  be  hunted; 


y2  Pet.  ii.  14.- 


'  See  Prov.  xxviii.  21  ;  Hicah  ill.  5.- 
into  gardens. 


'Oi 


seems  to  point  out  that  state  of  softness  and  effemi- 
nacy to  which  the  predictions  of  those  false  prophet- 
esses allured  the  inhabitants  of  Jerusalem.  A  careless 
voluptuous  life  is  that  which  is  here  particularly  repre- 
hended. 

A7id  make  kerchiefs]  The  word  kerchief  is  French, 
couvre  chef,  that  which  covers  the  head;  hence  hand- 
kerchief and  neck  handkerchief,  and  pocket  handker- 
chief, are  pitifully  improper  ;  because  none  of  them  is 
used  to  cover  the  head,  from  which  alone  that  article 
of  dress  has  its  name.  But  what  are  we  to  under- 
stand by  kerchiefs  here  ?  Probably  some  kind  of  orna- 
mental dress  which  rendered  women  more  enticing,  so 
that  they  could  the  more  successfully  hunt  or  inveigle 
souls  (men)  into  the  worship  of  their  false  gods. 
These  they  put  on  heads  of  every  stature — ivomen  of 
all  ages,  naip  komah,  of  every  woman  that  rose  up  to 
inveigle  men  to  idolatry. 

The  word  ninSDO  mispachoth,  translated  here  ker- 
chiefs, and  by  the  Vulgate  cervicalia,  bolsters,  Calmet 
contends,  means  a  sort  of  nets  used  in  hunting,  and  in 
every  place  where  it  occurs  it  will  bear  this  meaning ; 
and  hence  the  tise  to  which  it  is  here  said  to  be  ap- 
plied, to  hunt  souls. 

Verse  20.  The  soids  that  ye  hunt  to  make  them^y.] 
mniil'?  lephorechoth,  into  the  flower  gardens,  says 
Parkhurst.  These  false  prophetesses  decoyed  men  into 
these  gardens,  where  probably  some  impure  rites  of 
worship  were  performed,  as  in  that  of  nityx  Asherah 
or  Venus.     See  Parkhurst  under  niiJ. 

Verse  31.  Your  kerchiefs]  Nets,  or  amulets,  as 
some  think. 


Hypocrites  threatened 


CHAP.  XIV. 


with  punishment. 


'■  and  ye  shall   know  that    I  am 

the  Lord. 
22   Because  with  lies   ye  have 

made  the  heart  of  the  righteous 
sad,  whom  1  have  not  made  sad ;  and 
'  strengthened  the  hands  of  the  wicked,  that 


A.  M.  3410. 

B.  C.  594. 

01.  XLVI.3. 

Anno 

Tanminii  Prisci, 

R.  Roman.,  23. 


bVer.  9.- 


— c  Jer.  xxiii.   14. »*  Or,  that  I  should  attve  his 

life. *  Heb.  by  quickening  him. 


A'erse  22.  With  lies  ye  have  made  the  heart  of  the 
righteous  sad]  Here  is  the  ministry  of  these  false 
prophetesses,  and  its  effects.  They  told  lies :  they 
would  speak,  and  they  had  no  truth  to  tell ;  and 
therefore  spoke  falsities.  They  "  saddened  the 
souls  of  the  righteous,  and  strengthened  the  hands 
of  the  wicked.''  They  promised  them  life,  and 
prevented  them  from  repenting  and  turning  from 
their  sins. 


he  should  not  return  from  his  wick- 
ed way,  ^  by  •  promising  him  life : 
23  Therefore  ''yc  shall  see  no  xarmi 
lore  jvanity,   nor  divine  divina-    ^     ^ 


more 
tions 


A    M    3110. 

B.  C.   594. 

Ol.  XLVI.  3 

Anno 

inii  Prisci, 

loman.,  23. 


for  I  will  deliver  my  people  ont  of  your 
hand  :  «  and  ye  shall  know  that  I  am  the  Lord. 


f  Ver.  6,  &c. ;  chap.  xii.  24  ;  Mic.  iii.  6.- 
8 ;  XV.  7. 


;  Ver.  9 ;   chap.  xiv. 


Verse  23.  Ye  shall  see  no  more  vanity]  They  pre- 
tended visions ;  but  they  were  empty  of  reality. 

Nor  divine  divinations]  As  God  would  not  speak 
to  them,  they  employed  demons.  Wliere  God  is  not, 
because  of  the  iniquity  of  the  people,  the  devil  is,  to 
strengthen  and  support  that  iniquity.  And  if  he  can- 
not have  his  priests,  he  will  have  his  priestesses ;  and 
these  will  have  a  Church  like  themselves,  full  of  lying 
doctrines,  and  bad  works. 


CHAPTER   XIV. 

Here  God  threatens  those  hypocrites  who  pretended  to  worship  him,  while  they  loved  and  practised  idolatry, 
1—11.  He  declares  his  irreversible  purpose  of  punishing  so  guilty  a  nation,  in  behalf  of  which  no  inter- 
cession of  the  people  of  God  shall  be  of  any  avail.  The  gross  idolaters  of  Jerusalem  and  Judah  shall  be 
visited  with  God^s  four  sore  judgments,  famine,  12-14  ;  wild  beasts,  15,  16  ;  the  sword,  17,  18;  and 
pestilence,  19-21.      *4.  remnant  shall  be  delivered  from  the  ivrath  coming  upon  the  whole  land,  ^'2,2Z. 


A.  M.  3410. 

B.  C.  594. 

Ol.  XLVI.  3. 

Anno 

Tarquinii  Prisci, 

R.  Roman.,  23. 


'PHEN   "  came  certain   of  the 
elders  of  Israel  unto  me,  and 

sat  before  me. 

2  And  the  \voTd  of  the  Lord 

came  unto  me,  saying, 

3  Son  of  man,  these  men  have  set  up  their 
idols  in  their  heart,  and  put  ''  the  stumbling- 
block  of  their  iniquity  before  their  face  :  *=  should 
I  be  inquired  of  at  all  by  them  ? 

4  Therefore  speak  unto  them,  and  say  unto 
them.  Thus  saith  the  Lord  God  ;  Every  man 
of  the  house  of  Israel  that  setteth  up  his  idols 
in  his  heart,  and  putteth  the  stumbling-block 
of  his  iniquity  before  his  face,  and  cometh  to 


■Chap.  viii.  1  ;  xx.  1 ;  xxxiii.  31. ^Chap.  vii.  19 ;  ver.  4,  7. 


NOTES  ON  CHAP.  XIV. 

Verse  1 .  Then  came  certain  of  the  elders  of  Israel 
unto  me]  These  probably  came  to  tempt  him,  or  get 
him  to  say  something  that  would  embroil  him  with  the 
government.  They  were  bad  men,  as  .ve  sliall  see  in 
the  third  verse. 

Verse  3.  These  men  have  set  up  their  idols  in  their 
heart]  Not  only  in  their  houses  ;  in  the  streets ;  but 
they  had  them  in  their  hearts.  These  svere  stumbling- 
blocks  of  iniquity;  they/eW  over  them,  and  broke  the 
neck  of  their  souls.  .\nd  should  God  be  inquired  of 
by  such  miscreants  as  these  ? 

Verse  4.  According  to  the  multitude  of  his  idols]  I 
will  treat  him  as  an  idolater,  as  a  flagrant  idolater. 


A.  M.  3410. 

B.  C.  594. 

01.  XLVI.  3. 

Anno 

Tarrniinii  Prisci, 

R.   Roman.,  23. 


the  prophet;  I  the  Lord  will 
answer  him  that  cometh  accord- 
ing to  the  multitude  of  his 
idols  : 

5  That  I  may  take  the  house  of  Israel  in 
their  own  heart,  because  they  are  all  estranged 
from  me  through  their  idols. 

6  Therefore  say  unto  the  house  of  Israel, 
Thus  saith  the  Lord  God  ;  Repent,  and  turn 
•^  yourselves  from  your  idols ;  and  turn  away 
your  faces  from  all  your  abominations. 

7  For  every  one  of  the  house  of  Israel,  or  of 
the  stranger  that  sojourneth  in  Israel,  which 
separateth  himself  from  me,  and  setteth  up  his 

<:2  Kings  iii.  13. ^  Or,  others. 

Verse  7.  And  cometh  to  a  prophet]  Generally  sup- 
posed to  mean  ^  false  prophet. 

I  the  Lord  will  ansicer  him  by  myself]  I  shall 
discover  to  him,  by  my  own  true  prophet,  what  shall 
be  the  fruit  of  his  ways.  So,  while  their  false  pro- 
phets were  assuring  them  of  peace  and  prosperity, 
God's  prophets  were  predicting  the  calamities  that 
afterwards  fell  upon  them.  Yet  they  believed  l\\e  false 
prophets  in  preference  to  the  true.  Ahab,  about  to 
engage  with  the  Syrians,  who  had  possession  of  Ra- 
moth-Gilead,  asked  Mieaiah,  the  prophet  of  the  Lord, 
concerning  the  event ;  who  told  him  he  should  lose  the 
battle.  He  then  inquired  of  Zedekiah,  a  false  pro- 
phet, who  promised  him  a  glorious  victory.  Ahab  be- 
459 


The  intercession  of  Noah,  Daniel,  EZEKIEL.        and  Job,  shall  not  save  this  people 

'^b'c  M4°'  ^'^°^®    ™    ^"®   heart,  and   putteth 

01.XLVI,  3.  the  stumbling  block  of  his  ini- 

TarquiniiPrisci,  quity  before  his  face,  and  com- 

R.  Roman.,  23.  gjj^  j^  ^    prophet  to  inquire   of 

him  concerning  me ;  I  the  Lord  will  answer 
him  by  myself : 

8  And  "  I  will  set  my  face  against  that  man, 
and  will  make  him  a  ^  sign  and  a  proverb, 
and  I  will  cut  him  off  from  the  midst  of  my 
people ;  s  and  ye  shall  know  that  I  am  the 
Lord. 

9  And  if  the  prophet  be  deceived  when  he 
hath  spoken  a  thing,  I  the  Lord  ''  have  de- 
ceived that  prophet,  and  I  will  stretch  out  my 
hand  upon  liim,  and  will  destroy  him  from 
the  midst  of  my  people  Israel. 

10  And  they  shall  bear  the  punishment  of 
their  iniquity :  the  punishment  of  the  prophet 
shall  be  even  as  the  punishment  of  him  that 
seeketh  unto  him ; 

1 1  That  the  house  of  Israel  may  '  go  no 
more  astray  from  me,  neither  be  polluted  any 
more  with  all  their  transgressions ;  ^  but  that 
they  may  be  my  people,  and  I  may  be  their 
God,  saith  the  Lord  God. 

12  The  word  of  the  Lord  came  again  to 
me,  saying, 

13  Son  of  man,  when  the  land  sinneth 
against  me  by  trespassing  grievously,  then 
will  I  stretch  out  mine  hand  upon  it,  and  will 


e  Lev.  xvii.  10  ;  xx.  3,  5,  6  ;  Jer.  xliv.  11 ;  chap.  ley.  7. — • — ''Num. 

xxvi.   10  ;    Deut.   xxviii.   37;    chap.   v.    15. g  Chap.   vi.   7. 

'l  Kings  xxii.  23;   Job  xii.  16;   Jer.  iv.   10;   2  Thcss.  ii.  11. 

i  2  Pet.  li.  15. k  Chap.  xi.  20  ;  xjtxvii.  27. 1  Lev.  xxvi.  26  ; 

Isa.  iii.  1  ;  chap.  iv.  16 ;  v.  16. ™  Jer.  xv.  1 ;   ver.  16,  18,  20  ; 

lieved   the  latter,   marched   against  the  enemy,  was 
routed,  and  slain  in  the  battle,  1  Kings  xxii.  10,  &c. 

Verse  9.  /  the  Lord  have  deceived  that  prophet^ 
That  is,  he  ran  before  he  was  sent ;  he  wiUingly  be- 
came the  servant  of  Satan's  illusions  ;  and  I  suffered 
this  to  take  place,  because  he  and  his  followers  re- 
fused to  consult  and  serve  me.  I  have  often  had  oc- 
casion to  remark  that  it  is  common  in  the  Hebrew 
language  to  state  a  thing  as  done  by  the  Lord  which 
he  only  suffers  or  permits  to  be  done  ;  for  so  absolute 
and  universal  is  the  government  of  God,  that  the 
smallest  occurrence  cannot  take  place  without  his  will 
or  permission. 

Verse  10.  The  punishment  of  the  prophef]  They 
are  both  equally  guilty  ;  both  have  left  the  Lord,  and 
both  shall  be  equally  punished. 

Verse  13.  By  trespassing  grievouslt/]  Having 
been  frequently  warned,  and  having  refused  to 
leave  their  sin,  and  so  filled  up  the  measure  of  their 
iniquity. 

Verse  14.    Though—  Noah,  Darnel,  and  Job]     The 
460 


break   the    'staff  of    the   bread      ^^.3410. 

15.     Ky,    594. 

thereof,  and  will  send  famine  upon     01.  XLVi.  s. 
it,  and  will  cut  off  man  and  beast  Tarquinii  Priaci, 

from  it  :  R.  Roman.,  23. 

14  "Though  these  tliree  men,  Noah,  Daniel, 
and  Job,  were  in  it,  they  should  deliver  but 
their  own  souls  "  by  their  righteousness,  saith 
the  Lord  God. 

15  If  I  cause  °  noisome  beasts  to  pass 
through  the  land,  and  they  p  spoil  it,  so  that 
it  be  desolate,  that  no  man  may  pass  through 
because  of  the  beasts  : 

16  1  Though  these  three  men  were  ^  in  it,  as 
I  live,  saith  the  Lord  God,  they  shall  deliver 
neither  sons  nor  daughters ;  they  only  shall 
be  delivered,  but  the  land  shall  be  desolate. 

17  Ot  if  ^1  bring  a  sword  upon  that  land, 
and  say.  Sword,  go  through  the  land ;  so  that 
I  '  cut  off  man  and  beast  from  it : 

18  "Though  these  three  men  were  in  it,  as 
1  live,  saith  the  Lord  God,  they  shall  dehver 
neither  sons  nor  daughters,  but  they  only 
shall  be  delivered  themselves. 

19  Ot  if  I  send  ^  a  pestilence  into  that  land, 
and  ■"  pour  out  my  fury  upon  it  in  blood,  to 
cut  off  from  it  man  and  beast : 

20  ^  Though  Noah,  Daniel,  and  Job,  were 
in  it,  as  I  live,  saith  the  Lord  God,  they  shall 
deliver  neither  son  nor  daughter ;  they  shall  but 
deliver  their  own  souls  by  their  righteousness 

see  Jer.  vii.  16;  xi.  14  ;  xiv.  11. n  Prov.  xi.  4. °  Lev.  xxvi. 

22  ;  chap.  v.  17. pOr,  bereave. q  Ver.  14,  18,  20. 'Heb. 

in  the  midst  of  it. sLev.  xxvi.  25  ;  chap.  v.  12  ;  xxi.  3,  4  ;  xxix. 

8  ;    xxxviii.  21. •  Chap.  xxv.  13  ;    Zeph.   i.  3. ■'•  Ver.  14. 

'■2  Sam.  xxiv.  15  ;  chap,  xxxviii.  22. "Ch.  vii.8. "Ver.  14. 


intercession  even  of  the  holiest  of  men  shall  not  avert 
my  judgments.  Noah,  though  a  righteous  man,  could 
not  by  his  intercession  preserve  the  old  world  from 
being  drowned.  Job,  though  a  righteous  man,  could 
not  preserve  his  children  from  being  killed  by  the  fall 
of  their  house.  Daniel,  though  a  righteous  man,  could 
not  prevent  the  captivity  of  his  country.  Daniel  must 
have  been  contemporary  with  Ezekiel.  He  was  taken 
captive  in  the  third  year  of  Jehoiakim,  Dan.  i.  1. 
After  this  Jehoiakim  reigned  eight  years,  2  Kings 
xxiii.  36.  And  this  prophecy,  as  appears  from  chap, 
viii.  1,  was  uttered  in  the  sixth  year  of  Jehoiachin's 
captivity,  who  succeeded  Jehoiakim,  and  reigned  only 
three  months,  3  Kings  xxiv.  6,  8.  Therefore  at  this 
time  Daniel  had  been  fourteen  years  in  captivity.  See 
Newcome.  Even  at  this  time  he  had  gained  much 
public  celebrity.  From  this  account  we  may  infer  that 
Job  was  as  real  a  person  as  Noah  or  Daniel ;  and  of 
their  identity  no  man  has  pretended  to  doubt.  Allien 
God,  as  above,  has  determined  to  punish  a  nation,  no 
intercession  shall  avail.      Personal  holiness  alone  can 


The  wicked  compared 


CHAP.  XV. 


to  a  fruitless  vine. 


it  M.  3410.  21   For   thus    saith   the    Lord 

B.  C.  59-1.  ,                       , 

01.XLVI.3.  God;    ''How  much  more  when 

Tuqulmlprisci,  ^  I  Send  my  four  sore  judgments 


T«iqu 
R.  R 


.Oman.,  23. 


upon  Jerusalem,  the  sword,  and 
the  famine,  and  tlie  noisome  beast,  and  the 
pestilence,  to  cut  ofi"  from  it  man  and 
beast  1 

22  "  Yet,  behold,  therein  sliall  be  left  a 
remnant  that  shall  be  brought  fortli,  both  sons 
and  daughters  :  behold,  they  shall  come  forth 


>•  Or,  Also  when. =  Chap.  v.  17  ;  xxxiii.  27. 


prevent  these  evils  ;  but  the  holiness  of  any  man  can 
only  avail  for  himself. 

Verse  '2 1 .  My  four  sore  judgments]  Sword,  war. 
Famine,  occasioned  by  drought.  Pestilence,  epide- 
mic diseases  which  sweep  off  a  great  part  of  the  inha- 
bitants of  a  land.  The  noisome  deast,  the  multipli- 
cation of  wild  beasts  in  consetjuence  of  the  general 
destruction  of  the  inhabitants. 

Verse  22.  Behold,  they  shall  come  forth  unto  you] 
Though  there  shall  be  great  desolations  in  the  land 
of  Judea,  yet  a  remnant  shall  be  left  that  shall  come 
here  also  as  captives  ;  and  their  account  of  the  abomi- 
nations of  the  people  shall  prove  to  you  with  what  pro- 


unto  you,  and  •*  ye  shall  see  their     ^^  '**•  ^*^l^- 
way  and   their   doings  :    and  ye     01.  XLVi.  3 


sliall  be  comforted  concerning  the  Tarnu 
evil  that  I  have  brought  upon  Je- [ 


Anno 

ruinii  Prisci, 
Ionian.,  33. 


rusalem,  even  concerning  all  that  I  have  brought 
upon  it. 

23  And  they  shall  comfort  you,  when  ye  see 
their  ways  and  their  doings :  and  ye  shall 
know  that  I  have  not  done  "  without  cause  all 
that  I  have  done  in  it,  saith  the  Lord  God. 


■Chap.  vi.  8. 1>  Chap.  xx.  43.- 


i^Jer.  xxii.  8,  9. 


priety  I  have  acted  in  abandoning  them  to  such  general 
destruction.  This  speech  is  addressed  to  those  who 
were  already  in  captivity ;  i.  e.,  those  who  had  been 
led  to  Babylon  with  their  king  Jeconiah. 

Verse  23.  Ye  shall  knoiu  that  I  have  not  done  with- 
out cause]  There  is  no  part  of  the  conduct  of  God 
towards  man  that  is  not  dictated  by  the  purest  prin- 
ciples o{  justice,  equity,  and  truth,  lie  does  nothing 
but  what  is  right ;  and  whatever  is  right  to  be  done, 
that  might  to  be  done.  In  God's  justice  there  is  no 
severity  ;  in  God's  mercy  there  is  no  caprice.  He 
alone  doth  all  things  well ;  for  he  is  the  Fountain  of 
justice  and  mercy. 


CHAPTER  XV. 

Tlie  Jewish  nation,  about  to  be  destroyed  by  the  Chaldeans,  compared  to  a  barren  vine  which  is  fit  for  nothing 

but  to  he  cast  into  the  fire,  1-8. 


A.  M.  3410. 

B.  C.   594. 
Ol.  XLVI.  3. 

Anno 
Tarquinii  Prisci, 
R.  Roman.,  23. 


A  ND    the   word   of    tlic   Lord 

came  unto  me,  saying, 
2  Son  of  man.  What  is  the  vine 
tree  more  than  any  tree,  or  than 
a  branch   which   is   among   the   trees  of  the 
forest  ? 

3  Shall  wood  be  taken  thereof  to  do  any 
work  ?  or  will  men  take  a  pin  of  it  to  iiang 
any  vessel  thereon  ? 

4  Behold,  "  it  is  cast  into  the  fire  for  fuel ; 


»  John  XV.  6.- 


^  Heb.  Wilt  it  prosper  ? 


NOTES  ON  CHAP.  XV. 
Verse  2.  What  is  the  vine  tree  more  than  any  tree] 
It  is  certain  that  the  vine  is  esteemed  only  on  account 
of  its  fruit.  In  some  countries,  it  is  true,  it  grows  to 
a  considerable  size  and  thickness ;  but,  even  then,  it 
is  not  of  a  sufficient  density  to  work  into  furniture. 
But  whatever  may  be  said  of  the  stock  of  the  vine,  it 
is  the  branch  that  the  prophet  speaks  of  here  ;  and  I 
scarcely  know  the  branch  of  any  tree  in  the  forest 
more  useless  than  is  the  branch  of  the  vine.  Out  of 
it  who  can  even  make  a  pin  to  drive  into  a  mud  wall, 
or  hang  any  vessel  on  ?  A  vine  would  never  be  cul- 
tivated for  the  sake  of  its  wood ;  it  is  really  worthiess 
but  as  it  bears  fniit.     What  is  Israel  f    Good  for  no- 


A.  M.  3410. 

B.  C.    594. 
01.  XLVI.  3. 

Anno 
TarQiiinii  Prisci, 
Oman.,  23. 


Tarqui 
R.  Ro 


the  fire  devoureth  both  the  ends 
of  it,  and  the  midst  of  it  is 
bunied.  ''  Is  it  meet  for  any 
work  ? 

5  Behold,  when  it  was  whole,  it  was  ■■  meet 
for  no  work :  how  much  less  shall  it  be  meet 
yet  for  any  work,  when  the  fire  hath  devoured 
it,  and  it  is  burned  ? 

6  Therefore  thus  saitii  the  Lord  God;  As 
the  vine  tree  among  the  trees  of  the  forest, 


c  Heb.  made  fit. 


thing,  but  as  God  influenced  them  to  bring  forth  fruit 
to  his  glory.  But  now  that  they  have  ceased  to  be 
fruitful,  they  are  good  for  nothing,  but,  like  a  withered 
branch  of  the  vine,  to  be  burnt. 

Verse  4.  The  fire  devoureth  both  the  ends  of  it,  and 
the  midst  of  it  is  burned.]  Judea  is  like  a  vine  branch 
thrown  into  the  fire,  which  seizes  on  both  the  ends, 
and  scorches  the  middle  :  so  both  the  e.Mremities  of  the 
land  is  wasted ;  and  the  middle,  Jerusalem,  is  now  threa- 
tened with  a  siege,  and  by  and  by  will  be  totally  destroyed. 

Verse  6.  Therefore  thus  saith  the  Lord]    As  surely 
as  I  have  allotted  such  a  vine  branch,  or  vine  branches, 
for  fuel ;  so  surely  have  I  appointed  the  inhabitants 
of  Jerusalem  to  be  consumed. 
461 


The  spiritual  origin  EZEKIEL. 

which   I  have    given  to  the   fire 
for  fuel,  so  will  I  give  the  inhabi- 


of  the  apostate  Israelites 


A.  M.  3410. 

B.  C.  594. 

Ol.  XLVI.  3. 

TarquiiUiPrisci,  tants  of  Jerusalem. 

R.  Roman.,  23. 


And  '^  I  will  set  my  face 
against  them  :  "  they  shall  go  out  from  one 
fire,  and  another  fire  shall  devour  them  ;  ^  and 


<lLev.  xvii.  10;  chap.  xiv.  8. elsa.  xxiv.  18. 'Chap.  vi..7; 


The  design  of  this  parable  is  to  abate  the  pride  of 
the  Jews  ;  to  show  them  that,  in  their  best  estate,  they 
had  nothing  but  what  they  had  received,  and  therefore 
deserved  nothing ;  and  now,  having  fallen  from  all 
righteousness,  they  can  have  no  expectation  of  any 
thing  but  judgment  unmixed  with  mercy. 

Verse  7.  They  shall  go  out  from  owe  fij-e,  and  ano- 
ther _^re  shall  devour  them]  If  they  escape  the  sivord, 
they  shall  perish  by  the  famine ;  if  they  escape  the 
famine,  they  shall  be  led  away  captives.     To  escape 


ye  shall  know  that  I  am  the  Lord, 


I    set 


my 


face    against 


when 
them. 
8   And  I   will  make  the  land 

because    they  have    s  committed    a 
saith  the  Lord  God. 


A. M.  3410 

B.  C.  594. 

Ol.   XLVI.  3 

Anno 

Tar(^uinii  Prsci, 

.Oman.,  23. 


larqu 
R.  R 


desolate, 
trespass, 


vii.  4  ;  xi.  10;  xx.  38,  42,  44.        eHeb.  trespassed  a  trespass. 


will  be  impossible.     It  will  be  to  them  according  to 
the  proverb  : — 

Incidit  in  ScyUam,  cupiens  vitare  Charybdim. 

"  Out  of  the  scald,  into  the  flame." 

Verse  8.  They  have  committed  a  trespass]  They 
have  prevaricated ;  they  are  the  worst  of  sinners,  and 
shall  have  the  heaviest  of  punishments.  Can  men  sup- 
pose that  it  is  possible  to  hide  even  their  dark  hearts 
from  God  ? 


CHAPTER  XVI. 

In  this  chapter  the  mercy  of  God  to  Jerusalem,  (or  the  Jewish  Church  and  nation,)  is  set  forth  by  the  em 
Mem  of  a  person  that  should  take  up  an  exposed  infant,  bring  her  up  ivith  great  tenderness,  and  afterwards 
marry  her,  1-14.  She  is  then  upbraided  with  her  monstrous  ingratitude  in  departing  from  the  worship 
of  God,  and  polluting  herself  with  the  idolatries  of  the  nations  around  her,  under  the  figure  of  a  woman 
that  pi-oves  false  to  a  tender  and  indulgent  husband,  15-52.  But,  notwithstanding  these  her  heinous  pro- 
vocations, God  promises,  after  she  should  suffer  due  correction,  to  restore  her  again  to  his  favour,  53-63. 
The  mode  of  describing  apostasy  from  the  true  religion  to  the  worship  of  idols  under  the  emblem  of  adul- 
tery, (a  figure  very  frequent  in  the  sacred  canon,)  is  pursued  icith  great  force,  and  at  considerable  length, 
both  in  this  and  the  twenty-third  chapter ;  and  is  excellently  calculated  to  excite  in  the  Church  of  God  the 
highest  detestation  of  all  false  worship. 


A.  M.  3410. 

B.  C.  594. 

01.  XLVI.  3. 

Anno 

Tarquinli  Prisci, 

R.  Roman.,  23. 

nations, 


A  GAIN  the  word  of  the  Lord 

came  unto  me,  saying, 
2   Son   of    man,    ^  cause    Je- 
rusalem   to    know    her    abomi- 


1"  Chap.  XX.  4  ;  xxii.  2  ;  xxxiii.  7,  8,  9. 


NOTES  ON  CHAP.  XVI. 

Verse  2.  Cause  Jerusalem  to  know  her  abomina- 
tions] And  such  a  revelation  of  impurity  never  was 
seen  before  or  since.  Surely  the  state  of  the  Jews, 
before  the  Babylonish  captivity,  was  the  most  profli- 
gate and  corrupt  of  all  the  nations  of  the  earth.  This 
chapter  contains  God's  manifesto  against  this  most 
abominable  people  ;  and  although  there  are  many  me- 
taphors here,  yet  all  is  not  metaphorical.  Where  there 
was  so  much  idolatry,  there  must  have  been  adulte- 
ries, fornications,  prostitutions,  and  lewdness  of  every 
description.  The  description  of  the  prophet  is  suffi- 
ciently clear,  except  where  there  is  a  reference  to  an- 
cient and  obsolete  customs.  What  a  description  of 
crimes !  The  sixth  satire  of  Juvenal  is  its  counter- 
part. General  remarks  are  all  that  a  commentator  is 
justified  in  bestowing  on  this  very  long,  very  circum- 
stantial, and  caustic  invective.  For  its  key,  see  on 
the  thirteenth  and  sixty-third  verses. 

Verse  3.  Thy  birth  and  thy  nativity  is  of  the  land 
of  Canaan]  It  would  dishonour  .Abraham  to  say 
46? 


3  And  say,  Thus  saith  the  Lord 
God  unto  Jerusalem ;  Thy  ^  birth 


A.  M.  3410. 

B.  C.  594. 

Ol.  XLVI.  3. 

"  and  thy  nativity  is  of  the  land  Tarquinii  Prisci, 
of  Canaan  ;  ^  thy  father  was  an  R-  R"-"""-  ^- 
Amorite,  and  thy  mother  a  Hittite. 


I>  Heb.  cutting  out,  or  habitation. '  Chap.  xxi.  30. '>  Ver.  45. 


that  you  sprung  from  him :  ye  are  rather  Canaanites 
than  Israelites.  The  Canaanites  were  accursed  ;  so 
are  ye. 

Thy  father  was  an  Amorite,  and  thy  mother  a  Hit- 
tite.] These  tribes  were  the  most  famous,  and  pro 
bably  the  most  corrupt,  of  all  the  Canaanites.  So 
Isaiah  calls  the  princes  of  Judah  rulers  of  Sodom, 
chap.  i.  10  ;  and  John  the  Baptist  calls  the  Pharisees 
a  generation  or  brood  of  vipers.  Matt.  iii.  7.  There  is 
a  fine  specimen  of  this  kind  of  catachresis  in  Dido's 
invective  against  jEneas  : — 

Nee  tibi  Diva  parens,  generis  nee  Dardanus  auctor, 
Perfide  ,  sed  duris  genuit  te  cautibus  horrens 
Caucasus,  Hyrcanffique  admorunt  ubera  tigres. 

JEn.  lib.  iv.  365. 

"False  as  thou  art,  and  more  than  h\se, forsworn; 
Not  sprung  from  noble  blood,  nor  goddess  born  ; 
But  hewn  from  hardened  entrails  of  a  rock, — 
And  rough  Hyrcanian  tigers  gave  thee  suck." 

Dryden 


The  wretched  and  exposed 


%  'c  594°         ^  ^"^  ***  f°^  ^^y  nativity,  "  in 

01.  XLVI.  3.     ihc  clay  lliou  wast  born,  thy  navel 

Tarmiinii  Prisci,  was   not  cut,  neither  wast   thou 

R.  Kuman.,  23.  was],ed  jjj  Water  f  to  supple  thee  ; 

thou  wast  not  salted  at  all,  nor  swaddled  at  all. 

5  None  eye  pitied  thee,  to  do  any  of  these 
unto  thee,  to  have  compassion  upon  thee ; 
but  thou  wast  cast  out  in  the  open  field,  to 
the  loathing  of  thy  person,  in  the  day  that 
thou  wast  born. 

6  And  when  I  passed  by  thee,  and  saw  thee 
s  polluted  in  thine  own  blood,  I  said  unto 
thee  ivhen  thou  wast  in  thy  blood,  Live ;  yea, 
I  said  unto  thee  ivhcn  thou  wast  in  thy  blood. 
Live. 

7  ''  I  have  '  caused  thee  to  multiply  as  the 
Dud  of  the  field,  and  thou  hast  increased  and 
waxen  great,  and  thou  art  come  to  ''  excellent 
ornaments :  thy  breasts  are  fashioned,  and 
thine  hair  is  grown,  whereas  thou  wast  naked 
and  bare. 

cHos.  ii.  3. ("Or,  when  Hooked  upon  thee. gOr,  trodden 

underfoot. '■  £xod.  i.  7. '  Heb.  made  thee  a  million. ^  Heb. 

ornament  of  ornaments. 

This  is  Strong :  but  the  invective  of  the  prophet 
exceeds  it  far.  It  is  the  essence  of  degradation  to  its 
subject  ;  and  shows  the  Jews  to  be  as  base  and  con- 
temptible as  they  were  abominable  and  disgusting. 

A'erse  4.  As  for  Ihy  nativity,  cj-c]  This  verse  re- 
fers to  what  is  ordinarily  done  for  every  infant  on  its 
birth.  The  umhUcal  cord,  by  which  it  received  all 
its  nourishment  while  in  the  womb,  being  no  longer 
necessary,  is  cut  at  a  certain  distance  from  the  abdo- 
men :  on  this  part  a  knot  is  tied,  which  firmly  uniting 
the  sides  of  the  tubes,  they  coalesce,  and  incarnate 
ogether.  The  e.'ctra  part  of  the  cord  on  the  outside 
of  the  ligature,  being  cut  off  from  the  circulation  by 
which  it  was  originally  fed,  soon  drops  off,  and  the 
part  where  the  ligature  was  is  called  the  navel.  In 
many  places,  when  this  was  done,  the  infant  was 
plunged  into  cold  icaler ;  in  all  cases  washed,  and 
sometimes  with  a  mixture  of  salt  and  tvater,  in  order 
to  give  a  greater  firmness  to  the  skin,  and  constringe 
the  pores.  The  last  process  was  sicathing  the  body, 
to  support  mechanically  the  tender  muscles  till  they 
should  acquire  sufficient  strength  to  support  the  body. 
But  among  savages  this  latter  process  is  either  wholly 
neglected,  or  done  very  slightly  :  and  the  less  it  is 
done,  the  better  for  the  infant  ;  as  this  kind  of  unna- 
tural compression  greatly  impedes  the  circulation  of 
the  blood,  the  pulsation  of  the  heart,  and  the  due  in- 
flation of  the  lungs ;  respiration,  in  many  cases,  being 
rendered  oppressive  by  the  tightness  of  these  ban- 
dages. 

Verse  5.  Thou  wast  east  oiU  in  the  open  field]  This 
is  an  allusion  to  the  custom  of  some  heathen  and  bar- 
barous nations,  who  exposed  those  children  in  the  open 
fields  to  be  devoured  by  wild  beasts  who  had  any  kind 
of  deformity,  or  whom  they  could  not  support. 


CHAP.  XVL  infant  taken  up  and  educated, 

8  Now  when  I  passed  by  thee,  ^^  "■  ^lo. 
and  looked  upon  thee,  behold,  thy  oi.  XLVi.'s. 
time  was  the  time  of  love  ;  '  and  TaniuimiPrisci, 
I  spread  my  skirt  over  thee,  and  «  lton.an..23.' 
covered  thy  nakedness :  j'ea,  I  sware  unto 
thee,  and  entered  into  a  covenant  with  thee, 
sailh  the  Lord  God,  and  "thou  becamest mine. 

9  Then  washed  I  thee  with  water ;  yea,  I 
througlily  washed  away  thy  "  blood  from  thee 
and  1  anointed  thee  with  oil. 

10  I  clothed  thee  also  with  broidered  work 
and  shod  thee  with  badgers'  skin,  and  ] 
girded  thee  about  with  fine  linen,  and  I  covered 
thee  with  silk. 

Ill  decked  thee  also  with  ornaments,  and 
I  °  put  bracelets  upon  thy  hands,  ^  and  a  chain 
on  thy  neck. 

12  And  I  put  a  jewel  on  thy  i  forehead,  and 
ear-rings  in  thine  ears,  and  a  beautiful  crown 
upon  thine  head. 

13  Thus  wast  thou   decked  with  gold  and 


I  Ruth  iii.  9. «>  Exod.  xix.  b ;   Jer.  ii.  2. "  Heb.  bloods. 

o  Gen.  xxiv.  22,  47. P  Prov.  i.  9. q  Heb.  nose ;    sec  Isa. 

iii.  21. 


Verse  6.  /  said — Live]  I  received  the  exposed 
child  from  the  death  that  awaited  it,  while  in  such  a 
state  as  rendered  it  at  once  an  object  of  horror,  and 
also  of  compassion. 

Mode  primos 

Edere  vagitus,  et  adhuc  a  niatre  rubentem. 

Verse  8.  Was  the  lime  nf  love]  Thou  wast  mar- 
riageable. 

/  spread  my  skirt  over  thee]  I  espoused  thee.  This 
was  one  of  their  initiatory  marriage  ceremonies.  See 
Ruth  iii.  9. 

/ — entered  into  a  covenant  tcith  thee]  Married 
thee.      Espousing  preceded  marriage. 

Verse  10.  /  clothed  thee  also  with  broidered  work] 
Cloth  on  which  various  figures,  in  various  colours, 
were  wTought  by  the  needle. 

With  badgers''  skiit]  See  Exod.  .xxv.  5.  The  same 
kind  of  skin  with  which  the  tabernacle  was  covered. 

Fine  linen]  iO'^l  bcshesh,  with  cotton.  I  have  seen 
cloth  of  this  kind  enveloping  the  finest  mummies. 

/  covered  thee  with  silli.]  'tyo  mesh.  Very  pro- 
bably the  produce  of  the  silk-worm. 

Verse  12.  I  put  a  jewel  on  thy  forehead]  "[-JX  S;? 
al  appech,  upon  thy  nose.  This  is  one  of  the  most 
common  ornaments  among  ladies  in  the  east.  Euro- 
pean translators,  not  knowing  what  to  make  of  a  ring 
in  the  nose,  have  rendered  it,  a  jewel  on  thy  forehead 
or  mouth,  (though  they  have  sometimes  a  piece  oC  gold 
or  jewel  fastened  to  the  centre  of  then  forehead.)  I 
have  already  spoken  of  this  Asiatic  custom,  so  often 
referred  to  in  the  sacred  writings  :  see  Gen.  .\xiv.  22, 
42  ;  Exod.  xxxii.  2  ;  Job  .\lii.  1 1  ;  Prov.  xi.  22  ;  Isa. 
iii.  21  ;  Hos.  ii.  13. 

Verse  13.  Thus  wast  thou  decked,  (^c]  The  Tar- 
463 


The  ingratitude  and 

'b ^'  594"'      silver ;  and  thy  raiment  was  of 

01.  XLVi.  3.     fine  linen,  and  silk,  and  broidered 

Taiquinii  Prisci,  work  ;  '  thou  didst  eat  fine  flour, 

R.  Ro.nan.,  23.     ^^^     j^^j^gy^     ^^^     ^^Q  .      ^j^J   ^Y,0\X 

wast  exceeding  "*  beautiful,  and  thou  didst  pros- 
per into  a  kingdom. 

14  And  Hhy  renown  went  forth  among  the 
heathen  for  thy  beauty  :  for  it  was  perfect 
through  my  comeliness,  which  I  had  put 
upon  thee,  saith  the  Lord  God. 

15"  But  thou  didst  trust  in  thine  own  beauty, 
■^  and  playedst  the  harlot  because  of  thy  re- 
nown, and  pouredst  out  thy  fornications  on 
every  one  that  passed  by ;  his  it  was. 

16  "  And  of  thy  garments  thou  didst  take,  and 
deckedst  thy  high  places  with  divers  colours, 
and  playedst  the  harlot  thereupon :  the  like 
things  shall  not  come,  neither  shall  it  be  so. 

17  Thou  hast  also  taken  thy  fair  jewels  of 
my  gold  and  of  my  silver,  which  I  had  given 


•"Deut.   xxxii.   13,   14. sPsa.  xlviii.  2. tLam.   ii.    15. 

o  See  Deut.  xxxii.  15  ;   Jer.  vii.  4;  Mic.  iii.  11. visa.  i.  21 ; 

Ivii.  8;  Jer.  ii.  20;  iii.  2,  6,  20;  chap,  xxiii.  3,  8,  11,  12  ;  Hos. 
i.  2. 

gum  understands  all  this  of  the  tabernacle  service,  the 
book  of  the  law,  the  sacerdotal  vestments,  &c. 

Thou  didst  prosper  into  a  kingdom.']  Here  the 
figure  explains  itself:  by  this  wretched  infant,  the  low 
estate  of  the  Jewish  nation  in  its  origin  is  pointed 
out ;  by  the  growing  up  of  l/iis  child  into  ivoman's 
estate,  the  increase  and  multiplication  of  the  people  ; 
by  her  being  decked  out  and  ornamented,  her  taber- 
nacle service,  and  religious  ordinances  ;  by  her  betroth- 
ing and  consequent  marriage,  the  covenant  which  God 
made  with  the  Jews;  by  her  fornication  and  adulte- 
ries, their  apostasy  from  God,  and  the  establishment 
of  idolatrous  tvorship,  with  all  its  abominable  rites  ;  by 
her  fornication  and  whoredoms  with  the  Egyptians  and 
Assyrians,  the  sinful  alliances  wliich  the  Jews  made 
with  those  nations,  and  the  incorporation  of  their  ido- 
latrous worship  with  that  of  Jehovah ;  by  her  lovers 
being  brought  against  her,  and  stripping  her  naked, 
the  delivery  of  the  Jews  into  the  hands  of  the  Egyp- 
tians, Assyrians,  and  Chaldeans,  who  stripped  them 
of  all  their  excellencies,  and  at  last  carried  them  into 
captivity. 

This  is  the  key  to  the  whole  of  this  long  chapter 
of  metaphors ;  and  the  reader  will  do  well  to  forget 
the  figures,  and  look  at  the  facts.  The  language  and 
figures  may  in  many  places  appear  to  us  exception- 
able :  but  these  are  quite  in  conformity  to  those  times 
and  places,  and  to  every  reader  and  hearer  would 
appear  perfectly  appropriate,  nor  would  engender  either 
a  thought  or  passion  of  an  irregular  or  improper  kind. 
Custom  sanctions  the  mode,  and  prevents  the  abuse. 
Among  naked  savages  irregular  passions  and  propensi- 
ties are  not  known  to  predominate  above  those  in  civi- 
ized  life.  And  why  ?  Because  such  sights  are  cus- 
tomary, and  therefore  in  themselves  innocent.     And 

4r,i 


EZEKIEL.  wickedness  of  the  infant 

thee,  and  madest  to  thyself  ima-     ^  ^-  ^-no- 

-  11.1  .  B.  C.  594. 

ges   ^  ot  men,  and  didst  commit     oi.  XLVi.  3. 
whoredom  with  them,  TarqulniiPrisci, 

18  And  tookest  thy  broidered  R-  R°i°an.,  23. 
garments,  and  coveredst  them :  and  thou  hast 
set  mine  oil  and  mine  incense  before  them. 

19  y  My  meat  also  which  I  gave  thee,  fine 
flour,  and  oil,  and  honey,  wherewith  I  fed 
thee,  thou  hast  even  set  it  before  them  for  ^  a 
sweet  savour  :  and  thus  it  was,  saith  the  Lord 
God. 

20  *  Moreover  thou  hast  taken  thy  sons  and 
thy  daughters,  whom  thou  hast  borne  unto  me, 
and  these  hast  thou  sacrificed  unto  them  ''  to 
be  devoured.  Is  this  of  thy  whoredoms  a 
small  matter, 

21  That  thou  hast  slain  my  children,  and 
delivered  them  to  cause  them  to  pass  through 
the  f  re  for  them  ? 

22  And  in  all  thine   abominations  and  thy 

«■  2  Kings  xxiii.  7;   chap.  vii.  20;   Hos.  ii.  8. '  Heb.  of  a 

male. j'Hos.ii.  8. ^Heh.  a  savour  of  Test. ^2  Kings  xvi. 

3;  Psa.  cvi.  37,  38;  Isa.  Ivii.  5  ;  Jer.  vil.  31  ;  xxxii.  35;  chap 
XX.  26  ;  xxiii.  37. bHeb.  to  devour. 

the  same  may  be  said  of  the  language  by  which  such 
states  and  circumstances  of  life  are  described.  Had 
Ezekiel  spoken  in  such  language  as  would  have  been 
called  chaste  and  unexceptionable  among  us,  it  would 
have  appeared  to  his  auditors  as  a  strange  dialect,  and 
would  have  lost  at  least  one  half  of  its  power  and  ef- 
fect. Let  this  be  the  prophet's  apology  for  the  appa- 
rent indelicacy  of  his  metaphors ;  and  mine,  for  not 
entering  into  any  particular  discussion  concerning  them. 
See  also  on  ver.  63. 

Verse  15.  Thou  didst  trust  in  thine  own  beauty] 
Riches,  strength,  alliances,  &c.  ;  never  considering 
that  all  they  possessed  came  from  God  ;  therefore  it 
ivas  his  comeliness  u'hich  he  had  put  upon  them.  Wit- 
ness their  original  abject  state,  and  the  degree  of  emi- 
nence to  which  they  had  arrived  afterwards  through 
the  protecting  power  of  God. 

Verse  17.  And  madest  to  thyself  images  of  men] 
IDT  "lyra  tsalmey  tachar,  male  images.  Priapi  are  here 
meant,  which  were  carried  about  in  the  ceremonies  of 
Osiris,  Bacchus,  and  Adonis  ;  and  were  something  like 
the  lingam  among  the  Hindoos.  Herodotus,  lib.  ii, 
c.  48,  49,  gives  us  an  account  of  these  rnale  images  ; 

xara  xwjAaf  toi  yuvaixej,  v£uov  to  ai5oiov,  ou  coXXu 
TSUI  jXaija'ov  sov  tou  aXXou  tfujAaroj.  This  was  done 
at  the  worship  of  Bacchus  in  Egypt :  and  they  who 
wish  to  see  more  may  consult  Herodotus  as  above. 
In  this  phallic  worship  the  women  were  principally 
concerned. 

Verse  18.  Hast  set  mine  oil  and  mine  incense  before 
them..]  It  appears  that  they  had  made  use  of  the  holy 
vestments,  and  the  different  kinds  of  offerings  which 
belonged  to  the  Lord,  to  honour  their  idols. 

Verse  21.    To  cause  them  to  pass  through  the  fire] 


T'he  ingratitude  and 


whoredoms    tliou    hast    not    re- 
membered tlie  daj's  of  thy  "=  youth,  [ 


A.  M.  3410. 

B.  C.  594. 

01.  XLVl.  3. 

Tarmiinii  Prisci,   "^  whcii  thou  wast  naked  and  bare,  | 
R.ftoman..23.    ^^^  ^,,^5,  polluted  in  thy  blood. 

23  And  it  came  to  pass  after  all  thy  wicked- 
ness, (wo,  wo  unto  thee!  saitli  the  Lord  God;) 

24  That  '  thou  hast  also  built  unto  thee  an 
f  eminent  place,  and  «  hast  made  thee  a  high 
place  in  every  street. 

25  Thou  hast  built  thy  high  place  *>  at  every 
head  of  the  way,  and  hast  made  thy  beauty  to 
be  abhorred,  and  hast  opened  thy  feet  to 
every  one  that  passed  by,  and  multiplied  thy 
whoredoms. 

26  Thou  hast  also  committed  fornication 
with  '  the  Egyptians  thy  neighboiurs,  great  of 
flesh ;  and  hast  increased  thy  whoredoms,  to 
provoke  me  to  anger. 

27  Behold,  therefore,  I  have  stretched  out 
my  hand  over  thee,  and  have  diminished  thine 
ordinary  food,  and  delivered  thee  unto  the 
will  of  them  that  hate  thee,  ''  the  '  daughters 
of  the  Philistines,  which  are  ashamed  of  thy 
lewd  way.  ; 

28  ""  Thou  hast  played  the  whore  also  with 
the  Assyrians,  because  thou  wast  unsajiablc  ; 
yea,  thou  hast  played  the  harlot  with  them, 
and  yet  couldest  not  be  satisfied. 

29  Thou  hast  moreover  multiplied  thy  forni- 
cation in  the  land  of  Canaan  "  unto  Chaldea  ; 
and  yet  thou  wast  not  satisfied  herewith. 

30  How  weak  is  thine  heart,  saith  the  Lord 
God,   seeing  thou  doest  all  these  thinss,  the 


CHAP.  XVL  punishment  of  the  infant 

work   of  an  imperious   whorish 
woman ; 

31    °  In  that  ^  thou  buildest  thine    Tarmiinii  Prisci, 

R.  RomaD.,  23. 


A.  M.  3410. 

B. C.  594. 

01.  XLVI.3. 

Anno 


eminent  place  in  the  head  of  every 
way,  and  makest  thine  high  place  in  every 
street ;  and  hast  not  been  as  a  harlot,  in  that 
thou  scomest  hire  ; 

32  But  as  a  wife  that  committeth  adultery, 
which  taketh  strangers  instead  of  her  husband ! 

33  They  give  gifts  to  all  whores  :  but  i  thou 
givest  thy  gifts  to  all  thy  lovers,  and  "■  hirest 
them,  that  they  may  come  unto  thee  on  every 

'  side  for  thy  whoredom. 

34  And  the  contrary  is  in  thee  from  other 
women  in  thy  whoredoms,  whereas  none  fol- 
loweth  thee  to  commit  whoredoms :  and  in 
that  thou  givest  a  reward,  and  no  reward  is 

'  given  unto  thee,  therefore  thou  art  contrary. 

35  Wherefore,  O  harlot,  hear  the  word  of 
the  Lord  : 

36  Thus  sailli  the  Lord  God;  Because  thy 
filthiness  was  poured  out,  and  thy  nakedness 
discovered  through  thy  whoredoms  with  thy 
lovers,  and  with  all  the  idols  of  thy  abomi- 
nations, and  by  •=  the  blood  of  thy  children, 
which  thou  didst  give  imto  them ; 

37  Behold,  therefore  '  I  will  gather  all  thy 
lovers,  with  whom  thou  hast  taken  pleasure, 
and  all  them  that  thou  hast  loved,  with  all  them 
that  thou  hast  hated  ;  I  will  even  gather  them 
round  about  against  thee,  and  will  discover 
thy  nakedness  unto  them,  that  they  may  see 
all  thv  nakedness. 


<:Jer.   ii.   2;    ver. -43,  60;    Hos. 

«  Ver.  31. fOr,  brothel   house.- 

20 ;    iii.  2.- 
Miii.  19,  20,  21.- 
citia. 


i. dVer.  4,  5,  6.        "2 Kings  xvi.  7,  10;    2  Chron.    xxviii.  23  ;   Jer.  ii.   18,  36 

gisa.  Ivii.  5,   7;   Jer.   ii.  1  "Chap,  xxiii.  H,  &c. oQr.   m  thy  daughters  is   thine,   &c 

^Prov.  ix.  14. iChap.  viii.   10,  14  ;    xx.  7,  8;  ,  p  Ver.  24,  39. ilsa    xxx.  3;    Hos.  viii.  9. 'Heb.  bribest 


k2  Chron.  xxviii.  18,  19;    vei.  57. iQr, 


Bp.  Neiccome  quotes  a  very  apposite  passage  from 
Dionysius  Halicarnass.  Ant.  Rom.  lib.  i.,  s.  88,  p.  72, 
and  marg.  p.  75,  Edit.  Hudson  :  Ms<ra  Se  touto,  wuj- 
xaia;  cjo  <ruv  fxrivwv  ^evstfijai  xe'KsvCiag,  l^ayli  ^ov  Xeuv 
caj  (fkdyag  !i«epifu(fxo\iTa,  Tr^;  oo'iuO'EUf  tum  fiiatfixaruv 
Evsxa.  "  And  after  this,  having  ordered  that  fires  should 
be  made  before  the  tents,  he  brings  out  the  people  to 
leap  over  the  flames,  for  the  purifying  of  their  pollu- 
tions."' This  example  shows  that  we  are  not  always 
to  take  passing  through  the  fire  for  being  entirely  con- 
sumed by  it.  Among  the  Israelites  this  appears  to 
have  been  used  as  a  rite  of  consecration. 

Verse  24.  Thou  hast  also  built  unto  thee  an  eminent 
place]  3J  gab,  a  stew  or  brothel ;  Vulg.  lupanar ; 
Septuag.  (jixr,ixa  copviXiv.  So  my  old  MS.  Bible, 
a  bot&cl  IjOUiSe.  "  Thou  hast  builded  thy  stewes  and 
bordell  houses  in  every  place."" — Corcrdale's  Bible, 
1535.     Bordel  is  an  Italian  word  :  how  it  got  so  early 

Vol.  IV.  (     30     ) 


s  Ver.  20;    Jer.  ii.  34. 1  Jer.  xiii.  22,  26  ;   Lam.  i.  8;    chap 

xxiii.  9,  10,  22,  29  ;  Hos.  ii.  10  ;  viii.  10  ;  Nah.  iii.  5. 

into  our  language  I  know  not.  Our  modern  word 
brothel  is  a  corruption  of  it.  Diodati  translates,  Tu 
hai  ediiicato  un  bordello,  "  Thou  hast  built  a  brothel." 
Houses  of  this  kind  were  of  a  very  ancient  date. 

Verse  26.  Great  of  flesh]  The  most  e.vtensive 
idolaters.  Bene  vasatis — longa  mensura  incognita 
ner\-i. — Juv.  Sat.  ix.  34.      This  is  the  allusion. 

Verse  27.  Have  diminished  thine  ordinary]  ^pH 
chukkech  means  here  the  houseliold  provision  made 
for  a  wife — food,  clothing,  and  money- 
Verse  36.  Thy  filthiness  uas  poured  out]  yi-J/TM 
ncchushtech.  As  this  word  signifies  a  sort  of  mettd 
(brass,)  it  is  generallv  supposed  to  mean  money.  They 
had  given  money  literally  to  these  heathen  nations  to 
procure  their  l"riendship  and  assistance ;  but  the  word 
also  means  vcrdigri.f,  the  poisonous  rust  of  copper  or 
brass.  It  is  properly  translated  in  our  version  filthi- 
ness, poisonous  filth.  Does  it  not  refer  to  that  rene- 
465 


TTie  crime  and  punishment 


EZEKIEL. 


of  the  Jewish  Church. 


%  c'  594°'        ^®  ^"^^  ^  "^^^^  j"'^^®  ''^®^'  "  ^^ 
Ol.  XL VI.  3.    'women  that  break  wedlock  and 


TarquinUPrisci,   "  shed  blood  are   judged  ;   and  I 
R.  Roman.,  23.    ^^^  gj^g  ^j^gg  blood  in   fuiy  and 

jealousy. 

39  And  I  will  also  give  thee  into  their  hand, 
and  they  shall  throw  down  '  thine  eminent 
place,  and  shall  break  down  thy  high  places  : 
''  they  shall  strip  thee  also  of  thy  clothes,  and 
shall  take  ^  thy  fak  jewels,  and  leave  thee 
naked  and  bare. 

40  ^  They  shall  also  bring  up  a  company 
against  thee,  ''  and  they  shall  stone  thee  with 
stones,  and  tlirust  thee  tlirough  with  their 
swords. 

4 1  And  they  shall  "  bum  thine  houses  with 
iire,  and  ^  execute  judgments  upon  thee  in  the 
sight  of  many  women  :  and  I  will  cause  thee 
to  "  cease  from  playing  the  harlot,  and  thou 
also  shalt  give  no  hire  any  more. 

42, So  'will  I  make  my  fury  toward  thee  to 
rest,  and  my  jealousy  shall  depart  from  thee, 
and  I  vv'ill  be  quiet,  and  will  be  no  more  angry. 

43  Because  s  thou  hast  not  remembered  the 
days  of  thy  youth,  but  hast  fretted  me  in  all 
these  things ;  behold,  therefore,  '^  I  also  will 
recompense  thy  way  upon  thine  head,  sailh 
the  Lord  God  :  and  thou  shalt  not  commit 
this  lewdness  above  all  thine  abominations. 

44  Behold,   every  one   that  useth  proverbs 


"Heb.  with  judgments  of. ^  Lev.  xx.  10;    Deut.  xxii.  22; 

chap,  xxiii.  45. w  Gen.  ix.  6  ;  Exod.  xxi.  12  ;  see  ver.  20,  36. 

»Ver.  24,  31. r  Chap,  xxiii.  26;  Hos.  ii.  3. »  Hcb.  instru- 

ments  of  thine  ornament. a  Chap,  xxiii.  10,  47. !•  John  viii.  5, 

7. cDeut.  xiii.  16;   2  Kings  xxv.  9;   .Ter.  xxxix.  8 ;  lii.  13. 

dChap.  v.  8;  xxiii.  10,  48. 1  Chap,  xxiii.  27. 


real  virus  which  is  engendered  by  promiscuous  con- 
nexions ■? 

Verse  39.  Thei/  shall  strip  thee  also  of  thy  clothes — 
thy  fair  jewels]  Alluding  to  a  lot  common  enough  to 
prostitutes,  their  maintainers  in  the  end  stripping  them 
of  all  they  had  given  them. 

Verse  4-2.  /  ivill  be  quiet,  and  will  be  no  more  an- 
gry.] I  will  completely  abandon  thee  ;  have  nothing 
more  to  do  with  thee  ;  think  no  more  of  thee.  When 
God  in  judgment  ceases  to  reprehend,  this  is  the  se- 
verest judgment. 

Verse  43.  Thou  hast  not  remembered  the  days  of 
thy  youth]  Thy  former  low  beginning,  when  God 
made  thee  a  people,  who  wast  no  people.  He  who 
maintains  not  a  proper  recollection  of  past  mercies  is 
not  likely  to  abide  steadfast  in  the  faith.  Ingratitude 
to  God  is  the  commencement,  if  not  the  parent,  of 
many  crimes. 

Verse  44.  As  is  the  mother,  so  is  her  daughter.] 
nn3  nONJ  heimmah  bittah,  "As  the  mother,  her  daugh- 
ter." As  is  the  cause,  so  is  the  effect.  As  is  the 
466 


shall  use  this  proverb  against  ^  ^  |'*"'- 
thee,  saying.  As  is  the  mother,  oi.  xLvi.  3. 
so  is  her  daughter.  Tarquim^Prisci, 

45  Thou  art  thy  mother's  daugh-  ^■"°°'^-^^- 
ter,  that  loathed  her  liusband  and  her  children  ; 
and  thou  art  the  sister  of  thy  sisters,  which 
loathed  their  husbands  and  their  children : 
'  your  mother  was  a  Hittite,  and  your  father 
an  Amorite. 

46  And  tliine  elder  sister  is  Samaria,  she 
and  her  daughters  that  dwell  at  thy  left  hand : 
and  ''  thy  '  younger  sister,  that  dwelleth  at  thy 
right  hand,  is  Sodom  and  her  daughters. 

47  Yet  hast  thou  not  walked  after  their 
ways,  nor  done  after  their  abominations  :  but 
"as  if  that  were  a  very  little  thing,  "thou  wast 
corrupted  more  than  they  in  all  thy  ways. 

48  As  I  live,  saith  the  Lord  God,  "  Sodom 
thy  sister  hath  not  done,  she  nor  her  daughters, 
as  thou  hast  done,  thou  and  thy  daugliters. 

49  Behold,  this  was  the  iniquity  of  thy 
sister  Sodom,  pride,  f  fulness  of  bread,  and 
abundance  of  idleness,  was  in  her  and  in  her 
daughters,  neither  did  she  strengthen  the  hand 
of  the  poor  and  needy. 

50  And  they  were  hauglity,  and 'i  committed 
abomination  before  me :  therefore  '  I  took 
them  away,  as  I  saw  good. 

5 1  Neither  hath  Samaria  committed  half  of 
thy  sins ;  but  thou  hast  multiphed  thine  abo- 

r  Chap.  v.  13. e  Ver.  22;   Psa.  Ixxviii.  42. 1  Chap.  ix. 

10,  11,21;  xxii.  31. 1  Ver.  3. k  Deut.  xxxii.  32 ;  Isa.  i.  10. 

'  Heb.  lesser  than  thoix. ™  Or,  that  was  loathed  as  a  sjnall  thing. 

"  2  Kings  xxi.  9  ;  chap.  v.  6,  7  ;  ver.  48,  51. "  Matt.  x.  15  ;  xi. 

24. P  Gen.  xiii.    10. q  Gen.  xiii.    13  ;    xviii.  30 ;    xix.  5. 

rGen.  xix.  24. 


breeding,  so  is  the  practice.  A  silken  purse  cannot  be 
made  out  of  a  siane's  ear.  ^Vhat  is  bred  in  the  bone 
seldom  comes  out  of  the  fesh.  All  such  proverbs 
show  the  necessity  of  early  holy  precepts,  supported 
by  suitable  example. 

Verse  46.  Thine  elder  sister  is  Samana,  she  and 
her  daughters  that  da-ell  at  thy  left]  It  is  supposed 
that  the  prophet  by  Sodom  in  this  place  means  the  Is- 
raelites that  dwelt  beyond  Jordan,  in  the  land  of  the 
Moabites  and  Ammonites ;  or  rather  of  the  Moabiles 
and  Ammonites  themselves.  Literally,  Sodom  could 
not  be  called  the  younger  sister  of  Jerusalem,  as  it  e.\- 
isted  before  Jerusalem  had  a  name.  In  looking  east 
from  Jerusalem,  Samaria  was  on  the  left,  and  Sodom 
on  the  right  hand;  that  is,  the  first  was  on  the  north, 
the  second  on  the  south  of  Jerusalem. 

Verse  49.  This  icas  the  iniquity  of  thy  sister  Sodom] 
If  we  are  to  take  this  place  literally,  Sodom  was  guilty 
of  other  crimes  besides  that  for  which  she  appears  to 
have  been  especially  punished ;  in  addition  to  her  un- 
natural crime,  she  is  charged  with  pride,  lujciiry,  idle- 
(      30*      ^ 


Judgments  toivards  them 


CHAP.  XVI. 


A.  M.  3110. 

B.  C.  59). 
01.  XLVI.  3. 

Anno 
Tarmiinii  Prisci, 
R.  Roman,,  23. 


minations  more  than  they,  and 
'  hast  juslificd  thy  sisters  in  all 
thine  abominations  which  thou 
hast  done. 

52  Thou  also,  which  hast  judged  thy  sisters, 
bear  ihinc  own  shame  for  thy  sins  that  thou 
hast  committed  more  abominable  than  they  : 
they  arc  more  righteous  than  thou :  yea,  be- 
thou  confounded  also,  and  bear  thy  shame,  in 
that  thou  hast  justified  thy  sisters. 

53  'When  I  shall  bring  again  their  captivity, 
"  iho  capliviiy  of  Sodom  and  her  daughters, 
and  the  captivity  of  Samaria  and  her  daughters, 
then  will  I  bring  again  the  captivity  of  thy 
captives  in  the  midst  of  them. 

54  That  thou  mayest  bear  thine  own  shame, 
and  mayest  be  confounded  in  all  that  thou 
hast  done,  in  that  thou  art  "  a  comfort  unto 
them. 

55  When  thy  sisters,  Sodom  and  her  daugh- 
ters, shall  return  to  their  former  estate,  and 
Samaria  and  her  daughters  shall  retm-n 
to  their  former  estate,  then  thou  and  thy 
daughters  shall  return  to  your  former 
estate. 

56  For  thy  sister  Sodom  was  not '"  mentioned 
by  thy  mouth  in  the  dajr  of  thy  "  pride, 

57  Before  thy  wickedness  was  discovered,  as 


•Jer.  iii.  U  ;  Matt.  xii.  41,42. >  See  Isa.  i.  9;   ver.  60,  61. 

"Jer.  XX.  16. >  Chap.  xiv.  22,  23. "Heb.  for  a  report,  or 

hcariiie. «  Heb.  prides,  or  excellencies. y2   Kings  xvi.  5; 

2  Chron.   xxviii.    18;    Isa.   vii.    1;    xiv.    28. » Heb.    Aram. 

"  Ver.  27. ^Or,  spoil. 

ness,  and  uncharitableness ;  and  these  were  sufficient 
to  sink  any  city  to  the  bottomless  pit. 

Verse  5'2.  They  are  more  righteous  than  thou] 
1TD  nJpni'n  tetsuddaknah  mimmcch,  "  They  shall  be 
justified  more  than  thou."  They  arc  less  guilty  in  the 
sight  of  God,  for  their  crimes  were  not  accompanied 
with  30  many  aggravations.  This  phrase  casts  light 
on  Luke  .vviii.  14  :  "  This  man  went  down  to  his  house 
justified  rather  than  the  other."  Less  blame  in  the 
sight  ol"  God  was  attached  to  him.  He  always  had 
fewer  advantages,  and  now  he  was  a  true  penitent ; 
while  the  other  was  boasting  of  what  he  had  done,  and 
what  he  had  not  done. 

Verse  60.  /  wiil  remember  my  covenant]  That  is, 
the  covenant  I  made  with  Abraham  in  the  day  of  thy 
youth,  when  in  him  thou  didst  begin  to  be  a  nation. 

A'erse  61.  Thy  sisters,  thine  elder  and  thy  younger] 
The  Gentiles,  who  were  before  the  Jews  were  called, 
and  after  the  Jews  were  cast  off,  ate  here  termed  the 
elder  and  younger  sister.  These  were  to  be  given  to 
Jerusalem  for  daughters  ;  the  latter  should  be  converted 
to  God  by  the  ministry  of  men  who  should  spring  out 
of  the  Jewish  Church.  The  former,  who  were  patri- 
archs, &c.,  profiled  by  the  Lamb  who  teas  slain  from 


tempered  with  mercy 
at  the  time  of  thy  i  reproach  of 


A.  M.  3410. 

the  daughters  of  ^  Syria,  and  all     01.  XLVi.'a. 
that  are  round  about  her,    *  the  Tarqum'i"priscv, 
daughters  ofthe  Philistines,  which    R-  R°man.,  23. 
'' despise  thee  round  about. 

58  ''■  Thou  hast  ''  borne  thy  lewdness  and 
thine  abominations,  saith  the  Lord. 

59  For  thus  saith  the  Lord  God  ;  I  will 
even  deal  with  thee  as  thou  hast  done,  which 
hast  "  despised  '  the  oath  in  breaking  the 
covenant. 

60  Nevertheless  I  will  s  remember  my  cove- 
nant with  thee  in  the  days  of  thy  youth,  and 
I  will  establish  unto  thee  ''  an  everlasting 
covenant. 

6 1  Then  '  thou  shall  remember  thy  ways, 
and  be  ashamed,  when  thou  shalt  receive  thy 
sisters,  thine  elder  and  thy  younger :  and  I 
will  give  them  unto  thee  for  ''  daughters,  '  but 
not  by  thy  covenant. 

62  ^  And  I  will  establish  my  covenant  with 
thee ;  and  thou  shalt  know  that  T  am  the 
Lord  : 

63  That  thou  mayest  "  remember,  and  be 
confounded,  °  and  never  open  thy  mouth  any 
more  because  of  thy  shame,  when  I  am  pacified 
toward  thee  for  all  that  thou  hast  done,  saith 
the  Lord  God. 

t  Chap,  xxiii.  49. ^Heb.  fcorne  them. eChap.  xvii.   13, 

16. fDeut.  xxix.   12,  14. sPsa.  cvi.  45. I'Jer.  xxxii. 

40;    1.5.^ 'Chap.  XX.  43;    xxxvi.  31. 'Isa.  liv.   1;   Ix.  4  ; 

Gal.  iv.  26,  &c. iJer.  xxxi.   31,    &c. "Hos.   ii.   19,  20. 

1  Ver.  61. o  Rom.  iii.  19. 


the  foundation  of  the  world.  Among  the  latter  the 
Gospel  was  preached,  first  by  Christ  and  his  apostles, 
and  since  by  persons  raised  up  from  among  themselves. 

But  not  by  thy  covenant.]  This  was  the  ancient 
covenant,  the  conditions  of  which  they  broke,  and  the 
blessings  of  which  they  forfeited ;  but  by  that  new 
covenant,  or  the  renewal  to  the  Gentiles  of  that  covenant 
that  was  made  originally  with  Abraham  while  he  was 
a  Gentile,  promising  that  in  his  seed  all  the  nations  of 
the  earth  should  be  blessed ;  that  covenant  which  re- 
spected the  incarnation  of  Christ,  and  was  ratified  by 
the  blood  of  his  cross. 

Verse  63.  When  I  am  pacified  toward  thee]  This 
intimates  that  the  Jews  shall  certainly  share  in  the 
blessings  of  the  Gospel  covenant,  and  that  they  shall 
be  restored  to  the  favour  and  image  of  God.  And 
ivhen  shall  this  be  ?  Whenever  they  please.  They 
might  have  enjoyed  them  eighteen  hundred  years  ago  ; 
but  they  would  not  come,  though  all  things  were  then 
ready.  They  may  enjoy  them  note ;  but  they  still 
choose  to  shut  their  eyes  against  the  light,  and  contra- 
dict and  blaspheme.  As  they  do  not  turn  to  the  Lord, 
the  veil  still  continues  on  their  hearts.  Let  their  elder 
brethren  pray  for  them. 

467 


The  destruction  of 


EZEKIEL.     , 


Judea  Joretold 


For  a  key  to  the  principal  metaphors  in  this  chapter, 
the  reader  is  referred  to  the  note  on  the  thirteenth  verse, 
which,  if  he  regard  not,  he  will  neither  do  justice  to 
himself  nor  to  the  prophet.     The  whole  chapter  is  a 


tissue  of  invective ;  sharp,  cutting,  and  confounding ; 
every  where  well  sustained,  in  every  respect  richly 
merited ;  and  in  no  case  leaving  any  room  to  the  de- 
linquent for  justification  or  response. 


CHAPTER  XVII. 

This  chapter  begins  with  a  new  allegory  or  parable,  1-10  ;  to  which  an  explanation  is  immediately  subjoined, 
11-21.  In  the  remaining  verses  the  prophet,  by  a  beautiful  metaphor,  makes  an  easy  and  natural  transi- 
tion to  the  Messiah,  and  predicts  the  security,  increasing  prosperity,  and  ultimate  universality  of  his  king- 
dom, 22-24.  From  the  beauty  of  its  images,  the  elegance  of  its  composition,  the  perspicuity  of  its  lan- 
guage, the  rich  variety  of  its  matter,  and  the  easy  transition  from  one  part  of  the  subject  to  another,  this 
chapter  forms  one  of  the  most  beautiful  and  perfect  pieces  of  its  kind  that  can  possibly  be  conceived  m  so 
small  a  compass  ;  and  then  the  unexpected  change  from  objects  that  presented  nothing  to  the  view  but  gloom 
and  horror,  to  a  prospect  of  ineffable  glory  and  beauty,  has  a  most  happy  effect.  Every  Icnvering  cloud  is 
dispelled,  and  the  fields  again  smile  in  the  beams  of  midday.  The  traveller,  who  this  moment  trembled  as 
he  looked  around  for  shelter,  now  proceeds  on  his  way  rejoicing. 


A.  M.  3410. 

B.  C.  591. 

Ol.  XLVI.  3. 

Anno 

Tarquinii  Prisci, 

R.  Roman.,  23. 


A  ND   the  word  of   the  Lord 

came  unto  me,  saying, 
2  Son  of  man,  put  forth  a  riddle, 

and    speak   a   parable    unto   the 

house  of  Israel ; 

3  And  say,  Thus  saith  the  Lord  God;  "A 
great  eagle  with  great  wings,  long-winged,  full 
of  feathers,  which  had  *>  divers  colours,  came 
unto  Lebanon,  and  ■=  took  the  highest  branch 
of  the  cedar  ; 

4  He  cropped  off  the  top  of  his  young 
twigs,   and   carried  it   into  a  land  of   traffic  : 


•  See    ver.     12,    &c.- 


-b  Heb.     embroidering. - 
xxiv.  12. 


2    K 


ings 


NOTES  ON  CHAP.  XVII. 

Verse  2.  Son  of  man,  put  forth  a  riddle]  Riddle, 
ji8B»j-el  or  )\8e«elj-,  Anglo-Saxon,  from  apeanan,  to  di- 
vine ;  a  thing  that  must  be  curiously  investigated  and 
sifted,  to  find  out  the  meaning ;  and  hence,  riddle,  a 
sort  of  coarse  sieve  to  clean  corn,  to  separate  coarse 
chaff  and  straws  from  the  pure  grain.  An  instrument 
formerly  used  for  divination.  This  is  not  far  removed 
from  the  Hebrew  m"n  chidah,  from  in  chad,  to  pene- 
trate ;  not  that  which  penetrates  the  mind,  but  which 
we  must  penetrate  to  find  out  the  sense. 

Verse  3.  A  great  eagle]  Nebuchadnezzar.  See 
Jer.  xlviii.  40  ;  xlix.  22  ;  Dan.  vii.  4.  And  see  here, 
ver.  12,  where  it  is  so  applied. 

Great  wings]     Extensive  empire. 

Long-winged^     Rapid  in  his  conquests. 

Full  of  feathers]     Having  multitudes  of  subjects. 

Divers  colours]     People  of  various  nations. 

Came  unto  Lebanon]     Came  against  Judea. 

The  highest  branch]  King  Jehoiachin  he  took  cap- 
tive to  Babylon. 

The  cedai-]     The  Jewish  state  and  king. 

Verse  4.  The  top  of  his  young  ttvigs]  The  princes 
of  Judah. 

A  land  of  traffic]     Chaldea. 

A  city  of  merchants]  Babylon  ;  for  which  this  city 
468 


it    in    a    city    of    mer- 


A.  M.  3410. 

B.  C.  594 

01.  XLVI.  3. 

Anno 


he    set 
chants. 

5  He  took   also   of  the    seed   of   TarquimiPrisci, 

the  land,  and  >>  planted  it  in  =  a  R- R"-"^"- 23- 
fruitful  field ;  he  placed  it  by  great  waters, 
and  set  it  "^  as  a  willow  tree. 

6  And  it  grew,  and  became  a  spreading  vine 
s  of  low  stature,  whose  branches  turned  toward 
him,  and  the  roots  thereof  were  under  him : 
so  it  became  a  vine,  and  brought  forth  branches, 
and  shot  forth  sprigs. 

7  There  was  also  another  great  eagle  with 


d  Heb.  piit  it  in  a  field  of  seed.- 
xliv.  4. — 


-<■  Deut.  viii.  7,  8,  9.- 
6  Ver.  14. 


-fisa. 


was  the  most  celebrated  of  all  the  cities  of  the  east. 
Its  situation  procured  it  innumerable  advantages ;  its 
two  rivers,  the  Tigris  and  Euphrates,  and  the  Persian 
Gulf  gave  it  communication  with  the  richest  and  the 
most  distant  nations. 

Verse  5.  The  seed  of  the  land]  Zedekiah,  brother 
of  Jehoiachin. 

Planted  it  in  a  fruitful  field]  Made  him  king  of 
Judea  in  place  of  his  brother. 

Placed  it  by  great  ivaters]  Put  him  under  the  pro- 
tection of  Babylon,  situated  on  the  confluence  of  the 
Tigris  and  Euphrates. 

And  set  it  as  a  willow  tree]  Made  him  dependent 
on  this  city  of  great  waters,  as  the  willow  is  on  hu- 
midity. 

Verse  6.  A  spreading  vine  of  low  stature]  The 
Jewish  state  having  then  no  height  of  dominion,  it 
must  abide  under  the  wings  or  branches  of  the  Chal- 
dean king. 

Whose  branches  turned  toward  him,  and  the  roots 
— under  him]  Zedekiah  was  wholly  dependent  on 
Nebuchadnezzar,  both  for  his  elevation  to  the  throne, 
and  his  support  on  it. 

Verse  7.  Another  great  eagle]  Pharaoh-hophra,  or 
Apries,  king  of  Egypt. 

With  great  loings]     Extensive  dominion. 


The  destruction  of 


*B  'c  "'o'l"  E^^^^  wings  and  many  feathers  : 

01.  xLvi.  3.  and,  behold,  ''  this  vine  did  bend 

TarcMiiniiPrisci,  hcr  roots   toward   him,  and  shot 

R.  Roiuan.,  23.  f^^jj^  jj^j.  bj-gnches  toward   liim, 

tiiat  he  might  water  it  by  the  furrows  of  her 
plantation. 

8  It  was  planted  in  a  good  '  soil  by  great 
waters,  that  it  might  bring  forth  branches,  and 
that  it  might  bear  fruit,  that  it  might  be  a 
goodly  vine. 

9  Say  thou,  Thus  saith  the  Lord  God; 
Shall  it  prosper  ?  ''  shall  lie  not  pull  up  the 
roots  thereof,  and  cut  off  the  fruit  thereof,  that 
it  witiier  ?  it  shall  wither  in  all  the  leaves  of 
her  spring,  even  without  great  power,  or  many 
people  to  j)luck  it  up  by  the  roots  thereof. 

10  Yea,  behold,  being  planted,  shall  it  pros- 
per ?  '  shall  it  not  utterly  wither,  when  the 
east  wind  toucheth  it  ?  it  shall  wither  in  the 
furrows  where  it  grew. 

i  1  Moreover  the  word  of  the  Lord  came 
unto  me,  saying, 

1 2  Say  novkT  to  ■"  the  rebellious  house,  Know 
ye  not  what  these  things  mean  1  tell  them. 
Behold,  "  the  king  of  Babylon  is  come  to 
Jerusalem,  and  hath  taken  the  king  thereof, 
and  the  princes  thereof,  and  led  them  with 
him  to  Babylon  : 

13  "And  hath  taken  of  the  king's  seed,  and 
made  a  covenant  with  him,  p  and  hath  '^  taken 
an  oath  of  him  :  he  hath  also  taken  the  mighty 
of  the  land  : 

1.  Vcr.  15. 'Heb.  Mi- '2  Kings  xxv.  7. 'Chap.  xix. 

12  ;  Hos.  xiii.  15. ■"  Chap.  ii.  h  ;  xii.  9. °  Ver.  3 ;  2  Kings 

xxiv.  11-lG. "  2  Kings  xxiv.   17. P  2  Chron.  xxxvi.   13. 

iHeb.   brought  him  to  an   oath. 'Ver.   G;    chap.  xxix.   14. 

"Heb.  to  keep  his  covenant,  to  stand  to  it. 

And  many  feathers]     Numerous  subjects. 

Bid  bend  tier  roots]  Looked  to  him  for  support  in 
her  intended  rebellion  against  Nebuchadnezzar. 

Averse  8.  It  teas  planted  in  a  good  soit]  Though  he 
depended  on  Babylon,  he  lived  and  reigned  as  Nebu- 
chadnezzar's vicegerent  in  the  land  of  Judea. 

Verse  9.  S/wll  it  prosper  ?]  Shall  Zedekiah  succeed 
in  casting  off  llie  yoke  of  the  king  of  Babylon,  to 
whom  he  had  sworn  fealty  ? 

Shall  he  not  pull  up  the  roots]  Nebuchadnezzar 
will  come  and  dethrone  him. 

And  '■tit  off  the  fruit]  The  children  of  Zede- 
kiah. 

The  leaves]  All  the  nobles;  all  shall  perish  with 
Zedekiah. 

Verse  10.  Shalt — utterly  wither]  The  reg-a/ govern- 
ment shall  be  no  more  restored.  Zedekiah  shall  be 
the  last  king,  and  the  monarchy  shall  finally  terminate 
with  him. 

Verse  12.   Know  ye  not  what  these  things  mean?] 


CHAP.  XVIL  Jerusalem  foretold 

14  That   the   kingdom   might     ^^^^j^- 
be    'base,   that   it  might  not  lift     Ol.'xLvi.  3. 


itself  up,   '  but  that  by  keeping  TarnuinTprisci, 
of  his  covenant  it  might  stand.       R-  R°°""'  ■  23- 

15  But  '  he  rebelled  against  liim  in  sending 
his  ambassadors  into  Egypt,  "  that  they  might 
give  him  horses  and  much  people.  "  Shall  he 
prosper  ?  shall  he  escape  that  doeth  such 
things  ?  or  shall  he  break  the  covenant,  and 
be  delivered  ? 

16  As  I  live,  saith  the  Lord  God,  surely  "in 
the  place  where  the  king  dwelleth  that  made 
him  king,  whose  oath  he  despised,  and  whose 
covenant  he  brake,  even  with.him  in  the  midst 
of  Babylon  he  shall  die. 

17"  Neither  shall  Pharaoh  with  his  mighty 
army  and  gicat  company  make  for  him  in  the 
war,  ^  by  casting  up  mounts,  and  building  forts, 
to  cut  off  many  persons  : 

18  Seeing  he  despised  the  oath  by  breaking 
the  covenant,  when,  lo,  he  had  ^  given  his 
hand,  and  hath  done  all  these  things,  he  shall 
not  escape. 

19  Therefore  thus  Saith  the  Lord  God;  As 
I  live,  surely  mine  oath  that  he  hath  despised, 
and  my  covenant  that  he  hath  broken,  even  it 
will  I  recompense  upon  his  own  head. 

20  And  I  will  ^  spread  my  net  upon  him,  and 
he  shall  be  taken  in  my  snare,  and  I  will  bring 
him  to  Babylon,  and  ^  will  plead  with  him 
there  for  his  trespass  that  he  hath  trespassed 
against  me. 


2Kinesxxiv.20; 

2  Chron.  xxxvi.  13 

__ 

u 

Deut. 

xvii 

16 

Isa. 

xxxi.  1, 

3 ;  xxxvi.  G 

9. 

vVer.  9. 

_w 

Jcr 

xxxn 

5; 

xxxiv.  3 ; 

lii 

n ; 

chap.  xii.  13. » 

Jer. 

XXIVll. 

7. 



->■  Jer. 

111. 

\ ;   chap. 

IV. 

2.- 

— 1 1  Chron 

xxlx. 

24; 

Lam. 

V 

6.- 

'Chap 

XII. 

13; 

xmtii.  3 

. <'  Chap. 

XX.  36. 

They     are     explained    in     this    and     the    following 
verses. 

Verse  14.  That  the  Isingdom  might  be  base]  Have 
no  political  consequence ;  and  at  last  sink  into  a  mise- 
rable government  under  Gedaliah. 

A'^erse  15.  Sending  his  ambassadors  into  Egypt] 
Zedekiah  must  have  sent  his  ambassadors  into  Egypt, 
between  the  sixth  month  of  his  sixth  year,  and  the  fifth 
month  of  his  seventh  year.  Compare  chap.  viii.  I, 
with  chap.  xx.  1. — See  Newcome. 

Verse  16.  In  the  midst  of  Babylon  he  shall  die.] 
His  eyes  were  put  out;  he  was  carried  to  Babylon, 
and  never  returned. 

Verse  18.  Seeing  lie  despised  the  oath]  This  God 
particularly  resents.  He  had  bound  himself  by  oath, 
in  the  presence  of  Jehovah,  to  be  faithful  to  the  cove- 
nant that  he  made  with  Nebuchadnezzar,  and  he  took  the 
first  opportunity  to  break  it ;  therefore  he  shall  not  escape. 

Verse  90.  /  will  spread  my  net  upon  him]  See  the 
note  on  chap.  xii.  13. 

169 


The  prosperous  reign  of 


EZEKIEL. 


the  Messiah  foretold. 


A.  M.  3410. 

B.  C.  694. 

Ol.  XLVI.  3. 

Anno 

Tarquinii  Frisci, 

R.  Roman.,  23. 


21  And  "all  his  fugitives  with 
all  his  bands  shall  fall  by  the 
sword,  and  they  that  remain  shall 
be  scattered  toward    all   winds  : 

know   that   I    the  Lord    have 


and  ye  shall 
spoken  it. 

22  Thus  saith  the  Lord  God  ;  I  will  also  take 
of  the  highest  '^  branch  of  the  high  cedar,  and 
will  set  it ;  I  will  crop  off  from  the  top  of  his 
young  twigs  "  a  tender  one,  and  will  '  plant  it 
upon  a  high  mountain  and  eminent : 

23  ^  In  the  mountain  of  the  height  of  Israel 


cChap.  xii.   14.- 


— djsa.   xi.   1 
e  Isa.  liii.  2. — 


Jer.   xxiii.  5 ; 
•'"Psa.  ii.  6. 


Zech. 


Verse  21.  All  his  fugitives]  All  who  attempted  to 
escape  with  him,  and  all  that  ran  to  Egypt,  &c.,  shall 
fall  by  the  sword. 

Verse  22.  /  ivill  also  take  of  the  highest  branch  of 
the  high  cedar]  I  will  raise  up  another  monarchy, 
which  shall  come  in  the  line  of  David,  namely,  the 
Messiah  ;  who  shall  appear  as  a  tender  plant,  as  to  his 
incarnation ;  but  he  shall  be  high  and  eminent ;  his 
Church,  the  royal  city,  the  highest  and  purest  ever 
seen  on  the  face  of  the  earth. 

Verse  23.  In  the  mou7itain  of  the  height  of  Israel] 
He  shall  make  his  appearance  at  the  temple,  and  found 
his  Church  at  Jerusalem. 

Shall  bring  forth  boughs]  Apostles,  evangelists, 
and  their  successors  in  the  Gospel  ministry. 

And  bear  fruit]  Multitudes  of  souls  shall  be  con- 
verted by  their  preaching. 

And  under  it  shall  dwell  all  fowl  of  every  iving]  AU 
the  nations  df  the  earth  shall  receive  his  Gospel. 

In  the  shadow  of  the  branches  thereof  shall  they 
dwell.]  Trust  in  him  alone  for  salvation,  and  be  saved 
in  their  trusting. 


A.  M.  3410. 

B.  C.  594. 

01.  XLVI.  3. 

Anno 

Tarquinii  Prisci, 

R.  Roman.,  23. 


will  I  plant  it :  and  it  shall  bring 

forth  boughs,  and  bear  fruit,  and 

be  a  goodly  cedar  :    and  '^  under 

it  shall  dwell  all  fowl  of   every 

wing ;  in  the  shadow  of  the  branches  thereof 

shall  they  dwell. 

24  And  all  the  trees  of  the  field  shall  know 
that  I  the  Lord  '  have  brought  down  the  high 
tree,  have  exalted  the  low  tree,  have  dried  up 
the  green  tree,  and  have  made  the  dry  tree 
to  flourish  :  i'  I  the  Lord  have  spoken  and 
have  done  it. 

6  Isa.  ii.  2,  3;  chap.  xx.  40;   Mic.  iv.  1. tSee  chap.  xxxi.  6, 

Dan.  ir.  12. ^Luke  i.  52. kChap.  xxii.  14;  xxiv.  14. 

Verse  24.  All  the  trees  of  the  field  shall  know]  All 
the  people  of  Israel  and  of  Chaldea. 

I  the  Lord  have  brought  down  the  high  tree]  Have 
dethroned  Jehoiachin. 

Have  exalted  the  low  tree]  Put  Zedekiah,  brother 
of  Jehoiachin,  in  his  place. 

Have  dried  up  the  green  tree]  Zedekiah,  who  had 
numerous  children,  but  who  were  all  slain  before  his 
eyes  at  Riblah. 

And  have  made  the  dry  tree  to  flourish]  Have 
raised  up  a  rod  out  of  the  stem  of  Jesse,  the  family 
of  David  being  then  apparently  dried  up  and  extinct. 
This  was  the  promised  Messiah,  of  the  increase  and 
government  of  whose  kingdom  and  peace  there  shall 
be  no  end ;  upon  the  throne  of  David,  and  upon  his 
kingdom,  to  order  and  establish  it  with  judgment 
and  with  justice,  from  henceforth,  even  for  ever. 
The  zeal  of  the   Lord   of   Hosts  will  perform 

THIS. 

The  high  and  green  tree,  says  Neiccome,  refers 
to  Nebuchadnezzar ;  the  lo^o  and  the  dry  tree,  to 
the  Jews. 


CHAPTER  XVin. 

The  Jews,  in  EzekieVs  time,  complained  of  God's  dealing  hardly  with  them  in  punishing  them  for  the  sins 
of  their  forefathers,  1,2;  their  temporal  calamities  having  been  long  threatened  as  the  conseguence  of  the 
national  guilt,  (Jer.  xv.  4,  &c.  ;)  and,  from  the  general  complexion  of  this  chapter,  it  appears  thai  the  Jews 
so  interpreted  the  second  commandment  of  the  Decalogue  and  other  passages  of  like  import,  as  if  the  sins 
of  the  forefathers  were  tnsited  upon  the  children,  independently  of  the  moral  conduct  of  the  latter,  not  only 
in  this  ivorld,  but  in  that  which  is  to  come.  To  remove  every  foundation  for  such  an  unworthy  idea  of  the 
Divine  government,  God  assures  them,  with  an  oath,  that  he  had  no  respect  of  persons,  3,  4  ;  strongly  in- 
timating that  the  great  mysteries  in  Providence,  (tnysterimis  only  on  account  of  the  limited  capacity  of 
man,)  are  results  of  the  most  impartial  administration  of  justice  ;  and  that  this  luould  be  particularly  ma- 
nifested in  the  rewards  and  punishments  of  another  life  ;  when  every  ligament  that  at  present  connects 
societies  and  nations  together  shall  be  dissolved,  and  each  person  receive  according  to  his  work,  and  bear 
his  own  burden.  This  is  illustrated  by  a  variety  of  examples :  such  as  that  of  a  just  or  righteous  man, 
5—9  ;  his  wicked  son,  10—13  ;  and  again  the  just  son  of  this  wicked  person,  14-20.  The7i  a  icicked  man 
repenting,  and  finding  mercy,  whose  former  wickedness  shall  be  no  impediment  to  his  salvation,  21—23  ; 
and  a  righteous  man  revolting,  and  dying  in  his  sins,  whose  former  righteousness  shall  be  of  no  avail,  24. 
The  conduct  of  the  Divine  Providence  is  then  vindicated,  25—29  ;  and  all  persons,  without  any  exception, 
most  earnestly  exhorted  to  repentance,  30,  31  ;  because  the  Lord  hath  no  pleasure  in  the  death  of  the 
sinner,  32.  As  the  whole  of  this  chapter  is  taken  up  with  the  illustration  of  a  doctrine  nearly  connected 
470 


The  children  shall  not  bear 


CHAP.  XVIII. 


the  iniquity  of  their  fathers. 

with  the  comfort  of  man,  and  the  honour  of  the  Divine  government,  the  prophet,  with  great  propriety,  lays 
aside  his  usual  mode  of  figure  and  allegory,  atid  treats  his  subject  with  the  utmost  plainness  and  per 
spicuity. 


A.  M.  3410. 

B.  C.  591. 

Ol.  XLVI.   3. 

Anno 
Viirquinil  Prist'i, 
R.  Rumaii.,  23. 


T^HE  word  of  llic  Lord  came 
unto  me  again;  saying, 
2  Wiiat  mean  ye,  tlial  ye  use 
this  proverb  concerning  the  land 
of  Israel,  saying,  The  » fathers  have  eaten 
sour  grapes,  and  llie  childi-cn's  teeth  are  set 
on  edge  ? 

'3  As  1  live,  saitli  the  Lord  God,  ye  sliall 
not  have  occasion  any  more  to  use  tliis  proverb 
in  Israel. 

4  Behold,  all  souls  are  mine;  as  the  soul  of 
the  father,  so  also  the  soul  of  the  son  is  mine : 
''  tiie  soul  that  sinnetii,  it  shall  die. 

5  But  if  a  man  be  just,  and  do  ■=  that  which 
is  lawful  and  right. 


a  Jer.  xxxi.  29  ;  Lain,  v 

7. b  Ver.  20 ;  Rom.  vi.  23. '  Heb. 

iml^mcnJ  and  justice. 

.<i  Chap.  xxii.  9. ' Lev.  xviii.  20 ;  xx. 

10. 'Lev.  xviii.  19; 

XX.  18. sExod.  .xiii.  21 ;   Lev.  xix. 

15 ;  XXV.  14. 

A.  M.  3410. 

B.  C.  594. 
01.  XLVI.  3. 

idols    of   the    TartminiiPrisci, 


iarqu 
R.  R 


.Oman.,  23. 


NOTES  ON  CHAP.  XVIII. 
Verse  2.  The  fathers  have  eaten  sour  grapes,  and 
the  children's  teeth  are  set  on  edge  ?]  We  have  seen 
this  proverb  already,  Jer.  xxxi.  29,  &c.,  and  have  con- 
sidered its  general  meaning.  But  the  subject  is  here 
proposed  in  greater  detail,  with  a  variety  of  circum- 
stances, to  adapt  it  to  all  those  cases  to  which  it  should 
apply.  It  refers  simply  to  these  questions  :  How  far 
can  the  moral  evil  of  the  parent  be  e.^itended  to  his  off- 
spring !  And,  Are  the  faults  and  evil  propensities  of 
the  parents,  not  only  transferred  to  the  children,  but 
punished  in  them  !  Do  parents  transfer  their  evil  na- 
ture, and  are  their  children  punished  for  their  offences  ? 
Verse  3.  -\s  I  live,  sailh  the  Lord  God,  ye  shall  not 
have  occasion  any  -more  to  use  this  proverb  in  Israel.] 
I  will  now,  by  this  present  declaration,  settle  this  ques- 
tion for  ever.  And  hence  God  has  sworn  to  what  fol- 
lows. After  this,  who  will  dare  to  doubt  the  judgment 
pronounced  ! 

Verse  4.  All  souls  are  mine]  Equally  so  ;  I  am  the 
Father  of  the  spirits  of  all  flesh,  and  shall  deal  impar- 
tially with  the  whole. 

The  soul  that  si?ineth,  it  shall  die.]  None  shall  die 
for  another's  crimes ;  none  shall  be  saved  by  another's 
righteousness.  Here  is  the  general  judgment  relative 
to  the  righteousness  and  unrighteousness  of  men,  and 
the  influence  of  one  man's  stale  on  that  of  another; 
particularly  in  respect  to  their  moral  conduct. 

Verse  5.  If  a  man  be  just,  and  do  that  which  is  law- 
ful and  right]  If  he  be  jusi  or  holy  within,  and  do 
what  is  according  to  law  and  equity.  What  is  meant 
by  this,  is  immediately  specified. 

Verse  6.      1.  Hath  not  eaten  upon  the  mountains] 
Idolatrous  worship  was  generally  performed  on  moun- 
tains and  hills;  and  those  who  offered  sacrifices /eai<erf 
the  sacrifice,  and  thus  held  communion  with  the  idol. 
2.  Neither  hath  lifted  up  his  e>/es  to  the  idols]  Has 


6  '^  And  hath   not   eaten   upon 
the  mountains,  neither  halh  lifted 
up  his  eyes  to  the 
house  of  Israel,  neither  hath  "  de- 
filed his  neighbour's   wife,  neither  hath  Come 
near  to  a  '  inenstruous  woman, 

7  And  hath  not  ^  oppressed  any,  but  hath 
restored  to  the  debtor  his  ''  pledge,  hath  spoiled 
none  by  violence,  hath  '  given  his  bread  to  the 
hungry,  and  hath  covered  the  naked  with  a 
garment ; 

8  He  that  hath  not  given  forth  upon  ''  usiu-y, 
neither  halh  taken  any  increase,  that  hath  with- 
drawn his  hand  from  iniquity,  '  hath  executed 
true  judgment  between  man  and  man, 

1'  Exod.  xxii.  26  ;  Deut.  xxiv.  12,  13. 'Deut.  xv.  7,  8;  Isa. 

Iviii.  7 ;    Matt.  xxv.  35,  36. '  Exod.  xxii.  25  ;   Lev.  xxv.  36, 

37;   Deut.  xxiii.  19;    Neh.  v.  7;    Psa.  xv.  5. 1  Deut.  i.   16; 

Zech.  viii.  16. 


paid  them  no  religious  adoration ;  has  trusted  in  them 
for  nothing,  and  has  not  made  prayer  nor  supplication 
before  them. 

3.  Neither  hath  defiled  his  neighbour's  wife]  Has 
had  no  adulterous  connexion  with  any  woman ;  to 
which  idolatrous  feasts  and  worship  particularly  led. 

4.  Neither  halh  come  nigh  to  a  menstruous  ivoman] 
Has  abstained  from  the  use  of  the  marriage-bed  during 
the  periodical  indisposition  of  his  wife.  This  was  ab- 
solutely forbidden  by  the  law ;  and  both  the  man  and 
the  woman  who  disobeyed  the  command  were  to  be  put 
to  death.  Lev.  xx.  18.  For  which  Calmnt  gives  this 
reason  :  "  It  has  been  believed,  and  experience  confirms 
it,  that  the  children  conceived  at  such  times  are  cither 
leprous,  or  monsters,  or  deformed  by  their  diminutive- 
ness,  or  by  the  disproportion  of  their  members."  There 
are  other  reasons  for  this  law,  should  those  of  the 
learned  commentator  be  found  invalid. 

Verse  7.  5.  Halh  not  oppressed  any]  Has  not  used 
his  power  or  influence  to  oppress,  pain,  or  injure  another. 

6.  Hath  restored  to  the  debtor  his  pledge]  Has 
carefully  surrendered  the  pawn  or  pledge  when  its 
owner  came  to  redeem  it.  As  the  pledge  is  generally 
of  more  worth  than  that  for  which  it  is  pledged,  an  un- 
principled man  will  make  some  pretence  to  keep  it ; 
w^hich  is  highly  abominable  in  the  sight  of  God. 

7.  Hath  spoiled  none  by  violence]  Either  by  rob- 
bery or  personal  insult.  For  a  man  may  be  spoiled 
both  ways. 

8.  Hath  given  his  bread  to  the  hungry]  Has  been 
kind.^earted  and  charitable ;  especially  to  them  that  are 
in  the  deepest  want. 

9.  Hath  covered  the  naked  with  a  garment]  Has 
divided  both  his  bread  and  his  clothing  with  the  neces- 
sitous.    These  are  two  branches  of  the  same  root. 

Verse  8.     10.   Hath  not  given  forth  upon  usury] 
I  iH'  xb  Ti':3  beneshech  lo  yitten.    "yo:  nasach  signifies 
471 


The  sinner  shall  perish 


EZEKIEL. 


the  righteous  shall  be  saje. 


A.  M.  3410. 

B.  C.  594. 

01.  XLVI.  3. 

Anno 

Tarquinii  Prisci, 

R.  Roman.,  23. 


9  Hath  walked  in  my  statutes, 
and  hath  kept  my  judgments,  to 
deal  truly ;  he  is  just,  he  shall 
surely  "  Hve,  saith  the  Lord  God. 

10  If  he  beget  a  son  that  is  a  "robber,  "  a 
shedder  of  blood,  and  p  that  doeth  the  like  to 
a?iy  one  of  these  things, 

1 1  And  that  doeth  not  any  of  those  duties, 
but  even  hath  eaten  upon  the  mountains,  and 
defiled  his  neighbour's  wife, 

12  Hath  oppressed  the  poor  and  needy,  hath 
spoiled  by  violence,  hath  not  restored  the 
pledge,  and  hath  lifted  up  his  eyes  to  the  idols, 
hath  1  committed  abomination, 

13  Hath  given  forth  upon  usury,  and  hath 
taken  increase  :  shall  he  then  live  ?  he  shall 
not  live  :  he  hath  done  all  these  abominations ; 
he  shall  surely  die ;  '  his  ^  blood  shall  be  upon 
him. 

14  Now,  lo,  if  he  beget  a  son,  that  seeth  all 
his  father's  sins  which  he  hath  done,  and 
considereth,  and  doeth  not  such  like, 

1 5  '  That  hath  not  eaten  upon  the  mountains, 
neither  hath  lifted  up  his  eyes  to  the  idols  of 


the  house  of  Israel,  hath  not  de- 
filed his  neighbour's  wife, 


■n  Chap.  XX.   1 1  ;   Amos  v.  4. "  Or,  breaker  up  of  a  hmise. 

o  Gen.  ix.  6  ;  Exod.  xxi.  12 ;  Num.  xxxv.  31. p  Or,  that  doeth 

to  his  brother  besides  any  of  these. 1  Chap.  viii.  6,  17. 'Lev. 

XX.  9,  11,  12,  13,  IG,  27;  chap.  iii.  18;  xxxiii.4;  Acts  xviii.  6. 
sHeb.  bloods. 

to  iite ;  usury  is  properly  so  termed,  because  it  iites 
into  and  devours  the  principal.  Usury  signifies,  with 
us,  exacting  unlaioful  interest  for  money ;  and  taking 
the  advantage  of  a  man's  necessities  to  advance  him 
cash  on  exorbitant  profit.  This  bites  the  receiver  in 
his  property,  and  the  le rider  in  his  salvation. 

11.  Neither  hath  taken  any  increase\  In  lending  has 
not  required  more  than  was  lent ;  and  has  not  taken 
that  product  of  the  cash  lent,  which  was  more  than  the 
value  for  its  use.  This  may  be  a  part  of  the  tenth 
article. 

12.  That  hath  withdrawn  his  hand  from  init/uity] 
Never  associates  with  those  who  act  contrary  to  jus- 
tice and  equity ;  his  hand  or  influence  being  never  found 
among  evil  loorkers. 

1 3 .  Hath  executed  true  judgment  between  man  and 
man]  Being  neither  swayed  by  prejudice,  fear,  nor 
favour. 

These  thirteen  points  concern  his  social  and  civil 
relations. 

Verse  9.  Hath  walked  in  my  statutes]  Not  only 
acknowledging  them  to  be  right,  but  acting  according 
to  them.  Especially  in  every  thing  that  relates  to  my 
worship,  changing  nothing,  neglecting  nothing. 

And  hath  kept  my  judgments,  to  deal  truly]  Has 
attended  to  my  Divine  direction,  both  with  respect  to 
ihings  forbidden,  and  things  commanded.  These  con- 
cern men  in  their  religious  conduct. 

He  is  just]  sin  p'nv  tsaddik  hu.  He  is  a  righteous 
472 


A.  M.  3410. 

B.  C.  594. 
01.  XLVI.  3. 

16  Neither  hath  oppressed  any,  Tarquinii  Prisci, 
"  hath  not  withholden  the  pledge,  R- «"■""'» ^a. 
neither  hath  spoiled  by  violence,  but  hath  given 
his  bread  to  the  hungry,  and  hath  covered  the 
naked  with  a  garment, 

17  lliat  hath  taken  off  his  hand  from  the 
poor,  that  hath  not  received  usury  nor  in- 
crease, hath  executed  my  judgments,  hath 
walked  in  my  statutes  ;  he  shall  not  die  for  the 
iniquity  of  his  father,  he  shall  surely  live. 

18  As  for  his  father,  because  he  cruelly 
oppressed,  spoiled  his  brother  by  violence,  and 
did  that  which  is  not  good  among  his  people, 
lo,  even  ''  he  shall  die  in  his  iniquity. 

19  Yet  say  ye.  Why?  "  doth  not  the  son  bear 
the  iniquity  of  the  father  ?  When  the  son 
hath  done  that  which  is  lawful  and  right,  and 
hath  kept  all  my  statutes,  and  hath  done  them, 
he  shall  surely  live. 

20  ^  The  soul  that  sinneth,  it  shall  die. 
y  The  son  shall  not  bear  the  iniquity  of  the 
father,  neither  shall  the  father  bear  the  iniquity 

t  Ver.  6,  &c. "  Heb.  hath  not  pledged  the  pledge,  or  taken  to 

pledge. "  Chap.  iii.  18. "  Exod.  xx.  5  ;  Deut.  v.  9  ;  2  Kings 

xxiii.    26;    xxiv.    3,    4. J  Ver.    4. >■  Deut.    xxiv.     16; 

2   Kings  xiv.    6 ;     2    Chronicles    xxv.    4 ;     Jeremiah    xxxi. 
29,  30. 


man ;  he  has  given  to  all  their  due ;  he  has  abstained 
from  every  appearance  of  evU,  and  done  that  which 
was  lawful  and  right  in  the  sight  of  God. 

He  shall  surely  live]  He  has  lived  to  me,  and  he 
shall  live  with  me. 

Verse  10.  If  he  beget  a  son]  ■V^^lo  is  the  reverse 
of  the  above  righteous  character,  according  to  the  thir- 
teen articles  already  specified  and  explained. 

Verse  13.  Shall  he  then  live  ?]  Because  his  father 
was  a  righteous  man,  shall  the  father's  holiness  be  im- 
puted to  hira  ?     No  ! 

He  shall  surely  die ;  his  blood  shall  be  upon  him.] 
He  shall  suiTer  for  his  own  crimes. 

Verse  14.  Now,  lo,  li  he  beget  a  son  that  seeth  all 
his  father's  sins — and  considereth]  Lays  to  heart  the 
evil  of  his  father's  life,  and  the  dreadful  consequences 
of  a  life  of  rebellion  against  God. 

And  doeth  not  such  like]  Is  quite  a  different  man 
in  moral  feeling  and  character ;  and  acts  up  to  the 
thirteen  points  already  laid  down. 

Averse  17.  He  shall  not  die  for  the  iniquity  of  his 
father]  He  shall  no  more  be  affected  by  his  father's 
crimes,  than  his  father  was  benefited  by  his  grand- 
father's righteousness. 

Verse  20.  The  soid  that  sinneth,  it  shall  die.] 
Hitherto  we  have  had  to  do  with  the  simple  cases  of 
the  righteous  and  the  wicked ;  of  him  who  lived  and 
died  a  holy  man,  and  of  him  who  lived  and  died  a 
uncked  man.    But  there  are  Oco  foies  behind  ;    1.  That 


Of  the  nghteous  man  that 
^  *J.  ^}}?'      of  the  son :  ^  llie  riehteousncss  of 

B.  C.  594.  ^ 

01.  XLVI.  3.  ilie  righteous  shall  be  upon  him, 
Tnrmiimi Prisci,   "and  tiic  wickcdncss  of  ihc  wick- 

K.  feoman.,23.     gj  ^1,^^11  ^^  ^.p^n  him. 

21  But  ""if  the  wicked  will  turn  from  all  his 
sins  that  he  halh  conimiltcd,  and  keep  all  my 
statutes,  and  do  liial  which  is  lawful  and  right, 
he  shall  surely  live,  he  shall  not  die. 

22  "^  All  his  transgi-essions  that  he  halh  com- 
mitted, they  shall  not  be  mentioned  unto  him: 
in  his  righteousness  that  he  hath  done  he 
shall  live. 

2;}  ''  Have  I  any  pleasure  at  all  that  the 
wicked  should  die  ?  saith  the  Lord  God  :  and 
not  that  lie  should  return  from  his  ways,  and 
live  ? 

24  But  "  when  the  righteous  turneth  away 
from  his  righteousness,  andcommitteth  iniquity, 
and  doeth  according  to  all  the  abominations 
that  the  wicked  7nan  doeth,  shall  he  live  ? 
•^All  his  righteousness  that  he  hath  done  shall 
not  be  mentioned  :  in  his  trespass  that  he  hath 

«Isa.  iii.  10, 11. "Rom.  ii.  9. 1)  Ver.  27  ;  chap,  xxxiii.  12, 

19. tChap.  xxxiii.  16. J  Ver.  32;  chap,  xxxiii.  U;  ITim. 

ii.  4 ;  2  Pet.  iii.  9. 

of  the  wicked  man,  who  repents  and  turns  to  God. 
2.  That  of  the  righteous  man,  who  backslides,  and  does 
not  return  to  God  by  repentance.  On  both  these  cases 
God  decides  thus  : — 

Verse  21.  But  if  the  wicked  will  turn  from  all  his 
sins']  And  afterwards  walk  according  to  the  character 
of  the  righteous  already  specified  ;  shall  he  find  mercy, 
and  be  for  ever  saved  !     Yes. 

Verse  23.  All  his  transgressions]  Shall  be  so  com- 
pletely forgiven  by  God's  mercy,  that  they  shall  not 
be  even  mentioned  to  him  ;  and  if  he  live  and  die  in  this 
recovered  state,  he  shall  live  with  God  to  all  eternity. 
.\nd  why  !    Hear  the  reason  : — 

Verse  23.  Hai'e  J  any  pleasure  at  all  that  the  wicked 
should  die?]  No!  That  is  foreign  to  him  whose  name 
is  love,  and  whose  nature  is  mercy.  On  the  contrary 
he  "  wills  that  he  should  return  from  his  evil  ways  and 
Utb." 

And  if  God  can  have  no  pleasure  in  the  death  of  the 
wicked,  he  cannot  have  made  a  decree  to  abandon  him 
to  till!  evil  of  his  nature,  and  then  damn  him  for  what 
he  could  not  avoid  ;  for  as  God  can  do  nothing  with 
which  he  is  not  pleased,  so  he  can  decree  nothing  with 
which  he  is  not  pleased.  But  he  is  "  not  pleased  with 
the  death  of  a  siimer  ;"  therefore  he  cannot  have  made 
a  decree  to  bring  him  to  this  death. 

Verse  24.  When  the  righteous  turneth  away  from 
his  righteousness]  Here  is  the  second  case.  Can  a 
man  who  was  once  holy  and  pure,  fall  away  so  as  to 
perish  everlastingly  f  Yes.  For  God  says,  "  If  he  turn 
away  from  his  righteousness ;"  not  his  self-righteous- 
ness, the  gloss  of  theologians  :  for  God  never  speaks 
of  turning  away  from  that,  for,  in  his  eyes,  that  is  a 


CHAP.  XVIII. 


fdll.i  fro?))  his  righteousness. 


trespassed,  and  in  his  sin  that  he      *■  ^^-  ^■<"'- 
hath  sinned,  in  them  shall  lie  die.     oi.  XLvi.  3. 

^  _     T-  .,,,  f  Anno 

25  let  ye  say,  '^  Ihe  way  of  T.inmiuii Prisci, 
the  Lord  is  not  equal.  Hear  ^  "°'"''"  •  '^^- 
now,  O  house  of  Israel ;  Is  not  my  way  equal  ? 
are  not  your  ways  unequal  ? 

26  ''  When  a  righteous  man  turneth  away 
from  his  righteousness,  and  committeth  ini- 
quity, and  dieth  in  them ;  for  his  iniquity  that 
he  hath  done  shall  he  die. 

27  Again,  '  when  the  wicked  man  turneth 
away  from  his  wickedness  that  he  hath  com- 
mitted, and  doeth  tliat  which  is  lawful  and 
right,  he  shall  save  his  soul  alive. 

28  Because  he  ''  considereth,  and  turneth 
away  from  all  his  transgressions  that  he  hath 
committed,  he  shall  surely  live,  he  shall  not  die. 

29  '  Yet  saith  the  house  of  Israel,  The  way 
of  the  Lord  is  not  equal.  O  house  of  Israel, 
are  not  my  ways  equal  ?  are  not  your  ways 
unequal  ? 

30  ""  Therefore  I  will  judge  you,  0  house  of 

eChap.  iii.  20;   xxxiii.  12,  13,  18. f2  Pet.  ii.  20. sVer. 

29;  chap,  xxxiii.  17,20, hVer.24. i  Ver.  21. k  Ver.  14. 

1  Ver.  25. "■  Chap.  vii.  3;  xxxiii.  20. 

nonentity.  There  is  no  righteousness  or  holiness  but 
what  himself  infuses  into  the  soul  of  man,  and  as  to 
self-righteousness,  i.  e.,  a  man's  supposing  himself  to 
be  righteous  when  he  has  not  the  life  of  God  in  his 
soul,  it  is  the  delusion  of  a  dark  and  hardened  (jeart ; 
therefore  it  is  the  real  righteous  principle  and  righteous 
practice  that  God  speaks  of  here.  And  he  tells  us,  that 
a  man  may  so  "  turn  away  from  this,"  and  so  "  commit 
iniquity,"  and  "  act  as  the  wicked  man,"  that  his  right- 
eousness shall  be  no  more  mentioned  to  his  account,  than 
the  sins  of  the  penitent  backslider  should  be  mentioned 
to  his  condemnation  ;  and  "  in  the  sin  that  he,"  this 
once  righteous  man,  "  hath  sinned,  and  in  the  trespass 
that  he  hath  trespassed,  in  them  shall  he  die."  O,  how- 
awful  a  termination  of  a  life  once  distinguished  for 
righteousness  and  true  holiness  !  So  then,  God  himself 
informs  us  that  a  righteous  man  may  not  only  fall 
foulli/,  hat  fall  finally.  But  to  such  righteous  persons 
the  devil  will  ever  preach,  "  Ye  shall  not  surely  die  ; 
ye  shall  be  as  God."  Touch,  taste,  and  handle  ;  ye  can- 
not ultimately  faU.  Thus  we  find,  by  the  manner  of 
treating  these  two  cases,  that  God's  way  is  equal,  ver. 
25  ;  just,  merciful,  and  impartial.  And  to  prove  this, 
he  sums  up  his  conduct  in  the  above  cases,  in  the  fol- 
lowing verses,  26,  27,  28,  29.  And  then,  that  the 
"  wicked  may  not  die  in  his  sins,"  and  that  the  "  back- 
slider may  return  and  find  mercy,"  he  thus  exhorts  : — 
Verse  30.  Repent,  and  turn  yourselves  from  all 
your  transgression.^]  There  is  still  life ;  still  a  God 
that  has  no  pleasure  in  the  death  of  a  sinner,  one  who 
is  ever  ready  to  give  his  Holy  Spirit  to  all  them  that 
ask  him ;  therefore  "  repent  and  turn,  so  iniquity  shall 
not  be  your  ruin." 


God  has  no  pleasure  m 


EZEKIEL. 


the  death  oj  the  wicked. 


A.M.  3410. 

B.  C.  594. 

Ol.  XLVI.  3. 

Anno 

Tarquinii  Prisci, 

R.  Roman.,  23. 


Israel,  every  one  according  to 
his  ways,  saith  the  Lord  God. 
"  Repent,  and  turn  °  yourselves 
from  all  your  transgressions  ;  so 
iniquity  shall  not  be  your  ruin. 

31    fCast  away  from  you  all  your  transgres- 
sions,  whereby   ye   have    transgressed ;    and 

"Matt.  iii.  2;  Rev.  ii.  5. °Or,  olhers. pEph.  iv.  22,  23. 

1  Jer.  xxjcii.  39;  chap.  xi.  19;  xxxvi.  26. 


Verse  31.  Cast  away]  With  a  holy  violence,  dash 
away  every  transgression  and  incentive  to  it. 

Ma!ie  you  a  new  heart]  Call  upon  God  for  it,  and  he 
will  give  it :  for  as  sure  as  you  earnestly  call  on  God 
through  Christ  to  save  you,  so  surely  you  shall  be 
saved  ;  and  the  effect  wUl  so  speedily  follow,  that  God 
is  pleased  to  attribute  that  in  some  sort  to  yourselves, 
which  is  done  by  his  grace  alone  ;  because  ye  earnestly 
call  upon  him  for  it,  come  in  the  right  way  to  receive 
it,  and  are  determined  never  to  rest  till  you  have  it. 

For  why  will  ye  die]  Why  should  you  go  to  hell 
while  the  kingdom  of  God  is  open  to  receive  you  ? 
Why  should  you  be  the  deviVs  slaves,  when  ye  may  be 
Christ's  freemen  ?  Why  will  ve  die  ?  Every  word 
is  emphatic.  Why — show  God  or  man  one  reason. 
Will — obstinacy  alone, — a  determination  not  to  be 
saved,  or  a  voluntary  listlessness  about  salvation, — can 
prevent  you.  Ye — children  of  so  many  mercies,  fed 
and  supported  by  a  kind  God  all  your  life  ;  ye,  who 
are  redeemed  by  the  blood  of  Jesus  Christ ;  ye,  who 
have  made  many  promises  to  give  up  yourselves  to 
God  ;  ye,  who  have  been  dedicated  to  the  ever-blessed 
Trinity,  and  promised  to  renounce  the  devil  and  all  his 
works,  the  pomps  and  vanities  of  this  wicked  world, 
and  all  the  sinful  lusts  of  the  flesh  ;  tohy  will  ye  die  ? 
Die  ! — what  is  this  ]  A  separation  from  God  and  the 
glory  of  his  power  for  ever  !  Die  ! — forfeiting  all  the 
purposes  for  nhicli  your  immortal  souls  were  made ! 


make  you  a  ^  new  heart  and  a 
new  spirit :  for  why  will  ye  die, 
0  house  of  Israel  ? 

32  For  ■■  I  have  no  pleasure  in 
the  death  of  him  that  dieth,  saith  the  Lord 
God  :  wherefore  turn  ^  yourselves,  and 
live  ye. 


A.  M.  3410. 

B.  C.  594. 

Ol.  XLVI.  3. 

Anno 

Tarquinii  Prisci, 

R.  Roman.,  23. 


^Lam.  iii.  33;  ver.  23;  chap,  xxxiii.  11 ;   2  Pet.  iii.  9.- 
otheis. 


•  Or, 


Die — to  know  what  the  worm  is  that  never  dieth,  and 
what  that  fire  is  which  is  never  quenched  !  Why  will 
ye  die "! 

Verse  32.  For  I  have  no  pleasure]  God  repeats 
what  he  had  so  solemidy  declared  before.  Can  ye 
doubt  his  sincerity  1  his  ability  ?  his  willingness  ■  the 
efiicacy  of  the  blood  of  his  covenant  1 

Wherefore  turn  yourselves,  and  live  ye.]  Reader, 
now  give  God  thy  heart. 

Though  every  man  comes  into  the  world  with  a 
fallen  7iature — -a  soul  infected  with  sin,  yet  no  man  is 
damned  on  that  account.  He  who  refuses  that  grace 
which  pardons  sin  and  heals  infected  nature,  who  per- 
mits the  evil  principle  to  break  out  into  transgression, 
and  continues  and  dies  in  his  iniquity  and  sin,  and  will 
not  come  unto  Christ  that  he  may  have  life ;  he,  and 
he  only,  goes  to  perdition.  Nor  will  the  righteousness 
of  a  parent  or  relation  help  his  sinful  soul :  no  man  can 
have  more  grace  than  is  necessary  to  save  himself; 
and  none  can  have  that,  who  does  not  receive  it 
through  Christ  Jesus.  It  is  the  mercy  of  God  in 
Christ  which  renders  the  salvation  of  a  sinner  possible; 
and  it  is  that  mercy  alone  whicli  can  heal  the  back- 
slider. The  atoning  blood  blots  out  all  that  is  past ; 
the  same  blood  cleanses  from  all  unrighteousness. 
Who  believes  so  as  to  apply  for  this  redemption  ? 
Who  properly  thanks  God  for  having  provided  such  a 
Saviour  ? 


CHAPTER  XIX. 

This  chapter  contains  two  beautiful  examples  of  the  parabolic  kind  of  loriting  ;  the  one  lamenting  the  sad 
catastrophe  of  Jehoahaz  and  Jehoiakim,  1—9,  and  the  other  describing  the  desolation  and  captivity  of  the 
whole  people,  10—14.  In  the  first  parable,  the  lioness  is  Jerusalem.  The  first  of  the  young  lions  is  Je- 
hoahaz, deposed  by  the  king  of  Egypt ;  and  the  second  lion  is  Jehoiakim,  whose  rebellion  drew  on  himself 
the  vengeance  of  the  king  of  Babylon.  In  the  second  parable  the  vine  is  the  Jewish  nation,  xchich  long 
prospered,  its  land  being  fertile,  its  princes  powerful,  and  its  people  flourishing ;  but  the  judgments  of 
God,  in  consequence  of  their  guilt,  had  now  destroyed  a  great  part  of  the  people,  and  doomed  the  rest  to 
captivity. 


A.  M.  3410. 

B.  C.  594. 

01.  XLVI.  3. 

Anno 

Tarquinii  Prisci, 

R.   Roman.,  23. 


]y[OREOVER   Make  thou  up 
a  lamentation  for  the  princes 
of  Israel, 
2  And  say.  What  is  thy  mother? 

a  Chap.  xivi.  17; 

NOTES  ON  CHAP.  XIX. 
A''erse  1.  Moreover  take  thou  up  a  lamentation]    De- 
clare what  is  the  great  subject  of  sorrow  in  Israel. 
474 


A  lioness  :   she  lay  down  among 
lions,  she  nourished  her  whelps 
among  young  lions. 
3  And  slie  brought  up  one  of 

x.'cvii.  2. 


A.  M.  3410. 

B.  C.  594. 

01.  XLVI.  3. 

Anno 

Tarquinii  Prisci, 

R.  Roman.,  23. 


Compose  a  funeral  dirge.  Show  the  melancholy  fate 
of  the  kings  who  proceeded  from  Josiah.  The  pro- 
phet deplores  the  misfortune  of  Jehoahaz  and  Jehoia- 


The  parable  of  the  CHAP.  XIX 

A.  jr.  3110.      her  whelps  :   *>  it  became  a  young  | 
01.  XLVi.'s.    Hon,  and  it  learned  to  catch  the 

Anno  -11 

Taruumi.  Prisci,  prcy  ;   it  dcvourcd  men.  [ 

H.  iiomiin.,  23.      4  rpj^g  nations  also  heard  of  him ;  \ 

he  was  taken  in  their  pit,  and  they  brought 
liiin  with  chains  unto  the  land  of  ■■  Egypt. 

5  Now  when  she  saw  that  she  had  waited, 
and  her  hope  was  lost,  then  she  ''  took  another 
of  her  whelps,  and  made  him  a  young  lion. 

6  "  And  he  went  up  and  down  among  the 
lions,  f  he  became  a  young  lion,  and  learned 
to  catch  the  prey,  and  devoui-ed  men. 

7  And  he  knew  ^  their  desolate  palaces,  and 
lie  laid  waste  their  cities  ;  and  the  land  was 
desolate,  and  the  fulness  thereof,  by  the  noise 
of  his  roaring. 

i>Ver.6;  2  Kings  xiiii.  31,32. »2Kings  x.iiii.  33;  2  Chron. 

xxxvi.4;  Jer.  xxii.  11, 12. 'J  2  Kings  xxiii.  34. 'Jcr.xxiii. 

13-17. fVei    3. sOr,  rtfi'r  icidows. ''2  Kings  xxiv.  2. 

■  Ver.  4. 

kim,  under  the  figure  of  two  lion  whelps,  which  were 
taken  by  hunters,  and  confined  in  cages.  Next  he 
shows  the  desolation  of  Jerusalem  under  Zedekiah, 
which  he  compares  to  a  beautiful  vine  pulled  up  by  the 
roots,  withered,  and  at  last  burned.  Calmet  justly  ob- 
serves, that  the  style  of  this  song  is  beautiful,  and  the 
allegory  well  supported  throughout. 

Verse  2.  What  is  thy  mother}  A  lioness^  Judea 
may  here  be  the  mother ;  the  lioness,  Jerusalem.  Her 
lying  down  among  lions,  her  having  confederacy  with 
the  neighbouring  kings ;  for  lion  here  means  king. 

Verse  3.  She  brought  up  one  of  her  whelps]  Jeho- 
ahaz,  son  of  Josiah,  whose  father  was  conquered  and 
slain  by  Pharaoh-necho,  king  of  Egypt. 

It  learned  to  catch  the  prey]  His  reign  was  a  reign 
of  oppression  and  cruelty.  He  made  his  subjects  his 
prey,  and  devoured  their  substance. 

Verse  4.  The  nations  also  heard  of  him]  The  king 
of  Egypt,  whose  subjects  were  of  divers  nations, 
marched  against  Jerusalem,  took  Jehoahaz  prisoner, 
and  brought  him  to  Egypt.     Thus — 

He  was  taken  in  their  pit]  Here  is  an  allusion  to 
those  trap-pits  digged  in  forests,  into  which  the  wild 
beasts  fall,  when  the  huntsmen,  surrounding  a  given 
portion  of  the  forest,  drive  the  beasts  in ;  by  degrees 
narrowing  the  inclosure,  till  the  animals  come  to  the 
place  where  the  pits  are,  which,  being  lightly  covered 
over  with  branches  and  turf,  are  not  perceived,  and  the 
beasts  tread  on  them  and  fall  in.  Jehoahaz  reigned 
only  three  months  before  he  was  dethroned  by  the  king 
of  Egypt,  against  whom  it  is  apparent  some  craft  was 
used,  here  signified  by  the  pit,  into  which  he  fell. 

A''erse  5.  When  she  saw  that  she  had  toaitcd]  Being 
very  weak,  the  Jews  found  that  they  could  not  resist 
with  any  hope  of  success ;  so  the  king  of  Egypt  was 
permitted  to  do  as  he  pleased. 

She  took  another  of  her  whelps]     Jehoiakim. 
And  made  him  a  young  Hon.]     King  of  Judea. 
A'erse  6.  And  he  went  up  and  down  among  the  lions] 
He  became  a  perfect  heathen,  and  made  Judea  as  idol- 


lioness  and  her  whelps. 

8  ''  Then  the  nations  set  against     *g  ^^  ^*^^- 
him    on    every    side    from    the     Oi.  XLVi.  '3. 
provinces,  and  spread  their   net  Tanpiinii  Prisci, 
over    him:    'he    was    taken    in    "^  "'""""•  ^- 
their  pit, 

9  ''  And  they  put  him  in  ward  '  in  cliains, 
and  brought  him  to  the  king  of  Babylon : 
they  brought  him  into  holds,  that  his  voice 
should  no  more  be  heard  upon  "'the  mountains 
of  Israel. 

10  Thy  mother  is  "like  a  vine  "in  thy  blood, 
planted  by  the  waters  :  she  was  ''  fruitful  atid 
full  of  branches  by  reason  of  many  waters. 

1 1  And  she  had  strong  rods  for  the  sceptres 
of  them  that  bare  rule,  and  her  1  stature  was 
exalted   among  the   thick  branches,   and  she 


t2Cl 

ron.  xxxvi 

6;  J 

er. 

xxi 

.18.- 

lOr, 

in  hooks. — 

_» 

Ezek. 

VI. 

2.-- 

-"  Chap. 

IVll. 

6.- 

•oUr, 

in  thy 

qilli 

tness, 

or 

tri  thy 

likeness.- 

1'  Deut 

VUl 

7 

8, 

9. — 

-'iSo  t 

hap. 

XXXI 

3 

Dan. 

IV. 

U. 

atrous  as  any  of  the  surrounding  nations.  He  reigned 
eleven  years,  a  monster  of  iniquity,  3  Kings  x.\iii. 
30,  &c. 

Verse  8.  The  nations  set  against  him]  The  Chal- 
deans, Syrians,  Moabites,  and  Ammonites,  and  the  king 
of  Babylon — king  of  many  nations. 

He  was  taken]  The  city  was  taken  by  Nebuchad- 
nezzar ;  and  Jehoiakim  was  taken  prisoner,  and  sent 
in  chains  to  Babylon. 

A'erse  9.  That  his  voice  should  no  more  be  heard] 
He  continued  m  prison  many  years,  till  the  reign  of 
Evil-merodach,  who  set  him  at  liberty,  but  never  suf- 
fered him  to  return  to  the  mountains  of  Israel.  "  The 
unhappy  fate  of  these  princes,  mentioned  ver.  4,  8,  9, 
is  a  just  subject  of  lamentation." — Ncwcome. 

Verse  10.  Thy  mother  (Jerusalem)  is  like  a  vine  in 
thy  blood]  Of  this  expression  I  know  not  what  to 
make.  Some  think  the  meaning  is,  "  A  vino  planted 
by  the  waters  to  produce  the  blood  of  the  grape.''''  See 
Deut.  xxxii.  14.  Others,  for  •]'313  bedamecha,in  thy 
blood,  would  read  |1D13  berimmon,  in  or  at  a  pome- 
granate ;  like  a  vine  planted  by  or  beside  a  pome- 
gi'anate-tree,  by  which  it  was  to  be  supported.  And 
so  the  Septuagint  and  Arabic  appear  to  have  read. 
Calmet  reads  "]'310  carmccka,  thy  virwyard,  instead  of 
1013  bedamecha,  in  thy  blood.  Here  is  no  change  but 
a  "1  rcsh  for  a  T  dalelh.  This  reading  is  supported  by 
one  of  KennicotCs  and  one  of  De  Rossi's  MS.S.  ;  "  Thy 
mother  is  like  a  vine  in  thy  vineyard,  planted  by  the 
waters."'  Though  this  is  rather  an  unusual  construc- 
tion, yet  it  seems  the  best  emendation.  Of  the  textual 
reading  no  sense  can  be  made.  There  is  a  corruption 
somewhere. 

Ftill  of  branches]     Many  princes.     See  next  verse. 

Verse  1 1 .  She  had  strong  rods]  Zedekiah,  and  his 
many  sons. 

Her  stature  iias  exalted]  Zedekiah  grew  proud  of 
his  numerous  offspring  and  prosperity ;  and  although 
he  copied  the  example  of  Jehoiakim,  yet  he  thought 
he  might  safely  rebel  against  the  king  of  Babylon. 


The  elders  of  Israel 


EZEKIEL. 


consult  the  prophet 


A.  M.  3410. 

B.  C.  594. 

Ol.XLVI.  3. 

Anno 

Tarquinii  Prisci, 

R.  Roman.,  23. 


appeared  in  her  height  with  the 
multitude  of  her  branches. 
1 2  But  she  was  phicked  up  in 

fuiy,  she  was   cast  down  to  the 

ground,  and  the  '  east  wind  dried  up  her  fruit : 
her  strong  rods  were  broken  and  withered  ;  the 
fire  consumed  them. 
13  And  now  she  is  planted  in  the  wilder- 

r  Chap.  xvii.  10 ;  Hos.  xiii.  15. 


Verse  12.  But  she  was  plucked  up  in  fury]  Jeru- 
salem ;  taken  after  a  violent  and  most  destructive  siege  ; 
Nebuchadnezzar  being  violently  enraged  against  Zede- 
kiah  for  breaking  his  oath  to  him. 

S/ie  was  cast  down  to  the  ground]  Jerusalem  was 
totally  ruined,  by  being  burned  to  the  ground. 

Her  strong  rods  were  broken]  The  children  of 
Zedekiah  were  slain  before  his  eyes,  and  after  that  his 
own  eyes  pulled  out ;  and  he  was  laden  with  chains, 
and  carried  into  Babylon. 

Verse  13.  And  now  she  is  planted  in  the  ivilderness] 
In  the  land  of  Chaldea,  whither  the  people  have  been 
carried  captives  ;  and  which,  compared  with  their  own 
land,  was  to  them  a  dreary  loilderness. 

Verse  14.  Fire  is  gone  out]  A  vindictive  and  mur- 
derous disposition  has  taken  hold — 

Of  a  rod  of  her  branches]  Ishmael,  son  of  Netha- 
niah,  who  was  of  the  blood-royal  of  Judah, — 


a     dry    and     thirsty 


ness,     m 
ground. 

14  =  And  fire  is 
a  rod  of    her    branches,    ivhich 
hath  devoured    her  fruit,   so    that 


A.  M.  3410. 

B.  C.  594. 
01.  XL VI.  3. 

Anno 


gone    out     of   Tarquinii  Prisci, 
R.  Roman.,  23. 


she    hath 

no  strong  rod  to  be  a  sceptre  to  rule.  '  This 
is  a  lamentation,  and  shall  be  for  a  lamen- 
tation. 


»  Judg.  ix.  15  ;  2  Kings  xxiv.  20  ;  chap.  xvii.  18. >Lam.  iv.  20. 


Hath  devoured  her  fruit]  Hath  assassinated 
Gedaliah,  slain  many  people,  and  carried  off  others 
into  the  country  of  the  Ammonites.  But  he  was 
pursued  by  Jonathan,  the  son  of  Kareah,  who  slew 
many  of  his  adherents,  and  delivered  much  of  the 
people. , 

She  hath  no  strong  rod]  None  of  the  blood- 
royal  of  Judah  left.  And  from  that  time  not  one 
of  her  own  royal  race  ever  sat  upon  the  throne  of 
Israel. 

T/iis  is  a  lamentation]  This  is  a  most  lamentable 
business. 

And  shall  be  for  a  lamentation.]  These  predictions 
shall  be  so  punctually  fulfilled,  and  the  catastrophe  shall 
be  so  complete,  that  it  shall  ever  remain  as  a  lamenta- 
tion ;  as  this  state  of  Jerusalem  shall  never  be  restored. 
Even  to  the  present  day  this,  to  a  Jew,  is  a  subject  of 
mourning. 


CHAPTER  XX. 

.4  deputation  of  the  elders  of  Israel,  as  usual,  in  their  distress,  came  to  request  Ezekiel  to  ask  counsel  of 
God,  1.  In  reply  to  this,  God  commands  the  prophet  to  put  them  in  mind  of  their  rebellicm  and  idolatry  : 
In  Egypt,  2-9,  in  the  wilderness,  10-27,  and  in  Canaan,  28-32.  Notioithstanding  lohich  the  Lord  most 
graciously  promises  to  restore  them  to  their  owft  land,  after  they  should  be  purged  from  their  dross,  33-44. 
The  Jive  last  verses  of  this  chapter  ought  to  begin  the  next,  as  they  are  connected  with  the  subject  of  that 
chapter,  being  a  prophecy  against  Jerusalem,  ivhich  lay  to  the  south  of  Chaldea,  where  the  prophet  then 
u'os,  and  which  here  and  elsewhere  is  represented  under  the  emblem  of  a  forest  doomed  to  be  destroyed  by 
fire,  45-49. 


Ol.  XLVI.  4.  seventli    year,    in    the    fifth 

Tarquinii  Pi  isci,  month,  the  tenth  day  of  the  month, 
R.  Roman.,  24.  ^j^^f.  a  certain  of  the  elders  of  Is- 
rael came  to  inquire  of  the  Lord,  and  sat  be- 
fore me. 

2  Then  came  the  word  of  the  Lord  unto 
me,  saying, 


"Chap. 


1;    xiv.   1. bVer.   31;    chap.  xiv.  3. =0r. 


NOTES  ON  CHAP.  XX. 

Verse  1 .  In  the  seventh  year]  Of  the  captivity  of 
Jeconiah,  (see  chap.  viii.  1,)  and  the  seventh  nf  the 
reign  of  Zedekiah. 

The  fifth  month,  the  tenth  day]  That  is,  according 
to  Abp.  Usher,  Monday,  August  27,  A.  M.  3411. 

Certain  of  the  elders  of  Israel]  What  these  came 
to  inquire  about  is  pot  known.  They  were  doubtless 
hypocrites  and  deceivers,  from  the  manner  in  which 
476 


3    Son  of  man,  speak  unto  the 


A.  M.  3411. 
B   C.  593. 

elders    of    Israel,   and   say  unto     01.  XLVI.  4. 
them.  Thus  saith  the  Lord  God  ;  Tarquimi  Prisci, 
Are  ye  come  to  inquire  of  me  ?    «  R""'^"-  ^*- 
As  I  live,  saith  the  Lord  God,  ''  I  will  not  be 
inquired  of  by  you. 

4   Wilt  thou  "^ judge  ''them,  son  of  man,  wilt 
thou    judge    them  ?    ^  cause  them    to    luiow 

plead  for  them, J  Chap.  xxii.  2;  xxiii.  36. eChap.  xvi.  2. 

God  commands  the  prophet  to  treat  them.  It  seems 
to  have  been  such  a  deputation  of  elders  as  those  men- 
tioned chap.  viii.  1  and  xiv.  1. 

Verse  3.  /  will  not  he  inquired  of  by  you.]  I  will 
not  hear  you.     I  w-ill  have  nothing  to  do  with  you. 

Verse  4.  Wilt  thou  judge  them]  If  thou  wilt  enlei 
into  any  discussion  with  them,  show  them  the  abomi- 
nation of  their  fathers.  The  whole  chapter  is  a  con- 
secutive history  of  the  unfaithfulness,  ingratitude,  re- 


He  shows  the  ciders  their 


CHAP.   XX. 


sin  and  ingratitude. 


^  ^  ?ol''      t'lc    abominalions    of     their   fa- 1 
01.  XLVi.  1.     thcrs  :  I 

Tarquimi'prisci,      5   And    say  unto    them,  Thus 

R.  ftom.in.,  24.     gj,^|j  jjjg  Lgp^J  Q^j,  .    !„  jhc  day  '. 

when  f  I  chose   Israel,   and   « lifted  up  mine  < 
hand  unto  the  seed  of  the  house  of  Jacob,  and 
made   myself  *■  known  unto  them  in  the  laud 
of  Egypt,  when    I  lifted  up  mine  hand  unto 
them,  saying,  '  I  am  the  Lord  your  God  ; 

6  In  the  day  that  I  lifted  up  mine  hand 
unto  them,  ''  to  bring  them  forth  of  the  land 
of  Eg}'pt  into  a  land  that  I  had  espied  for 
them,  flowing  with  milk  and  honey,  '  which 
is  the  glory  of  all  lands  : 

7  Then  said  I  unto  them,  ""  Cast  ye  away 
every  man  °  the  abominations  of  his  eyes,  and 
defile  not  yourselves  "with  "the  idols  of  Egypt: 
I  am  the  Lord  your  God. 

8  But  they  reljelled  against  me,  and  would 


'  Exod.  vi.  7  ;  Deut.  vU.  6. ?  Or,  sware  ;  and  so  vcr.  6,  &c.  ; 

Exod.  vi.  8. ''  Exod.  iii.  8 ;  iv.  31 ;   Dcut.  iv.  34. '  E.xod. 

XX.  2. k  Exod.  iii.  8,  17  ;    Deut.  viii.  7,  8,  9  ;   Jcr.  xxxii.  22. 

iPsa.  xlviii.  2;  ver.  15;  D.in.  viii.  D;   xi.  16,  41 ;    Zech.  rii.  14. 

■"Chap,  xviii.  31. o 2  Chron.  xt.  8. "Lev.  xvii.  7;   xviii. 

3  ;  Deut.  xxix.  16,  17,  18:  Josh,  xxiv.  14. 

bellion,  and  idolatry  of  the  Jews,  from  the  earliest 
times  to  that  day ;  and  vindicates  the  sentence  which 
God  had  pronounced  against  them,  and  which  he  was 
about  to  execute  more  fully  in  delivering  them  and  tlie 
city  into  the  hands  of  the  Chaldeans. 

Verse  5.  /  chose  Israel]  They  did  not  choose  me 
for  their  God,  till  I  had  chosen  them  to  be  mi/  people. 
I  lifted  up  mine  hand]  I  bound  myself  in  a  cove- 
nant to  them  to  continue  to  be  their  God,  if  they  should 
be  faithful,  and  continue  to  be  my  people.  Among  the 
Jews  the  juror  lifted  up  his  right  hand  to  heaven ; 
which  explains  Psa.  c.xliv.  8  :  "  Their  right  hand  is  a 
right  hand  of  falsehood."  This  is  a  form  used  in 
England,  Scotland,  and  Ireland. 

Verse  G.  To  bring  them  forth  of  the  land  of  Egypt] 
Wlien  they  had  been  long  in  a  very  disgraceful  and 
oppressive  bondage. 

A  land  that  I  had  espied  for  them]  God  represents 
himself  as  having  gone  over  different  countries  in  order 
10  find  a  comfortable  residence  for  these  people,  whom 
he  considered  as  his  children. 

Flowing  with  milk  and  honey]     These  were  the 
characteristics  of  a  happy  and  fruitful  country.,  pro- 
ducing without  intense  labour  all  the  necessaries  and 
comforts  of  life.      Of  the  happiest  state  and  happiest 
place,  a  fine  poet  gives  the  following  description  ; — 
Ver  erat  seternum,  placidique  tepentibus  auiis 
Mulcebant  Zephyri  natos  sine  semine  flores. 
Mox  etiam  fruges  tellus  inarata  ferebat : 
Nee  renovatus  ager  gravidis  canebat  aristis. 
Flumina  jam  lactis,  jam  fiumina  nectans  ibant : 
Flavaque  de  viridi  stillabanl  ilice  mella. 

Ovid's  Metam.  lib.  i.,  107. 
On  flowers  unsown  soft  Zephyr  spreads  his  wing. 
And  time  itself  was  one  eternal  spring  ; 


not  hearken  unto  me  :    they  did      *■  '''^  ^^^'• 
not    every  man  cast  away  the     oi.  xLvi.  4. 

.        r  ^     ,     .  .  Anno 

abominations  ot  their  eyes,  nei-  Tarnuinii  Prisci, 
thcr  did  they  forsake  the  idols  "  '^""■"  ■  ^- 
of  Egypt :  then  I  said,  I  will  p  pour  out  my 
fury  upon  them,  to  accomplish  my  anger  against 
llicm  in  the  midst  of  the  land  of  Egypt. 

9  1  But  I  wrought  for  my  name's  sake,  that 
it  should  not  be  polluted  before  the  heathen, 
among  whom  they  lucrc,  in  whose  sight  I 
made  myself  known  unto  them,  in  bringing 
them  fortli  out  of  the  land  of  Egypt. 

1 0  Wherefore  I  "■  caused  them  to  go  forth 
out  of  the  land  of  Egypt,  and  brought  them 
into  the  wilderness. 

1  ]  '  And  I  gave  them  my  statutes,  and 
'  showed  them  my  judgments,  "  which  if  a 
man  do,  he  shall  even  live  in  them. 

12  Moreover  also  I  gave  them  my  "  sabbaths, 

1' Chap.  vii.  8 ;    ver.  13,21. q  See  Exod.  xxxii.  12;   Num. 

xiv.  13,  &c.;   Deut.  ix.  28;    vcr.  14,22;  chap,   xxxvi.  21,  22. 

'Exod.  xiii.  18. sDeut.  iv.  8;    Neh.  ix.   13,14;    Psa.  cxlvii. 

19,  20. 'Heb.  made  them  to  Itnow. "Lev.  xviii.  5;  ver.  13, 

21;   Rom.  X.  5;    Gal.  iii.  12. vExod.  xx.  8;    xxxi.  13,  cScc. ; 

xx.'iv.  2  ;  Deut.  v.  12  ;  Neh.  ix.  14. 

Ensuing  years  the  yellow  harvest  crowned. 
The  bearded  blade  sprang  from  the  untilled  ground, 
And  laden,  unrenewed,  the  fields  were  found. 
Floods  were  with  miti,  ^nA  floods  with  nectar  filled. 
And  honey  from  the  sweating  oaks  distilled. 

In  the  flourishing  state  of  Judea  eveiy  mountain  was 
cultivated  as  well  as  the  valleys.  Among  the  very 
rocks  the  vines  grew  luxuriantly. 

Verse  7.  Cast  ye  aivay — the  abominations]  Put 
away  all  your  idols ;  those  incentives  to  idolatry  that 
ye  have  looked  on  with  delight. 

Verse  8.  They  did  not — cast  away]  They  conti- 
nued attached  to  the  idolatry  of  Egypt ;  so  that,  had 
I  consulted  my  justice  only,  I  should  have  consumed 
them  even  in  Egypt  itself  This  is  a  circumstance 
that  Moses  has  not  mentioned,  namely,  their  provoking 
God  by  their  idolatry,  after  he  had  sent  Moses  and 
Aaron  to  them  in  Egypt. 

A'^erse  9.  But  I  wrought  for  my  name's  sake]  I 
bare  with  them  and  did  not  punish  them,  lest  the 
heathen,  who  had  known  my  promises  made  to  them, 
might  suppose  that  I  had  cither  broken  them  through 
some  caprice,  or  was  not  able  to  fulfil  them. 

Verse  10.  I  caused  them  to  go  forth]  Though  greatly 
oppressed  and  degraded,  they  were  not  u-illing  to  leave 
their  house  of  bondage.  I  was  obliged  to  force  them 
away. 

Verse  11.  I  gave  them  my  statute.i]  I  showed 
them  what  they  should  do  in  order  to  be  safe,  comfort- 
able, wise,  and  happy  ;  and  what  they  should  avoid  in 
order  to  be  uninjured  in  body,  mind,  and  possessions. 
Had  they  attended  to  these  things,  they  should  have 
lived  hy  them.  They  would  have  been  holy,  healthy, 
and  happy. 

Averse  12.  I  gave  them  my  Sabbaths]    The  religious 
477 


The  rebellion  and  idulutry 


EZEKIEL. 


of  the  Israelites. 


B   c'  ^593'      ^°   ^^  ^  ®^o"   between   me  and 

01.'  XLVi.  4.     them,  that  they  might  know  that 

Taiquinii  Prisci,  I    am    the    LoRD    that   sanctify 

R.  ftoman.,  2.1.     jj^^j^^^ 

13  But  the  house  of  Israel  "rebelled  against 
me  in  the  wilderness  :  they  walked  not  in  my 
statutes,  and  they  ^  despised  my  judgments, 
which  if  a  man  do,  he  shall  even  live  in  them ; 
and  my  sabbaths  they  greatly  ^  polluted :  then 
I  said,  I  would  pour  out  my  fury  upon  tliem 
in  the  ^  wilderness,  to  consume  them. 

14  ''But  I  vvTought  for  my  name's  sake,  that 
it  should  not  be  polluted  before  the  heathen, 
in  whose  sight  I  brought  them  out. 

15  Yet  also  ''I  lifted  up  my  hand  unto  them 
in  the  wilderness,  that  I  would  not  bring  them 
into  the  land  which  I  had  given  them,  flowing 
with  milk  and  Iioney,  <=  which  is  the  glory  of 
all  lands ; 

16  ■■  Because  they  despised  my  judgments, 
and  walked  not  in  my  statutes,  but  polluted 
my  sabbaths  :  for  "^  their  heart  went  after  their 
idols. 

17  'Nevertheless  mine  eye  spared  them 
from  destroying  them,  neither  did  I  make  an 
end  of  them  in  the  wilderness. 

18  But  I  said  unto  their  children  in  the 
wilderness.  Walk  ye  not  in  the  statutes  of 
your  fathers,  neither  observe  their  judgments, 
nor  defile  yourselves  with  their  idols  : 


"Num.  xiv-.  22  ;   Psa.  IxXviii.  40;  xcv.  8,  9,  10. 'Ver.  16, 

24  ;    Prov.  i.  25. s  Exod.  xvi.  27. ^  Num.  xiv.  29  ;   xxvi. 

65  ;  P.sa.  nvi.  23. «  V'er.  9,  22. 1>  Num.  xiv.  28 ;    Psa.  xcv. 

11;    cvi.  26. iiVer.  6. "i  Ver.   13,  24. =  Num.  xv.   39; 

Psa.  Ixxviii.  37  ;    Amos  v.   25,  26  ;    Acts  vii.  42,  43. <  Psa. 

Ixxviii.  38. gDeut.  v.  32,  33;  vi.,  vii.,  viii.,  x.,  xi.,  xii. 


observance  of  the  Sabbath  was  tYie  first  statute  or  cnm- 
mand  of  God  to  men.  This  institution  was  a  sign  be- 
tween God  and  them,  to  keep  them  in  remembrance  of 
the  creation  of  the  world,  of  the  rest  that  he  designed 
ihem  in  Canaan,  and  of  the  eternal  inheritance  among 
the  saints  in  light.  Of  these  things  the  Sabbath  was 
a  tt/pc  and  pledge. 

Verse  13.  But  the  house  of  Israel  rebelled]  They 
acted  in  the  ivildei-ness  just  as  they  had  done  in  Egypt ; 
and  he  spared  them  there  for  the  same  reason.   Seever.  9. 

Verse  15.  I  lifted  up  my  hand]  Their  provocations 
in  the  wilderness  were  so  great,  that  I  vowed  never  to 
bring  them  into  the  promised  land.  I  did  not  consume 
them,  but  I  disinherited  them.     See  the  note  on  ver.  5. 

Verse  18.  But  I  said  unto  their  children]  These 
I  chose  in  their  fathers'  stead  ;  and  to  them  1  pnrposed 
to  give  the  inheritance  which  their  fathers  by  disobe- 
dience lost. 

Verse  22.  /  withdrew  mine  hatid]      I  had  just  lifted 
it  up  to  crush  them  as  in  a  moment ;  for  they  also  were 
idolatrous,  and  walked  in  the  steps  of  their  fathers. 
478 


\9   I  am  the  Lord  your  God  ;      -^gM.  3^4H. 
Kwalk  in  my  statutes,  and  keep     olxlvi.  4. 

my  judgments,  and  do  them;  Tarquinil Prisci, 

20  "  And  hallow  my  sabbaths  ;  «■  R"-"^"- 2^- 
and  they  shall  be  a  sign  between  me  and 
you,  that  ye  may  know  that  I  am  the  Lord 
your  God. 

21  Notwithstanding  '  the  children  rebelled 
against  me  :  they  walked  not  in  my  statutes, 
neither  kept  my  judgments  to  do  them,  ^  which 
if  a  man  do,  he  shall  even  live  in  them ; 
they  polluted  my  sabbaths  :  then  I  said,  '  I 
would  pour  out  my  fury  upon  them,  to  ac- 
complish my  anger  against  them  in  the  wil- 
derness. 

22  ""  Nevertheless  I  withdrew  mine  hand, 
and  "  wrought  for  my  name's  sake,  that  it 
should  not  be  polluted  in  the  sight  of  the 
heathen,  in  whose  sight  I  brought  them  forth. 

23  I  lifted  up  mine  hand  unto  them  also  in 
the  wilderness,  that  °  I  would  scatter  them 
among  the  heathen,  and  disperse  them  through 
the  countries  ; 

24  p  Because  they  had  not  executed  my  judg- 
ments, but  had  de.spised  my  statutes,  and  had 
polluted  my  sabbaths,  and  •»  their  eyes  were 
after  their  fathers'  idols. 

25  Wherefore  "■  I  gave  them  also  statutes 
that  ivere  not  good,  and  judgments  whereby 
they  should  not  live  ; 

I'  Ver.  12  ;  Jer.  xvii.  22. i  Num.  xxv.  1 ,  2 ;  Deut.  ix.  23,  24 ; 

xxxi.  27. 1  Ver.  11,  13. 'Ver.  8,  13. "'Psa.  Ixxviii.  38; 

ver.  17. n  Ver.  9,  i4. o  Lev.  xxvi.  33;    Deut.  xxviii.  64; 

Psa.  cvi.  27  ;   Jer.  xv.  4. P  Ver.  13,  16. 1  See  chap.  vi.  9. 

'  See   Psa.    btxxi.    12 ;     ver.    39 ;     Rom.    i.    24 ;     2    Thesa, 
ii.ll. 


Verse  25.  I  gave  them  also  statutes  that  were  not 
good]  What  a  foolish  noise  has  been  made  about  this 
verse  by  critics,  believers  and  infidels  !  How  is  it  that 
God  can  be  said  "  to  give  a  people  statutes  that  were 
not  good,  and  judgments  whereby  they  could  not  live  1" 
I  answer,  in  their  sense  of  the  words,  God  never  gave 
any  such,  at  any  time,  to  any  people.  Let  any  man 
produce  an  example  of  this  kind  if  he  can ;  or  show 
even  the  fragment  of  such  a  law,  sanctioned  by  the 
Most  High !  The  simple  meaning  of  this  place  and 
all  such  places  is,  that  when  they  had  rebelled  against 
the  Lord,  despised  his  statutes,  and  polluted  his  Sab- 
baths— in  effect  cast  him  off,  and  given  themselves 
wholly  to  their  idols,  then  he  abandoned  them,  and  they 
abandoned  themselves  to  the  customs  and  ordinances 
of  the  heathen.  That  this  is  the  meaning  of  the  words, 
requires  no  proof  to  them  who  are  the  least  acquainted 
with  the  genius  and  idioms  of  the  Hebrew  language, 
in  which  God  is  a  thousand  times  said  to  do,  what  in 
the  course  of  his  providence  ox  justice  he  only  permits 
to  be  done. 


Notwithstanding  theii-  sins, 


CHAP.   XX. 


mercy  is  promised  them. 


^e'c'sra'"         ^^   ^^    ^    polluted    them    in 

01.  XLVi.  1.     their  own  gifts,  in  that  they  caused 

Tarmliiiu'pnsci,  to  pass  '  through  the  fire  all  that 

-5     R.  Roman..  2t.    openj.,],  tlic  womb,  that  I  niicht 

I  lakc  them  desolate,  to  the  end  that  they  '  might 

iviiow  that  I  am  the  Lord. 

27  Therefore,  son  of  man,  speak  unto  the 
ouse  of  Israel,  and  say  unto  them,  Thus 
aith  the  Lord  God  ;  Yet  in  this  your  fathers 

have    "  blasphemed    me,    in    that  ■  they    have 
'•'  committed  a  trespass  against  me. 

28  For  when  I  had  brought  them  into  the 
land,  for  the  which  I  lifted  up  mine  hand  to 
give  it  to  them,  then  "  they  saw  every  high 
hill,  and  all  the  thick  trees,  and  they  offered 
there  their  sacrifices,  and  there  they  presented 
the  provocation  of  their  offering :  there  also 
they  made  their  ^  sweet  savour,  and  poured 
out  there  their  drink-offerings. 

29  Then  ^  I  said  unto  them.  What  is  the 
high  place  whereunto  ye  go  ?  And  the  name 
thereof  is  called  Bamah  imto  this  day. 

30  Wherefore  say  unto  the  house  of  Israel, 
Thus  saith  the  Lord  God  ;  Are  ye  polluted 
after  the  manner  of  your  fathers  ?  and  commit 
yc  whoredom  after  their  abominations  ? 

3 1  For  when  yc  offer  ^  your  gifts,  when  ye 
make  your  sons  to  "  pass  through  the  fire,  ye 


pollute   yourselves  with  all  your      ^b"  503' 
idols,   even  unto   this   day :  and     01.  XLVi.  4. 
I"  shall  I  be  inquired  of  by  you,  Tarnuinii  Prisci 
O  house  of    Israel  ?     As  I  live,   ^-  "■'°"'"-  '^*- 
saith  the  Lord  God,  I  will  not  be  inquucd  of 
by  you. 

32  And  that '  which  comclh  into  your  mind 
shall  not  be  at  all,  that  yc  say.  We  will  be  as 
the  heathen,  as  the  families  of  the  countries, 
to  serve  wood  and  stone. 

33  As  I  live,  sailh  the  Lord  God,  sm-ely 
with  a  mighty  hand,  and  ''  with  a  strctched- 
out  arm,  and  with  fury  poured  out,  will  I  rule 
over  you  : 

34  And  I  will  bring  you  out  from  the  people, 
and  will  gather  you  out  of  the  countries 
wherein  ye  are  scattered,  with  a  mighty  hand, 
and  with  a  stretchcd-out  arm,  and  with  fury 
poured  out. 

35  And  I  will  bring  you  into  the  wilderness 
of  the  people,  and  there  °  will  I  plead  with 
you  face  to  face. 

36  ^  Like  as  I  pleaded  with  your  fathers  in 
the  wilderness  of  the  land  of  Egypt,  so  will  I 
plead  with  you,  saith  the  Lord  God. 

37  And  I  will  cause  you  to  spass  under  the 
rod,  and  I  will  bring  you  into  ''  the  bond  of 
the  covenant : 


s2  Kings 

xvii. 

17  ;  xxi 

6, 

aChron 

.  xiviii.  3; 

xxxiii.  6 

. 

Jer. 

xxxii.  35; 

chap. 

xvi.  20, 

21. 

>Chap.  VI.  7. — 

-"  Rom. 

11. 

24. 

>■  Heb.  trtaf 

assed 

a  trespass. - 

*  Isa. 

Irii.  5,  &c 

;    chap. 

VI 

13. 

'  Chap.  XVI 

19.- 

y(5r, 

/  told  them 

what  the  high  place  was,  or 

Verse  26.  I  polluted  them  in  their  own  gi/fs]  I 
pcrmilled  them  to  pollute  themselves  by  the  offerings 
which  they  made  to  their  idols.  Causing  their  chil- 
dren to  pass  through  the  fire  was  one  of  those  pollu- 
tions ;  but,  did  God  ever  give  them  a  statute  or  judg- 
ment of  this  kind?  No.  He  ever  inveighs  against 
such  things,  and  they  incur  his  heaviest  displeasure  and 
curse.      See  on  ver.  31. 

Verse  29.  What  is  the  high  place]  DDDn  DO  mah 
habbamah,  "  what  is  the  high  place  T'  What  is  it  good 
for  ?  Its  being  a  high  place  shows  it  to  be  a  place  of 
idolatry.  I  called  it  n03  bamah,  to  mark  it  with  in- 
famy ;  but  ye  continue  to  frequent  it,  even  while  it  is 
called  n"D3  bamali,  to  the  present  day  ! 

Verse  31.  Ye  pollute  yourselves]  This  shows  the 
sense  in  which  God  says,  ver.  26,  "  I  polluted  them  in 
their  own  gifts."  They  chose  to  pollute  themselves, 
and  I  permitted  them  to  do  so.      See  on  verses  25,  26. 

Verse  32.  And  that  which  comelh  into  your  mind] 
Ye  wish  to  be  naturalized  among  idolaters,  and  make 
a  part  of  such  nations.  But  this  shall  not  be  at  all ; 
you  shall  be  preserved  as  a  distinct  people.  Ye  shall 
not  be  permitted  to  mingle  yourselves  with  the  people 
of  those  countries :  even  they,  idolaters  as  they  are, 
will  despise  and  reject  you.      Besides,  I  will  change 


Bamah. — 

-^Ver.  26.— 

—"2 

Kings 

xvi. 

3; 

xxi 

6; 

xxiii 

10 

bVer 

3.- 

— c  Chap.  xi. 

5. — 

-dJci. 

XXI. 

5.— 

— e 

Jer. 

11.  9, 

35- 

chap. 

xvu 

20. fSee 

Num 

xiv.  21,  22 

,23, 

28, 

29. 

e 

Lev 

xxvn 

32; 

Jer.  xxxiii.  13. 

*0r,  a 

dcin 

ering 

your  place,  restore  your  captivity ;  yet  not  in  mercy, 
but  in  fury  poured  out ;  and  reserve  you  for  sorer  evils, 
ver.  34. 

Verse  35.  I  will  bring  you  into  the  wilderness  of  the 
people]  I  will  bring  you  out  of  your  captivity,  and 
bring  you  into  your  own  land,  which  you  will  find  to 
be  a  wilderness,  the  consequence  of  your  crimes. 

There  will  I  plead  with  you]  There  I  will  be  your 
king,  and  rule  you  with  a  sovereign  rule  ;  and  the  dis- 
pensations of  my  justice  and  mercy  shall  either  end 
you  or  mend  you. 

Verse  37.  /  ivill  cause  you  to  pass  under  the  rod] 
This  alludes  to  the  custom  of  tithing  the  sheep.  I 
take  it  from  the  rabbins.  The  sheep  were  all  penned  ; 
and  the  shepherd  stood  at  the  door  of  the  fold,  where 
only  one  sheep  could  come  out  at  once.  He  had  in  his 
hand  a  rod  dipped  in  vermillum  ;  and  as  they  came  out, 
he  counted  one,  two,  three,  four,  five,  six,  seven,  eight, 
nine ;  and  as  the  tenth  came  out,  he  marked  it  with 
the  rod,  and  said,  "  This  is  the  tenth  ,•"  and  that  was 
set  apart  for  the  Lord. 

/  will  bring  you  into  the  bond  of  the  covenant]     You 
shall  be  placed  under  the  same  obligations  as  before, 
and  acknowledge  Yourselves  bound  ;  ye  shall  feel  your 
obligation,  and  live  according  to  its  nature. 
479 


God^s  judgments 


EZEKIEL. 


m  the  latter  times. 


B  c'  593''  ^®  ^^^^  '  ^  ^'"  P^S^  out  from 
01.  XLVi.  4.  among  you  the  rebels,  and  them 
TarquiniiPrisci,  that  transgress  against  me  :  I  will 
R.  Roman.,  24.  ^^^]^-^^  them  forth  out  of  the  coun- 
try where  they  sojourn,  and  ''  they  shall  not 
enter  into  the  land  of  Israel :  '  and  ye  shall 
know  that  I  am  the  Lord. 

39  As  for  you,  O  house  of  Israel,  thus  saith 
the  Lord  God  ;  ™  Go  ye,  serve  ye  every  one 
his  idols,  and  hereafter  also,  if  ye  will  not 
hearken  unto  me  :  °  but  pollute  ye  my  holy 
name  no  more  with  your  gifts,  and  with  yoiu- 
idols. 

40  For  °  in  mine  holy  mountain,  in  the 
mountain  of  the  height  of  Israel,  saith  the 
Lord  God,  there  shall  all  the  house  of  Israel, 
all  of  them  in  the  land,  serve  me  :  there  p  will 
I  accept  them,  and  there  will  I  require  your 
offerings,  and  the  i  first-fruits  of  yoiu-  obla- 
tions, with  all  your  holy  things. 

41  I  will  accept  you  with  your  "■  sweet  ^ 
savour,  when  I  bring  you  out  from  the  people, 
and  gather  3'ou  out  of  the  countries  wherein 
ye  have  been  scattered ;  and  I  will  be  sancti- 
fied in  you  before  the  heathen. 

42  'And  ye  shall  know  that  I  am  the  Lord, 
"  when  I  shall  bring  you  into  the  land  of  Israel, 
into   the    country  for  the  which  I  lifted  up 


iChap.  xxxiv.  17,  20;   Matt.  xxv.  32,  33. k  Jer.  xliv.  14. 

'Chap.  vi.  7;  xv.  7;  xxiii.  49. mjudg.  x.  11;  Psa.  Ixxxi.  12 ; 

A-mo.s  iv.  4. '"Isa.  i.  13;  chap,  xxiii.  38,  39. "Isa.  ii,  2, 

3  ;  chap.  xvii.  23  ;  Mic.  iv.  1. p  Isa.  Ivi.  7  ;  Ix.  7 ;  Zech.  viii. 

20,  &c. ;   Mal.  iii.  4;   Rom.  xii.  1. a  Or,  chief. rHeb.  sa- 
vour of  rest. 


Verse  38.  /  will  purge  out  from  among  you  the 
rebels]  The  incorrigibly  wicked  I  will  destroy ;  those 
who  will  not  receive  him  whom  I  have  appointed  for 
this  purpose  as  the  Saviour  of  Israel.  And  I  will 
gather  you  loho  believe  out  of  all  the  countries  W'here 
you  sojourn,  and  bring  you  into  your  own  land  ;  but 
those  of  you  who  will  not  believe — will  not  receive  the 
Son  of  David  to  reign  over  you,  shall  never  enter  into 
the  land  of  Israel,  but  die  in  your  dispersions.  This 
is  what  the  contradicting  and  blaspheming  Jews  of  the 
present  day  have  to  expect.  And  thus,  both  of  you 
shall  know  that  he  is  Jehovah,  fulfilling  his  threatenings 
against  the  one,  and  his  promises  to  the  other. 

"\'erse  39.  Go  ye,  serve  ye  every  one  his  idols]  Thus, 
God  gave  them  statutes  that  loere  not  good,  and  judg- 
ments whereby  ihey  could  not  live,  by  thus  permitting 
them  to  take  their  own  way,  serve  their  gods,  and  fol- 
low the  maxims  and  rites  of  that  abominable  worship. 

Verse  40.  For  in  mine  holy  mountain]  The  days 
shall  come  in  wliich  aU  true  Isr.\elites  shall  receive 
HIM  whom  I  have  sent  to  be  the  true  sacrifice  for  the 
life  of  the  world  ;  and  shall  bring  to  Jerusalem — the 
pure  Christian  Church,  their  offerings,  which  I  will 
480 


mine  hand    to   give    it    to   your      'b'c  mV 
fathers.  oi.'xLVi.i. 

43  And  ■'there  shall  yeremem-  TarquiniiPrisci, 
ber  your  ways,  and  all  your  doings,  Roman.,  24. 
wherein  ye  have  been  defiled;  and '^ ye  shall 
loathe  yourselves  in  your  own  sight  for  all 
your  evils  that  ye  have  committed. 

44  ^  And  ye  shall  know  that  I  am  the  Lord, 
when  I  have  wrought  with  you  ^  for  my  name's 
sake,  not  according  to  your  wicked  ways, 
nor  according  to  your  corrupt  doings,  O  ye 
house  of  Israel,  saith  the  Lord  God. 

45  Moreover,  the  word  of  the  Lord  came 
unto  me,  saying, 

46  '■  Son  of  man,  set  thy  face  toward  the 
south,  and  drop  thy  word  toward  the  south,  and 
prophesy  against  the  forest  of  the  south  field  ; 

47  And  say  to  the  forest  of  the  south,  Hear 
the  word  of  the  Lord  ;  Thus  saith  the  Lord 
God  ;  Behold,  "  I  will  kindle  a  fire  in  thee, 
and  it  shall  devour  ''every  gi-een  tree  in  thee, 
and  every  dry  tree  :  the  flaming  flame  shall 
not  be  quenched,  and  all  faces  "  from  the  south 
to  the  north  shall  be  burned  therein. 

48  And  all  flesh  shall  see  that  I  the  Lord 
have  kindled  it :   it  shall  not  be  quenched. 

49  Then  said  I,  Ah  Lord  God!  they  say  of 
me.  Doth  he  not  speak  parables  ? 


s  Eph.  v.  2  ;   Phil.  iv.  18 

xxxviii.    23. "  Chapter 

V  Chap.   xvi.  61. *  Lev. 

15. xVer.    38  ;     chap. 

*  Chap.  vi.  2  ;  xxi.  2. a  Jer.  xxi.  14.- 

xxiii.  31. c  Chap.  xxi.  4. 


<  Ver.  38,  44 ;   chap.  TLxxvi.  23 ; 

xi.  17 ;  xxxiv.  13 ;  x.xxvi.  24. 
xxvi.  39  ;  chap.  vi.  9  ;  Hos.  v. 
xxiv.    24. y  Chap,    xxxvi.     22. 


-b  Deut.  xii.  2 ;    Luke 


there  accept,  for  they  wiU  give  me  thanks  for  my  un- 
speakable gift. 

Verse  42.  And  ye  shall  know]  Shall  acknowledge 
that  I  am  Jehovah. 

Verse  43.  And  there  shall  ye  remember  your  ways] 
Ye  shall  be  ashamed  of  your  past  conduct,  and  of  your 
long  opposition  to  the  Gospel  of  your  salvation. 

These  promises  may,  in  a  certain  limited  sense,  be 
applied  to  the  restoration  from  the  Babylonish  capti- 
vity ;  but  they  must  have  their  proper  fulfilment  when 
the  Jews  shall  accept  Jesus  as  their  Saviour,  and  in 
consequence  be  brought  back  from  all  their  dispersions 
to  their  own  land. 

Verse  46.  Set  thy  face  toivard  the  south]  Towards 
Judea,  which  lay  south  from  Babylon,  or  Mesopotamia, 
where  the  prophet  then  dwelt. 

The  forest  of  the  south  field]  The  city  of  Jerusalem, 
as  full  of  inhabitants  as  the  forest  is  of  trees. 

Verse  47.  I  tvill  hindle  afire]  I  will  send  war, 
"  and  it  shall  devour  every  green  tree,"  the  most  emi- 
nent and  substantial  of  the  inhabitants  ;  and  every  dry 
tree,  the  lowest  and  meanest  also. 

The  flaming  f^me  shall  not  be  quenched]    The  fierce 


Threatemngs 


CHAP.  XXI. 


againit  Israel 


ravages  of  Nebuchadnezzar  and  the  Chaldeans  shall  not 
be  stopped  till  the  whole  land  is  ruined. 

Alt  faces  from  the  south  to  the  north  shall  be  burned] 
From  the  one  end  of  the  land  to  the  other  there  shall 
be  nothing  but  fear,  dismay,  terror,  and  confusion,  oc- 
casioned by  the  wide-wasting  violence  of  the  Chal- 
deans.    Judea  lay  in  length  from  north  to  south. 

Verse  48.  AH  flesh]  All  the  people  shall  see  that 
this  war  is  a  judgment  of  the  Lord. 

ll  shall  not  be  quenched.]  Till  the  whole  land  shall 
be  utterly  ruined. 

Verso  4a.  Ah  Lord  God .']  O  my  God,  consider 
my  situation  ;  who  will  believe  what  I  shall  say  T 
They  put  the  evil  day  far  from  them. 


Doth  he  not  speak  parables  f]  Nin  D''Sk?o  StyOD  kSfi 
halo  memashshel  mtshalim  hu,  "  Is  not  he  a  maker  of 
parables  r'  Is  it  not  his  custom  to  deal  in  enigmas  t 
His  figures  are  not  to  be  understood ;  wo  should  not 
trouble  ourselves  with  them.  We  are  not  obliged  to 
fathom  his  meaning  ;  and  perhaps  after  all  it  does  not 
refer  to  us,  or  will  not  be  accomplished  in  our  time, 
if  it  even  respect  the  land.  Thus  they  turned  aside 
what  might  have  done  them  good,  and  rejected  the 
counsel  of  God  against  themselves. 

By  dividing  the  word  with  our  neighbour  we  often 
lose  the  benefit  both  of  threatenings  and  promises. 
They  voluntarily  shut  their  own  eyes ;  and  then  God, 
in  judgment,  sealed  them  up  in  darkness. 


CHAPTER  XXI. 

The  prophet  goes  on  to  denounce  the  fate  of  Jerusalem  and  Judea  ;  using  signs  of  vehement  grief,  to  denote 
the  greatness  of  the  calamity,  2-7.  He  then  changes  the  emblem  to  that  of  a  sharp  and  bright  sword,  still 
denoting  the  same  sad  event,  8—17  ;  and,  becoming  yet  more  explicit,  he  represents  the  king  of  Babylon, 
who  was  to  be  employed  by  God  in  this  work,  as  selling  out  to  take  vengeance  on  both  the  Jews  and  the 
Ammonites,  for  joining  ivith  Egypt  in  a  confederacy  against  him.  He  is  described  as  standing  at  the 
parting  of  the  roads  leading  to  the  respective  capitals  of  the  Jews  and  Ammonites ;  and  doubting  which  to 
attack  first,  he  commits  the  decision  of  the  matter  to  his  arts  of  divination,  performed  by  mingling  arrows 
inscribed  with  the  names  of  the  different  nations  or  cities,  and  then  marching  against  that  whose  name  was 
written  on  the  arrow  first  drawn  from  the  quiver.  In  this  case  the  name  Jerusalem  comes  forward  ;  and 
therefore  he  proceeds  against  it,  18—24.  History  itself  could  scarcely  be  more  explicit  than  this  prophecy. 
The  profane  prince  Zedekiah  is  then  declared  to  be  given  up  by  God,  and  his  kingdom  devoted  to  utter 
destruction,  for  that  breach  of  oath  of  ivhich  the  prophet  foretells  he  should  be  guilty,  25—27.  The  re- 
maining verses  form  a  distinct  prophecy  relating  to  the  destruction  of  the  Ammonites,  which  was  fulfilled 
about  five  years  after  the  destruction  of  Jerusalem,  28—32. 

A.  M.  S'lll. 

B.  C.  593. 
01.  XLVI.  4. 

Anno 
Tarquinii  Prisci 
R.  Roman.,  24. 


AND    the  word  of   the  Lord 

came  unto  me,  saying, 
2   "  Son  of  man,  set  thy   face 
toward  Jerusalem,  and  ""drop  thy 
word  toward  the  holy  places,  and  prophesy 
against  the  land  of  Israel, 

■  Chap.  XX.  46. 1>  Deut.  xixii.  2 ;    Amos  vii.  IG ; 

NOTES  ON  CHAP.  XXI. 

Verse  2.  Set  thy  face  toward  Jerusalem]  This  is  a 
continuation  of  the  preceding  prophecy  ;  and  in  this 
chapter  the  prophet  sets  before  them,  in  the  plainest 
language,  what  the  foregoing  metaphors  meant,  so  that 
they  could  not  complain  of  his  parables. 

Verse  3.   Behold,  /am  against  thee]    Dismal  news  ! 
When  God  is  against  us,  who  can  be  for  us  ? 
And  will  draw  forth  my  sword]  War. 
And  will  cut  off  from  thee]  The  land  of  Judea. 
The  righteous  and  the  wicked.]    All  shall  be  removed 
from  thee.      Some  shall  be  cut  off — removed  by  the 
sicord ;  shall  be  slain  in  battle,  or  by  the  pestilence ; 
and  some  shall  be  cut  off — die  by  the  famine ;  and 
some  shall  be  cut  off — removed  from  the  land  by  cap- 
tivity.    Now,  among  the  two  latter  classes  there  might 
be  many  righteous  as  well  as  wicked.     And  when  all 
the  provisions  were  consumed,  so  that  there  was  no 
more  bread  in  the  city,  during  the  siege  by  Nebuchad- 
nezzar, the  righteous  must  have  suffered  as  well  as 
the  wicked  ;  for  they  could  not  be  preserved  alive,  but 
Vol.  IV  (     31     ) 


3  And  say  to  the  land  of  Israel,      ^  *^-  34n. 

Thus  saith  the   Lord  ;    Behold,    01.  XLVi.  '4. 

I  am  against  thee,  and  will  draw  Tarmiinii  Prisci, 

forth  my  sword  out  of  his  sheath,    R  K°man..  24. 

and  will  cut  off  from  thee  "=  the  righteous  and 

the  wicked. 

Mic.  ii.  6,  11. c  Job  ix.  22. 

by  miracle,  when  there  was  no  bread ;  nor  was  their 
perishing  for  want  any  loss  to  them,  because  the  Lord 
would  take  them  straight  to  his  glory.  And  however 
men  in  general  are  unwilling  to  die,  yet  there  is  no 
instance,  nor  can  there  bo,  of  any  man's  complaint 
that  he  got  to  heaven  too  soon.  Again,  if  God  had 
permitted  none  to  be  carried  off  captive  but  the  wicked, 
the  case  of  these  would  be  utterly  hopeless,  as  there 
would  be  none  to  set  a  good  example,  to  preach  re- 
pentance, to  reprove  sin,  or  to  show  God's  willingness 
to  forgive  sinners.  But  God,  in  his  mercy,  permitted 
many  of  the  righteous  to  be  carried  off  also,  that  the 
wicked  might  not  be  totally  abandoned,  or  put  beyond 
the  reach  of  being  saved.  Hence,  both  Ezekiel  and 
Daniel,  and  indeed  several  others,  prophets  and  right- 
eous men,  were  thus  cut  off  from  the  land,  and  carried 
into  captivity.  And  how  much  was  God's  glory  and 
the  good  of  men  promoted  by  this !  WTiat  a  seed  of 
salvation  was  sown,  even  in  the  heathen  countries,  by 
thus  cutting  off  the  righteous  with  the  wicked!  To 
this  we  owe,  under  God,  many  of  the  Psalms,  tho 
461 


rhreatenings  of  God 


EZEKIEL. 


against  Israe^ 


4    Seeing   then  that  I  will  cut 


A. M. 3411 
B. C.  593. 

oi.  XLVi.  4.  off  from  thee  the  righteous  and 
Tarquinii  Prisci,  the  wicked,  therefore  shall  my 
R.  ftoman.,  24.    ^^^^^  g^  ^^^^i  out  of  his  sheath 

against  all  flesh,  ^  from  the  south  to  the  north  : 

5  That  all  flesh  may  know  that  I  the  Lord 
have  drawn  forth  my  sword  out  of  his  sheath : 
it  "  shall  not  return  any  more. 

6  ^  Sigh  therefore,  thou  son  of  man,  with  the 
breaking  of  thy  loins :  and  with  bitterness 
sigh  before  their  eyes. 

7  And  it  shall  be,  when  they  say  unto  thee. 
Wherefore  sighest  thou  ?  that  thou  shall 
answer,  For  the  tidings  ;  because  it  cometh : 
and  every  heart  shall  melt,  and  ^  all  hands 
shall  be  feeble,  and  every  spirit  shall  faint,  and 
all  knees  ''shall  be  weak  as  water:  behold,  it 
cometh,  and  shall  be  brought  to  pass,  saith  the 
Lord  God. 

8  Again  the  word  of  the  Lord  came  unto 
me,  saying, 

9  Son  of  man,  prophesy  and  say.  Thus  saith 


i  Chap.  XX.  47.— — e  So  Isa.  xlv.  23  ;  Iv.   11. fisa.  xxii.   4. 

e  Chap.  vii.  17. ^  Heb.  shall  go  into  water. » Deut.  xxxii.  41 ; 

ver.  15,  28. ^  Or,  it  is  the  rod  of  my  son,  it  despiseth  every  tree. 

1  Ver,  19. ^  Or,  they  are  thrust  down  to  the  sword  with  my  peo- 


whole  of  the  Book  of  Ezekiel,  all  the  prophecies  of 
Daniel,  the  bright  example  of  Shadrach,  Meshach,  and 
Abed-nego,  the  decrees  passed  m  favour  of  the  reli- 
gion of  the  true  God  by  Nebuchadnezzar,  Cyrus,  Da- 
rius, &c.  And  to  this  dispensation  of  God's  merciful 
providence  we  owe  the  Books  and  example  of  Ezra 
and  Nehemiah.  Where  then  is  the  injustice,  so  loudly 
declaimed  against,  of  God's  thus  cutting  off  from  the 
land  of  Judea  the  righteous  with  the  wicked  ?  The 
righteous  were  not  cut  off  for  the  crimes  of  the  wicked, 
(see  chap,  xviii.,)  nor  were  these  crimes  visited  upon 
them  ;  yet  several  of  them  shared  in  the  common  cala- 
mity, but  none  perished.  Those  that  were  removed  by 
a  violent  death,  (and  I  believe  we  shall  iind  few  such,) 
got  a  speedier  entrance  into  eternal  glory. 

V^erse  4.  From  the  south  to  the  north^  The  whole 
land  shall  be  ravaged  from  one  end  to  the  other. 

Verse  5.  It  shall  not  return  anymore.]  That  is,  till 
all  the  work  that  I  have  designed  for  it  is  done.  Nor 
did  it ;  for  Nebuchadnezzar  never  rested  till  he  had 
subdued  all  the  lands  from  the  south  to  the  north,  from 
the  Euphrates  to  the  Nile. 

Verse  6 .  Sigh — with  the  breaking  of  thy  loins]  Let 
thy  mourning  for  this  sore  calamity  be  like  that  of  a 
woman  in  the  pains  of  travaU. 

Verse  7.  Wherefore  sighest  thou  ?]  The  prophet 
was  a  sign  unto  them.  His  sighing  and  mourning 
showed  them  how  they  should  act. 

All  knees  shall  be  weak  as  water]  See  the  note  on 
chap.  vii.  17. 

Verse  10.  It  contemneth  the  rod  of  my  son]  "It," 
the  sword  of  Nebuchadnezzar,  "  contemneth  the  rod," 
482 


the   Lord;    Say,   "A   sword,   a      ^e'^jtV 
sword    is    sharpened,    and    also     01.  XLVi.i. 

r     1  ■   1     J  Anno 

turbished:  Tarouinii  Prisci, 

10  It  is  sharpened  to  make  a  «■  R°"mn..  24. 
sore  slaughter;  it  is  furbished  that  it  may 
glitter  :  should  we  then  make  mirth  ?  "^  it  con- 
temneth the  rod  of  my  son,  as  every  tree. 

11  And  he  hath  given  it  to  be  furbished, 
that  it  may  be  handled :  this  sword  is  sharp- 
ened, and  it  is  furbished,  to  give  it  into  the 
hand  of  '  the  slayer. 

12  Cry  and  howl,  son  of  man:  for  it  shall 
be  upon  my  people,  it  shall  be  upon  all  the 
princes  of  Israel :  ™  terrors  by  reason  of  the 
sword  shall  be  upon  my  people  :  "  smite  there- 
fore upon  thy  thigh. 

13  °  Because  it  is  p  a  trial,  and  what  if  the 
sword  contemn  even  the  rod  ?  "^  it  shall  be  no 
moi-e,  saith  the  Lord  God. 

14  Thou,  therefore,  son  of  man,  prophesy, 
and  ■■  smite  thine  ^  hands  together,  and  let  the 
sword  be  doubled  the  third  time,  the  sword 

pie. njer.  xxxi.  19. "Or,  When  the  trial  hath  been,  what 

then  ^   shall  they  not  also  belong  to  the  drspising  rod  ? P  Job  ix. 

23;  2  Cor.  viii.  2. qVer.  27. rNum.  xxiv.    10;   ver.  17; 

chap.  vi.  11. sHeb.  timid  to  hand. 


despises  the  power  and  influence  of  my  son — Israel, 
the  Jewish  people  :   "  Out  of  Egypt  have  I  called  mv 

SON." 

As  every  tree.]  As  all  the  stocks,  kindreds,  and  na- 
tions, over  which  I  have  already  given  him  commis- 
sion. Can  the  rod  of  Israel  be  spared,  when  the  trees 
of  Assyria,  Egypt,  &c.,  have  been  cut  down  ? 

Verse  11.  This  sword  is  sharpened]  It  is  prepared 
for  the  slaughter,  it  is  furbished ;  from  the  French, 
fourbir,  to  polish,  brighten.  He  shall  have  splendid 
victories  every  where.  Some  complain  of  corruption 
in  the  original  in  this  place  ;  but  I  think  without  suffi- 
cient reason. 

Verse  12.  Smite — upon  thy  thigh.]  See  on  Jer. 
xxxi.  19.      So  Homer,  II.  xv.  ver.  113  : — 

'QS  fipar''   avrap  Aprij  6a.\lpu  ireirX'jjyETo  fji»]ptj 
XEptfi  xaTa*pr)ve(j'o",  oXoifrnpoptsvos  &s  'XfoirivSa. 

"  She  spake  ;  and,  with  expanded  arms  his  thighs 
Smiting,  thus  sorrowful  the  god  exclaimed." 

CoWPER. 

Verse  13.  Because  it  is  a  trial]  This  will  be  a 
trial  of  strength  and  skdl  between  the  Chaldeans  and 
the  Jews  ;  and  a  trial  of  faith  and  patience  to  the 
righteous. 

And  ivhat  if  the  sword,  (Nebuchadnezzar,)  contemn 
even  the  rod  ?]  Overthrow  Zedekiah  1  It  will  do  so  ; 
for  the  regal  government  of  Judea  shall  be  no  more. 
Or,  it  is  tried ;  that  is,  the  sword.  Nebuchadnezzar 
has  already  sho^vn  himself  strong  and  sldlful. 

Verse  14.  Let  the  sword  be  doubled  the  third  time] 
The  sword  has  been  doubled,  and  it  shall  come  the 
(     31*     \ 


The  divination  of  the 


CHAP.  XXI. 


Chaldeans  by  arrows. 


li  c'sui'       °^   '''^  slain:   it  is  llie  sword  of 

oi.  XLVi.  4.    the  great  men  that  are  slain,  which 

Tar.mim"prisci,  entcrclii  into  tlicir   '  privy  cham- 

R.  Roman.,  24.     hgyc 

15  I  have  set  the  "point  of  the  sword  against 
all  their  gates,  that  their  heart  may  faint,  and 
their  ruins  be  multiplied :  ah !  "  it  is  made 
bright,  it  is  '"  WTapped  up  for  the  slaughter. 

16^  Go  thee  one  way  or  other,  either  on  the 
right  hand,  ^  or  on  the  left,  whithersoever  thy 
face  is  set. 

17  I  will  also  ■'  smile  mine  hands  together, 
and  "  I  will  cause  my  fury  to  rest :  I  the  Lord 
have  said  it. 

18  The  word  of  the  Lord  came  unto  me 
again,  saying, 

19  Also,  thou  son  of  man,  appoint  thee  two 
ways,  that  the  sword  of  the  king  of  Babylon 
may  come  :  both  twain  shall  come  forth  out 


•  1  Kings  xj.  30;  xxiL  25. "Or,  glitlering,  or  fear. »  Ver. 

10,  28. •■  Or,  sharpened. «  Chap.  xiv.  17. y  Heb.  set  thy- 

telf,  take  the  left  hand. «  Ver.  14  ;  chap.  xxii.   13. «Chap. 

V.  13. i>Jcr.  xlix.  2;  chap.  xiv.  5 ;  Amos  i.  14. 


thtrd  time.  Nebuchadnezzar  came  against  Judea 
THRICE.  1.  \gamsi  Jehoiakiin.  2.  Against  Jeconiah. 
3.  Against  Zedekiah.  The  sword  had  already  been 
doubled ;  it  is  to  come  now  the  third  time,  i.  e.,  against 
Zedekiah. 

The  sword  of  the  slain]  0'?ir\  3"in  chereb  chalalim, 
"  the  sword  of  the  soldiers,^''  of  the  Chaldeans.  So 
in  the  ne.Kt  clause,  Snjn  S'rn  2in  X'n  hi  chereb  chalal 
haggadol,  "  it  is  the  sword  of  that  great  soldier"  that 
eminent  king  and  conqueror.  This  is  the  meaning  of 
the  word  bbn  chalal,  that  is  so  ill  rendered  in  almost 
every  place  of  its  occurrence,  in  our  Aversion.  See 
Dr.  Kennicolt. 

Verse  15.   Wrapped  up]    It  is  not  a  blunt  sword,  it 

is  carefully  sharpened  and  preserved  for  the  slaughter. 

Verse  16.   Go  thee  one  way  or  other]     Thou  shalt 

prosper,  O  sword,  whithersoever  thou  turnest ;  against 

Ammon,  or  Judea,  or  Egj'pt. 

Verse  19.  Appoint  thee  two  ways]  Set  off  from 
Babylon,  and  lay  down  two  ways,  either  of  wliich  thou 
mayest  take  ;  that  to  the  right,  which  leads  to  Jeru- 
salem ;  or  that  to  the  left,  which  loads  to  Rabbath  of 
the  -Ajnmonites,  ver.  20.  But  why  against  the  Am- 
monites ?  Because  both  they  and  the  Moabites  were 
united  with  Zedekiah  against  the  Chaldeans,  (see  Jer. 
xxvii.  3,)  though  they  afterwards  fought  against  Judea, 
chap.  xii.  6. 

Verse  21.  For  the  king  of  Babylon  stood  at  the 
parting  of  the  way]  He  was  in  doubt  which  way  he 
should  first  take  ;  whether  to  humble  the  Ammonites 
by  taking  their  metropolis,  Rtblath,  or  go  at  once 
against  Jerusalem.  In  this  case  of  uncertainty,  he 
made  use  of  divination.  And  tlus  was  of  three  kinds  : 
1.  By  arrows.  2.  By  images  or  talismans.  3.  By 
inspecting  the  entrails  of  a  sacrifice  offered  on  the 
occasion 


of  one  land:   and  choose  thou  a      ^'c^3 
place,  choose  it   at  the  head  of     oi.  xLvi.  4. 

,  ,  Anno 

the  way  to  the  city.  Tarmiinii  Prisoi, 

20  Appoint  a  way,  that  the  "■"°""'"''^- 
sword  may  come  to  *"  Rabbath  of  the  Ammon- 
ites, and  to  Judah  in  Jerusalem  the  defenced. 

21  For  the  king  of  Babylon  stood  at  the 
"  parting  of  the  way,  at  the  head  of  the  two 
ways,  to  use  divination  :  he  made  his  "^  arrows 
bright,  he  consulted  with  '  images,  he  looked 
in  the  liver. 

22  At  his  right  hand  was  the  divination  for 
Jerusalem,  to  appoint  '  captains,  ^  to  open  the 
mouth  in  the  slaughter,  to  ^  lift  up  the  voice 
with  shouting,  '  to  appoint  battering  rams 
against  the  gates,  to  cast  a  mount,  and  to 
build  a  fort. 

23  And  it  shall  be  unto  them  as  a  false 
divination  in  their  sight,  ''  to  them  that  '  have 

c  Heb.   mother  of  the  way.- d  Or,  knives. «  Heb.  teraphim. 

f  Or,  battering  rams  ;  chap.  iv.  2. g  Heb.  rams. ^  Jer.  li.  14. 

>  Chap.  iv.  2. ^  Or,  for  the  oattis  made  unto  them. '  Chap. 

xvii.  13,  15,  16,  18. 

1.  He  made  bright  his  arrows.  This  might  be  after 
the  manner  in  which  the  divination  is  still  practised 
among  the  Arabs.  These  arrows  were  without  head 
or  wing.  They  took  three.  On  one  they  wrote,  Com- 
mand me,  Lord.  On  the  second,  Forbid  me.  Lord. 
The  third  was  blank.  These  were  put  in  a  bag,  and 
the  querist  put  in  liis  hand  and  took  one  out.  If  it 
was  Command  me,  he  set  about  the  business  inmiedi- 
ately  ;  if  it  was  Forbid  me,  he  rested  for  a  whole  year  ; 
if  it  was  the  blank  one,  he  drew  again.  On  all  occa- 
sions the  Arabs  consulted  futurity  by  such  arrows.  See 
D'Herbelot,  under  the  word  Acdau. 

2.  As  to  the  images,  the  Hebrew  calls  them  D'STP 
teraphim.     See  the  note  on  Gen.  xxxi.  19. 

3.  And  as  to  the  liver,  I  believe  it  was  only  in- 
spected to  see  whether  the  animal  offered  in  sacrifice 
were  sound  and  healthy,  of  which  the  state  of  the  liver 
is  the  most  especial  indication.  AAlien  the  liver  is 
sound,  the  animal  is  healthy  ;  and  it  would  have  been 
a  bad  omen  to  any  who  offered  sacrifice,  to  find  that 
the  animal  they  had  offered  to  their  gods  was  diseased  ; 
as,  in  that  case,  they  would  have  taken  for  granted 
that  the  sacrifice  was  not  accepted. 

Averse  22.  At  his  right  hand  was  the  divination  for 
Jerusalem]  He  had  probably  written  on  two  arrows ; 
one,  Jerusalem ;  the  other,  Riblath ;  the  third,  left 
blank.  He  drew,  and  that  on  which  Jerusalem  was 
written  came  to  his  hand  ;  in  consequence  of  which 
he  marched  immediately  against  that  city.  It  was  ripe 
for  destruction  ;  and  had  he  marched  before  or  after, 
it  would  have  fallen  ;  but  he  never  considered  himself 
as  sure  of  the  conquest  till  now. 

Verse  23.  To  them  that  have  sworn  oaths]  To 
Zedekiah  and  his  ministers,  who  had  bound  themselves 
by  the  oath  of  the  Lord  to  be  faitliful  to  the  Chal- 
deans, and  to  pay  them  the  promised  tribute.  The 
483 


TTie  destruction  of 


EZEKIEL. 


the  Ammonites  foretold. 


A-  M.  3411.  sworn  oaths  :  but  he  will  call  to 

oi.XLVi.  4.  remembrance  the    iniquity,  that 

TarquiildiPrisci,  they  may  be  taken. 

R.Roman., 24.  34    Therefore    thus    saith   the 


Ammonites,      and       concerning 


Lord  God;  Because  ye  have  made  yoiu-  ini- 
quity to  be  remembered,  in  that  your  trans- 
gressions are  discovered,  so  that  in  all  your 
doings  your  sins  do  appear ;  because,  I  say, 
that  ye  are  come  to  remembrance,  ye  shall  be 
taken  with  the  hand. 

25  And  thou  "  profane  wicked  prince  of 
Israel,  "  whose  day  is  come,  when  iniquity 
ihall  have  an  end, 

26  Tlius  saith  the  Lord  God  ;  Remove  the 
diadem,  and  take  off  the  crown :  this  shall 
not  he  the  same  :  °  exalt  him  that  is  low,  and 
abase  him  that  is  high. 

27  P I  will  overturn,  overturn,  overtiurn  it : 
4  and  it  shall  be  no  more,  until  he  come  whose 
right  it  is ;  and  I  will  give  it  him. 

28  And  thou,  son  of  man,  prophesy  and  say, 
Thus   saith   the   Lord   God   '  concerning  the 

m  2  Chron.  xxxvi.  13 ;  Jer.  Hi.  2 ;  chap.  xvii.  19. °  Ver.  29 

chap.  XXXV.  5. "  Chap.  xvii.  24  ;  Luke  i.  52. P  Heb.  pervert- 

edf  perverted,  perverted  will  I  make  it. '1  Gen.  xlix.  10  ;  ver.  13 

Luke  i.  32,  33 ;  John  i.  49. •  Jer.  xlix.  1 ;  chap.  xxv.  2,  3,  6 

Zeph.  ii.  8,  9,  10. 

oaths  may  refer,  farther,  to  the  alliances  formed  with  the 
Egyptians,  Ammonites,  and  others.  They  \vi\\  not  believe 
that  Nebuchadnezzar  shall  succeed  against  them,  while 
they  expect  the  powerful  assistance  of  the  Egyptians. 

Verse  25.  And  thou  profane  wicked  prince  of  Israel] 
Zedekiah,  called  here  profane,  because  he  had  broken 
Ms  oath  ;  and  wicked,  because  of  his  opposition  to 
God  and  his  prophet. 

Whose  day  is  come]  Who  in  a  short  time  shall  be 
delivered  into  the  hands  of  thy  enemies. 

Verse  26.  Exalt  him  that  is  loiv]  Give  Gedaliah 
the  government  of  Judea. 

Abase  him  that  is  high.]  Depose  Zedekiah — remove 
his  diadem,  and  take  oif  his  crown. 

Verse  27.  I  will  overturn]  I  wUl  utterly  destroy  the 
Jewish  government.  Perverted  will  I  make  it.  See 
the  margin. 

Until  he  come  whose — is]  QSK'O  mishpat,  the  judg-- 
ment;  i.  e.,  till  the  coming  of  the  son  of  David,  the 
Lord  Jesus  ;  who,  in  a  mystic  and  spiritual  sense,  shall 
have  the  throne  of  Israel,  and  whose  right  it  is.  See 
the  famous  prophecy.  Gen.  xlix    10,  and  Luke  i.  32. 


A.  M.  3411. 
B.  C.  593. 

their  reproach  ;    even   say  thou,     oi.  XLVi.  4. 

'  The      sword,       the        sword       is    Tarquinii  Prisci, 

drawn  :  for  the  slaughter  it  is  «■  R°""'"->  '^- 
furbished,  to  consume  because  of  the  glit- 
tering : 

29  Whiles  they  '  see  vanity  unto  thee,  whiles 
they  divine  a  lie  unto  thee,  to  bring  thee 
upon  the  necks  of  them  that  are  slain,  of 
the  wicked,  ^  whose  day  is  come,  when  their 
iniquity  shall  have  an  end. 

30  '  Shall  "  I  cause  it  to  return  into  his 
sheath  ?  '^  I  will  judge  thee  in  the  place  where 
thou  wast  created,  ^in  the  land  of  thy  nativity. 

31  And  I  will  'pour  out  mine  indignation 
upon  thee,  I  will  ^  blow  against  thee  in  the 
fire  of  my  wrath,  and  deliver  thee  into  the 
hand  of  ''  brutish  men,  and  skilful  to  destroy. 

32  Thou  shalt  be  for  fuel  to  the  fire ;  thy 
blood  shall  be  in  the  midst  of  the  land  ;  "^  thou 
shalt  be  no  more  remembered :  for  I  the  Lord 
have  spoken  it. 


»Ver.  9,  10. iChap.  xii.  24;   xxii.  28. "Ver.  25;   Job 

xviii.  20;    Psa.  xxxvii.  13. »Or,  Cause  it  to  return. "Jer. 

xlvii.  6,  7. »  Gen.  xv.  14 ;   chap.  xvi.  38. y  Chap.  xvi.  3. 

2  Chap.  vii.  8 ;  xiv.  19 ;  xxii.  22. «■  Chap,  xxii  20, 21. bOr, 

burning. c  Chap.  xxv.  10. 


The  T\\)!  avah,  which  we  translate  overturn,  is  thrice 
repeated  here ;  to  point  out,  say  the  rabbins,  the  three 
conquests  of  Jerusalem,  in  which  Jehoiakim,  Jeconiah, 
and  Zedekiah  were  overthrown. 

Verse  28.  Concerning  the  Ammonites]  They  had 
reproached  and  insulted  Judea  in  its  low  estate,  see 
chap.  xxv.  This  prophecy  against  them  was  fulfilled 
about  five  years  after  the  taking  of  Jerusalem.  See 
Joseph.  Ant.  lib.  x.  c.  11;  and  Jer.  xxvii.,  xlviii.,  xlix. ; 
Ezek.  xxv. 

Verse  30.  I  will  judge  thee]  This  seems  to  refer 
to  Nebuchadnezzar,  who,  after  his  return  from  Jerusa- 
lem, became  insane,  and  lived  like  a  beast  for  seven 
years  ;  but  was  afterwards  restored,  and  acknowledged 
the  Lord. 

Verse  32.  Thou  shalt  be  no  more  remembered]  The 
empire  of  the  Chaldeans  was  destroyed,  and  the  power 
transferred  to  the  Persians ;  the  Persian  empire  was 
destroyed,  and  given  to  the  Greeks ;  the  Grecian  em- 
pire was  destroyed,  and  given  to  the  Mohammedans  ; 
and  the  destruction  of  the  Mohammedans  is  at  no  great 
distance. 


CHAPTER    XXIL 

This  chapter  contains  a  recital  of  the  sins  of  Jerusalem,  1-12  ;  for  which  God  threatens  it  teith  severe  judg- 
ments, 13-16,  in  order  to  purify  it  from  the  dross,  17-22.     And  as  the  corruption  is  general,  pervading 
prophets,  priests,  princes,  and  people ;  so,  it  is  declared,  shall  be  the  punishment,  23—31. 
484 


The  dreadful  catalogue 


"i^n  "'■  ?ii'-  MOREOVER  the  word  of  the 

B.  C.  cir.  593.      J.VL 

01.  XLvi,  4.  Lord  came  unto  nic,  saying, 

K.    Roman.,        2  Now,  thou  son  01  man,  "wilt 

c.r.  annum  24.      ,]jq^  hjudgC,  wilt  thoU  judge  "  the 

*  bloody  city  ?  yea,  thou  shalt  °  sliow  iier  all 
her  abominations. 

3  Tlien  say  thou,  Tlius  saith  the  Lord  God; 
The  city  sheddeth  blood  in  the  midst  of  it, 
that  her  time  may  come,  and  maketh  idols 
against  herself  to  defile  herself. 

4  Thou  art  become  guilty  in  thy  blood  that 
thou  hast  ''  shed,  and  hast  defiled  thyself  in 
thine  idols  which  thou  hast  made  ;  and  thou 
hast  caused  thy  days  to  draw  near,  and  art 
come  even  unto  thy  years  :  ?  therefore  have  I 
made  thee  a  rcproacli  unto  the  heathen,  and  a 
mocking  to  all  countries. 

5  Those  that  he  near,  and  those  that  he  far 
firom  thee,  shall  mock  thee,  which  art  ^  infamous 
and  much  vexed. 

6  Behold,  '  the  princes  of  Israel,  every  one 
were  in  thee  to  their  ''  power  to  shed  blood. 

7  In  thee  have  they  '  set  light  by  father  and 
mother  :  in  the  midst  of  thee  have  they  "  dealt 
by  "  oppression  with  the  stranger :  in  thee  have 
they  vexed  the  fatherless  and  the  widow. 

8  Thou  hast  °  despised  mine  holy  things, 
and  hast  p  profaned  my  sabbaths. 

9  In  thee  are  "i  men  '  that  carry  tales  to  shed 


CHAP.  XXll.  of  the  sins  of  IsraeL 

blood:    'and   in   thee    they  eat  \*l;".''- Jil"- 

.    •'  B.  C.  cir.  593. 

upon    the    mountains :     m     the     oi.  xlvi.  4. 
midst  of  thee  they  commit  lewd-     'R^'iToman'"'' 

neSS.  cir.  annum  24. 

1 0  In  thee  have  they '  discovered  their  father's 
nakedness :  in  thee  have  they  himibled  her 
that  was  "  set  apart  for  pollution. 

1 1  And  "  one  hath  committed  abomination 
"  with  his  neighbour's  wife ;  and  "  another 
y  hath  ^  lewdly  defiled  his  daughter-in-law  : 
and  another  in  thee  hath  humbled  his  » sister, 
his  father's  daughter. 

1 2  In  thee  ''  have  they  taken  gifts  to  shed 
blood ;  "  thou  hast  taken  usury  and  increase, 
and  thou  hast  greedily  gained  of  thy  neigh- 
bours by  extortion,  and  ^  hast  forgotten  me, 
saith  the  Lord  God. 

1 3  Behold,  therefore,  I  have  "  smitten  mine 
hand  at  thy  dishonest  gain  which  thou  hast 
made,  and  at  thy  blood  which  hath  been  in 
the  midst  of  thee. 

14  *^  Can  thine  heart  endure,  or  can  thine 
hands  be  strong,  in  the  days  that  I  shall  deal 
with  thee  ?  ^  I  the  Lord  have  spoken  it,  and 
will  do  it. 

1 5  And  •*  I  will  scatter  thee  among  the 
heathen,  and  disperse  thee  in  the  countries, 
and  '  will  consume  thy  filthiness  out  of  thee. 

16  And  thou  ''  shalt  take  thine  inheritance 


■  Chap.  XX.  4  ;  xxiii.  36. 1>  Or,  plead  for. <=  Chap.  xxiv.  6, 9 ; 

Nah.  iii.  1. ^  Heb.  city  of  bloods. ^Heb.  make  her  hiow  ; 

rhap.  xvi.  2. f2  Kings  x-xi.  16. sDcul.  xxviii.  37  ;  1  Kings 

ix.  7  ;  chap.  v.  14  ;  Dan.  ix.  16. 1"  Heb.  polluted  of  name,  much 

in  vexation. i  Isa.   i.  23;    Mic.   iii.    1,  2,   3;    Zepb.   iii.   3. 

k  Hcb.arm. 1  Ueut.  xxvii.  16. ">  Exod.  xxii.  21, 22. »  Or, 

deceit. o  Ver.  26. P  Lev.  xix.  30 ;  chap,  xxiii.  38. 1  Heb. 

men  of  slanders. 'Exod.  xxiii.  1;    Lev.  xix.  16. s  Chap. 

xviii.  6,  11. 'Lev.  xviii.  7,  8;  xx.  11 ;  1  Cor.  v.  1. 


NOTES  ON  CHAP.  XXII. 

Verse  2.  Wilt  thou  judge  the  bloody  city'\  Pro- 
nounce the  sentence  of  death  against  the  murderers. 

Show  her  all  her  abominations.^  And  a  most  revoh- 
ing  and  dreadful  catalogue  of  these  is  in  consequence 
exhibited. 

Verse  3.  Her  time  may  come']  Till  now,  it  was  my 
ong-suffcring ;  she  has  fulfilled  her  days — completed 
the  time  of  her  probation  ;  has  not  mended,  but  is  daily 
worse  ;  therefore  her  judgment  can  linger  no  longer. 

Verse  4.  Thou  art  become  guilty  in  thy  blood]  Thou 
art  guilty  of  blood. 

Verse  5.  Those  that  be  near]  Both  distant  as  well 
as  neighbouring  provinces  consider  thee  the  most  aban- 
doned of  characters  ;  and  through  thee  many  have  been 
involved  in  distress  and  ruin. 

Verse  6.  Behold,  the  princes]  Ye  are  a  vile  and 
murderous  people,  and  your  princes  have  been  of  the 
same  character.     LUe  people,  like  prince. 

Verse  7.  In  thee  have  Ihey  set  light]    The  children 


"Lev.  xviii.  19;    xx.  18;    chap,   xviii.  6. ^  Or,  everyone. 

w  Lev.  xviii.  20  ;  xx.  10 ;  Deut.  xxii.  22 ;   Jer.  v.  8  ;    chap.  x%*iii. 

11. "Or,  everyone. y  Lev.  xviii.  15;   .xx.  12. ^Or,  6y 

lewdness. a  Lev.  xviii.  9  ;   xx.  17. 1>  Exod.  xxiii.  8 ;   Deut. 

xvi.  19  ;    xxvii.  25. ^  Exod.  xxii.  25  ;   Lev.  xxv.  36 ;  Deut. 

xxiii.  19 ;  chap,  xviii.  13. *^  Deut.  xxxii.  18  ;  Jer.  iii.  21 ;  chap. 

xxiii.  35. c  Chap.  xxi.  17. f  See  chap.  xxi.  7. 6  Chap. 

xvii.  24. liDcut.  iv.  27;   xxviii.  25,  64;   chap.  xii.  14,  15. 

'Chap,  xxiii.  27,  48. ^Or,  shalt  be  profaned. 

do  not  reverence  their  parents.  Parental  affection  and 
filial  respect  do  not  exist  among  you.  The  stranger  is 
not  only  not  succoured,  but  he  is  oppressed.  The  loi- 
dou'S  and  fatherless  are  vexed  by  wrongs  and  exactions. 

Verse  8.  Thou  hast  despised]  All  my  ordinances 
are  not  only  neglected,  but  treated  with  contempt ;  and 
my  Sabbaths  profaned.  There  is  not  only  no  power  of 
godliness  among  you,  but  there  is  no  form. 

Averse  9.  In  thee  are  men  that  carry  talcs]  Wit- 
nesses that  will  swear  any  thing,  even  where  life  is 
concerned. 

They  eat  upon  the  mountains]  Sacrifice  to  idols,  and 
celebrate  their  festivals. 

Verse  1 0.  In  thee  have  they  discovered]  They  are 
guilty  of  the  most  abominable  incest  and  unnatural  lust. 

In  thee  hare  they  humbled]  In  their  unholy  and  un- 
natural connexions,  they  have  not  abstained  from  those 
set  apart  because  of  their  infirmities.  The  catalogue  of 
crimes  that  follow  is  too  plain  to  require  comment. 

Verse  16.  Thou  shalt  inow  that  /am  the  Lord.] 
485 


ITie  corrupt  state  of  the  people, 

A  M.  cir.  3411.  j^  thvself  in  the    sight    of    the 
01.  XLVI.  4.     heathen,   and   '  thou  shah   know 

Tarquinii  Pnsci,      ,         t  .it 

R.  Roman.,     that  i  am  the  Jjord. 
«ir.  annum  24.       ^t  And  the  word  of  the  Lord 
came  unto  me,  saying, 

18  Son  of  man,  ™  the  house  of  Israel  is  to 
me  become  dross :  all  they  are  brass,  and 
xin,  and  iron,  and  lead,  in  the  midst  of  the 
furnace  ;  they  are  even  the  °  dross  of  silver. 

19  Therefore  thus  saith  the  Lord  God; 
Because  ye  are  all  become  dross,  behold, 
therefore  I  will  gather  you  into  the  midst  of 
Jerusalem. 

20  "  As  they  gather  silver,  and  brass,  and 
iron,  and  lead,  and  tin,  into  the  midst  of  the 
furnace,  to  blow  the  fire  upon  it,  to  melt  it ; 
so  will  I  gather  you  in  mine  anger  and  in 
my  fury,  and  I  will  leave  you  there,  and 
melt  you. 

2 1  Yea,  I  will  gather  you,  and  p  blow  upon 
you  in  the  fire  of  my  wrath,  and  ye  shall  be 
melted  in  the  midst  thereof. 

22  As  silver  is  melted  in  the  midst  of  the 
furnace,  so  shall  ye  be  melted  in  the  midst 
thereof:  and  ye  shall  know  that  I  the  Lord 
have  1  poured  out  my  fury  upon  you. 

23  And  the  word  of  the  Lord  came  imto  me, 
saying, 

24  Son  of  man,  say  luito  her.  Thou  art  the 
land  that  is  not  cleansed,  nor  rained  upon  in 
the  day  of  indignation. 

25  '  There  is  a  conspiracy  of  her  prophets  in 
the  midst  thereof,  like  a  roaring  lion  ravening 

iPsa.  ix.  16;    chap.  vi.  7. »>Isa.  i.  22;   Jer.  vi.  28,  &c. ; 

see  Psa.  cxix.  119. "  Heb.  drosses. oHeb.  according  to  the 

gathering. P  Chap.  xxii.  20,  21,  22. n  Chap.  xx.  8,  33  ;  ver.  31 . 

'Hos.  vi.9. sMatt.  xxiii.  14. "Mic.  iii.  11 ;  Zeph.  iii.  3,  4. 

u  Mai.  ii.  8. ^Heb.  offered  violence  to. ^Lev.  xxii.  2,  &c.  ; 

1  Sam.  ii.  29. ^Lev.   x.  10;    Jer.  xv.    19;    chap,   xliv,   23. 


EZEKIEL.  and  their  conseqLt.rd  punishment. 

the  prey:  they  =  have  devoured  ''^b'c' c^r  593'' 
souls  :     '  they    have    taken    the     61.  XLvi.  4. 

.  ,  .  ,  .  Tarquinii  Prisci, 

treasure    and    precious    things :       r.  Roman., 
they  have  made  her  many  widows    "'■  "'""'"  ^- 
in  the  midst  thereof. 

26  "  Her  priests  have  ''  violated  my  law,  and 
have  "  profaned  mine  holy  tilings  ;  they  have 
put  no  '^  difference  between  the  holy  and  pro- 
fane, neither  have  they  showed  difference 
between  the  unclean  and  the  clean,  and  have 
hid  their  eyes  from  my  sabbaths,  and  I  am 
profaned  among  them. 

27  '>  Her  princes  in  the  midst  thereof  are  like 
wolves  ravening  the  prey,  to  shed  blood,  and 
to  destroy  souls,  to  get  dishonest  gain. 

28  And  ^  her  prophets  have  daubed  them 
with  untempered  mortar,  "  seeing  vanity,  and 
divining  lies  unto  them,  sayuig,  Thus  saith 
the  Lord  God,  when  the  Lord  hath  not 
spoken. 

29  ''  The  people  of  the  land  have  used  '  op- 
pression, and  exercised  robbery,  and  have 
vexed  the  poor  and  needy :  yea,  they  have 
^  oppressed  the  stranger  "  wrongfully. 

30  f  And  I  sought  for  a  man  among  them, 
that  shoidd  s-  naake  up  the  hedge,  and  ^  stand  in 
tlie  gap  before  me  for  the  land,  that  I  should 
not  destroy  it :  but  I  found  none. 

3 1  Therefore  have  I  '  poured  out  mine  in- 
dignation upon  them  ;  I  have  consumed  them 
with  the  fire  of  my  wrath :  ''  their  own  way  have 
I  recompensed  upon  their  heads,  saith  the 
Lord  God. 


I  shall  so  deal  with  and  punish  thee,  that  thou  shall  be 
obliged  to  own  the  vindictive  hand  of  a  sin-avenging  God. 

Verse  18.  The  house  of  Israel  is  to  me  become  dross'] 
They  are  all  like  base  ynetal — brass,  tin,  iron,  and  lead 
alloyed  together  with  silver.  Ye  must  be  put  in  the 
furnace,  and  subjected  to  the  most  intense  fire,  till  your 
impurities  are  consumed  away.  No  ordinary  means  will 
avail  any  thing ;  the  most  violent  must  be  resorted  to. 

Verse  19.  I  will  gather  j/ou]  Jerusalem  is  repre- 
sented here  as  the  fining  pot ;  all  the  people  are  to  be 
gathered  together  in  it,  and  the  Chaldean  fire  is  to  melt 
the  whole.  And  God  will  increase  thy  sufferings  :  as 
the  refiner  blows  the  fire  ■svith  his  bellows,  so  God  will 
bloiD  upon  yoii  with  the  /?re  of  his  wrath,  ver.  21. 

Verse  24.     Thou  art  the  land  that  is  not  cleaiised] 
Thou  art  like  a  country  where  there  is  no  rain,  either 
to  cleanse  the  garments,  or  fertilize  the  ground. 
486 


ylsa.  i.  23 ;  chap.  xxii.  6 ;  Mic.  iii.  2, 3,  9, 10,  11 ;  Zeph.  iii.  3. 

2  Chap.  xiii.   10. «Chap.  liii.  6,7;    xxi.  29. b  Jer.  v.  26, 

27,  28  ;  chap,  xviii.  12. c  Or,  deceit. d  Exod.  xxii.  21  ;  xxiii. 

9  ;  Lev.  xix.  33  ;   chap.  xxii.  7. eHeb.  without  right. f  Jer. 

V.  1. sChap.  xiii.  5. tPsa.  cvi.  23. iVer.  22. kCh. 

ix.  10;  xi.  21  ;  xvi.  43. 

Verse  25.  There  is  a  conspiracy]  The  false  pro- 
phets have  united  together  to  say  and  support  the  same 
things  ;  and  have  been  the  cause  of  the  destruction  of 
souls,  and  the  death  of  many,  so  that  ividows,  through 
their  means,  are  multiplied  in  thee. 

Verse  26.  Her  priests]  Even  they  whose  lips  should 
preserve  knowledge,  have  not  instructed  the  people  : 
they  have  violated  my  law,  not  only  in  their  private 
conduct,  but  in  their  careless  and  corrupt  manner  of 
serving  in  my  temple. 

Verse  27.  Her  prirwes]  Are  as  bad  as  her  priests; 
they  are  rapacious,  and  grievously  oppress  the  people 
bj'  unjust  impositions  in  order  to  increase  their  reve- 
nues. 

Verse  28.  Her  prophets]  Even  those  who  profess 
themselves  to  be  ray  prophets,  have  been  unfaitliful  in 
the  discharge  of  their  office  ;  have  soothed  the  people 


The  corrupt  practices  of 

in  their  sins,  and  pretended  to  have  oracles  of  peace 
and  safelij  when  I  had  not  spoken  to  them. 

A'erse  29.  The  people]  AU  that  have  power  or  au- 
thority have  abused  it ;  vexed  and  oppressed  llie  poor, 
the  needy,  and  the  stranger. 

Verse  30.  /  sought  for  a  man]  I  saw  tliat  tliere 
was  a  grievous  bieach  made  in  the  moral  slate  and 
feeling  of  the  people,  and  I  sought  for  a  man  that 
would  stand  in  the  gap ;  that  would  faithfully  exhort, 
reprove,  and  counsel,  with  all  long-suffering  and  doc- 
trine.     But  none  was  to  be  found ! 

Verse  31.    Therefmre]    Beca.ase  oi  the  projligacies 


CHAP.  XXIII. 


Aholah  arid  Aholibah. 


already  mentioned ;  because  of  the  false  worship  so 
generally  practised  ;  because  of  the  false  prophets  tole- 
rated ;  because  of  the  unholy  and  profane  priesthood ; 
because  of  the  oppressive  princes  ;  because  of  the  un- 
faithful and  deceiving  prophets ;  because  of  the  oppres- 
sions of  petty  officers  ;  and  because  of  the  total  corrup- 
tion of  manners  in  all  ranks,  places,  offices,  &c.  ; — 

Have  I  poured  out  mine  indignation — consumed 
them  ivilh  the  fire  of  my  wrath]  Considering  the  above, 
has  there  not  been  sufficient  reason  why  I  should  aban- 
don such  a  people,  and  pour  out  upon  them  such  a  de- 
structive storm  of  calamities  1 


CHAPTER  XXIII. 

The  idolatries  of  Samaria  and  Jerusalem  are  represented  in  this  chapter  by  the  bad  practices  of  two  common 
harlots,  for  which  God  denounces  severe  judgments  against  them,  1-49.  See  the  sixteenth  chapter,  where 
the  same  metaphor  is  enlarged  upon  as  here,  it  being  the  propheCs  view  to  excite  the  utmost  detestation  of 
the  crime  against  which  he  inveighs. 


A.  M.  cir.  3411 
B.  C.  cir.  593. 
01.  XLVI.  4. 


'PHE  word  of  the  Lord  came 
again  unto  me,  saying, 

Tan^uinii Prisci,        -,    c  r  .i  a. 

R.  Roman.,        2  bon  01  man,  liierc  were  ="  two 
cir.  apnum  24.    ^ycnen,    the    daughters    of    one 
mother : 

3  And  ""they  committed  whoredoms  in  Egypt; 
they  committed  whoredoms  in  ■=  their  youth  : 
there  were  their  breasts  pressed,  and  there 
they  bruised  the  teats  of  tiieir  virginity. 

4  And  tlie  names  of  them  were  Aholah  the 
elder,  and  Aholibah  her  sister :  and  '■  they 
were  mine,  and  they  bare  sons  and  daughters. 

»  Jer.  iji.  7,  8, 10 ;  chap.  xri.  46. ■>  I^ev.  xvii.  7  ;  Josh.  xxiv. 

14;   chap.  nt.  8. 'Chap.   xvi.  22. <l  Chap.  xvi.   8,  20. 

«  That  is,  Hii  tent,  or  tabrmacle. 


NOTES  ON  CHAP.  XXIII. 

Verse  2.  Son  of  man,  there  were  two  women]  All 
the  Hebrews  were  derived  from  one  source,  Abraham 
and  Sarah  ;  and,  till  the  schism  under  Rehoboam,  form- 
ed but  one  people  :  but  as  these  ten  tribes  and  a  half 
separated  from  Judah  and  Benjamin,  they  became  two 
distinct  people  under  different  kings  ;  called  the  king- 
dom of  Judah,  and  the  kingdom  of  Israel.  They  are 
called  here,  because  of  their  consanguinity,  two  sisters. 
The  elder,  Samaria,  (for  there  was  the  seat  of  govern- 
ment for  the  kingdom  of  Israel.)  was  called  nSnS  aho- 
lah, "  a  tent."  The  younger,  Judah,  was  called  n^'SriN 
aholibah,  "  my  tent  is  in  her,"  because  the  temple  of 
God  was  in  Jerusalem,  the  seat  of  the  government  of 
the  kingdom  of  Judah. 

Verse  5.  And  Aholah  played  the  harlot]  Without 
entering  into  detail  here,  or  following  the  figures,  they 
both  became  idolatrous,  and  received  the  impure  rites 
of  the  Egyptians,  .\ssyrians,  and  Chaldeans  ;  of  which 
connexion  the  prophet  speaks  here  as  he  did  in  chap, 
xvi.,  which  see. 

In  this  chapter  there  are  many  of  what  we  would 
call  indelicate  expressions,  because  a  parallel  is  run 


Thus  were  theh-  names  ;  Samaria  ^j,  ^l;  ■='"■•  ?ii'- 

'  B.  C.  cir.  593. 

is  "  Aholah,  and  Jerusalem  '  Aho-     oi.  XLvi.  4. 

|.,     .  Tarquinii  Prisci, 

llball.  R.    Roman., 

5  And  Aholah  played  the  harlot  ""■  """■°  ^- 
when  she  was  mine ;  and  she  doted  on  her 
lovers,  on  e  the  Assyrians  her  neighbours, 

6  Which  were  clothed  with  blue,  captains 
and  riders,  all  of  them  desirable  young  men, 
horsemen  riding  upon  horses. 

7  Thus  she  '•committed  her  whoredoms  with 
them,  with  all  them  that  were  ■  the  chosen  men 
of  Assyria,  and  with  all  on  whom  she  doted ; 

f  That  is,  My  tabernacle  in  her ;  1  Kings  viii.  29. s2  Kings 

XV.  19  ;   xvi.  7 ;    xvii.  3 ;    Hos.  viii.  9. ^  Heb.  bestowed  tier 

whoredoms  upon  them. '  Heb.  the  choice  of  the  children  of  Ashur, 

between  idolatry  and  prostitution,  and  the  circumstances 
of  the  latter  illustrate  the  peculiarities  of  the  former. 
In  such  cases,  perhaps,  the  matter  alone  was  given  to 
the  prophet,  and  he  was  left  to  use  his  own  language, 
and  amplify  as  he  saw  good.  Ezckiel  was  among  the 
Jews  what  Juvenal  was  among  the  Romans, — a  rough 
reprover  of  the  most  abominable  vices.  They  both 
spoke  of  things  as  they  found  them  ;  stripped  vice  na- 
ked, and  scourged  it  publicly.  The  original  is  still 
more  rough  than  the  translation ;  and  surely  there  is 
no  need  of  a  comment  to  explain  imagery  that  is  but 
too  generally  understood.  I  have  said  enough  on  chap, 
xvi.,  and  to  that  I  must  refer  the  reader.  It  is  true 
that  there  are  a  few  things  here  in  the  shade  that  might 
be  illustrated  by  anatomy ;  and  it  would  not  be  difficult 
to  do  it :  but  they  are  not  necessary  to  salvation,  and 
I  shall  not  take  off  the  covering.  They  were  sufficiently 
understood  by  those  for  whose  use  they  were  originally 
designed. 

Verse  6.   Clothed  with  blue]    The  purple  dye  waa 
highly  valued  among  the  ancients,  and  at  first  was  only 
used  by  kings  ;  at  last  it  was  used  among  the  military, 
particularly  bv  officers  of  high  rank  in  the  country. 
487 


The  wickedness  and  punishment  EZEKIEL. 

\^A  '=^-  ?^ii-  with   all  their  idols    she    defiled 

B.  C.  cir.  593. 

01.XLVI.4.     herself. 

r'?  Roman'/''     8   Neither  left  she  her  whore- 

cir.  annum  24.  ^^^^  brought  ^  from  Egypt :  for 
in  her  youth  they  lay  with  her,  and  they 
bruised  the  breasts  of  her  virginity,  and  poured 
their  whoredom  upon  her. 

9  Wherefore  I  have  delivered  her  into  the 
hand  of  her  lovers,  into  the  hand  of  the  '  As- 
syrians, upon  whom  she  doted. 

10  These  ™  discovered  her  nakedness  :  they 
took  her  sons  and  her  daughters,  and  slew  her 
with  the  sword  :  and  she  became  "  famous 
among  women :  for  they  had  executed  judg- 
ment upon  her. 

1 1  And  °  when  her  sister  Aholibah  saw  this, 
1"  she  1  was  more  corrupt  in  her  inordinate  love 
than  she,  and  in  her  whoredoms  '  more  than 
her  sister  in  her  whoredoms. 

1 2  She  doted  upon  the  =  Assyrians  her  neigh- 
bours, '  captains  and  rulers  clothed  most  gor- 
geously, horsemen  riding  upon  horses,  all  of 
them  desirable  yoimg  men. 

13  Then  I  saw  that  she  was  defiled,  that 
they  took  both  one  way, 

14  And  that  she  increased  her  whoredoms  : 
for  when  she  saw  men  pourtrayed  upon  the 
wall,  the  images  of  the  Chaldeans  pourtrayed 
with  vermilion, 

15  Girded  with  girdles  upon  their  loins,  ex- 
ceeding in  dyed  attire  upon  their  heads,  all  of 
them  princes  to  look  to,  after  the  manner  of 
the  Babylonians  of  Ciialdea,  the  land  of  their 
nativity  : 

16  ^  And  '  as  soon  as  she  saw  them  with  her 
eyes,  she  doted  upon  them,  and  sent  messen- 
gers unto  them  into  Chaldea. 

kVer.  3. 13  Kings  xvii.  3,  4,  5,  6,  23;   xviii.  9,   10,  li. 

«Chap.  Kv-i.  37,  41. "Heb.  a  name. ojer.  iii.  8. P  Jer. 

iii.  11  ;   chap.  xvi.  47,  51. ^Heb.  she  corrupted  her  inordinate 

love  more  thaUt  &c. r  Heb.  ynore  than  the  whoredoms  of  her  sis- 

ter.        fi2  Kings  xvi.  7,  10  ;  2  Chron.  xxviii.  16-23  ;  chap.  xvi.  28. 

Verse  14.  Men  pourtrayed  upon  the  wall]  See  on 
chap.  viii.  10. 

Verse  30.  She  doted  upon  their  paramours]  Dn'tyj"73 
pillagshcyhem,  thek  harlots  or  concubines.  Anciently 
harlot  meant  in  our  language  either  the  male  or  female 
prostitute. 

Whose  flesh  is  as  the  flesh  of  asses]  See  on  chap. 
xvi.  25. 

Verse  23.  Pelcod,  and  Shoa,  andKoa]  j;ipl  J^lBl  nip3. 
These  names  have  been  thought  to  designate  certain 
people  bordering  on  the  Chaldeans  ;  but  no  geographer 
has  ever  been  able  to  find  them  out. 

In  our  old  translations  these  names  were  considered 
488 


of  Aholah  and  Aholibah. 


17  And  the  ™  Babylonians  came  ^■^r  cir-  3^11. 

to  her  into  the  bed  of  love,  and  they  oi.  XLVi.  4. 
defiled  her  with  their  whoredom,      R^^Roman',"' 

and  she  was  polluted  with  them,  "''■  =""""  ^■ 


and  ^  her  mind  was  ^  ahenated  from  them. 

18  So  she  discovered  her  whoredoms,  and 
discovered  her  nakedness  :  then  ^  my  mind 
was  alienated  from  her,  like  as  my  mind  was 
alienated  from  her  sister. 

19  Yet  she  multiplied  her  whoredoms  in 
calling  to  remembrance  the  days  of  her  youth, 
^  wherein  she  had  played  the  harlot  in  the  land 
of  Egypt. 

20  For  she  doted  upon  their  paramours, 
''  whose  flesh  is  as  the  flesh  of  asses,  and 
whose  issue  is  like  the  issue  of  horses. 

21  Thus  thou  calledst  to  remembrance  the 
lewdness  of  thy  youth,  in  bruising  thy  teats 
by  the  Egyptians  for  the  paps  of  thy  youth. 

22  Therefore,  0  Aholibah,  thus  saith  the 
Lord  God  ;  "  Behold,  I  will  raise  up  thy  lovers 
against  thee,  from  whom  thy  mind  is  alien- 
ated, and  I  will  bring  them  against  thee  on 
every  side  ; 

23  The  Babylonians,  and  all  the  Chaldeans, 
*  Pekod,  and  Shoa,  and  Koa,  and  all  the  As- 
syrians with  them :  ^  all  of  them  desirable 
young  men,  captains,  and  rulers,  great  lords 
and  renowned,  all  of  them  riding  upon  horses. 

24  Ajid  they  shall  come  against  thee  with 
chariots,  wagons,  and  wheels,  and  with  an 
assembly  of  people,  tvhich  shall  set  against 
thee  buckler  and  shield  and  helmet  round 
about :  and  I  will  set  judgment  before  them, 
and  they  shall  judge  thee  according  to  their 
judgments. 

25  And  I  will  set  my  jealousy  against  thee, 

iVer.  6,  23. "  2  Kings  xxiv.  1;   chap.  xvi.  29. >Heb. 

at  the  sight  of  her  eyes. ^  Heb.  children  of  Babel. x  Ver.  22, 

28. y  Heb.  loosed,  or  disjointed. — -^  Jer.  vi.  8. a  Ver.  3. 

bChap.  xvi.  26. cChap.  xvi.  37  ;    ver.  28.— <i  Jer.  1.  21. 

e  Ver.  12. 

appellatives — rulers,  mighty  men,  and  tyrants.  Others, 
following  the  literal  import  of  the  words,  have  trans- 
lated, visiting,  shouting,  and  retreating.  Others  have 
applied  them  to  the  habits  of  the  Chaldean  soldiers. 
Pekod  signifying  the  muster  or  review  of  armies ;  Shoa, 
the  magnificence  of  their  uniform  and  arms  ;  and  Koa, 
the  marks  or  embroidery  of  the  clothes  of  the  captains 
and  generals.  Grotius  thought  that  they  might  be 
names  of  contiguous  nations  :  Pekod,  the  Bactrians  ; 
Shoa,  a  people  of  Armenia ;  and  Koa,  the  Mcdes.  I 
have  nothing  to  add  that  would  satisfy  myself,  or  be 
edifying  to  my  readers. 

Verse  25.    Shall  take  aioay  thy  nose]  A  punishment 


Threatenings  denounced 


CHAP.  XXIII. 


against  them. 


A-  ^-  'J'-  ^^1'-  and  they  sliall  deal  furiously  with 
01. XLVi.i.     thee:  they  shall   take  away  thy 

Tarmiinii  Prisci,  i      i  ■  i     .1 

R.  Komau.,      nosc    and   tniiic  cars ;    and   thy 

cir.  annum  24.    remnant  shall  fall  by  the  sword  : 

they  shall  take   thy  sons  and   thy  daughters ; 

and  thy  residue  shall  be  devoured  by  the  fire. 

26  '  They  shall  also  strip  thee  out  of  thy 
clothes,  and  take  away  thy  »  fair  jewels. 

27  Thus  ''  will  I  make  thy  lewdness  to  cease 
from  thee,  and  '  tiiy  whoredom  brought  from 
the  land  of  Egypt :  so  that  thou  shalt  not  lift 
up  thine  eyes  unto  them,  nor  remember 
Egypt  any  more. 

28  For  thus  saith  the  Lord  God  ;  Behold, 
I  will  deliver  thee  into  the  hand  of  them  ^  whom 
thou  hatest,  into  the  hand  of  them  '  from  whom 
thj'  mind  is  alienated  : 

29  And  they  shall  deal  with  thee  hatefully, 
and  shall  take  away  all  thy  labour,  and  ">  shall 
leave  thee  naked  and  bare  :  and  the  nakedness 
of  thy  whoredoms  shall  be  discovered,  both 
thy  lewdness  and  thy  whoredoms. 

.30  I  will  do  these  things  unto  thee,  because 
thou  hast  "  gone  a  whoring  after  the  heathen, 
and  because  thou  art  polluted  with  their  idols. 

31  Thou  hast  walked  in  the  way  of  thy 
sister ;  therefore  will  I  give  her  °  cup  into 
thine  hand. 

32  Thus  saith  the  Lord  God  ;  Thou  shalt 
drink  of  thy  sister's  cup  deep  and  large  :  •'  thou 
shalt  be  lauglied  to  scorn  and  had  in  derision ; 
it  containetli  nuich. 

33  Thou  shalt  be  filled  with  drunkenness  and 
sorrow,  with  the  cup  of  astonishment  and  de- 


''  Chap.  xvi.  39. 6  Heb.  iiislruinertts  of  thy  decking, •>  Ch. 

xri.  41;    xxii.  15. i  V'cr.  3,   19. k  Chap.  xvi.  37. iVer. 

17. •"  Chap.  xvi.  39 ;  ver.  26. ■'  Chap.  vi.  9. o  Jer.  xxv. 

15,  &c. rChap.  xxii.  4,  5. <iPsa.  Ixxv.  8;   Isa.   li.  17. 

rjer.  ii.  32;    iii.  21 ;    xiii.  25  ;   chap.  xxii.  12. s  1  Kings  xiv. 

9;  Neh.  ix.  26. iChap.  xx.  4;  xxii.  2. 


frequent  among  the  Persians  and  Chaldeans,  as  ancient 
authors  tell.  Adulteries  were  punished  in  this  way ; 
and  to  this  Martial  refers : — 

Quis  tibi  persuasit  nares  abscindere  mcecho  ? 

"Who  has  counselled  thee  to  cut  off  the  adulterer's 
nose  V 

Women  were  thus  treated  in  Egypt.     See  Calmef. 

Verse  26.  They  shall  also  strip  thee]  See  on  chap, 
xvi.  39. 

Verse  32.  Thou  shalt  drink  of  thy  sister's  cup] 
Thou  shalt  be  ruined  and  desolated  as  Samaria  was. 

Verse  34.  Thou  shalt — pluck  off  thine  own  breasts] 
Thou  shalt  tear  them ;  a  frequent  action  in  extreme 
sorrow  and  desolation.  Weeping,  tearing  the  bosom, 
and  healing  the  breasts. 


solation,    with    the   cup    of  thy  ^  ^  "=''•  3<n. 
sister  Samaria.  Oi.  XLVi.  4. 

„.     ,p,  1     1.    „  J   •    1     ••    T.irquinii  Prisci, 

34  Ihou  shalt  1  even  drink  it      r.  Roman.. 
and  suck  it  out,  and  thou  shalt    ""•■  """"^  ^^- 
break  the  sherds  thereof,  and  pluck  off  thine 
own  breasts  :    for  I  have  spoken  it,  saith  the 
Lord  God. 

35  Therefore  thus  saith  the  Lord  God  ;  Be- 
cause thou  '  hast  forgotten  me,  and  '  cast  me 
behind  thy  back,  therefore  bear  thou  also  thy 
lewdness  and  thy  whoredoms. 

36  The  Lord  said  moreover  unto  me  ;  Son 
of  man,  wilt  thou  '  judge  "  Aholah  and  Aho- 
libah  ?  yea,  "  declare  unto  them  their  abomi- 
nations ; 

37  That  they  have  committed  adultery,  and 
"  blood  is  in  their  hands,  and  with  their  idols 
have  they  committed  adultery,  and  have  also 
caused  their  sons,  •  whom  they  bare  unto  me, 
to  pass  for  them  tlirough  the  fire,  to  devour  them. 

38  Moreover  this  they  have  done  unto  me  : 
they  have  defiled  my  sanctuary  in  the  same 
day,  and  ^  have  profaned  my  Sabbaths. 

39  For  when  they  had  slain  their  children 
to  their  idols,  then  they  came  the  same  day 
into  my  sanctuary  to  profane  it ;  and,  lo,  ^  thus 
have  they  done  in  the  midst  of  mine  house. 

40  And  furthermore,  that  ye  have  sent  for 
men  "  to  come  from  far,  •*  unto  whom  a  messen 
ger  was  sent ;   and,  lo,  they  came  ;  for  whom 
thou  didst  "^  wash  thyself,  ^  paintedst  thy  eyes, 
and  deckedst  thyself  with  ornaments. 

41  And  satest  upon  a  "=  stately  'bed,  and  a 
table    prepared   before    it,    ^  whereupon    thou 


"Or, plead  for. "Isa.  Iviii.  1. "Chap,  xvi,  38;  ver.  45. 

«Chap.  xvi.  20,   21,   36,   45;    xx.  26,  31. ^JChap.   xxu.   8. 

«2  Kines  xxi.  4. -JtHeh.   coming. — 

iii.  3.^— '12  Kings  ix.  30;  Jer.  iv. 
f  Esth.  i.  6 ;  Isa.  Ivii.  7 ;  Amos  ii.  8 ; 
chap.  xvi.  18,  19 ;  Hos.  ii.  8. 


•i>Isa.  Ivii.  9. <:  Ruth 

30. "^  Heb.    honourable. 

vi.  4. eProv.  vii.  17; 


Tunc  vero  rupique  sinus,  et  pectora  planxi. 

Ovid's  Ep.  5. 

Verse  38.  They  hai'e  defiled  my  sanctuary]  By 
placing  idols  there. 

Verse  40.  Thau  didst  ivash  thyself,  paintedst  thy 
eyes,  and  deckedst  thyself  with  ornaments.]  This  is 
exactly  the  way  in  which  a  loose  female  in  Bengal 
adorns  herself  to  receive  guests.  She  first  bathes, 
then  rubs  black  paint  around  her  eyes,  and  then 
covers  her  body  with  ornaments. — Ward's  Customs. 

A'^erse  41.  And  satest  upon  a  stately  bed]  Hast 
raised  a  stately  altar  to  thy  idols ;  probably  alluding  to 
that  which  Ahaz  ordered  to  be  made,  after  the  simili- 
tude of  that  which  he  saw  at  Damascus.  The  bed  here 
is  in  allusion  to  the  sofas  on  which  the  ancients  were 
accustomed  to  recline  at  their  meals  ;  or  lo  the  couches 
489 


Threatenings  denomtced  against 


EZEKIEL. 


Aholah  and  Aholibah 


A.  M.  cir.  3411.  }j^g(  gg)-   mine  incense  and  mine 

B.  C.  cir.  593. 

01.  XLVI.  4.      oil. 

R''"Roman^f''     42  And  a  voice  of  a  multitude 

cir.  annum  24.      ^^gj^^g  ^^  g^gg  ^^^  .^jjj^  j^g^  .    j^^^J 

with  the  men  ''  of  the  common  sort  were 
brought  '  Sabeans  from  the  wilderness,  which 
put  bracelets  upon  their  hands,  and  beautiful 
crowns  upon  their  heads. 

43  Then  said  I  unto  her  that  was  old  in 
adulteries.  Will  they  now  commit ''  whoredoms 
with  her,  and  she  with  them  ? 

44  Yet  they  went  in  unto  her,  as  they  go  in 
unto  a  woman  that  playeth  the  harlot :  so 
went  they  in  unto  Aholah  and  unto  Aholibah, 
the  lewd  women. 

45  And  the  righteous  men,  they  shall  '  judge 
them  after  the   manner  of  adulteresses,   and 

i"  Heb.  of  the  multitude  of  men. '  Or,  drunkards. ^  Heb. 

her  whoredoms. 1  Chap.  xvi.  38. "  Ver.  37. °  Chap.  xvi. 

40. °  Heb. /or  a  removing  and  spoil.- P  Chap.  xvi.  41. 

on  which  they  place  Asiatic  brides,  with  incense  pots 
and  sweetmeats  on  a  table  before  them. 

Verse  42.  And  a  voice  of  a  multitude]  This  seems  to 
be  an  account  of  an  idolatrous  festival,  where  a  riotous 
multitude  was  assembled,  and  fellows  of  the  baser  sort, 
with  bracelets  on  their  arms  and  chaplets  on  their  heads, 
performed  the  religious  rites. 

Verse  45.  And  the  righteous  men]  D^pHS  CtyJX 
anashim  tsaddikim.  The  Chaldeans,  thus  called  be- 
cause they  are  appointed  by  God  to  execute  judgment 
on  these  criminals. 


after  the  manner  of  women  that  ^-  ^  '^'^- 1^}} 

B.  C.  cir.  593. 

shed   blood ;    because   they   are     oi.  xlvi.  4. 

,    ,  1     „  1  1       1     •       •       Tarquinii  Prisci, 

adulteresses,   and   ™  blood  is  m     r.  Roman., 

their  hands.  cir.  annum  24. 


46  For  thus  saith  the  Lord  God  ;  "  I  will 
bring  up  a  company  upon  them,  and  will  give 
them  °  to  be  removed  and  spoiled. 

47  p  And  the  company  shall  stone  them  with 
stones,  and  i  despatch  them  with  their  swords  ; 
they  ■■  shall  slay  their  sons  and  their  daughters, 
and  burn  up  their  houses  with  fire. 

48  Thus  '^  will  I  cause  lewdness  to  cease  out 
of  the  land,  '  that  all  women  may  be  taught 
not  to  do  after  your  lewdness. 

49  And  they  shall  recompense  your  lewdness 
upon  you,  and  ye  shall  "  bear  the  sins  of  your 
idols :  '  and  ye  shall  know  that  I  am  the  Lord  God. 

lOr,  si^igle  them  out. '2  Chron.  xxxvi.  17,  19  ;  chap.  xxiv. 

21. s  Chap.  xxii.  15 ;  ver.  27. >  Deut.  xiii.  1 1  ;  2  Pet.  ii.  6 

"  Ver.  35. »  Chap.  xx.  38,  42,  44  ;  xxv.  5. 

Verse  47.  Shall  stone  them  with  stones]  As 
they  did  adulteresses  under  the  law.  See  Lev. 
XX.  10,  Deut.  xxii.  22,  compared  with  John 
viii.  3. 

Verse  48.  Thus  will  I  cause  lewdness  to  cease] 
Idolatry ;  and  from  that  time  to  the  present  day  the 
Jews  never  relapsed  into  idolatry. 

Verse  49.  Ye  shall  hear  the  sins  of  your  idols]  The 
punishment  due  to  your  adultery ;  your  apostasy  from 
God,  and  setting  up  idolatry  in  the  land. 


CHAPTER    XXIV. 

The  prophet  now  informs  those  of  the  captivity  of  the  very  day  on  tohich  Nebuchadnezzar  was  to  lay  siege 
to  Jerusalem,  (compare  Jer.  lii.  4,)  and  describes  the  fate  of  that  city  and  its  inhabitants  by  a  very  apt 
similitude,  1—14.  -45  another  sign  of  the  greatness  of  those  calamities,  the  prophet  is  forbidden  to  mourn 
for  his  xoife,  of  whom  he  is  to  be  deprived  ;  intimating  thereby  that  the  sufferings  of  the  Jews  should  be  so 
astonishing  as  to  surpass  all  expressions  of  grief ;  and  that  private  sorrow,  however  affectionate  and  tender 
the  object,  ought  to  be  absorbed  in  the  public  calamities,  15-18.  The  prophet,  having  farther  expressed  his 
prediction  in  plain  terms,  intimates  that  he  loas  to  speak  to  them  no  more  till  they  should  have  the  news  of 
these  prophecies  having  been  fulfilled,  19—27. 


A  GAIN   in  the  ninth  year,  in 
the  tenth  month,  in  the  tenth 
day  of  the  month,  the  "  word  of 
the  Lord  came  unto  me,  saying, 
2   Son  of  man,  write  thee  the  name  of  the 


A.  M.  3414. 

B.  C.  590. 

Ol.  XLVII.  3. 

Anno 
Tarquinii  Prisci, 
R.  Roman.,  27. 


a  Chap,  xxiii.  1.- 


^2  Kings  sxv.  1  ;   Jer.  xxxix.  1  ;  lii.  4. 


NOTES  ON  CHAP.  XXIV. 

Verse  1 .  The  ninth  year]  This  prophecy  was  given 
in  the  ninth  year  of  Zedekiah,  about  Thursday,  the 
thirtieth  of  January,  A.  M.  3414;  the  very  day  in 
which  the  king  of  Babylon  commenced  the  siege  of 
Jerusalem. 

490 


day,  even  of  this  same  day :  the 
king   of    Babylon    set    himself 


A.  IVI.  3414. 

B.  C.  590. 

Ol.  XLVII.  3. 

against    Jerusalem    ''  this    same  Tarquinii  Prisci, 

R.  Roman.,  27. 


day. 
3  "  And  utter  a  parable  unto  the  rebellious 

c  Chap.  xvii.  12. 

Verse  3.  Set  on  a  pot]  The  pot  was  Jerusalem ; 
the  flesh,  the  inhabitants  in  general ;  every  good  piece, 
the  thigh  and  the  shoulder.  King  Zedekiah  and  his 
family  ;  the  bones,  the  soldiers  ;  and  the  setting  on  the 
pot,  the  commencement  of  the  siege.  The  prophet 
was  then  in  Mesopotamia  ;  and  he  was  told  particularly 


Jerusalem  compared 


CHAP.  XXIV. 


A-  *^-  ^^*  house,  and  say  unto  them,  Thus 
01.  XLVii,  3.  saith  the  Lord  God  ;  ''  Set  on  a 
Tammnn  Prisci,  pot,  Set  it  OH,  and  also  pour  Water 

R.  ftoman.,  27.     j^^^  jj  . 

4  Gather  the  pieces  thereof  into  it,  even 
every  good  piece,  the  thigli,  and  the  shoulder ; 
fill  it  with  the  choice  bones. 

5  Take  the  choice  of  the  flock,  and  "  burn 
also  the  bones  under  it,  and  make  it  boil  well, 
and  let  them  seethe  the  bones  of  it  therein. 

6  Wherefore  thus  saith  the  Lord  God  ;  Wo 
to  '  the  bloody  city,  to  the  pot  whose  scum  is 
therein,  and  whose  scum  is  not  gone  out  of 
it  !  bring  it  out  piece  by  piece ;  let  no  » lot 
fall  upon  it. 

7  For  her  blood  is  in  the  midst  of  her ;  she 
set  it  upon  the  top  of  a  rock  ;  ''  she  poured  it 
not  upon  the  ground,  to  cover  it  with  dust ; 

8  That  it  might  cause  fury  to  come  up  to 
take  vengeance ;  '  I  have  set  her  blood  upon 
the  top  of  a  rock,  that  it  should  not  be  covered. 

9  Therefore  thus  saith  the  Lord  God  ;  ''  Wo 
to  the  bloody  city  !  I  will  even  make  the  pile 
for  fire  great. 

10  Heap  on  wood,  kindle  the  fire,  consume 

<!  See  Jer.  i.  13 ;  chap.  xi.  3. «  Or,  heap. fChap.  xiii.  3 ; 

xxiii.  37;  ver.  9. sSee  2  Sam.viii,  2  ;  Joel  iii.  3  ;  Obad.  11 ; 

Nah.  iii.  10. 

to  mark  the  day,  &c.,  that  it  might  be  seen  how  pre- 
cisely the  spirit  of  prophecy  had  shown  the  very  day 
in  which  the  siege  took  place.  Under  tlie  same  image 
of  a  boiling  pot,  Jeremiah  had  represented  the  siege 
of  Jerusalem,  chap.  i.  13.  Ezekiel  was  a  priest ;  the 
action  of  boiling  pots  was  familiar  to  him,  as  these 
things  were  much  in  use  in  the  temple  service. 

Verse  5.  Make  it  //oil  well]  Let  it  boil  over,  that 
its  own  scum  may  augment  the  fire,  that  the  bones — 
the  soldiers,  maj"  be  seethed  therein.  Let  its  conten- 
tions, divided  counsels,  and  disunion  be  the  means  of 
increasing  its  miseries.  riTim  nm  rattach  rethacheyha, 
let  it  bubble  its  bubbling ;  something  like  that  of  the 
poet ; — 

"  Bubble,  bubble,  toil  and  trouble  : 
Fire  bum,  and  cauldron  bubble." 

Very  like  the  noise  made  by  ebullition,  when  a  pot 
of  thick  broth,  "  sleek  and  slab,"  is  set  over  a  fierce 
fire.  Such  was  that  here  represented,  in  which  all  the 
flesh,  the  fal,  and  the  bones  were  to  be  boiled,  and 
generally  dissolved  together. 

Verse  6.  Let  no  lot  fall  upon  it.]  Pull  out  the  flesh 
indiscriminately ;  let  no  piece  be  chosen  for  iino-  or 
priest ;  thus  showing  that  all  should  be  involved  in  one 
indiscriminate  ruin. 

Verse  7.  For  her  blood  is  in  the  midst  of  her]  She 
gloried  in  her  idol  sacrifices  ;  she  offered  them  upon  a 
'oci,  where  the  blood  should  remain  evident ;  and  she 


to  a  boiling  pot. 

the  flesh,  and  spice  it  well,  and      ^^  ^.  34^14. 
let  the  bones  be  burned.  01.  XLVii.  3 

1 1   Then  set  it  empty  upon  the  Tarnuim"prisci, 
coals  thereof,  that  the  brass  of  it    «■  K°man.,  27. 


may  be  hot,  and  may  burn,  and  that  '  the 
filthiness  of  it  may  be  molten  in  it,  that  the 
scum  of  it  may  be  consumed. 

12  She  hath  wearied  herself  with  lies,  and 
her  great  scum  went  not  forth  out  of  her :  hei 
scum  shall  be  in  the  fire. 

13  In  thy  filthiness  is  lewdness;  because  I 
have  purged  thee,  and  thou  wast  not  purged, 
thou  shall  not  be  purged  from  thy  filthiness 
any  more,  ™  till  I  have  caused  my  fury  to  rest 
upon  thee. 

14  "  I  the  Lord  have  spoken  it :  it  shall  come 
to  pass,  and  I  will  do  it ;  I  will  not  go  back  ; 
°  neither  will  I  spare,  neither  will  I  repent ; 
according  to  thy  ways,  and  according  to  thy 
doings,  shall  they  judge  thee,  saith  the  Lord 
God. 

15  Also  the  word  of  the  Lord  came  unto 
me,  saying, 

16  Son  of  man,  behold,  I  take  away  from 
thee  the  desire  of  thine  eyes  with  a  stroke  : 

i>  Lev.  xvii.  13  ;   Deut.  xii.  16,  24. i  Matt.  vii.  2. k  Ver. 

6;  Nah.  iii.  1  ;    Hab.  ii.  12. 'Chap.  xxii.  15. "Chap.  v. 

13  ;  viii.  18;  xvi.  42. »  1  Sam.  xv.  29. "Chap.  v.  11. 


poured  none  upon  the  ground  to  cover  it  with  dust,  in 
horror  of  that  moral  evil  that  required  the  blood  of  an 
innocent  creature  to  be  shed,  in  order  to  the  atonement 
of  the  offender's  guilt.  To  "  cover  the  blood  of  the 
victim,"  was  a  command  of  the  law.  Lev.  xvii.  13; 
Deut.  xii.  24. 

Verse  8.  That  it  might  cause  fury]  This  very 
blood  shall  be  against  them,  as  the  blood  of  Abel  was 
against  Cain. 

Verse  10.  Heap  on  wood]  Let  the  siege  be  severe,  the 
carnage  great,  and  the  ruin  and  catastrophe  complete. 

Verse  13.  In  thy  filthiness  is  lewdness]  Tn\  zim- 
mah,  a  word  that  denominates  the  iporst  kinds  of  im- 
purity;  adultery,  incest,  &c.,  and  the  purpose,  wish, 
design,  and  ardent  desire  to  do  these  things.  Hers 
were  not  accidental  sins,  they  were  abominations  by 
design  ;  and  they  were  the  worse  in  her,  because  God 
had  cleansed  her,  had  separated  the  Israelites  from  idol- 
atry and  idolatrous  nations,  and  liy  his  institutions  re- 
moved from  them  all  idolatrous  incentives.  But  they 
formed  alliances  with  the  heathen,  and  adopted  all  their 
abominations ;  therefore  God  would  not  spare  them 
See  ver.  14. 

Verse  16.  Behold,  I  take  atcay  from  thee  the  desire 
of  thine  eyes]  Here  is  an  intimation  that  the  stroke 
he  was  to  suffer  was  to  be  above  all  grief;  that  it  would 
be  so  great  as  to  prevent  the  relief  of  tears. 
Curae  leves  loquuntur,  graviores  silent, 
is  a  well-accredited  ma.vim  in  such  cases.  Superficial 
491 


The  prophet  forbidden  to 


EZEKIEL. 


mourn  for  Jerusalem. 


^^  ^  '^ilt'      yet  neither  shall  thou  mourn  nor 
B.  (j.  syo.      •'  1    ,,      1 

01.  XLVii.  3.    weep,    neither    shall    thy    tears 

Anno  ^ 

TarquiniiPrisci,    "rundown. 

R.  Roman.,  27.  jy  1  Forbcar  to  cry,  'make  no 
mourning  for  the  dead,  '  bind  the  tire  of  thine 
head  upon  thee,  and  '  put  on  thy  shoes  upon 
thy  feet,  and  "  cover  not  thy  "  lips,  and  eat  not 
the  bread  of  men. 

18  Sol  spake  imto  the  people  in  the  morn- 
ing :  and  at  even  my  wife  died ;  and  I  did  in 
the  morning  as  I  was  commanded. 

1 9  And  the  people  said  unto  me,  "  Wilt  thou 
not  tell  us  what  these  things  are  to  us,  that 
thou  doest  so  ? 

20  Then  I  answered  them,  The  word  of  the 
Lord  came  unto  me,  saying, 

2 1  Speak  unto  the  house  of  Israel,  Thus  saith 
the  Lord  God  ;  Behold,  "^  I  will  profane  my 
sanctuary,  the  excellency  of  your  strength, 
y  the  desire  of  your  eyes,  and  ^  that  which  your 
soul  pitieth  ;  ^  and  your  sons  and  your  daugh- 
ters whom  ye  have  left,  shall  fall  by  the 
sword. 

22  And  ye  shall  do  as  I  have  done  :   ''  ye 

pHeb.  go. iiHeb.  Be  silent. 'Jer.  xvi.  5,  6,  7. sSee 

Lev.   X.   6  ;    xxi.    10. 1  2   Sam.  xv.    30. "  Mic.   iii.   7. 

V  Heb.  upper  lip ;    and  so  ver.   22 ;    Lev.   xiii.   45. "  Chap. 

xii.  9;     xxxvii.    18. »Jer.  vii.    14;    chap.  vii.  20,  21,  22. 

»  Psa.  xxvii.  4. ^  Heb.  the   pity  of  your  soul. f»  Chapter 

xxiii.  47. 

griefs  affect  the  more  easily  moved  passions  ;  great  ones 
affect  the  soul  itself,  in  its  powers  of  reasoning,  reflect- 
ing, comparing,  recollecting,  &c.,  when  the  sufferer 
feels  all  the  weight  of  wo. 

Neither  shall  thy  tears  run  dmon.^  Touto  yap  i(5iov 
Tuv  o(p()aXfAuu  £v  roij  (xeyaXoij  xaxoij'  £v  (Aev  ya| 
Tttis  (joErjiais  (fufAcpopaiff  atp^ovojs  ra  Sax^va.  xarafpii, 

£v  Se  Toiff  v«epl3aK'Koii(fi  Senoig  (peuysi  xai  to. 

Saxpuci  xai  ifpoSiSuai  xai  tous  oipflaXjAouj-  Achill.  Tat. 
lib.  3.  c.  11.  For  this  is  the  case  with  the  eyes  in 
great  calamities  :  in  light  misfortunes  tears  flow  freely, 
but  in  heavy  afflictions  tears  fly  away,  and  betray  the  eyes. 

Verse  17.  Malie  no  mourning]  As  a  priest,  he 
could  make  no  public  mourning.  Lev.  xxi.  1,  &c. 

Bind  the  tire  of  thine  head]  This  seems  to  refer 
to  the  high  priest's  bonnet ;  or  perhaps,  one  worn  by 
the  ordinary  priests :  it  might  have  been  a  black  veil 
to  cover  the  head. 

Put  on  thy  shoes  vpon  thy  feet]  Walking  barefoot 
was  a  sign  of  grief 

Cover  not  thy  lips]  Mourners  covered  the  under  part 
of  the  face,  from  the  nose  to  the  bottom  of  the  chin. 

Eat  not  the  bread  of  men.]      D'tyjX  Uvh  lechem  ana- 
shim,  "the  bread  of  miserable  men,"  i.  e.,  mourners; 
probably,  the  funeral  banquet. 
492 


shall  not  cover  your  lips,  nor  eat     *•  ^:  ^^i*- 
the  bread  of  men.  oi.  XLVii.  3. 

23  And  your  tires  shall  be  upon    TarquiniiPrisci, 

your  heads,  and  your  shoes  upon  R-  Roman.,  27. 
your  feet :  "=  ye  shall  not  mourn  nor  weep  ;  but 
^  ye  shall  pine  away  for  your  iniquities,  and 
mourn  one  toward  another. 

24  Thus  ^  Ezekiel  is  unto  you  a  sign  :  ac- 
cording to  all  that  he  hath  done  shall  ye  do  : 
f  and  when  this  cometh,  ^  ye  shall  know  that 
I  am  the  Lord  God. 

25  Also,  thou  son  of  man,  shall  it  not  be  in 
the  day  when  I  take  from  them  '^  their  strength, 
the  joy  of  their  glory,  the  desire  of  their  eyes, 
and  '  that  whereupon  they  set  their  minds, 
their  sons  and  their  daughters, 

26  That  ^  he  that  escapeth  in  that  day  shall 
come  unto  thee,  to  cause  thee  to  hear  it  with 
thine  ears  ? 

27  '  In  that  day  shall  thy  mouth  be  opened 
to  him  which  is  escaped,  and  thou  shall  speak, 
and  be  no  more  dumb  :  and  "  thou  shall  be  a 
sign  unto  them ;  and  they  shall  know  that  I 
am  the  Lord. 

^  Jer.  xvi.  6,  7;    ver.   17. cjob  xxvii.  15;    Psa.  Ixxviii. 

64. d  Lev.  xxvi.  39  ;  chap,  xxxiii.  10. ^  Isa.  xx.  3 ;  chap. 

iv.  3;   xii.   6,   11. — — fJer.    xvii.    15;    John  xiii.   19;    xiv.  29. 

gChap.  vi.  7;   xxv.  5. ^Yer.  21. 'Heb.  the  lifting  up  of 

their  soul. kChap.  iii.  21,  22. 'Chap.  iii.  26,  27;  xxix.  21  ; 

xxxiii.  22. "Ver.  24. 


Verse  18.  At  even  my  loife  died]  The  prophet's 
wife  was  a  type  of  the  city,  which  was  to  him  exceed- 
ingly dear.  The  death  of  his  wife  represented  the  de- 
struction of  the  city  by  the  Chaldeans;  see  ver.  21, 
where  the  temple  is  represented  to  be  the  desire  of  his 
eyes,  as  his  unfe  was,  ver.  16. 

Verse  19.  Wilt  thou  not  tell  us]  In  the  following 
verses  he  explains  and  applies  the  whole  of  what  he 
had  done  and  said. 

Verse  27.  In  that  day  shall  thy  mouth  be  opened] 
That  is.  When  some  one  who  shall  have  escaped  from 
Jerusalem,  having  arrived  among  the  captives,  shall 
inform  them  of  the  destruction  of  the  city,  the  temple, 
the  royal  family,  and  the  people  at  large ;  till  then  he 
might  suppress  his  tears  and  lamentations.  And  we 
find  from  chap,  xxxiii.  21,  that  one  did  actually  escape 
from  the  city,  and  informed  the  prophet  and  his  brethren 
in  captivity  that  the  city  was  smitten. 

Thus  he  was  not  only  a  prophet  to  foretell  such 
things,  but  he  was  also  a  sign  or  portent,  shadowing 
them  out  by  circumstances  in  his  own  person  and 
family ;  and  thus  the  prediction,  agreeing  so  perfectly 
with  the  event,  proved  that  the  previous  information 
was  from  the  Lord. 


Heavy  judgments  threatened 


CHAP.  XXV. 


against  the  Ammonites 


CHAPTER  XXV. 

Thts  chapter  contains  threatenings  of  the  heai^y  judgments  of  God  against  the  Ammonites,  1-7  ;  Moabttes, 
8-11  ;  Edomiles,  13-14;  and  Philistines,  15-17  ;  on  account  of  their  hatred  to  his  people,  and  their 
insulting  them  in  the  time  of  their  distress.  These  jtrophecies  were  fulfilled  by  the  instrumentality  of  Ne- 
buchadnezzar, about  five  years  after  the  destruction  of  Jerusalem.  The  same  events  were  predicted  by 
several  of  the  other  prophets,  as  may  be  seen  from  the  cilaiion  of  parallel  texts  in  the  margin. 


A.  M.  3114. 

B.  C.  500. 

01.  XLVU.  3. 

Anno 


Tarquinii  Prisci 
R.   R. 


T^HE  word  of  the  Lord  came 
again  unto  mc,  saying, 
2  Son  of  man,  "  set  thy  face 
onian^^  b  against    the    Ammonites,    and 
prophesy  against  them ; 

3  And  say  unto  the  Ammonites,  Hear  the 
word  of  the  Lord  God  ;  Thus  saith  the  Lord 
God  ;  "  Because  thou  saidst,  Aha,  against  my 
sanctuary,  when  it  was  profaned  ;  and  against 
the  land  of  Israel,  when  it  was  desolate  ;  and 
against  the  house  of  Judah,  when  they  went 
into  captivity ; 

4  Behold,  therefore  I  will  deliver  thee  to  the 
•^  men  of  the  east  for  a  possession,  and  they 
shall  set  their  palaces  in  thee,  and  make  their 
dwellings  in  thee  :  they  shall  eat  thy  fruit,  and 
they  shall  drink  thy  milk. 

5  And  I  will  make  "  Rabbah  ^  a  stable  for 
camels,  and  the  Ammonites  a  couching-place 
for  flocks  :  ^  and  ye  shall  know  that  I  a?n  the 
Lord. 

6  For  thus  saith  the   Lord  God  ;    Because 


«  Chap.  vi.  2 ;    xxxv.  2. 1  Jer.  xlix.  1,  &c. ;   chap.  xxi.  28  ; 

Araos  i.   13 ;    Zeph.  ii.  9. c  Prov.  xvii.  5  ;  chap.  xxvi.  2. 

^Heh.  children. «Chap.  xxi.  20. Usa.  xvii.  2;   xxxii.  14; 

Zeph.  ii.  14,  15. e  Chap.  xiiv.  24  ;  xxvi.  6 ;  xxxv.  9. >'  Job 

xxvii.  23 ;  Lam.  ii.  13  ;  Zeph.  ii.  15. >  Heb.  hand. 


NOTES  ON  CHAP.  XXV. 
•     Verse  1.  The  word  of  the  Lord]    The  chronological 
order  of  this  chapter  is  after  chap,  xxxiii.  21,  &c. 
Sec  Abp.  Newcome. 

Verse  2.  Set  thy  face  against  the  Ammonites']  We 
have  already  seen,  chap.  xxi.  19,  &c.,  that  when  Ne- 
buchadnezzai  left  Babylon,  he  was  in  doiiht  whether 
he  should  besiege  Riblath,  the  capital  of  the  Ammon- 
ites, or  Jerusalem,  the  capital  of  the  Jews,  first :  and 
having  used  his  divination,  he  was  determined,  by  the 
result,  10  attack  Jerusalem  the  first.  lie  did  so ;  and 
the  Ammonites,  seeing  the  success  of  his  arms,  made 
friends  with  him,  and  exulted  in  the  ruin  of  the  Jews. 
God  resents  this,  and  predicts  their  downfall  with  that 
of  Edom,  Moab,  and  the  Philistines.  The  fulfilment 
of  this  prediction  is  not  noted  in  Scripture  :  but  Jose- 
phus  tells  us,  that  about  fire  years  after  the  taking  of 
Jerusalem,  Nebuchadnezzar  turned  his  arms  against  the 
.47/im')niVMand  Moabitcs,^nA  afterwards  against  £'g-yp<; 
and  having  subdued  those  nations,  he  returned  to  Baby- 
lon. Joseph.  Antiq.,  1.  X.,  c.  ii.  Berosus  states,  as 
quoted  by  Josephus,  contra  App.,  that  Nebuchadnezzar 
subdued  Syria,  Arabia,  Phoenicia,  and  Egypt :  and  con- 


thou  ''  hast  clapped  thine  '  hands, 


A.  M.  3414. 
1!.  C.  590. 

and  stamped  with  the  "'  feet,  and  01.  XLVii  3. 
'rejoiced  in  ™  heart  with  all  thy  Tarnuinii Prisci, 
despite  against  the  land  of  Israel ;    "■  ""-"^n  ■  ^^ 

7  Behold,  therefore  I  will  "  stretch  out  mine 
hand  upon  thee,  and  will  deliver  thee  for  °  a 
spoil  to  the  heathen ;  and  I  will  cut  thee  off 
from  the  people,  and  I  will  cause  thee  to 
perish  out  of  the  countries :  I  will  destroy 
thee  ;  and  p  thou  shalt  know  that  I  am  the 
Lord. 

8  Thus  saith  the  Lord  God  ;  Because  that 
1  Moab  and  ''  Seir  do  say.  Behold,  the  house 
of  Judah  is  like  unto  all  the  heathen ; 

9  Therefore,  behold,  I  will  open  the  *  side  ol 
Moab  from  the  cities,  from  his  cities  which  are 
on  his  frontiers,  the  glory  of  the  country, 
Beth-jeshimoth,  Baal-meon,  and  Kirialhaim, 

10  '  Unto  the  men  of  the  east  "with  the 
Ammonites,  and  will  give  them  in  possession, 
that  the  Ammonites  '  may  not  be  remembered 
amons  the  nations. 


kHeb. /oD/. 'Chap,  xxxvi.  5;   Zeph.  ii.  8,10. "Heb. 

soul.— — °  Chap.  xxxv.  3. ©Or,  vieat. pChap.  xxii.    16; 

xxiv.  24. ilsa.  xv.,  xvi ;    Jer.  xlviii.  1,  &e, ;    Amos  ii.   1. 

'Chap.  xxxv.  2,  5,  12. »Heb.  shoulder  of  Moab. >Ver.  4. 

"  Or,  against  the  children  of  Amman. ^  Chap.  xxi.  32. 

sequently,  that  he  had  brought  under  his  dominion  the 
Ammonites,  Moabites,  and  Idumeans,  wlio  were  included 
among  the  Philistines.      See  Calmct. 

A'^erse  4.  Will  deliver  thee  to  the  men  of  the  east] 
Probably  the  Scenile  Arabs,  Ishmnclilcs,  and  people 
of  Kedar,  who  seized  upon  the  provinces  of  the  van- 
quished Ammonites,  &c.  The  following  description 
suits  this  people  only,  living  on  fruits,  tlie  milk  of  their 
flocks,  using  camels,  &c.  Some  think  the  people  of 
the  east  mean  the  Chaldeans. 

Verse  7.  I  will  cause  thee  to  perish]  Except  in  his- 
tory, the  name  of  the  Ammonites  does  not  now  e.xist. 

Verse  8.  Moab  and  Seir  do  say]  Seir  means  the 
Idumeans.  It  appears  that  both  these,  with  the  Am- 
monites, had  made  a  league  with  Zedekiah,  Jer.  xxvii. 
3,  which  they  did  not  keep ;  and  it  is  supposed  that 
they  even  joined  with  the  Chaldeans. 

Verse  9.  I  will  open  the  side]  t^PD  ketheph,  the 
shoulder,  the  strongest  frontier  place.  Beth-jeshimoth, 
Baal-meon,  and  Kiriathaim  were  strong  frontier  towns 
of  Moab. 

Verse  10.  That  the  Ammonites]  The  Syriac  has, 
"  That  Rabbah  of  the  sons  of  ,\ramon  be  not  remembered."' 
493 


Prophecies  against  Ammon, 


EZEKIEL. 


Moah,  Edom,  <^c. 


^e'coto'*'  ^^  ^^'^  ^  ^^''^  execute  judg- 
01.  XLVii.  3.  ments  upon  Moab ;  and  they 
TarquijUi'prisci,  sliall  know  that  I  a?«  the  Lord. 
R.  Roman.,  27.  jg  Thiis  saith  the  Lord  God; 
■"  Because  that  Edom  hath  dealt  against  the 
house  of  Judah  ^  by  taking  vengeance,  and 
hatli  greatly  offended,  and  revenged  himself 
upon  them  ; 

1 3  Therefore  thus  saith  the  Lord  God  ;  I 
will  also  stretch  out  mine  hand  upon  Edom,  and 
will  cut  off  man  and  beast  from  it ;  and  I  will 
make  it  desolate  from  Teman ;  and  ^  they  of 
Dedan  shall  fall  by  the  sword. 

14  And  ^  I  will  lay  my  vengeance  upon 
Edom  by  the  hand  of  my  people  Israel :  and 
they    shall  do   in   Edom   according   to  mine 


"2  Chron.  xxviii.  17  ;    Psa.  cxxxvii.  7;   Jer.  xli.v.  7,  8,  &c. ; 
chap.  XXXV.  2,  &c.  ;  Amos  i.  1 1  ;  Obad.  10,  &c.  ;    1  Esd.  iv.  45. 

^  Heb.  by  revenging  revetigement. y  Or,   they  shall  fall  by  the 

sword  unto  Dedan. ^  See  Isa.  xi.  14 ;  Jer.  xlix.  2  ;  1  Mac.  v.  3 ; 

2  Mac.  X.  16,  17. ■>  Jer.  xxv.  20 ;  xlvii.  I,&c.  ;  Joel  iii.  4,  &c. ; 

Verse  X2.  Because  that  Edom  hath  dealt]  The 
Edomites  were  the  most  inveterate  enemies  of  the  Jews 
from  the  very  earliest  times,  and  ever  did  all  that  they 
could  to  annoy  them. 

Verse  13.  /  toill  make  it  desolate  from  Teman] 
Teman  and  Dedan  were  both  cities  of  the  Moabites, 
and  apparently  at  each  extremity  of  the  land. 

Verse  14.  I  ivill  lay  my  iwngeance  upon  Edom] 
God  will  not  allow  men  to  insult  those  whom  he  has 
cast  down.  His  judgment  is  sufficient ;  to  add  more 
is  an  insult  to  God. 

By  the  hand  of  my  people  Israel]  This  was  fulfilled 
by  the  Maccabees,  who  not  only  defeated  them  and 
brought  them  under  complete  subjection,  but  obliged 


anger  and  according  to  my  fury  ;  ^  "*•  ^J^- 
and  they  shall  know  my  ven-  oi.  XLVii.  3 
geance,  saith  the  Lord  God.  Tarquinii  Prisci, 

15  Thus  saith  the  Lord  God;  ^-  ^°'"^°-  ^^- 
"Because  *the  Philistines  have  dealt  by  re- 
venge, and  have  taken  vengeance  with  a 
despiteful  heart,  to  destroy  it  "  for  the  old 
hatred ; 

1 6  Therefore  thus  saith  the  Lord  God  ;  Be- 
hold, *  I  will  stretch  out  mine  hand  upon  the 
Philistines,  and  I  will  cut  off  the  '  Cherethims, 
'  and  destroy  the  remnant  of  the  s  sea  coasts. 

17  And  I  will  ''execute  great  'vengeance 
upon  them  with  furious  ^  rebukes  ;  '  and  they 
shall  know  that  I  am  the  Lord,  when  I  shall 
lay  my  vengeance  upon  them. 

Amos  1.  6. 1>2  Chron.  xxviii.  18. cQr,  with  perpetual  ha- 
tred.  dZeph.  ii.  4,  tScc. «l  Sam.  xxx.  14. 1"  Jer.  xlvii. 

4. s  Or,  haven  of  the  sea. i^Chap.  v.  15. '  Heb.  vengean- 
ces.  1 1  Chron.  xii.  17 ;   Psa.  Ixviii.  30  ;   Isa.  ii.  4 ;   xvii.  13  ; 

Mic.  iv.  3  ;  Mai.  iii.  11. 1  Psa.  ix.  16. 


them  to  receive  circumcision,  Joseph.  Antiq.  1.  xiii.,  c. 
17;   1  Mace.  v.  65  ;  2  Mace.  x.  16. 

Verse  15.  Because  the  Philistines]  They  were  as 
inimical  to  the  Jews  as  the  Ammonites,  Sic,  were. 
Nebuchadnezzar  punished  them  because  they  had  as- 
sisted the  Tyrians  during  the  time  he  was  besieging 
their  city. 

I  will  cut  off  the  Cherethims]  See  the  note  on  2 
Sam.  viii.  18. 

The  remnant  of  the  sea  coasts.]  The  different 
seignories  of  the  Philistines  inhabited  the  coast  of  the 
Mediterranean  Sea,  from  Judea  to  Egypt.  For  other 
matters  relative  to  these  prophecies,  see  the  passages 
in  the  margin. 


CHAPTER  XXVL 

This  prophecy,  beginning  here  and  ending  in  the  twentieth  verse  of  the  twenty-eighth  chapter,  is  a  declara- 
tion of  the  judgments  of  God  against  Tyre,  a  very  famous  commercial  city  of  antiquity,  which  icas  taken 
by  Nebuchadnezzar  after  an  arduous  siege  of  thirteen  years.  The  prophet  begins  with  introducing  Tyre 
insulting  Jerusalem,  and  congratulating  herself  on  the  prospect  of  accession  to  her  commerce  now  that  this 
city  tvas  no  more,  1,  2.  Upon  which  God  denounces  utter  destruction  to  Tyre,  and  the  cities  depending 
on  her,  3—6.  We  have  then  a  particular  account  of  the  person  raised  up  in  the  course  of  the  Divine  pro- 
vidence to  accomplish  this  work.  We  see,  as  it  were,  his  mighty  hosts,  {ivhich  are  likened  to  the  waves  of 
the  sea  for  their  multitude,)  raising  the  mounds,  setting  the  engines,  and  shaking  the  tvalls  ;  we  hear  the 
noise  of  the  horsemen,  and  the  sound  of  their  cars  ;  we  see  the  clouds  of  smoke  and  dust ;  ive  see  the  sword 
bathed  in  blood,  and  hear  the  groans  of  the  dying.  Tyre,  {whose  buildings  were  very  splendid  and  magni- 
ficent, and  tohose  walls  loere  one  hundred  and  Rt'ty  feet  in  height,  with  a  proportionable  breadth,)  immedi- 
ately disappears  ;  her  strong  (and  as  she  thought  impregnable)  towers  are  thrown  down ;  and  her  very  dust 
is  buried  in  the  sea.  Nothing  remains  but  the  bare  rock,  7—14.  The  scene  is  then  varied.  The  isles 
and  adjacent  regions,  by  a  very  strong  and  beautiful  figure,  are  represented  to  be  shaken,  as  with  a  mighty 
earthquake  by  violent  concussion  occasioned  by  the  fall  of  Tyre.  The  groans  of  the  dying  reach  the  ears 
of  the  people  inhabiting  these  regions.  Their  princes,  alarmed  for  themselves  and  grieved  for  Tyre,  de- 
scend from  their  thrones,  lay  aside  their  robes,  and  clothe  themselves  with — sackcloth'? — no,  but  with  trem- 
bling !  Arrayed  in  this  astonishing  attire,  the  prophet  introduces  them  as  a  chorus  of  mourners,  lamenting 
Tyre  in  a  funeral  song  or  dirge,  as  customary  on  the  death  of  renowned  personages.  And  pursuing  the 
same  image  still  farther,  in  the  person  of  God,  he  performs  the  last  sad  office  for  her.  She  is  brought 
494 


The  prophecy 


CHAP.  XXVI. 


against  Tyre. 


forth  from  her  place  in  solemn  pomp  ;  the  pit  is  dug  for  her ;  and  she  ts  buried,  to  rise  no  more,  15-31. 
Such  is  the  prophecy  concerning  Tyre,  comprehending  both  the  city  on  the  continent  and  that  on  the  island, 
and  most  punctually  fulfilled  in  regard  to  both.  That  on  the  continent  was  razed  to  the  ground  by  Nebu- 
chadnezzar, B.  C.  572,  and  that  on  the  island  by  Alexander  the  Great,  B.  C.  332.  And  at  present,  and 
for  ages  past,  this  ancient  and  renowned  city,  once  the  emporium  of  the  world,  and  by  her  great  naval 
superiority  the  centre  of  a  powerful  monarchy,  ts  literally  what  the  prophet  has  repeatedly  foretold  it 
should  be,  and  what  in  his  time  was,  humanly  speaking,  so  highly  improbable — a  bare  rock,  a  place  to 
spread  nets  on ! 


A.  M.  311C. 

B.  C.  5B8. 

01.  XLYIU.  1. 

Anno 

raniuiniiPrisci, 
li.  Roman.,  29. 


A  ND  it  came 
eleventh 


to  pass  in  the 

year,    in    the    first 

day  of  the  montli,  that  the  word 

of    the    Lord    came    unto    me, 

saying, 

2  Son  of  man,  °  because  that  Tyrus  hath 
said  against  Jerusalem,  ''  Aha,  she  is  broken 
that  was  the  gates  of  the  people  :  she  is 
turned  imto  me  :  I  shall  be  replenished,  now 
she  is  laid  waste  : 

3  Therefore,  thus  saith  the  Lord  God  :  Be- 
hold, I  am  against  thee,  0  Tyrus,  and  will 
cause  many  nations  to  come  up  against  thee, 
as  the  sea  causeth  his  waves  to  come  up. 

4  And  they  shall  destroy  the  walls  of  Tyrus, 
and  break  down  her  towers  :  I  will  also  scrape 
her  dust  from  her,  and  "  make  her  like  the  top 
of  a  rock. 

5  It  shall  be  a  place  fw  the  spreading  of 
nets,  ^  in  the  midst  of  the  sea :  for  I  have 
spoken  it,  saith  the  Lord  God  :  and  it  shall 
become  a  spoil  to  the  nations. 

■  Isa.  xxiii. ;    Jer.  xiv.  22  ;   xlvii.  4 ;    Amos  i.  9 ;   Zech.  ix.  2. 

kChap.  XXV.  3;    xxxvi.  2. »  Ver.  14. ii  Chap,  xxvii.  32. 

•  Chap.  XXV.  5. 

NOTES  ON  CHAP.  XXVI. 

Verse  1.  The  eleventh  year^  This  was  the  year  in 
vliich  Jerusalem  was  taken ;  the  eleventh  of  the  cap- 
tivity of  Jeconiah,  and  the  eleventh  of  the  reign  of 
Zedekiah.  Vi\\M  month  we  are  not  told,  though  the  day 
is  mentioned.  There  have  been  man)'  conjectures  about 
this,  which  are  not  of  sufficient  consequence  to  be  detailed . 

Verse  2.  Tyrus  hath  said]  From  this  it  would  ap- 
pear that  Jerusalem  had  been  taken,  which  was  on  the 
fourth  month  of  this  year ;  but  it  is  possible  that  the 
prophet  speaks  of  the  event  beforehand. 

She  is  broken  that  was  the  gates  of  the  people]  Jeru- 
salem, a  general  emporium. 

/  shall  be  replenished]  The  merchandise  that  went 
to  Jerusalem  will  come  to  me,  (to  Tyre.) 

Verse  3.  Will  cause  many  nations  to  come  up  against 
thee]  We  have  already  seen  that  the  empire  of  the 
Chaldeans  was  composed  of  many  different  provinces, 
and  that  Nebuchadnezzar's  array  was  composed  of  sol- 
diers from  different  nations :  these  may  be  the  people 
meant ;  but  I  doubt  whether  this  may  not  refer  to  the 
different  nations  which  in  successive  ages  fought  against 
Tyre.  It  was  at  last  finally  destroyed  ic  the  sixteenth 
cepiury  of  the  Christian  era. 


A.  M.  34ie. 

B.  C.  588. 

01.  XLVIII.  1. 

Anno 


Tarquinii  Prisci, 
R.  koman., 


,29. 


6  And  her  daughters  which  are 
in  the  field  shall  be  slain  by  the 
sword ;  "  and  they  shall  know 
that  I  am  the  Lord. 

7  For  thus  saith  the  Lord  God  ;  Behold,  I 
will  bring  upon  Tyrus  Nebuchadrezzar  king 
of  Babylon,  ^  a  king  of  kings,  from  the  north, 
with  horses,  and  with  chariots,  and  with 
horsemen,  and  companies,  and  much  people. 

8  He  shall  slay  with  the  sword  thy  daugh- 
ters in  the  field  :  and  he  shall  s  make  a  fort 
against  thee,  and  ^  cast  a  mount  against  thee, 
and  lift  up  the  buckler  against  thee. 

9  And  he  shall  set  engines  of  war  against 
thy  walls,  and  with  his  a.xes  he  shall  break 
down  thy  tovs^ers. 

1 0  By  reason  of  the  abundance  of  his  horses 
their  dust  shal'  cover  thee  :  thy  walls  shall 
shake  at  the  noise  of  the  horsemen,  and  of 
the  wheels,  and  of  the  chariots,  when  he  shall 
enter  into  thy  gates,  '  as  men  enter  into  a  city 
wherein  is  made  a  breach. 


fEzravii.   12;    Dan.  U.  37. sChap.  xxi.  22. k  Or,  pour 

out  the  engine  of  shot. ^Heb.  according  to  the  enterings  of  a  city 

broken  up. 


Verse  4.  /  will  also  scrape  her  dust  from  her]  I 
will  totally  destroy  her  fortifications,  and  leave  her  no- 
thing but  a  barren  rock,  as  she  was  before.  This  can- 
not refer  to  the  capture  of  Tyre  by  Nebuchadnezzar. 
It  flourished  long  after  his  time. 

Verse  5.  A  place  for  the  spreading  of  nets]  A  place 
for  the  habitation  of  some  poor  fishermen,  who  spent 
the  fishing  season  there,  and  were  accustomed  to  dry 
their  nets  upon  the  rocks.      See  on  ver.  1 1 . 

Verse  6.  And  her  daughters]  The  places  depen- 
dent on  Tyre.  As  there  were  tivo  places  called  Tyre, 
one  on  the  main  land,  and  the  other  on  a  rock  in  the 
sea,  opposite  to  that  on  the  main  land,  sometimes  the 
one  seems  to  be  spoken  of,  and  sometimes  the  other. 
That  on  the  land,  Pala^lyre,  was  soon  taken ;  but  that 
in  the  sea  cost  Nebuchadnezzar  thirteen  years  of  siege 
and  blockade.  The  two  formed  only  one  city,  and  one 
state. 

Verse  7.  Nebuchadrezzar — king  of  kings]  An 
ancient  title  among  those  proud  Asiatic  despots 
i(ULoJ!)Uo  !lU;:>>J  shahinshah  and  padshah,  titles  still 
in  use. 

Verse  8.  Thy  daughters  in  the  field]  This  seems 
to  be  spoken  of  Palcetyre,  or  Tyre  on  the  main  land  ; 
495 


The  destruction  of 


EZEKIEL. 


Tyre  foretold. 


*u  ^  1*1^-  1 1  With  the  hoofs  of  his  horses 
01.  XL  VIII,  1 .  shall  he  tread  down  all  thy  streets : 
TarmiiniiPrisci,  he  shall  slay  thy  people  by  the 
R.  Roman.,  29.  g^gj-j^  jjjjd  thy  stroiig  ganlsons 
shall  go  down  to  the  ground. 

12  And  they  shall  niiake  a  spoil  of  thy 
riches,  and  make  a  prey  of  thy  merchandise  : 
and  they  shall  break  down  thy  walls,  and  de- 
stroy ^  thy  pleasant  houses  :  and  they  shall 
lay  thy  stones  and  thy  timber  and  thy  dust  in 
the  midst  of  the  water. 

1 3  '  And  1  will  cause  the  noise  of  ■"  thy  songs 
to  cease  ;  and  the  sound  of  thy  harps  shall  be 
no  more  heard. 

1 4  And  "  I  will  make  thee  like  the  top  of  a 
rock :  thou  shall  be  a  place  to  spread  nets 
upon ;  thou  shalt  be  built  no  more  :  for  I  the 
Lord  have  spoken  it,  saith  the  Lord  God. 

15  Thus  saith  the  Lord  God  to  Tyrus ; 
Shall  not  the  isles  "  shake  at  the  sound  of  thy 
fall,  when  the  wounded  cry,  when  the  slaughter 
is  made  in  the  midst  of  thee  ? 

16  Then  all  the  p  princes  of  the  sea  shall 
1  come  down  from  their  thrones,  and  lay 
away  their  robes,  and  put  off  their  broidered 
garments  :  they  shall  clothe  themselves  with 
■■  trembling ;  ^  they  shall  sit  upon  the  ground, 

^Heh.  Houses  of  thy  deshe. '  Isa.  xiv.  11;    xxiv.  8;    Jer. 

vii.  34 ;   xvi.  9;   xxv.  10. "Isa.  xxiii.  16;   chap,  xxviii.  13; 

Rev.  xviii.  22. "  Ver.  1,  5. "Jer.  xlix.  21  ;  ver.  18  ;    chap. 

xxvii.    28;     xxxi.    16. pIsa.    xxiii.     8. <! Jonah    iii.    6. 

fHeb.  tremblings. =  Job  ii.  13. "Chap,  xxxii.  10. "  Ch. 

xxvii.  35. 

for  forts,  mounts,  engines  of  war,  horses,  and  chariots 
could  not  be  brought  to  act  against  the  other. 

Verse  12.  And  they  shall  lay  thy  stones  and  thy 
timber  and  thy  dust  in  the  midst  of  the  waler.'\  This 
answers  to  the  taking  of  Tyre  by  Alexander  ;  he  ac- 
tually took  the  timbers,  stones,  rubbish,  &c.  of  old 
Tyre,  and  filled  up  the  space  between  it  and  new  Tyre, 
and  thus  connected  the  latter  with  the  main  land  ;  and 
this  he  was  obliged  to  do  before  he  could  take  it. 

Verse  14.  Thou  shalt  be  built  no  more]  If  this  re- 
fer to  Nebuchadnezzar's  capture  of  the  city,  old  Tyre 
must  be  intended  :  that  was  destroyed  by  him,  and 
never  rebuilt.  But  I  doubt  whether  the  whole  of  this 
prophecy  do  not  refer  to  the  taking  of  Tyre  by  Alex- 
ander, three  hundred  years  after  its  capture  by  Nebu- 
chadnezzar. Indeed  it  may  include  more  recent  con- 
quests of  this  important  city.  It  went  through  a 
variety  of  vicissitudes  till  1289,  when  it  and  the  neigh- 
bouring towns  were  sacked  and  ravaged  by  the  Mame-- 
lukes.  Mr.  Maundrell,  who  visited  this  place,  says, 
"  it  is  a  Babel  of  broken  walls,  pillars,  vaults,  &c., 
there  being  not  so  much  as  one  entire  house  left !  Its 
present  inhabitants  are  only  a  few  poor  wretches,  har- 
bouring themselves  in  the  vaults,  and  subsisting  chiefly 
on  fishing ;  who  seem  to  be  preserved  in  this  place  by 
496 


and  '  shall  tremble  at  euery  mo-      ^-  ^-  3416. 
ment,  and  "  be  astonished  at  thee.    oi.  XLViii.  i. 

17  And  they  shall  take  up  a  TarquiiSpnsci, 
"lamentation  for  thee,  and  say  RR°'"an.,29 
to  thee,  How  art  thou  destroyed,  that  wast 
inhabited  ■*'  of  seafaring  men,  the  renowned 
city,  which  wast  '  strong  in  the  sea,  she  and 
her  inhabitants,  which  cause  their  terror  to  be 
on  all  that  haunt  it ! 

1 8  Now  shall  ^  the  isles  tremble  in  the  day 
of  thy  fall ;  yea,  the  isles  that  are  in  the  sea 
shall  be  troubled  at  thy  departure. 

19  For  thus  saith  the  Lord  God;  When  I  shall 
make  thee  a  desolate  city,  like  the  cities  that  cure 
not  inhabited  ;  when  I  shall  bring  up  the  deep 
upon  thee,  and  great  waters  shall  cover  thee  ; 

20  When  I  shall  bring  thee  down  ^  with 
them  that  descend  into  the  pit,  with  the  people 
of  old  time,  and  shall  set  thee  in  the  low 
parts  of  the  earth,  in  ^  places  desolate  of  old, 
with  them  that  go  down  to  the  pit,  that  thou 
be  not  inhabited ;  and  I  shall  set  glory  ''  in 
the  land  of  the  living ; 

21  "=1  will  make  thee  '^  a  terror,  and  thou 
shalt  be  no  more :  "  though  thou  be  sought 
for,  yet  shalt  thou  never  be  found  again,  saith 
the  Lord  God. 

'  Jer.  vii.  29 ;   chap.  xix.  1 ;    xxvii.  2,  32  ;    xxviii.  12  ;    xxxii. 

2 ;    Rev.    xviii.   9. '^  Heb.   of  the  seas. *  Isa.  xxiii.   4. 

yVer.  15. ^  Chap,  xxxii.  18,  24. "Job  iii.  14;  Psa.  cix. 

10  :  Isa.  xlix.  19  ;  lix.  10  ;  Amos  vii.  9. b  Chap,  xxxii.  23,  26, 

27,  32. c  Chap,    x.xvii.  36  ;    xxviii.   19. J  Heb.   terrors. 

e  Psa.  xxxvii.  36. 


Divine  Providence  as  a  visible  argimient  how  God  has 
fulfilled  his  word  concerning  Tyre,  that  it  should  be  the 
top  of  a  rock,  a  place  for  fishers  to  dry  their  nets  on." 

Verse  15.  The  isles  shake  at  the  sound  of  thy  fall] 
All  those  which  had  traded  with  this  city,  which  was 
the  grand  mart,  and  on  which  they  all  depended.  Her 
ruin  involved  them  aU,  and  caused  general  wailing. 

Verse  16.  The  princes  of  the  sea]  The  chief  ma- 
ritime states,  such  as  Leptis,  Utica,  Carthage,  Gades, 
&c.     See  Calmet. 

Verse  17.  Wast  strong  in  the  sea]  The  strength 
of  Tyre  was  so  great,  that  Alexander  despaired  of  being 
able  to  reduce  it  unless  he  could  _/5H  np  that  arm  of  the 
sea  that  ran  between  it  and  the  main  land.  And  this 
work  cost  his  army  seven  months  of  labour. 

Verse  20.  And  I  shall  set  glory  in  the  land  of  the 
living.]  Judea  so  called,  the  land  of  the  living  God. 

Verse  21.  Yet  shalt  thou  never  be  found  again] 
This  is  literally  true  ;  there  is  not  the  smallest  vestige 
of  the  ancient  Tyre,  that  which  was  erected  on  the 
main  land.  Even  the  ground  seems  to  have  been 
washed  away  ;  and  the  new  Tyre  is  in  nearly  a  simi- 
lar state,  i  think  this  prophecy  must  be  extended  to 
the  whole  duration  of  Tyre.  If  it  now  be  found  to  be 
in  the  state  here  described,  it  is  sufficient  to  show  the 


'I'he  riches,  glory,  and 


CHAP,  xxvri. 


commerce  of  Tyre. 


truth  of  the  prophecy.  And  now  it  is  found  precisely 
in  the  state  which  the  above  prophetic  declarations, 
taken  according  to  the  letter,  point  out !  No  word  of 
God  can  ever  fall  to  the  ground. 

Notwitlistanding  the  former  destructions,  Tyre  was 


a  place  of  some  consequence  in  the  time  of  St.  Paul. 
There  was  a  Church  there,  (see  Acts  xxi.  3,  4,  &c.,) 
which  afterwards  became  famous.  Calmet  observes, 
it  afforded  a  great  number  of  martyrs  for  the  Christian 
Church. 


CHAPTER  XXVn. 

This  chapter  may  he  considered  as  the  second  part  of  the  prophecy  concerning  Tyre.  The  prophet  pursues 
his  subject  tu  the  manner  of  those  ancient  lamentations  or  funeral  songs,  in  which  the  preeficise  or  mourn- 
ing loomen  first  recounted  whatever  was  great  or  praiseicorthy  in  the  deceased,  and  then  inourned  his  fall. 
Here  the  riches,  glory,  and  extensive  commerce  of  Tyre  are  enlarged  upon,  1-25.  Her  doicnfall  is  then 
described  in  a  beaut  ful  allegory,  executed  in  a  few  words,  wi/h  astonishing  brevity,  propriety,  and  perspi- 
cuity, 26  ;  upon  which  all  the  maritime  and  commercial  world  are  represented  as  grieved  and  astonished  at 
her  fate,  and  greatly  alarmed  for  their  own,  97-36.  Besides  the  view  which  this  chapter  gives  of  the 
conduct  of  Providence,  and  the  example  with  which  it  furnishes  the  critic  and  man  of  taste  of  a  very  ele- 
gant and  highly  finished  piece  of  composition,  it  likewise  affords  the  antiquary  a  very  curious  and  interest- 
ing account  of  the  wealth  and  commerce  of  ancient  times.  And  to  the  mind  that  looks  for  "  a  city  that  hath 
foundations,"  what  a  picture  does  the  whole  present  of  the  mutability  and  inanity  of  all  earthly  things  ! 
Many  of  the  places  mentioned  in  ancient  history  have,  tike  Tyre,  long  ago  lost  their  political  consequence  ; 
the  geographical  situation  of  others  cannot  be  traced ;  they  have  sunk  in  the  deep  waters  of  oblivion  ;  the 
east  wind  hath  carried  them  away. 


A.M.  3416. 

B.  C.  588. 

Ol.XLVIII.  1. 

Anno 

Tarquinii  Prisci, 

.Oman.,  29. 


'PHE  word  of  the  Lord  came 
again  unto  me,  saying, 
2   Now,  thou  son  of  man,  "  take 
up  a  lamentation  for  Tyrus  ; 
3  And  say  unto  Tjtus,   *=  0   thou   that  art 
situate  at  the  entry  of  the  sea,  which  art  "  a 


Tarqu 


>Chap.  xijc.  1 ;  xxvi. 


xxviii.  12  ;  xxxii.  2. ^  Chap,  xxviii. 

•:  Isa.  xxiii.  3. 


NOTES  ON  CHAP.  XXVII. 

Verse  2.  Take  up  a  lamentation  for  Tyrus]  This 
is  a  singular  and  curious  chapter.  It  gives  a  very  cir- 
cumstantial account  of  the  trade  of  Tjtc  with  different 
parts  of  the  world,  and  the  different  sorts  of  merchan- 
dise in  which  she  trafficked.  The  places  and  the  im- 
ports are  as  regularly  entered  here  as  they  could  have 
been  in  a  European  custom-house. 

Verse  3.  The  entry  of  the  sea]  Tyre  was  a  small 
island,  or  rather  rock,  in  the  sea,  at  a  short  distance 
from  the  main  land.  We  have  already  seen  that  there 
was  another  Tyre  on  the  main  land  ;  but  they  are  both 
considered  as  one  city. 

Verse  4.  Thy  builders  have  perfected  thy  beauty.] 
Under  the  allegory  of  a  beautiful  ship,  the  prophet, 
here  and  in  the  following  verses,  paints  the  glory  of 
this  ancient  city.  Horace  describes  the  commonwealth 
of  Rome  by  the  same  allegory,  and  is  as  minute  in  his 
description,  Carm.  lib.  i.  Od.  xiv: — 

O  navis,  referent  in  mare  te  novi 
Fluctus  ?     0  quid  agis  ?     Fortiter  occupa 
Portum.     Nonne  vides,  ut 
Nudum  remigio  latus, 
Et  malus  celeri  saucius  Afnco, 
Antennaque  gemant  ?   ac  sine  funibus 
Vix  durare  carina 
Possint  imperiosius 
Mquor  1   non  tibi  sunt  integra  lintea ; 
Vol.  IV.  (     32     ) 


merchant  of  the  people  for  many 
isles,  Thus  saith  the  Lord  God  ; 
O  Tyrus,  thou  hast  said,  ''  I  am 
"  of  perfect  beauty. 

4  Tiiy  borders  are   in  the  ^  midst  of    the 
seas,  thy  builders  have  perfected  thy  beauty. 


A.  M.  3416. 

B.  C.  588, 

Ol.  XLVllI.  1. 

Anno 
Tarquinii  Prisci, 
Oman.,  29. 


Tarqui 
R.  Ro 


d  Chap,    xxviii.    12.- 


'  Heb.    perfect 
heart. 


of   iKauty.- 


rHeb 


Non  Di,  quos  iterum  pressa  voces  malo : 
Quamvis  Pontica  pinus, 
Sylvse  (ilia  nobilis, 
Jactes  et  genus,  et  nomen  inutile. 
Nil  pictis  timidus  navita  puppibut 
Fidit.      Tu,  nisi  ventis 
Debes  ludibrium,  cave. 

Unhappy  vessel,  shall  the  leaves  again 
Tumultuous  bear  thee  to  the  faithless  main  t 
What,  would  thy  madness  thus  with  storms  to  sportt 
Cast  firm  your  anchor  in  the  friendly  port. 
Behold  thy  naked  decks,  the  wounded  mast, 
And  sail-yards  groan  beneath  the  southern  blast. 
Nor,  without  ropes,  thy  keel  can  longer  brave 
The  rushing  fury  of  the  imperious  wave: 
Torn  are  thy  sails  ;  thy  guardian  gods  are  lost, 
WTiom  you  might  call,  in  future  tempests  tost. 
What,  though  majestic  in  your  pride  you  stood, 
A  noble  daughter  of  the  Pontic  wood, 
You  now  may  vainly  boast  an  empty  name, 
Of  birth  conspicuous  in  the  rolls  of  fame. 
The  mariner,  when  storms  around  him  rise, 
No  longer  on  a  painted  stern  relies. 
Ah !  yet  take  heed,  lest  these  new  tempests  sweep, 
..    In  sportive  rage,  thy  glories  to  the  deep. 

Fr.\ncis. 

1  give  this  as  a  striking  parallel  to  many  passages 

in  this  chapter. 

497 


Tyre  represented  under  the 


EZEKIEL. 


metaphor  of  a  gallant  ship. 


A^M.  3«6.         5   They  have   s^made    all    thy 
01.  XLViii.  1.    ship  boards  of  fir  trees  of  ^  Senir  : ! 
TarquinuPrisci,  they   have  taken    '  cedars   from 
R.  Roman.,  29.    Lgb^non  to  make  masts  for  thee. 

6  Of  the  oaks  of  Baslian  have  they  made 
thine  oars  :  ''  the  '  company  of  the  Ashuriles 
have  made  thy  benches  of  ivory,  brought  out 
of  ™  the  isles  of  Chittim. 

7  Fine  linen  with  broidered  work  from 
Egypt  was  that  which  thou  spreadest  forth  to 
be  thy  sail ;  "  blue  and  purple  from  the  isles 
of  Elishah  was  that  which  covered  thee. 

8  The  inhabitants  of  Zidon  and  Arvad  were 
thy  mariners  :  thy  wise  men,  O  Tyrus,  that 
were  in  thee,  were  thy  pilots. 

9  The  ancients  of  °  Gebal  and  the  wise  men 
thereof  were  in  thee  thy  ^  calkers  i ;  all  the 
ships  of  the  sea  with  their  mariners  were  in 
thee  to  occupy  thy  merchandise. 

sHeb.  built. i"Deut.  hi.  9. '  Judg.  ix.  Jo. kOr,  they 

have  made  thy  hatches  of  ivory  welt  trodden. 1  Heb.  the  daughter. 

«  Jer.  ii.  10. "  Or,  purple  and  scarlet. o  1  Kings  v.  18 ;  Psa. 

Ixxxiii.  7. 

Verse  5.  Fir  trees  of  Senir]  Senir  is  a  mountain 
which  the  Sidonians  called  Sirion,  and  the  Hebrews 
Herman,  Deut.  iii.  'J.  It  was  beyond  Jordan,  and  ex- 
tended from  Libanus  to  the  mountains  of  Gilead. 

Verse  6.  Of  the  oaks  of  Bashan]  Some  translate 
alder,  others  the  pi7ie. 

The  cortipany  of  the  Ashurites]  The  word  CltyX 
asherim  is  by  several  translated  box-wood.  The  seats 
or  benches  being  made  of  this  wood  inlaid  with  ivory. 

Isles  of  Chittim]  The  Italian  islands ;  the  islands 
of  Greece ;  Cyprus.  Calmet  says  Macedonia  is 
meant. 

Averse  7.  Fine  linen]  \i/W  shesh,  cotton  cloth.  In 
this  sense  the  word  is  generally  to  be  understood. 

To  be  thy  saif]  Probably  the  flag — ensign  or  peji- 
nant,  is  meant. 

Blue  and  purple  from  the  isles  of  Elishah]  Elis,  a 
part  of  the  Peloponnesus. 

Verse  8.  Zidon  and  Arvad']  Oi  Arad.  Two  power- 
ful cities  on  the  Phoenician  coast,  in  the  neighbour- 
hood of  Tyre,  from  which  Tyre  had  her  sailors  ;  and 
the  best  instructed  of  her  own  inhabitants  were  her 
pilots  or  steersmen. 

Verse  9.  The  ancients  of  Gebal]  This  was  a  city 
of  Phtenicia,  near  Mount  Libanus,  Josh.  xiii.  5.  It  was 
called  Bibles  by  the  Greeks. 

Thy  calkers]  Those  who  repaired  their  vessels  ; 
paying,  as  it  is  termed,  pitched  hemp  into  the  seams, 
to  prevent  the  water  from  oozing  through. 

To  occupy  thy  merchandise.]  That  is,  to  be  thy 
agents  or  factors. 

Verse  10.  They  of  Persia]  Lud,  the  Lydians ; 
Phut,  a  people  of  Africa,  see  Gen.  x.  6.  From  these 
places  they  had  auxiliary  troops ;  for  as  they  traded 
with  the  then  known  world,  were  rich,  and  could  afford 
to  give  good  pay,  they  no  doubt  had  soldiers  and  sail- 
498 


10  They  of  Persia  and  of  Lud 
and  of  '■Phut  were  in  thine  army, 


A.  M.  3416. 

B.  G.  £88. 

Ol.  XLVIII.  1. 

thy  men  of  war  :  they  hanged  the  Tarquinii  Prisci, 
shield  and  helmet  in  thee.-  ^^-"    R.Roman,, 29. 


they 


set  forth  thy  comeliness. 

1 1  The  men  of  Arvad  with  thine  army  were 
upon  thy  walls  round  about,  and  the  Gamma- 
dims  were  in  thy  towers  :  they  hanged  their 
shields  upon  thy  walls  round  about ;  they 
have  made  ^  thy  beauty  perfect. 

12  '  Tarshish  was  thy  merchant  by  reason 
of  the  multitude  of  all  kind  of  riches  ;  with 
silver,  iron,  tin,  and  lead,  they  traded  in  thy  fairs. 

13  "  Javan,  Tubal,  and  Meshech,  they  were 
thy  merchants  :  they  traded  ''  the  persons  of 
men  and  vessels  of  brass  in  thy  "'  market. 

14  They  of  the  house  of  ^Togarmah  traded 
in  thy  fairs  with  horses  and  horsemen  and 
mules. 

P  Or,  stoppers  of  chinks. q  Heb.  strengtheners. '  Jer.  xlvi. 

9 ;  chap.  xxx.  5  ;  xxxviii.  5. ^  Ver.  3. 1  Gen.  x.  4 ;  2  Chron. 

XX.  36. "  Gen.  x.  2. ^"  Rev.  xviii.  13. — — *  Or,  merchandise. 

^  Gen.  X.  3 ;  chap,  xxxviii.  6. 

ors  from  every  part.  Skilful  and  desperate  men  will 
go  any  where  after  their  price. 

Verse  11.  The  Gammadtms  were  in  thy  towers] 
Some  think  these  were  a  people  of  Phcenicia ;  others, 
that  tutelar  images  are  meant ;  others,  that  the  word 
expresses  strong  men,  who  acted  as  guards.  The 
Vulgate  reads  Pygmcei,  the  pygmies,  who  were  fabled 
to  be  a  little  people  of  a  cubit  in  height,  from  t:dj  ga- 
med, a  cubit ;  and  we  are  told  that  this  little  people 
were  celebrated  for  their  wars  with  the  cranes ;  but 
nothing  of  this  kind  can  enter  into  this  description. 
Probably  a  people  inhabiting  the  promontories  of  Phoe- 
nicia are  here  intended  ;  and  their  hanging  their  shields 
upon  the  xcalls  is  a  proof  that  soldiers  are  meant,  and 
persons  of  skUl  and  prowess  too. 

Verse  12.  Tarshish  was  thy  merchant]  After  ha- 
ving given  an  account  of  the  naval  and  military  equip- 
ment of  this  city,  he  now  speaks  of  the  various  places 
and  peoples  with  whom  the  Tyrians  traded,  and  the 
different  kinds  of  merchandise  imported  from  those 
places. 

By  Tarshish  some  understand  the  Carthaginians ; 
some  think  Tartessus,  near  the  straits  of  Gibraltar,  is 
meant ;  others,  Tharsis  in  Cilicia.  The  place  was  fa- 
mous for  all  the  useful  metals,  silver,  iron,  tin,  and  lead. 
All  these  they  might  have  had  from  Britain. 

Verse  13.  Javan,  Tubal,  and  Meshech]  The  lo- 
nians,  the  Tybarenians,  and  the  Cappadocians,  or  Mus- 
covites. 

They  traded  the  persons  of  men]  That  is,  they 
trafficked  in  slaves.  The  bodies  and  souls  of  men 
were  bought  and  sold  in  those  days,  as  in  our  dege- 
nerate age.  With  these  also  they  traded  in  brazen 
vessels. 

Verse  14.  Togarmah]  The  Sarmatians.  Some 
think  Cappadocia.  With  these  they  dealt  in  horses, 
(     32»     ) 


A  summary  of  the 


CHAP.   XXVIl. 


trade  of  Tyre. 


A-  M-  3<jc-         1 5  Tlie  men  of  ''  Dedan  were 

B.  Vj.  588.  , 

01.  XLViu.  1.  thy  merchants;  many  isles  were 
Tnrnuiui^Prisci,  tlic  merchandise  of  thine  hand  : 
K.  Roman.,  23.  ^i,gy  brought  ihcc  for  a  present 
horns  of  ivory  and  ebony. 

1 6  Syria  tuas  thy  merchant  by  reason  of  the 
multitude  of  ^  the  wares  of  tliy  making  :  they 
occupied  in  thy  fairs  witli  emeralds,  purple, 
and  broidcrcd  work,  and  line  linen,  and  coral, 
and  '^  agate. 

17  Judali,  and  the  land  of  Israel,  they  were 
thy  merchants :  they  traded  in  thy  market 
''  wheat  of "  Minnilh,  and  Pannag,  and  honey, 
and  oil,  and  '^  balm." 

1 8  Damascus  was  thy  merchant  in  the  mul- 
titude of  the  wares  of  thy  making,  for  the 
multitude  of  all  riches ;  in  the  wine  of  Helbon, 
and  white  wool. 

19  Dan  also  and  Javan  'going  to  and  fro 
occupied  in  thy  fairs  :  bright  iron,  cassia,  and 
calamus,  were  in  thy  market. 

yGen.    x.    7. »Heb.    thy    works. "Heb.    chrysoprase. 

I>1  Kings  V.  9,  11 ;    Ezra  iii.  7  ;   Acts  xii.  20. cjudg.  xi.  33. 

<l  Jer.  viii.  22. <  Or,  rosin. fOr,  Metizal. sGen.  xxv.  3. 

I"  Heb.  clothes  of  freedom. '  Gen.  xxv.  13 ;  Isa.  Ix.  7. 


mules,  and  horsemen  ;  or  probably  draught  horses  and 
war  horses  are  intended. 

Averse  15.  The  men  of  Dedan]  Dedan  was  one  of 
the  descendants  of  Abraham  by  Keturah,  and  dwelt 
in  Arabia,  Gen.  xxv.  3.  Ivory  and  ebony  might  come 
from  that  quarter.  By  way  of  distinction  ivory  is 
called  both  in  Hebrew  \ia  shen,  and  in  Arabic  uj^ 
shen,  the  tooth,  as  that  beautiful  substance  is  the 
toolh  of  the  elephant. 

Verse  16.  Syria]  These  were  always  a  mercantile 
people.  For  the  precious  stones  mentioned  here  see 
the  notes  on  Exod.  xxviii.  17. 

Verse  17.  Judah,  and  the  land  of  Israel — traded  in 
thy  market  tvheat]  The  words  have  been  understood 
as  articles  of  merchandise,  not  names  of  places.  So 
the  Jews  traded  with  the  Tyrians  in  wheat,  stacte, 
balsam,  honey,  oil,  and  resin. 

Verse  18.  Damascus — wine  of  Helbon]  Now  called 
by  the  Turks  Haleb,  and  by  us  Aleppo. 

White  wool.]  Very  fine  wool  :  wool  of  a  fine  qua- 
lity.    Some  think  Milesian  icool  is  meant. 

Verse  19.  Dan  also  and  Javan]  It  is  probable  that 
both  these  words  mean  some  of  the  Grecian  islands. 

Going  to  and  fro]  They  both  took  and  brought — 
imported  and  exported :  but  btlXO  meuzal,  from  uzal, 
may  be  a  proper  name.  What  place  is  signified  I 
cannot  tell,  unless  it  be  Azal,  a  name,  according  to 
Kamoos,  of  the  capital  of  Arabia  Felix. 

Verse  20.  Dedan]  Possibly  the  descendants  of  De- 
dan, son  of  Raamah,  see  Gen.  x.  7. 

In  precious  clothes  for  chariots.]  Either  fine  car- 
pets, or  rich  housings  for  horses,  camels,  &c.,  used  for 
riding. 


20  K  Dedan  was  tliy  merchant     *g  *J;  l^^'g"- 
in  ^  precious  clothes  for  chariots,    oi.  xLviir.  i 

21  Arabia,  and  all  the  princes  Tarnuinii  Prisci, 
of  i  Kedar,  "  they  occupied  with  «  Roman.,  29. 
thee  in  lambs,  and  rams,  and  goats :  in  these 
were  they  thy  merchants. 

22  The  merchants  of  '  Sheba  and  Raamah, 
tiiey  were  thy  merchants  :  they  occupied  in 
thy  fairs  with  chief  of  all  spices,  and  with  all 
precious  stones,  and  gold. 

23  ">  Haran,  and  Canneh,  and  Eden,  the 
merchants  of  "  Sheba,  Asshur,  and  Chilmad, 
were  thy  merchants. 

24  These  were  thy  merchants  in  "  all  sorts 
of  things,  in  blue  p  clothes,  and  broidered  work, 
and  in  chests  of  rich  apparel,  bound  with  cords, 
and  made  of  cedar,  among  thy  merchandise. 

25  1  The  ships  of  Tarshish  did  sing  of  thee 
in  thy  market :  and  thou  wast  replenished,  and 
made  very  glorious  ■■  in  the  midst  of  the  seas. 

26  Thy  rowers  have  brought  thee  into  great 


kHcb. 

theu  were  the  merchants 

of  thy 

land.— 

— iGei 

.X.  7, 

1  Kings  X.  1,2 

Psa.  Ixxii.  10,  15 

;  Isa.  Ix 

6. 

-m  Gen. 

xi.  31 , 

2   Kings 

XIX. 

12. nGen.    xxv. 

3. < 

Or,   excellent 

things. 

P  Heh.foldings. 

— q  Psa.  xlviii.  7  ;  Isa.  ii.  16 

;  xxiu 

11. ' 

Ver.  4. 

Verse  21.  Arabia,  and  all  the  princes  of  Kedar] 
Arabia  Deserta,  on  the  confines  of  the  Dead  Sea.  The 
Kedarenes  inhabited  the  same  country.  These  brought 
lambs,  rams,  and  goats  for  the  consumption  of  the  city. 

A'erse  22.  Sheba  and  Raamah]  Inhabitants  of 
Arabia  FelLx,  at  the  entrance  of  the  Persian  Gulf,  who 
were  famous  for  their  riches  and  spices. 

Verse  23.  Haran]  In  Mesopotamia ;  well  known 
in  Scripture. 

Canneh]  Or  Chalane  ;  see  Gen.  x.  10.  It  is  sup- 
posed to  be  a  cape  or  port  of  Arabia  Felix,  on  the  In- 
dian Sea. 

Eden]  Equally  famous  :  supposed  to  have  been 
situated  near  the  confluence  of  the  Tigris  and  Eu- 
phrates. 

Sheba]  Different  from  that  in  ver.  22.  This  was 
probably  near  the  country  of  the  Edomites. 

Asshur]     Perhaps  the  Asswans. 

Chilmad]  Possibly  Cholmadora,  on  the  Euphrates. 
Ptol.  lib.  v.,  cap.  15.  For  several  of  these  places, 
and  the  persons  from  whom  they  derived  their  names, 
see  Gen.  x.,  and  the  notes  there  ;  and  see  Calmet. 

Verse  24.  These  were  thy  merchants  in  all  sorts  of 
things]  The  above  people  traded  with  the  Tyrians  in 
a  great  variety  of  the  most  valuable  merchandise  :  blue 
or  purple  cloth,  boxes  of  cedar,  covered  tcith  skins,  and 
bound  with  silken  cords,  and  sealed  with  an  engraved 
seal,  finely  cut,  SfC.      See  the  Chaldee. 

Verse  25.  The  ships  of  Tarshish]  The  ships  of 
Tharsis,  in  Cilicia,  were  the  chief  of  those  which 
traded  with  thee. 

Verse  26.  Th>/  rowers  have  brought  thee  into  great 
1  waters]  Tyre  is  still  considered  under  the  allegory 
499 


The  trade  and 


EZEKIEL. 


riches  of  Tyre. 


A;  ^  \^}^'     waters  :  '  the  east  -wind  hath  bro- 

D.   Kj.  5oo. 

01.  XLVUi.  1.   ken  thee  in    the  *  midst   of   the 

Anno 
Tarquinii  Prisci,    SCaS, 

R.  ftoman.,  29.  g^  rpj^^  "riches,  and  thy  fairs, 
thy  merchandise,  thy  mariners,  and  thy  pilots, 
thy  calkers,  and  the  occupiers  of  thy  merchan- 
dise, and  all  thy  men  of  war,  that  are  in  thee, 
'  and  in  all  thy  company  which  is  in  the  midst 
of  thee,  shall  fall  into  the  ""  midst  of  the  seas 
in  the  day  of  thy  ruin. 

28  The  "  suburbs  ^  shall  shake  at  the  sound 
of  the  cry  of  thy  pilots. 

29  And  ^  all  that  handle  the  oar,  the  mari- 
ners, and  all  the  pilots  of  the  sea,  shall  come 
down  from  their  ships,  they  shall  stand  upon 
the  land ; 

30  And  shall  cause  their  voice  to  be 
heard  against  thee,  and  shall  cry  bitterly, 
and  shall  ^  cast  up  dust  upon  their  heads, 
they  ''  shall  wallow  themselves  in  the 
ashes  : 

3 1  And  they  shall  "=  make  themselyes  utterly 
6ald  for  thee,  and  gird  them  with  sackcloth, 


sPsa.  xlviii.  7.— 

— >Heb. 

heart.- 

"  Prov.  xi 

4 

ver. 

34 

Rev. 

XTlll. 

9,  &c. 

'Or, 

even   xvith 

all. 

->vHe 

b. 

heart 



-I  Or, 

waves 

>■  Chap 

xxn 

15 

18.— 

—2  Rev 

XVIH 

17 

,  &c 



-^Job 

ii.  12 

Rev.  xviii. 

19.- 

b 

Esth. 

iv.  1,  3; 

Jer. 

VI. 

26. 

of  a  ship ;  and  all  the  vessels  of  different  nations 
trading  with  her  are  represented  as  towing  her  into 
deep  waters — bringing  her  into  great  affluence.  But 
whOe  in  tliis  state,  a  stormy  east  ivind,  or  a  destruc- 
tive wind,  meaning  tlie  Chaldeans,  arises,  and  dashes 
her  to  pieces !  See  the  ode  from  Horace,  already 
quoted  on  ver.  4. 

Verse  27.  Thy  riches]  This  vast  ship,  laden  with 
all  kinds  of  valuable  wares,  and  manned  in  the  best 
manner,  being  wTecked,  all  her  valuables,  sailors,  offi- 
cers, &c.,  went  to  the  bottom. 

Verse  28.  The  cry  of  thy  pilots.]  AVhen  the  ship 
■was  dashed  against  the  rocks  by  the  violence  of  the 
winds  and  the  waves,  and  all  hope  of  life  w-as  taken 
away,  then  a  universal  cry  was  set  up  by  aU  on  board. 
I  have  heard  this  cry,  and  nothing  more  dismal  can  be 
imagined,  when  the  ship  by  a  violent  tempest  is  driving 
among  rocks  on  a  lee  shore.  Then  "  All  lost !  cut 
away  the  boat !"  is  more  dreadful  than  the  cry  of  fire 
at  midnight. 

Verse  30.  Shall  cry  bitterly]  All  that  were  on  the 
land,  seeing  this  dreadful  sight,  a  gallant  ship  perish- 
ing with  all  her  men  and  goods,  are  represented  £is  set- 
ting up  a  dismal  cry  at  this  heart-rending  sight.  But 
what  must  they  have  felt  who  were  on  board  ?  Read- 
er, wert  thou  ever  shipwrecked  ?  Wert  thou  ever  in 
500 


and    they  shall   weep   for   thee      *■  ^  34i6. 
with  bitterness  of  heart  and  bitter    01.  XLVui.  i. 

.,.  Anno 

wailmg.  Tarquinii  Prisci, 

32  And  in  their  wailing  they  R-  R"-"^'-.  ^9. 
shall  "^take  up  a  lamentation  for  thee,  and 
lament  over  thee,  saying,  °  What  city  is  like 
Tyrus,  like  the  destroyed  in  the  midst  of 
the  sea. 

33  ''When  thy  wares  went  forth  out  of  the 
seas,  thou  filledst  many  people ;  thou  didst 
enrich  the  kings  of  the  earth  with  the  multi- 
tude of  thy  riches  and  of  thy  merchandise. 

34  In  the  time  when  s  thou  shalt  be  broken 
by  the  seas  in  the  depths  of  the  waters,  ^  thy 
merchandise  and  all  thy  company  in  the  midst 
of  thee  shall  fall. 

35  'All  the  inhabitants  of  the  isles  shall  be 
astonished  at  thee,  and  their  kings  shall  be 
sore  afraid,  they  shall  be  troubled  in  their 
countenance. 

36  The  merchants  among  the  people  ''shall 
hiss  at  thee  ;  '  thou  shalt  be  ™  a  terror,  and 
^  never  shalt  be  any  more. 


c  Jer.  xvi.  6 

;  xlvii 

.5;  Mic. 

i.  16.- 

— ii  Chap,  xxvi. 

H; 

ver.  2. 

e  Rev.    xviii. 

18.— 

— J'Rev. 

XVill. 

19. g  Chap. 

xxvi.     19. 

t  Ver.  27. ■ 

Chap 

xxvi.  15, 

16. 

-1^  Jer.  xviii.  16. 

J  Chap. 

xxvi.  21. " 

Heb. 

terrors. — 

-»Heb 

shalt  not  be  for 

ever. 

a  hurricane  on  a  lee  rocky  shore,  where  the  helm  had 
lost  its  power,  and  the  sails  were  rendered  useless  ? 
Dost  thou  remember  that  apparently  last  moment,  when 
the  ship  drove  up  to  the  tremendous  rocks,  riding  on 
the  back  of  a  mountainous  surge  1  Then  what  was 
the  universal  cry  ?  Hast  thou  ever  heard  any  thing 
so  terrific  1  so  appaUing  1  so  death  and  judgment-like  ? 
No.  It  is  impossible.  These  are  the  circumstances, 
this  is  the  cry,  that  the  prophet  describes ;  disorder, 
confusion,  dismay,  and  ruin.  And  this  is  a  scene  which 
the  present  writer  has  witnessed,  himself  a  part  of  the 
wretched,  when  all  hope  of  life  was  taken  away,  the 
yawning  gulf  opened,  and  nothing  presented  itself  to 
support  body  or  soul  but  that  God  who  gave  to  both 
their  being,  and  ultimately  rescued  him  and  his  forlorn 
companions  from  one  of  the  worst  of  deaths,  by  heav- 
ing the  ship  from  the  rocks  by  the  agency  of  a  tre- 
mendous receding  wave.  My  soul  hath  these  things 
still  in  remembrance,  and  therefore  is  humbled  with- 
in me. 

Verse  32.  What  city  is  like  Tynis]  This,  to  the 
end  of  the  chapter,  is  the  lamentation. 

Verse  36.  Shall  hiss  at  thee]  Ipliy  shareku,  shall 
shriek  for  thee.  This  powerfully  expresses  the  sen- 
sation made  on  the  feelings  of  the  spectators  on  the 
shore  when  they  saw  the  vessel  swallowed  up. 


.■I  lamentation  for 


CHAP.  XXVlll. 


the  king  of  Tyre. 


CHAPTER  XXVni. 

The  first  part  of  this  chapter  relates  to  a  king  of  Tyre,  probably  the  same  who  is  coiled  in  the  Phcenictan 
annals  Ilhobalus.  He  seems  to  have  been  a  vain  man,  who  affected  Divine  honours.  The  prophet  treats 
his  foolish  pretensions  teilh  severe  irony,  and  predicts  his  doom,  1—10.  He  then  tahes  up  a  funeral  dirge 
and  lamentation  over  him,  in  which  his  former  pomp  and  splendour  are  finely  contrasted  with  his  fall,  in 
terms  that  seem  frequently  to  allude  to  the  fall  of  Lucifer  from  heaven,  (Isa.  xiv.,)  11-19.  The  over- 
thrmv  of  Sidon,  the  mother  city  of  Tyre,  is  next  announced,  20-23  ;  and  the  chapter  concludes  with  a  pro- 
mise to  the  Jeivs  of  deliverance  from  all  their  enemies,  and  particularly  of  their  restoration  from  the  Baby- 
lonish captivity,  24-26. 


T^HE  word  of  the  Lord  came 

again  unto  me,  saying, 


I  arquimi  rnsci,  *     "JW"     "»      luoii,     nay      umu      iiK^ 

R.  feoman..  29.  ^^[j^^e  of  Tyrus,  Thus  saith  the 
Lord  God  ;   Because  ihine  heart  is  lifted  up, 


A.  M.  3416. 

B.  C.  588. 
01.  XLVIII.  1. 

TarquiniiPnsci,      2   Sou  of  man,   Say  unto    the 


A.  M.  34  8. 

B.  C.  588. 

01.  XLVIII.  1. 

Anno 


of   thy   wisdom,  and   they  shall 
defile  thy  brightness. 

8  They  shall  bring  thee  down  Tanminu  Prisci, 
to  the  pit,  and  thou  shall  die  the  «■  R""""*  ■  29- 
deaths  of  thetn  that  are  slain  in  the  midst  of 


and  » thou  hast  said,  I  am  a  god,  I  sit  in  the    the  seas. 


seat  of  God,  ''  in  the  "^  midst  of  the  seas  ;  *  yet 
thou  art  a  man,  and  not  God,  though  thou 
set  thine  iieart  as  the  heart  of  God  : 

3  Behold, "  thou  art  wiser  than  Daniel ;  there 
is  no  secret  that  tlicy  can  hide  from  thee  : 

4  With  thy  wisdom  and  with  thine  under- 
standing thou  hast  gotten  thee  riches,  and  hast 
gotten  gold  and  silver  into  thy  treasures  : 

5  f  By  ^  thy  great  wisdom  and  by  thy  traffic 
hast  thou  increased  thy  riches,  and  thine  heart 
is  lifted  up  because  of  thy  riches  : 

6  Therefore  thus  saith  the  Lord  God  ;  Be- 
cause thou  hast  set  thine  heart  as  the  heart 
of  God ; 

7  Behold,    therefore   I  will  bring  strangers 


9  Wilt  thou  yet '  say  before  him  that  slayetU 
thee,  I  am  God ;  but  thou  shall  be  a  man,  and 
no  God,  in  the  hand  of  him  that ''  slayeth  thee. 

10  Thou  shalt  die  the  deaths  of  '  the  uncir- 
cumciscd  by  the  hand  of  strangers  :  for  I  have 
spoken  it,  saith  the  Lord  God. 

1 1  Moreover  the  word  of  the  Lord  came 
unto  me,  saying, 

12  Son  of  man,  ""take  up  a  lamentation  upon 
the  king  of  Tyrus,  and  say  unto  him.  Thus 
saith  the  Lord  God  ;  "  Thou  sealest  up  the 
sum,  full  of  wisdom,  and  perfect  in  beauty. 

13  Thou  hast  been  in  "Eden  the  garden  of 
God ;  every  precious  stone  loas  thy  covering, 
the  P  sardius,  topaz,  and  the  diamond,  the  i  be- 


upon  thee,  ''  the  temble  of  the  nations  :    and  |  ryl,   the  ony.x,    and  the  jasper,   the    sapphire, 
they  shall  draw  their  swords  against  the  beauty 


»  Ver.  9. ■>  Chap,  xxvii.  3, 4. =  Heb.  heart. ^  Isa.  xxxi.  3. 

«  Zech.  U.2. THeb.  By  ttte greatness  of  thy  wisdom. g  Psa. 

Ixii.  10;  Zech.  ix.  3. >■  Chap.  xxx.  11 ;  x,Txi.  12;  xixii.  12. 

NOTES  ON  CHAP.  XX\1II. 

Verse  2.  Say  unto  the  prince  of  Tyrus'\     But  who 


the  ■■  emerald,  and  the  carbuncle,  and  gold : 

■  Ver.  2. 'Or,  woundelh. iQhap.  xxxi.  18;  xxxii.  19,21, 

25,  27. "  Chap,  xxvii,  2. "Chap,  xivii.  3  ;  ver.  3. oCh. 

xxxi.  8,  9. P  Or,  ruby. n  Or,  chrysolite. r  Or,  chrysoprasf. 

A'^erse  9.    Wilt  thou  yet  say  before  him  that  slayeth 
thee]     Wilt  thou  continue   thy  pride   and   arrogance 


was  this  prince  of  Tyrus  ?      Some  think  Hiram  ;  some,  i  when  the  sword  is  sheathed  in  thee,  and  still  imagine 
Sin ;  some,  the  devil ;  others,  Ilhobaal,  with  whom  the  ,  that  thou  art  self-sufficient  and  independent  1 
chronology   and   circumstances    best    agree.      Origen        Averse  10.   The  deaths  of  the  uncircumcised]      Two 
thought  the  guardian  angel  of  the  city  was  intended.      deaths,  temporal  and  eternal.     Ithobaal  was  taken  and 


/  am  a  god]  That  is,  I  am  absolute,  independent, 
and  accountable  to  none.  He  was  a  man  of  great 
pride  and  arrogance. 

Verse  3.  Thou  art  wiser  than  Daniel]  Daniel  was 
at  this  time  living,  and  was  reputable  for  his  great 
wisdom.  This  is  said  ironically.  See  chap.  xiv.  1 4  ; 
xxvi.  1. 

Verse  5.  By  thy  great  wisdom]  He  attributed  every 
thing  to  himself;  he  did  not  acknowledge  a  Divine  pro- 
vidence. .\s  he  got  all  by  himself,  so  he  believed  he 
could  keep  all  by  himself,  and  had  no  need  of  any  fo- 
reign help. 

Verse  7.  I  will  bring  strangers  upon  thee]  The 
Chaldeans. 


killed  by  Nebuchadnezzar. 

Verse  12.  Thou  sealest  up]  This  has  been  trans- 
lated, "  Thou  drawest  thy  ov\ti  likeness."  "  Thou 
formest  a  portrait  of  thyself;  and  hast  represented  thy- 
self the  perfection  of  wisdom  and  beauty."  I  believe 
this  to  be  the  meaning  of  the  place. 

Verse  13.  Thou  hast  been  in  Eden]  This  also  is  a 
strong  irony.  Thou  art  like  Adam,  when  in  his  inno- 
cence and  excellence  he  was  in  the  garden  of  Eden ! 

Every  precious  stone  was  thy  covering]  For  a  de- 
scription of  these  stones  see  the  note  on  Exod. 
xxviii.  17. 

Verse  1 4.  Thou  art  the  anointed  cherub  that  covereth] 
The  irony  is  continued  ;  and  here  he  is  likened  to  the 
501 


T%e  prophecy 


EZEKIEL. 


against  Sidon. 


%  'c  M8^'  ''^^  workmanship  of  '  thy  tabrets 
01.  XLViii.i.  and  of  thy  pipes  was  prepared  in 
TarquiniiPrisci,   thee   in  the    day  that  thou  wast 

R.   feoman.,  29.    seated. 

14  Thou  art  the  anointed  '  cherub  that 
covereth  :  and  I  have  set  thee  so :  thou  wast 
upon  "  the  holy  mountain  of  God ;  thou  hast 
walked  up  and  down  in  the  midst  of  the 
stones  of  fire. 

1 5  Thou  wast  perfect  in  thy  ways  from  the 
day  that  thou  wast  created,  till  iniquity  was 
found  in  thee. 

16  By  the  multitude  of  thy  merchandise  they 
have  filled  the  midst  of  thee  with  violence,  and 
thou  hast  sinned :  therefore  I  will  cast  thee  as 
profane  out  of  the  mountain  of  God :  and  I 
will  destroy  thee,  '  O  covering  cherub,  from 
the  midst  of  the  stones  of  fire. 

17  "  Thine  heart  was  lifted  up  because  of  thy 
beauty,  thou  hast  corrupted  thy  wisdom  by 
reason  of  thy  brightness  :  I  will  cast  thee  to 
the  ground,  I  will  lay  thee  before  kings,  that 
they  may  behold  thee. 

8 Chap.  xxvi.  13. "See  Exod.  xxv.  20;  ver.  16. "Chap. 

XX.  40. »Ver.  14. "Ver.  2,  5. 'Chap.  xxvi.  21 ;  xxvii. 

36. y  Heb.  terrors. »  Chap.  vi.  2 ;  xxv.  2 ;  xxix.  2. 


CHERUB  that  guarded  the  gates  of  Paradise,  and  kept 
the  way  of  the  tree  of  life ;  or  to  one  of  the  cherubs 
whose  wings,  spread  out,  covered  the  mercy-seat. 

Thou  wast  upon  the  holy  mountain  of  God]  The 
irony  is  still  continued ;  and  now  he  is  compared  to 
Moses,  and  afterwards  to  one  of  the  chief  angels,  who 
has  walked  up  and  down  among  the  stones  of  fire  ;  that 
is,  thy  floors  have  been  paved  with  precious  stones,  that 
shone  and  sparkled  like  fire. 

Lucan,  describing  the  splendour  of  the  apartments 
of  Cleopatra,  queen  of  Egypt,  speaks  in  nearly  a  simi- 
lar language : — 

Nee  summis  crustata  domus,  sectisque  nitebat 
Marmoribus,  stabatque  sibi  non  segnis  achates, 
Purpureusque  lapis,  totusque  efTusus  in  aula 
Calcabatur  onyx —  Pharsal.  lib.  x. 

Rich  as  some  fane  by  slavish  zealots  reared. 
For  the  proud  banquet  stood  the  hall  prepared : 
Thick  golden  plates  the  latent  beams  infold, 
And  the  high  roof  was  fretted  o'er  with  gold. 
Of  solid  marble  all  the  walls  were  made, 
And  onyx  e'en  the  meaner  floor  inlaid; 
While  porphyry  and  agate  round  the  court 
In  massy  columns  rose,  a  proud  support. 
Of  solid  ebony  each  post  was  wrought. 
From  swarthy  Meroe  profusely  brought. 
With  ivory  was  the  entrance  crusted  o'er, 
And  polished  tortoise  hid  each  shining  door ; 
While  on  the  cloudy  spots  enchased  was  seen 
The  trusty  emerald's  never-fading  green. 
Within  the  royal  beds  and  couches  shone, 
502 


1 8  Thou  hast  defiled  thy  sane-      ■*•  M-  34i6. 

1         1  1  •       1         *•    ,  .  B.  C.  588. 

tuanes  by  the  multitude  of  thine  oi.  xlviii.  i. 
iniquities,  by  the  iniquity  of  thy  TarquiniiPrisci, 
traffic ;    therefore    will    I    bring  ^-  ^™="'-  ^s- 


I 


forth  a  fire  from  the  midst  of  thee,  it  shall  devour 
thee,  and  I  will  bring  thee  to  ashes  upon  the 
earth  in  the  sight  of  all  them  that  behold  thee. 

1 9  All  they  that  know  thee  among  the  people 
shall  be  astonished  at  thee  :  '^  thou  shalt  be  5'  a 
terror,  and  never  shalt  thou  be  any  more. 

20  Again  the  word  of  the  Lord  came  unto 
me,  saying, 

2 1  Son  of  man,  ^  set  thy  face  ^  against  Zidon, 
and  prophesy  against  it, 

22  And  say.  Thus  saith  the  Lord  God; 
''  Behold,  I  am  against  thee,  O  Zidon ;  and  I 
will  be  glorified  in  the  midst  of  thee  :  and 
°  they  shall  know  that  I  am  the  Lord,  when 
I  shall  have  executed  judgments  in  her,  and 
shall  be  "^  sanctified  in  her. 

23  ^  For  I  will  send  into  her  pestilence,  and 
blood  into  her  streets  ;  and  the  wounded  shall 
be  judged  in  the  midst  of  her  by  the  sword 

alsa.  xxiii.  4,  12;  Jer.  xxv.  22;   xxvii.  3;  chap,  xxxii.  30. 

l>Exod.  xiv.  4,  17;  chap,  xxxix.  13. cPsa.  ix.  16. ^Chap. 

XX.  41 ;  xxxvi.  23  ;  ver.  25. «  Chap,  xxxviii.  22. 

Beamy  and  bright  with  many  a  costly  stone, 
The  glowing  purple  rich.  Rowe. 

Verse  15.  Thou  wast  perfect  in  thy  ways]  The  irony 
seems  still  to  be  kept  up.  Thou  hast  been  like  the 
angels,  like  Moses,  like  the  cherubs,  like  Adam,  like 
God,  till  thy  iniquity  was  found  out. 

Verse  16.  /  will  cast  thee  as  profane]  Thou  shalt 
be  cast  down  from  thine  eminence. 

From  the  midst  of  the  stones  of  fire.]  Some,  sup 
posing  that  stones  of  fire  means  the  stars,  have  thought 
that  the  whole  refers  to  the  fall  of  Satan. 

Verse  18.  Thou  hast  defiled  thy  sanctuaries]  Irony 
continued.  As  God,  as  the  angels,  as  the  cherubim, 
thou  must  have  had  thy  sanctuaries ;  but  thou  hast  de- 
filed them  :  and  as  Adam,  thou  hast  polluted  thy  Eden, 
and  hast  been  expelled  from  Paradise. 

Verse  19.  Thou  shalt  be  a  terror]  Instead  of  being 
an  object  of  adoration  thou  shalt  be  a  subject  of  hor- 
ror, and  at  last  be  destroyed  with  thy  city,  so  that  no- 
thing but  thy  name  shall  remain.  It  was  entirely  burnt 
by  Alexander  the  Great,  as  it  had  been  before  by  Ne- 
buchadnezzar. 

A''erse  22.  /  am  against  thee,  O  Zidon]  Sidon  for  a 
long  time  had  possessed  the  empire  of  the  sea  and  of 
all  Phoenicia,  and  Tyre  was  one  of  its  colonies ;  but, 
in  process  of  time,  the  daughter  became  greater  than 
the  mother.  It  seems  to  have  been  an  independent 
place  at  the  time  in  which  Tyre  was  taken ;  but  it  is 
likely  that  it  was  taken  by  the  Chaldeans  soon  after  the 
former. 

Verse  23.  And  the  wounded]  SSn  chalal,  thesoldiery. 


Deliverance  from 


CHAP.  XXIX. 


captivity  promised. 


B  c  ^588  "P°"  ^^^  °"  every  side ;  and  they 
Oi.'xLViii.'i.  shall  know  that  I  am  the  Lord. 
Tarouini^Prisci,  24  And  thcrc  shall  be  no  more 
R.  Roman.,  29.  f  ^  prickiDg  brier  unlo  the  house 
of  Israel,  nor  any  grieving  thorn  of  all  that  are 
round  about  them,  that  despised  them ;  and 
they  shall  know  that  I  am  the  Lord  God. 

25  Thus  saith  the  Lord  God  ;  When  I  shall 
have  K  gathered  the  house  of  Israel  from  the 
people  among  whom  they  are  scattered,  and 


fNum.  xiiiii.  55;  Josh,  xxiii.  13. elsa.  xi.  12;  xi.  17;  xx. 

41  ;  xxxiv.  13  ;  xxxvii.  21. >>  Ver.  22. 

All  its  supports  shall  be  taken  away,  and  its  defenders 
destroyed. 

Verse  24.  There  shall  be  no  more  a  pricking  brier] 
Nothing  to  excite  Israel  to  idolatry  when  restored  from 
their  captivity.  Perhaps  there  is  an  allusion  to  Jeze- 
bel, daughter  of  Ethbaal,  king  of  Sidon,  and  wife  to 
Ahab,  king  of  Israel,  who  was  the  greatest  curse  to 
Israel,  and  the  universal  restorer  of  idolatry  in  the  land, 
see  1  Kings  xvi.  31.  Sidon  being  destroyed,  there 
would  come  no  encourager  of  idolatry  from  that  quarter. 

Verse  25.   When  I  shall  have  gathered  the  house  of 


A.  M.  3416. 

B.  C.   588. 
Ol.  XLVIII.  I. 

Anno 


shall  be  '•sanctified  in  them  in 
the  sight  of  the  heathen,  then  shall 
they  dwell  in  their  land  liiat  I  Tamuinii  Prisci, 
have  given  to  my  servant  Jacob.  «•  k<"°"' •  '^' 
26  And  they  shall  '  dwell  ''  safely  therein, 
and  shall  '  build  houses,  and  "'  plant  vineyards ; 
yea,  they  shall  dwell  with  confidence,  when  I 
have  executed  judgments  upon  all  those  that 
°  despise  them  round  about  them ;  and  they 
shall  know  that  I  am  the  Lord  their  God. 

'  Jer.    xxiii.    G  ;    ch.ip.    xxxvi.    28. k  Or,   with   confidence. 

'Isa.  Ixv.  21 ;  Araos  ix.  14. ^  Jer.  xxxi.  5. "Or,  spoil. 


Israel]  In  their  long  captivity,  God  had  been  prepar- 
ing the  land  for  them  so  as  to  make  it  a  safe  dwelling ; 
and  hence  he  executed  judgments  on  all  the  heathen 
nations  round  about  by  means  of  the  Chaldeans.  Thus 
Tyre  and  Sidon  were  destroyed,  as  were  the  Ammon- 
ites and  others  who  had  been  the  inveterate  enemies 
of  the  Jews.  Judgment  first  began  at  his  own  house, 
then  proceeded  to  the  heathen  nations ;  and  when  they 
were  brought  down,  then  he  visited  and  redeemed  his 
people.  Thus  God's  ways  are  proved  to  be  all  equal ; 
partialities  and  caprices  belong  not  to  him 


CHAPTER  XXIX. 

This  and  the  three  following  chapters  foretell  the  conquest  of  Egypt  hy  Nebuchadnezzar,  which  he  accom- 
plished in  the  twenty-seventh  year  of  Jehoiachin's  captivity.  The  same  event  is  foretold  by  Jeremiah, 
chap.  xlvi.  13,  &c.  The  prophecy  opens  with  God's  charging  the  king  of  Egypt  (Pharaoh-hophra)  with 
the  same  extravagant  pride  and  profanity  ivhich  were  in  the  preceding  chapter  laid  to  the  charge  of  the 
prince  of  Tyre.  He  appears,  like  him,  to  have  affected  Divine  honours ;  and  boasted  so  much  of  the 
strength  of  his  kingdom,  that,  as  an  ancient  historian  (Herodotus)  tells  us,  he  impiously  declared  that  God 
himself  could  not  dispossess  him.  Wherefore  the  prophet,  with  great  majesty,  addresses  him  under  the 
image  of  one  of  those  crocodiles  or  monsters  which  inhabited  that  river,  of  whose  riches  and  revenue  he 
vaunted ;  and  assures  him  that,  with  as  much  ease  as  a  fisherman  drags  the  fsh  he  has  hooked,  God  would 
drag  him  and  his  people  into  captivity,  and  that  their  carcasses  should  fall  a  prey  to  the  beasts  of  the  field 
and  to  the  fowls  of  heaven,  1—7.  The  figure  is  then  dropped;  and  God  is  introduced  denouncing,  in  plain 
terms,  the  most  awful  judgments  against  him  and  his  nation,  and  declaring  that  the  Egyptians  should  be 
subjected  to  the  Babylonians  till  the  fall  of  the  Chaldean  empire,  8-12.  The  prophet  then  foretells  that 
Egypt,  which  was  about  to  be  devastated  by  the  Babylonians,  and  many  of  the  people  carried  into  captivity, 
should  again  become  a  kingdom  ;  but  that  it  should  never  regain  its  ancient  political  importance  ;  for,  in 
the  lapse  of  time,  it  should  be  even  the  basest  of  the  kingdoms,  a  circumstance  in  the  prophecy  most  lite- 
rally fulfilled,  especially  under  the  Christian  dispensation,  in  its  government  by  the  Mameluke  slaves,  13— 
16.  The  prophecy,  beginning  at  the  seventeenth  verse,  is  connected  with  the  foregoing,  as  it  relates  to  the 
same  subject,  though  delivered  about  seventeen  years  later.  Nebuchadnezzar  and  his  army,  after  the  long 
siege  of  Tyre,  tchich  made  every  head  bald  by  constantly  wearing  their  helmets,  and  wore  the  skin  off  every 
shoulder  by  carrying  burdens  to  raise  the  fortifications,  were  disappointed  of  the  spoil  ivhich  they  expected, 
by  the  retiring  of  the  inhabitants  to  Carthage.  God,  therefore,  promises  him  Egypt  for  his  reward, 
17-20.  The  chapter  concludes  with  a  prediction  of  the  return  of  the  Jews  from  the  Babylonish  cap- 
tivity, 21. 

503 


The  prophecy  against 


EZEKIEL. 


Pharauh-hophra 


TN  the  tenth  year,  in  the  tenth 
month,  in  the  twelfth  day  of 


A.  M.  3415. 

B.  C.  589. 

Ol.  XL VII.  4. 

TarqumiiPrisci,  the  month,  the  word  of  the  Lord 

R.  Roman.,  28.     ^^^^  ^^^^^  ^^^  Saying, 

2  Son  of  man,  *  set  thy  face  against  Pharaoh 
king  of  Egypt,  and  prophesy  against  him,  and 
''  against  all  Egypt : 

3  Speak,  and  say.  Thus  saith  the  Lord  God  ; 
"^  Behold,  I  am  against  thee,  Pharaoh  king  of 
Egypt,  the  great  ''  dragon  that  lieth  in  the 
raidst  of  his  rivers, '  which  hath  said,  My  river 
is  mine  own,  and  I  have  made  it  for  myself. 

4  But  '  I  will  put  hooks  in  thy  jaws,  and  I 
will  cause  the  fish  of  thy  rivers  to  stick  unto 
thy  scales,  and  I  will  bring  thee  up  out  of  the 
midst  of  thy  rivers,  and  all  the  fish  of  thy 
rivers  shall  stick  unto  thy  scales. 

5  And  I  will  leave  thee  thrown  into  the 
wilderness,  thee  and  all  the  fish  of  thy  rivers  : 
thou  shalt  fall  upon  the  s  open  fields ;  ''  thou 
shalt  not  be  brought  together,  nor  gathered : 
'  I  have  given  thee  for  meat  to  the  beasts  of 
the  field  and  to  the  fowls  of  the  heaven. 

6  And  all  the  inhabitants  of  Egypt  shall 
know  that  I  am  the  Lord,  because  they  have 


a  Chap,  xxviii.  21. ^  Isa.  xix.  1 ;  Jer.  xxv.  19  ;   xlvi.  2,  25. 

c  Jer.  xliv.  30  ;  chap,  xxviii.  22  ;  ver.  10. <>  Psa.  Ixxiv.  13,  14  ; 

Isa.  xxvii.  1 ;  li.  9 ;  chap,    xxxii.  2. -'  See  chap,  xxviii.  2. 

("Isa.  xxxvii.  29  ;   chap,  xxxviii.  4. -eHeb.  face    of  the  field. 

I"  Jer.  viii.  2 ;  xvi.  4 ;  xxv.  33. "  Jer.  vii.  33  ;  xxxiv.  20. 


NOTES  ON  CHAP.  XXIX. 

Verse  1 .  In  the  tenth  year]  Of  Zedekiah  ;  and  tenth 
of  the  captivity  of  Jeconiah. 

The  tenth  month,  in  the  twelfth  day  of  the  month] 
Answering  to  Monday,  the  first  of  February,  A.  M. 
3415. 

Verse  2.  Set  thy  face  against  Pharaoh  king  of 
Egypt]  This  was  Pharaoh-hophra  or  Pharaoh-apries, 
whom  we  have  so  frequently  met  with  in  the  prophe- 
cies of  Jeremiah,  and  much  of  whose  history  has  been 
given  in  the  notes. 

Verse  3.  The  great  dragon]  WiT\7[hattannims\io\i\A 
here  be  translated  crocodile,  as  that  is  a  real  animal, 
and  numerous  in  the  Nile ;  whereas  the  dragon  is 
wholly  fabulous.  The  original  signifies  any  large 
animal. 

The  midst  of  his  rivers]  This  refers  to  the  several 
branches  of  the  Nile,  by  which  this  river  empties  itself 
into  the  Mediterranean.  The  ancients  termed  them 
septem  ostia  Nili,  "  the  seven  mouths  of  the  Nile." 
The  crocodile  was  the  emblem  of  Egypt. 

Verse  4.  I  will  put  hooks  in  thy  jaws]  Amasis,  one 
of  this  king's  generals,  being  proclaimed  king  by  an  in- 
surrection of  the  people,  dethroned  Apries,  and  seized 
upon  the  kingdom ;  and  Apries  was  obliged  to  flee  to 
Upper  Egypt  for  safety. 

Itvill  cause  the  fish — to  stick  unto  thy  scales]  Most 
fish  are  sorely  troubled  with  a  species  of  insect  which 
504 


been   a    ''  staff  of   reed  to 
house  of  Israel. 


the 


A.  M.  3415. 

B.  C.  589. 

Ol.  XL  VII.  4. 

7  ^When  they  took  hold  of  Tarqui^Prisci, 
thee  by  thy  hand,  thou  didst  break,  «■  R°""'"-.  ^8. 
and  rend  all  their  shoulder :  and  when  they 
leaned  upon  thee,  thou  brakest,  and  madest  all 
their  loins  to  be  at  a  stand. 

8  Therefore  thus  saith  the  Lord  God  ;  Be- 
hold, I  will  bring  ""  a  sword  upon  thee,  and  cut 
off  man  and  beast  out  of  thee. 

9  And  the  land  of  Egypt  shall  be  desolate 
and  waste  ;  and  they  shall  know  that  I  am  the 
Lord  :  because  he  hath  said.  The  river  is 
mine,  and  I  have  made  it. 

10  Behold,  therefore  I  am  against  thee,  and 
against  thy  rivers,  "  and  I  will  make  the  land 
of  Egypt  °  utterly  waste  and  desolate,  •"  from  i 
the  tower  of  "■  Syene  even  unto  the  border  of 
Ethiopia. 

11^  No  foot  of  man  shall  pass  through  it, 
nor  foot  of  beast  shall  pass  through  it,  neither 
shall  it  be  inhabited  forty  years. 

1 2  '  And  I  will  make  the  land  of  Egypt 
desolate  in  the  midst  of  the  countries  that  are 
desolate,  and  her  cities  among  the  cities  that 

I' 2  Kings  xviii.  21;    Isa.  xxxvi.  6. ijer.  x.xxvii.  5,  7,  11 ; 

chap.  xvii.  17. "Chap.  xiv.  17;  xxxii.  11,  12,  13. "Chap. 

XXX.  12. o  Heb.  wastes  of  waste. — — pOr,  from  Migdol  to  Sy- 

cTie;    Exod.  xiv.  2;   Jer.  xliv.  1. <iChap.   xxx.  6. 'Heb. 

Seveneh. » Chap,  xxxii.  13. tChap.  xxx.  7,  26. 


bury  their  heads  in  their  flesh,  under  their  scales,  and 
suck  out  the  vital  juices.  The  allusion  seems  to  be  to 
this.  Pharaoh  was  the  crocodile ;  the  fish,  the  com- 
mon people ;  and  the  sticking  to  his  scales,  the  insur- 
rection by  which  he  was  wasted  and  despoiled  of  his 
kingdom. 

Verse  5 .  /  toill  leave  thee  thrown  into  the  ivilderness] 
Referring  to  his  being  obliged  to  take  refuge  in  Upper 
Egypt.  But  he  was  afterwards  taken  prisoner,  and 
strangled  by  Amasis.     Herod,  lib.  ii.  s.  169. 

Verse  6.  They  have  been  a  staff  of  reed]  An  in- 
efficient and  faithless  ally.  The  Israelites  expected 
assistance  from  them  when  Nebuchadnezzar  came 
against  Jerusalem  ;  and  they  made  a  feint  to  help  them, 
but  retired  when  Nebuchadnezzar  went  against  them. 
Thus  were  the  Jews  deceived  and  ultimately  ruined, 
see  ver.  7. 

Verse  10.  From  the  tower  of  Syene]  n:i3  Sn:aa 
mimmigdol  seveneh,  "  from  Migdol  to  Syene."  Syene, 
now  called  Essuan,  was  the  last  city  in  Egypt,  going 
towards  Ethiopia.  It  was  famous  for  a  well  into  which 
the  rays  of  the  sun  fell  perpendicularly  at  midday. 

Verse  12.  Shall  be  desolate  forty  years]  The  coun- 
try from  Migdol  or  Magdolan,  which  was  on  the  isth- 
mus between  the  Mediterranean  and  the  Red  Sea,  was 
so  completely  ruined,  that  it  might  well  be  called  de- 
sert;  and  it  is  proballe  that  this  desolation  continued 
during  the  whole  of  the  reign  of  Amasis,  which  wa* 


Prophecy 


CHAP.   XXIX. 


against  Egypt 


%  'c  58!)'  "^^  '^''^  waste  shall  be  desolate 

01.  XLVK.  4.  forty   years:   and  I  will   scatter 

Tarnuim"prisci,  the  Egyptians  among  the  nations, 

R.  Roman.,  28.  g,^ j  ^^j| j  jjsperse  them  tlirougli  the 

countries. 

13  Yet  thus  saiih  the  Lord  God;  At  the 
»  end  of  forty  years  will  I  gather  the  Egyptians 
from  the  people  whither  ihey  were  scattered  : 

14  And  I  will  bring  again  the  captivity  of 
Egypt,  and  will  cause  them  to  return  into  the 
land  of  Pathros,  into  the  land  of  their  '  habita- 
tion ;  and  they  shall  be  there  a  "'  base  ^  kingdom. 

15  It  shall  be  the  basest  of  the  kingdoms; 
neither  shall  it  exalt  itself  any  more  above  the 
nations  :  for  I  will  diminish  them,  that  they 
shall  no  more  rule  over  the  nations. 

1 6  And  it  shall  be  no  more  >'  the  confidence  of 
the  house  of  Israel,  which  bringeth  their  iniquity 
to  rcraembrance,when  they  shall  look  after  them: 
but  they  shall  know  that  I  am  the  Lord  God. 

17  And  it  came  to  pass  in  the  seven  and 
twentieth  year,  in  the  first  month,  in  the  first 


"Isa.  xix.  23;    Jer.  xlvi.   26. 

lOui. "Chapter  xvii.   6,    14. — 

4,6. 


"Or,   birth. "Hebrew, 

->■  Isaiali  XXX.  2,   3  ;    xxivi. 


yi%i  forty  years.  See  Herod,  lib.  ill.  c.  10  ;  and  see 
Calmet. 

Verse  13.  Will  I  gather  the  Egyptians]  It  is  pro- 
bable that  Cyrus  gave  permission  to  the  Egyptians 
brought  to  Babylon  by  Nebuchadnezzar,  to  return  to 
their  own  country.  And  if  we  reckon  from  the  com- 
mencement of  the  war  against  Pharaoh-hophra  by  Ne- 
buchadnezzar, to  the  third  or  fourth  yedn  of  Cyius,  the 
term  will  be  ahoul  forty  years. 

Verse  14.  Into  the  land  of  Pathros]  Supposed  to 
mean  the  Delta,  a  country  included  between  the 
branches  of  the  Nile  ;  called  A  delta,  from  its  being  in 
the  form  of  the  Greek  letter  of  that  name.  It  may 
mean  the  Palhrusim,  in  Upper  Egypt,  near  to  the  The- 
baid.     This  is  most  likely. 

Shall  be  there  a  base  kingdom.]  That  is,  it  shall  con- 
tinue to  be  tributary.  It  is  upwards  of  two  thousand 
years  since  this  prophecy  was  delivered,  and  it  has 
been  uninterruptedly  fulfilling  to  the  present  hour.  1. 
Egypt  became  tributary  to  the  Babylonians,  under 
Amasis.  2.  After  the  ruin  of  the  Babylonish  empire, 
it  became  subject  to  the  Per.'siaru.  3.  .\fter  the  Per- 
sians, it  came  into  the  hands  of  the  Macedonians. 
4.  After  the  Macedonians  it  fell  into  the  hands  of  the 
Romans.  5.  .\fter  the  division  of  the  Roman  empire 
it  was  subdued  by  the  Saracens.  6.  About  A.  D. 
1250,  it  came  into  the  hands  of  the  Mameluke  slaves. 
7.  Selim,  the  ninth  emperor  of  the  Turks,  conquered 
the  Mamelukes,  A.  D.  1517.  and  annexed  Egypt  to 
the  Ottoman  empire,  of  which  it  still  continues  to  be 
a  province,  governed  by  a  pacha  and  twenty-four  beys, 
who  are  always  advanceil  from  servitude  to  the  admin- 
istration of  public  affairs.     So  true  is  it  that  Egypt, 


day  of  the  month,  the  word  of      *■  ^^-  ^«2. 
the  Lord  came  unto  me,  saying,       oi.  ui.  i. 

1 8  Son  of  man,  ''■  Nebuchadrez-  servii  Tuiui, 
zar  king  of  Babylon  caused  his  "■ '^°""'"  ■ '^- 
army  to  serve  a  great  service  against  Tynis : 
every  head  ivas  made  bald,  and  every  shoulder 
was  peeled ;  yet  had  he  no  wages,  nor  his 
army,  for  Tjtus,  for  the  service  that  he  had 
served  against  it : 

1 9  Therefore  thus  saith  the  Lord  God  ; 
Behold,  I  will  give  the  land  of  Egyjit  unto 
Nebuchadrezzar  king  of  Babylon ;  and  he 
shall  take  her  multitude,  and  "  take  her  spoil, 
and  take  her  prey ;  and  it  shall  be  the  wages 
for  his  army. 

20  I  have  given  him  the  land  of  Egypt  ^/or 
his  labour  wherewith  he  ■=  served  against  it.  be- 
cause they  wrought  for  me,  saith  the  Lord  God. 

21  In  that  day  '^  will  I  cause  the  horn  of  the 
house  of  Israel  to  bud  forth,  and  I  will  give 
thee  "  the  opening  of  the  mouth  in  the  midst  of 
them  ;  and  they  shall  know  that  I  am  the  Lord 

z  Jer.  xxvii.  6;    chap.  xxvi.  7,  8. "Hcb.  spoil  fitr  spoil,  and 

prey  her  prey. b  Or,  for  his  hire. '^  Jer.  xxv.  9. ^  Psa. 

cxxxii.  17. *^  Chap.  xxiv.  27. 

once  so  glorious,  is  the   basest  of  kingdoms.     See 
Newton  on  the  prophecies. 

Verse  17.  The  seven  and  tioenlieth  year]  That  is, 
of  the  captivity  of  Jeconiah,  fifteen  years  after  the  tak- 
ing of  Jerusalem  ;  about  April  20,  3432.  The  pre- 
ceding prophecy  was  delivered  one  year  before  the  tak- 
ing of  Jerusalem ;  this,  sixteen  years  after ;  and  it  is 
supposed  to  be  the  last  which  this  prophet  wrote. 

Verse  18.  Caused  his  army  to  serve  a  great  service 
against  Tyrus]  He  was  thirteen  years  employed  in 
the  siege.  See  Joseph.  Antiq.  lib.  x.  c.  11.  In  this 
siege  his  soldiers  endured  great  hardships.  Being  con- 
tinually on  duty,  their  heads  became  bald  by  wearing 
their  helmets ;  and  their  shoulders  bruised  and  peeled 
by  carrying  baskets  of  earth  to  the  fortifications,  and 
wood,  &c.,to  build  towers,  &c. 

Yet  had  he  no  wages,  nor  his  army]  The  Tjn-ians, 
finding  it  at  last  impossible  to  defend  their  city,  put  all 
their  wealth  aboard  their  vessels,  sailed  out  of  the 
port,  and  escaped  for  Carthage  ;  and  thus  Xebuchad 
nezzar  lost  all  the  spoil  of  one  of  the  richest  cities  in 
the  world. 

Verse  20.  /  hare  given  him  the  land  of  Egypt  for 
his  labour]  Because  he  fulfilled  the  designs  of  God 
against  Tyre,  God  promises  to  reward  him  with  the 
spoil  of  Egypt. 

Verse  2 1 .  Will  I  cause  the  horn  of  the  house  of  Is- 
rael to  bud]  This  may  refer  generally  to  the  restora- 
tion ;  but  particularly  to  Zerubbabrl,  who  became  one 
of  the  leaders  of  the  people  from  Babylon.  Or  it  may 
respect  Daniel,  or  Mordecai,  or  Jeconiah,  who,  about 
this  time,  was  brought  out  of  prison  by  Evil-mero- 
dach,  and  afterwards  kindlv  treated. 
505 


Destruction  of  Egypt  by 


EZEKIEL. 


the  Chaldeans  foretuiA 


CHAPTER  XXX. 

This  chapter  describes,  xoith  great  force  and  elegance,  the  ruin  of  Egypt  and  all  her  allies  by  the  Chaldeans 
under  Nebuchadnezzar,  1—11  ;  with  an  amplification  of  the  distress  of  the  principal  cities  of  Egypt  on  that 
occasion,  12—19.  The  remaining  verses  are  a  short  prophecy  relating  to  the  same  event,  and  therefore  an- 
nexed to  the  longer  one  preceding,  although  this  was  predicted  sooner,  20-26. 


T^HE  word  of  the  Lord  came 

again  unto  me,  saying, 


A.  M.  3432. 

B.  C.  572. 

Olymp.  LII.  1 

Servii  Tuliii,  2  Son  of  man,  prophesy  and 
^-  ^°°"^"'  ''■  say,  Thus  saith  the  Lord  God  ; 
*  Howl  ye.  Wo  worth  the  day  ! 

3  For  ''  the  day  is  near,  even  the  day  of  the 
Lord  is  near,  a  cloudy  day ;  it  shall  be  the 
time  of  the  heathen. 

4  And  the  sword  shall  come  upon  Egypt, 
and  great  "^  pain  shall  be  in  Ethiopia,  when 
the  slain  shall  fall  in  Egypt,  and  they  ^  shall 
take  away  her  multitude,  and  "  her  foundations 
shall  be  broken  down. 

5  Ethiopia,  and  ^  Libya,  and  Lydia,  and  «  all 
the  mingled  people,  and  Chub,  and  the  ^  men 
of  the  land  that  is  in  league,  shall  fall  with 
them  by  the  sword. 

6  Thus  saith  the  Lord  ;  They  also  that  up- 
hold Egypt  shall  fall ;  and  the  pride  of  her 
power  shall  come  down  :  '  from  ''  the  tower  of 
Syene  shall  they  fall  in  it  by  the  sword,  saith 
the  Lord  God. 

7  '  And  they  shall  be  desolate  in  the  midst 
of  the  countries  that  are  desolate,  and  her 
cities  shall  be  in  the  midst  of  the  cities  that 
are  wasted. 


»Isa.  xiii,  6. bChap.  vii.  7,  12;    Joelu-  1;    Zeph.  i.  7. 

cOr,  fear. il  Chap.  xxix.  19. — -<•  Jer.  I.  15. fHeb.  Phut; 

chap,  xxvii.  10. g  Jer.  xxv.  20,  24. ^  Heb.  children. "  Or, 

from     Migdol     to     Syeiie. 1^  Chap.     xxix.     10. 1  Chap. 

xxix.  13. 

NOTES  ON  CHAP.  XXX. 

Verse  2.  Hoivl  ye,  Wo  worth  the  day  .']  My  Old  MS. 
Bible, — <!3DuIe  gee,  toao  Vooo  to  tljc  ban!  nn  iS'Sti 
DV/  heylilu,  hah  latyom !  "  Howl  ye,  Alas  for  the 
day  !"  The  reading  in  our  present  text  is  taken  from 
Coverdale''s  3ib\e,  1535.  The  expressions  signify  that 
a  most  dreadful  calamity  was  about  to  fall  on  Egypt 
and  the  neighbouring  countries,  called  here  the  "  time 
of  the  heathen,"  or  of  the  nations ;  the  day  of  cala- 
mity to  them.  They  are  afterwards  specified,  Ethio- 
pia, Libya,  Lydia,  and  Chub,  and  the  mingled  people,  pro- 
bably persons  from  different  nations,  who  had  followed 
the  ill  fortune  of  Pharaoh-hophra  or  Pharaoh-apries, 
when  he  fled  from  Amasis,  and  settled  in  Upper  Egypt. 

Verse  5.  Lydia]  This  place  is  not  well  known. 
The  Ludim  were  contiguous  to  Egypt,  Gen.  xi.  13. 

Chuh]  The  Cubians,  placed  by  Ptolemy  in  the  Ma- 
reotis.  But  probably  instead  of  IllDl  vechitb,  "  and 
Chub,"  we  should  read  hiJI  vechnl,  "  and  all  the  men 
506 


8  And  they  shall  know  that  I  4  M- 1^- 

am  the  Lord,  when  I  have  set  a  oiymp.  Lil.  i. 

fire  in  Egjrpt,  and  when  all  her  serrii  TuUii, 
helpers  shall  be  ™  destroyed. 


R.  Roman.,  7. 


9  In  that  day  "  shall  messengers  go  forth  from 
me  in  ships  to  make  the  careless  Ethiopians 
afraid,  and  great  pain  shall  come  upon  them, 
as  in  the  day  of  Egypt :  for,  lo,  it  cometh. 

10  Thus  saith  the  Lord  God  :  °  I  will  also 
make  the  multitude  of  Egypt  to  cease  by  the 
hand  of  Nebuchadrezzar  king  of  Babylon. 

1 1  He  and  his  people  with  him,  ^the  terrible 
of  the  nations,  shall  be  brought  to  destroy  the 
land  :  and  they  shall  draw  their  swords  against 
Egypt,  and  fill  the  land  with  the  slain. 

12  And  «I  will  make  the  rivers  'dry,  and 
^  sell  the  land  into  the  hand  of  the  wicked  : 
and  I  will  make  the  land  waste,  and  '  all  that 
is  therein,  by  the  hand  of  strangers  :  I  the 
Lord  have  spoken  it. 

13  Thus  saith  the  Lord  God;  I  will  also 
"  destroy  the  idols,  and  I  will  cause  their 
images  to  cease  out  of  Noph ;  ''  Eind  there 
shall  be  no  more  a  prince  of  the  land  of 
Egypt :   ""  and  I  will  put  a  fear  in  the  land  of 

Egypt. 


■n  Heb.   broken. °  Isa.  xviii.    1,  2. "  Chap,  jtxix.  19. 

pChap.  xxviii,  7. 1  Isa.  xix.  5,  6. rHeb.  drought. slsa. 

xix.  4. ^Heb.  the  fuljuss  thereof. "Isa.  xix.  1 ;    Jer.  xliii. 

12;    xlvi.    25;     Zech.    xiii.    2. -vZech.    x.     11. "Isa. 

xix.  16. 


of  the  land,"  &c.  The  Septuagint  adds  "  the  Per- 
sians and  the  Cretans." 

Verse  7.  Shall  be  desolate']  All  these  countries 
shall  be  desolated,  and  the  places  named  shall  be 
chief  in  these  desolations. 

Verse  9.  Messengers  go  forth  from  me  in  ships^ 
Ships  can  ascend  the  Nile  up  to  Syene  or  Essuan,  by 
the  cataracts ;  and  when  Nebuchadnezzar's  vessels 
went  up,  they  struck  terror  into  the  Ethiopians.  They 
are  represented  here  as  the  "  messengers  of  God." 

Verse  12.  /  imll  make  the  rivers  dry]  As  the  over- 
flowing of  the  NUe  was  the  grand  cause  of  fertility  to 
Egypt,  the  drying  it  up,  or  preventing  that  annual 
inundation,  must  be  the  cause  of  dearth,  famine,  &c. 
By  rivers,  we  may  understand  the  various  canals  cut 
from  the  Nile  to  carry  water  into  the  different  parts 
of  the  land,  ^^^len  the  Nile  did  not  rise  to  its  usual 
height,  these  canals  were  quite  dry. 

Verse  13.    Their   images   to  cease  out   of  Noph] 


Egypt  shall  be  conquered. 


CHAP.  XXX. 


pillaged,  and  scattered 


B  c  srf'         ^"*   '^"^  ^  ^'^'  ""^^  '  Pathros  I 

oi.  Lii.  1.  desolate,    and    will    set    fire    in 

Scrvii"  Tuiiii,  ^  Zoan,  ^  °  and  will  execute  judg 

R.  Roman.,  7.  jjjg,jjg  j^  jvjp_ 


15  And  I  will  pour  my  fury  upon  ^  Sin,  the 
strength  of  Egypt ;  "  and  I  will  cut  off  llie 
multitude  of  No. 

16  And  I  will ''  set  fire  in  Egypt :  Sin  shall 
have  great  pain,  and  No  shall  be  rent  asunder, 
and  Noph  shall  have  distresses  daily. 

1 7  The  young  men  of  "  Aven  and  of  '  Pi- 
beseth  shall  fall  by  the  sword :  and  these  cities 
shall  go  into  captivity. 

IS  K  At  Tehaphnehes  also  the  day  shall  be 
^  darkened,  when  I  shall  break  there  the  yokes 
of  Egypt :  and  the  pomp  of  her  strength  shall 
cease  in  lier  :  as  for  her,  a  cloud  shall  cover 
her,  and  her  daughters  shall  go  into  captivity. 

19  Thus  will  I  execute  judgments  in  Egypt: 
and  ihcy  shall  know  that  I  am  the  Lord. 

%  c'  588^'  ^^  ■'^"'^  '^  came  to  pass  in  the 
01.  XLViii.  1.  eleventh  year,  in  the  first  month, 
TarquiniiPrisci,   in  the  Seventh  day  of  the  month, 

R.  feoman..  29.     ^J^^^  jj^g  ^^^^^  ^f  ,j,g   L^j^j,  ^^^^ 

unto  me,  saying, 

21  Son  of  man,  I  have  '  broken  the  arm  of 
Pharaoh  king  of  Egypt ;   and  lo,  ''  it  shall  not 

«  Chap.  xxix.  14. )  Psa.  Ixxviii.  12,  43. 'Or,    Tanis. 

•  Nah.  ill.  8, 9. 10. 1>  Or,  PeltLsium. =  Jer.  xlvi.  25. <i  Ver. 

8. eOr,  Heliopolis. fOr,  Pubaslum. 

Afterwards  Memphis,  and  now  Cairo  or  Kahira.  This 
was  the  seat  of  Egj'plian  idolatry ;  the  place  where 
Apis  was  particularly  worshipped. 

No  more  a  prince  of  the  land  of  Egypt]  Not  one, 
from  that  time  to  the  present  day.  See  the  note  on 
chap.  xxix.  14. 

'V'erse  11.  I  wilt  make  Pathros  desolate]  See  the 
preceding  chapter,  ver.  14. 

Zoan]    Tanis,  the  ancient  capital  of  Egypt. 

No.]  Diospolis,  or  Thebes,  the  city  of  Jupiter. 

Verse  15.  My  fury  upon  Sm]  Pelusium,  a  strong 
city  of  Egypt,  on  the  coast  of  the  Mediterranean  Sea. 

Verse  16.  Noph]    Cairo  or  Kahira;  see  ver.  13. 

Verse  17.  Aven]  Or  On,  the  famous  Heliopolis,  or 
city  of  the  sun. 

Pibeseth]  Biibasltim  or  Bubaste,  by  a  slight  alter- 
ation of  the  letters.  It  is  situated  on  the  eastern  branch 
of  the  Nile,  towards  .\rabia. 

Verse  18.  Tehaphnehes]  Called  also  Tahapanes, 
Jer.  ii.  16.      This  is  the  Pelusian  Daphne. 

Break  there  the  yokes]  The  sceptres.  Nebuchad- 
nezzar broke  the  sceptre  of  Egypt  when  he  confirmed 
the  kingdom  to  Amasis,  who  had  rebelled  against  Apries. 


be  bound  up  to  be  healed,  to  put      *;  '^'-  3<i6- 
a  roller  to   bind   it,    to  make   it    oi.  XLVUi!  i. 

strong  lo  hold    the  sword.  TarquiniiPrisci, 

22  Therefore  thus  sailh  the  R- ""-"a-..  29.' 
Lord  God  ;  Behold,  I  am  against  Pharaoh 
king  of  Egypt,  and  will  '  break  his  arms,  the 
strong,  and  that  which  was  broken  ;  and  I  will 
cause  the  sword  to  fall  out  of  his  hand. 

23  °'  And  I  will  scatter  the  Egyptians  among 
the  nations,  and  will  disperse  them  through 
the  countries. 

24  And  I  will  strengthen  the  arms  of  the 
king  of  Babylon,  and  put  my  sword  in  his 
hand  :  but  I  will  break  Pharaoh's  arms,  and 
he  shall  groan  before  him  with  the  groanings 
of  a  deadly  wounded  man. 

25  But  I  will  strengthen  the  arms  of  the 
king  of  Babylon,  and  the  arms  of  Pharaoh 
shall  fall  down  ;  and  "  they  shall  know  that 
I  am  the  Lord,  when  I  shall  put  my 
sword  into  the  hand  of  the  king  of  Babylon, 
and  he  shall  stretch  it  out  upon  the  land  of 
Egypt. 

26  "  And  I  will  scatter  the  Egyptians  among 
the  nations,  and  disperse  them  among  the 
countries ;  and  they  shall  know  that  I  am 
the  Lord. 

gjer.  ii.  16. 1*  Or,  restrained. 'Jer.  xlviii.  25. kjer. 

xlvi.    11. iPsa.   xxxvii.    17. "Ver.    26;  chap.  xxix.    12. 

»  Psa.  ix.  16. ■>  Ver.  23 ;  chap,  xxix   12. 


Verse  20.  In  the  eleventh  year,  in  the  first  month, 
in  the  seventh  day]  This  was  the  eleventh  year  of  the 
captivity  of  Jeconiah,  and  the  date  here  answers  to 
April  26,  A.  M.  3416  ;  a  prophecy  anterior  by  seve- 
ral years  to  that  already  delivered.  In  collecting  the 
«Titings  of  Ezekiel,  more  care  was  taken  to  put  all 
that  related  to  one  subject  together,  than  to  attend  to 
chronological  arrangement. 

Verse  21.  /  have  broken  the  arm  of  Pharaoh]  Per- 
haps this  may  refer  to  his  defeat  by  Nebuchadnezzar, 
when  he  was  coming  with  the  Egyptian  army  to  suc- 
cour Jerusalem. 

Verse  22.  /  will  cause  the  sword  to  fall  out  of  his 
hand.]  When  the  arm  is  broken,  the  sword  will  na- 
turally fall.  But  these  expressions  show  that  the 
Egyptians  would  be  rendered  wholly  useless  to  Zede- 
kiah,  and  should  never  more  recover  their  political 
strength.  This  was  the  case  from  the  time  of  the 
rebellion  of  Amasis. 

Verse  26.   /  will  scatter  the  Egyptians]     .Several 
fled  with  Apries  to  Upper  Egypt ;  and  when  Nebu- 
chadnezzar wasted  the  country,  he  carried  many  of 
them  to  Babylon.     See  on  chap.  xxix.  12. 
507 


A  prophecy  sent  to  Pharaoh 


EZEKIEL. 


and  his  multitude. 


CHAPTER  XXXI. 

This  very  beautiful  chapter  relates  also  to  Egypt.  The  prophet  describes  to  Pharaoh  the  fall  of  the  king  of 
Nineveh,  {see  the  books  of  Nahum,  Jonah,  and  Zephaniah,)  under  the  image  of  a  fair  cedar  of  Lebanon, 
once  exceedingly  tall,  flourishing,  and  majestic,  but  now  cut  down  and  withered,  ivith  its  broken  branches 
strewed  around,  1—17.  He  then  concludes  with  bringing  the  matter  home  to  the  king  of  Egypt,  by  telling 
him  that  this  toas  a  picture  of  his  approaching  fate,  18.  The  beautiful  cedar  of  Lebanon,  remarkable  for 
its  loftiness,  and  in  the  most  flourishing  condition,  but  afterwards  cut  down  and  deserted,  gives  a  very 
lively  painting  of  the  great  glory  ayid  dreadful  catastrophe  of  both  the  Assyrian  and  Egyptian  monarchies. 
The  manner  in  which  the  prophet  has  embellished  his  subject  is  deeply  interesting ;  the  colouring  is  of  that 
kind  which  the  mind  will  always  contemplate  with  pleasure. 


A.  M.  3416. 

B.  C  .  588. 
Ol.  XLVIII.  1. 

Anno 
Tarquinii  Prisci, 
R.  Roman.,  29. 


A  ND   it  came 
eleventh 


to   pass  in  the 
year,  in   the  third 


month,   in   the   first   dai/   of  the 
month,    that    the    word    of    the 
Lord  came  unto  me,  saying, 

2  Son  of  man,  speak  vmto  Pharaoh  king  of 
Egypt,  and  to  his  multitude  ;  "  Whom  art  thou 
like  in  thy  greatness  ? 

3  ^  Behold,  the  Assyrian  was  a  cedar  in  Le- 
banon "=  with  fair  branches,  and  with  a  shadow- 
ing shroud,  and  of  a  high  stature  ;  and  his  top 
was  among  the  thick  boughs. 

4  ^  The  waters  "  made  him  great,  the  deep 
f  set  him  up  on  high  with  her  rivers  running 
round  about  his  plants,  and  sent  out  her  ^  lit- 
tle rivers  unto  all  the  trees  of  the  field. 

5  Therefore  '^  his  height  was  exalted  above 
all  the  trees  of  the  field,  and  his  boughs  were 
multiplied,  and  his  branches  became  long  be- 
cause of  the  multitude  of  waters,  '  when  he 
shot  forth. 

6  All  the  ■'  fowls  of  heaven  made  their  nests 
in  his  boughs,  and  under  his  branches  did  all 
the  beasts  of  the  field  bring  forth  their  young, 
and  under  his  shadow  dwelt  all  great  nations. 

7  Thus  was  he  fair  in  his  greatness,  in  the 

"  Ver.  18. b  Dan.  iv.  10. ^  Heb. /air  of  branches. ^  Jer. 

li.  36. eOr,  nourished. fOr,  brought  him  vp. g  Or,  con- 
duits.  !■  Dan.  iv.  11. 1  Or,  when  it  sent  them  forth. 


NOTES  ON  CHAP.  XXXI. 

Verse  1.  In  the  eleventh  year]  On  Sunday,  June  19, 
A.  M.  3416,  according  to  Abp.  Usher  ;  a  month  before 
Jerusalem  was  taken  by  the  Chaldeans. 

Verse  3.  Behold,  the  Assyrian  was  a  cedar]  Why 
is  the  Assyrian  introduced  here,  when  the  whole  chap- 
ter concerns  Egypt  ?  Bp.  Lowth  has  shown  that 
nx  "\li!/X  ashshur  erez  should  be  translated  the  tall  ce- 
dar, the  very  stately  cedar ;  hence  there  is  reference 
to  his  lofty  top ;  and  all  the  following  description  be- 
longs to  Egypt,  not  to  Assi/ria.    But  see  on  ver.  1 1. 

Verse  4.  The  ivaters  made  him  great]  Alluding  to 
the  fertility  of  Egypt  by  the  overfloieing  of  the  Nile. 
But  waters  often  mean  peoples.  By  means  of  the  dif- 
ferent nati  ins  under  the  Egyptians,  that  government 
508 


length  of  his  branches  :    for  his 
root  was  by  great  waters. 


A.  M.  3416. 

B.  C.  588. 

01.  XLVIII.  1. 

8  The  cedars  in  the  '  garden  of  Tarquinii  Prisci, 
God  could  not  hide  him  :  the  fir  R- R""^"- 29- 
trees  were  not  like  his  boughs,  and  the  chesnut 
trees  were  not  like  his  branches  ;  nor  any  tree 
in  the  garden  of  God  was  like  unto  him  in 
his  beauty. 

9  I  have  made  him  fair  by  the  multitude  of 
his  branches ;  so  that  all  the  trees  of  Eden, 
that  were  in  the  garden  of  God,  envied  him. 

10  Therefore  thus  saith  the  Lord  God;  Be- 
cause thou  hast  lifted  up  thyself  in  height,  and 
he  hath  shot  up  his  top  among  the  thick  boughs, 
and  "  his  heart  is  lifted  up  in  his  height ; 

111  have  therefore  delivered  him  into  the 
hand  of  the  mighty  one  of  the  heathen ;  "  he 
shall  surely  deal  with  him  :  I  have  driven  him 
out  for  his  wickedness. 

1 2  And  strangers,  °  the  terrible  of  the  nations, 
have  cut  him  off,  and  have  left  him  :  p  upon  the 
mountains  and  in  all  the  valleys  his  branches 
are  fallen,  and  his  boughs  are  broken  by  all 
the  rivers  of  the  land ;  and  all  the  people  of 
the  earth  are  gone  down  from  his  shadow,  and 
have  left  him. 


kChap.  xvii.  23;  Dan.  iv.  12. IGen.  ii.  8;  xiii.  10;  chap. 

xxviii.  13. '"Dan.  v.  20. "Heb.  in  doing  he  shall  do  unto 

him. oChap.  xxviii.  7. pChap.  xxxii.  5;  xx.tv.  8. 

became  very  opulent.  These  nations  are  represented 
as  fowls  and  beasts,  taking  shelter  under  the  protec- 
tion of  this  great  political  Egyptian  tree,  ver.  6. 

Verse  8.  The  cedars  in  the  garden  of  God]  Eg3rpt 
was  one  of  the  most  eminent  and  affluent  of  all  the 
neighbouring  nations. 

Verse  11.  The  mighty  one  of  the  heathen]  Nebu- 
chadnezzar. It  is  worthy  of  notice,  that  Nebuchad- 
nezzar, in  the  first  year  of  his  reign,  rendered  himself 
master  of  Nineveh,  the  capital  of  the  .Assyrian  empire. 
,See  Sedar  Olam.  This  happened  about  twenty  years 
before  Ezekiel  delivered  this  prophecy ;  on  this  ac- 
count, Ashshur,  ver.  3,  may  relate  to  the  Assyrians, 
to  whom  it  is  possible  the  prophet  here  compares  tha 
Egyptians.     But  see  on  ver.  3. 


The  dreadful  destruction 


CHAP.  XXXII. 


131  Upon  his  ruin  shall  all  the 


A.  M.  3416. 
B.  C. 5flfl. 

01.  XLVUI.  1.    fowls  of  the  heaven  remain,  and 
Tarnubilprisci,  all  the  beasts  of  the  field   shall 
Soman.,  29.    j^^  upoii  his  branches  : 


Tarqui 
R.  Ro 

14  To  the  end  that  none  of  all  the  trees  by 
the  waters  c.xalt  themselves  for  their  height, 
neither  shoot  up  their  top  among  the  thick 
boughs,  neither  their  trees  "■  stand  up  in  their 
height,  all  that  drink  water :  for  "  they  are 
all  delivered  unto  death,  '  to  the  nether  parts 
of  the  earth,  in  the  midst  of  the  children  of 
men,  witii  them  that  go  down  to  the  pit. 

15  Thus  saith  the  Lord  God;  In  the  day 
when  lie  went  down  to  the  grave  I  caused  a 
mourning :  I  covered  the  deep  for  him,  and  I 
restrained  the  floods  thereof,  and  the  great 
waters  were  staved :  and  I  caused  Lebanon  "  to 
mourn  for  him,  and  all  the  trees  of  the  field 
fainted  for  him. 


•1  Isa.  xviii.  6;    chap,  xxxii.  4. ^  Or,  staiul  upon  themselves 

for    their    height. •  Psa.    Ixxxii.    7. "Chap,     xxxji.    18. 

»Heb.  lo  be  black. "Chap.  xxvi.  15. 

Verse  13.  Upon  his  ruin  shall  all  the  fowls]  The 
fall  of  Egypt  is  likened  to  the  fall  of  a  great  tree  ;  and 
as  the  fowls  and  beasts  sheltered  under  its  branches 
before,  ver.  6,  so  they  now  feed  upon  its  ruins. 

Verse  14.  To  the  end  that  none  of  all  the  trees] 
Let  this  ruin,  fallen  upon  Egypt,  teach  all  the  nations 
that  shall  hear  of  it  to  be  humble,  because,  however 
elevated,  God  can  soon  bring  them  down  ;  and  pride 
and  arrogance,  either  in  slates  or  individuals,  have  the 
peculiar  abhorrence  of  God.  Pride  does  not  suit  the 
sons  of  men  ;  it  made  devils  of  angels,  and  makes 
fiends  of  men. 

Verse  15.   I  caused  Lebanon  to  mourn  for  him]    All 


of  the  king  of  Egypt. 

1 6  I  made  the  nations  to  "  shake     *•  M-  Mie. 

ti.  C  yoo. 

at  the  sound  of  his  fall,  when  I  01.  XLViii.  i. 
"  cast  him  down  to  hell  with  them  Tarnuinii  Prisci, 
that  descend  into  the  pit :  and  «•  «°""^ .  ^- 
"  all  the  trees  of  Eden,  the  choice  and  best  of 
Lebanon,  all  that  drink  water,  ^  shall  be  com- 
forted in  the  nether  parts  of  the  earth. 

1 7  They  also  went  down  into  hell  with  him 
unto  them  that  be  slain  with  the  sword ;  and 
they  that  were  his  arm,  that  ^  dwelt  under  his 
shadow  in  the  midst  of  the  heathen. 

1 8  "  To  whom  art  thou  thus  like  in  glory  and 
in  greatness  among  the  trees  of  Eden  ?  yet 
shalt  thou  be  brouglit  down  with  the  trees  of 
Eden  unto  the  nether  parts  of  the  earth  :  ''  thou 
shalt  lie  in  the  midst  of  the  uncircumcised  with 
them  that  be  slain  by  the  sword.  This  is 
Pharaoh  and  all  liis  multitude,  saitii  the 
Lord  God. 


wisa.  xiv.  15. tlsa.  xiv.  8. y  Chap,  xxxii.  31. «Lain. 

iv.  20. n  Ver.  2  ;  chap,  xxxii.  19. >>  Chap,  xxviii.  10 ;  xxxii. 

19,  21,  24,  &c. 


the  confederates  of  Pharaoh  are  represented  as  deplor- 
ing his  fall,  ver.  16,  17. 

Verse  17.  They  also  went  dotvn  into  hell  with  hiyn] 
Into  remediless  destruction. 

Verse  18.  This  is  Pharaoh]  All  thai  I  have  spoken 
in  this  allegory  of  the  lofty  cedar  refers  to  Pharaoh, 
king  of  Egj'pt,  his  princes,  confederates,  and  people. 
Calmet  understands  the  whole  chapter  of  the  king  of 
Assyria,  under  which  he  allows  that  Egypt  is  adum- 
brated ;  and  hence  on  this  verse  he  quotes, — 

Mutato  nomine,  de  te  fabula  narratur. 

What  is  said  of  Assyria  belongs  to  thee,  O  Egypt. 


CHAPTER   XXXII. 

The  prophet  goes  on  to  predict  the  fall  of  the  king  of  Egypt,  under  the  figure  of  an  animal  of  prey,  such 
as  a  lion  or  crocodile,  caught,  slain,  and  his  carcass  left  a  prey  to  the  fowls  and  wild  beasts,  1-6.  The 
figure  is  then  changed ;  and  the  greatness  of  his  fall  {described  by  the  darkening  of  the  sun,  moon,  and 
stars)  strikes  terror  into  all  the  surrounding  nations,  7—10.  The  prophet  adds,  that  the  ovcrthroio  of  the 
then  reigning  Egyptian  dynasty  ivas  to  be  effected  by  the  instrumentality  of  the  king  of  Babylon,  who 
should  leave  Egypt  so  desolate,  that  its  waters,  {alluding  lo  the  metaphor  used  in  the  second  verse,)  should 
run  as  pure  and  smooth  as  oil,  without  the  foot  of  man  or  the  hoof  of  a  beast  to  disturb  them,  11-16.  A 
beautiful,  nervous,  and  concise  description  of  a  land  mined  and  left  utterly  desolate.  In  the  remaining 
part  of  the  chapter  the  same  event  is  pourtrayed  by  one  of  the  boldest  figures  ever  attempted  in  any  com- 
position, and  which  at  the  same  time  is  executed  with  astonishing  perspicuity  and  force.  God  is  introduced 
ordering  a  place  in  the  lower  regions  for  the  king  of  Egypt  and  his  /lost,  17,  18.  The  prophet  delivers 
his  message,  pronounces  their  fate,  and  commands  those  who  buried  the  slain  to  drag  him  and  his  multitudes 
to  the  subterraneous  mansions,  19,  20.  At  the  tumult  and  commotion  which  this  mighty  work  occasions, 
the  infernal  shades  are  represented  as  roused  from  their  couches  lo  Icnrn  the  cause.  They  see  and  con- 
gratulate the  king  of  Egypt,  on  his  arrival  among  them,  21.  Pharaoh  being  now  introduced  into  this 
immense  .tubterraneous  cavern,  {see  the  fourteenth  chapter  of  Isaiah,  where  a  similar  imagery  is  employed,) 
the  prophet  leads  him  all  around  the  sides  of  the  pit ;  shoics  him  the  gloomy  mansions  of  former  tyrants ; 
tells  their  names  as  he  goes  along ;  beautifully  contrasts  their  former  pomp  and  destructive  ambition,  when 
they  were  a  terror  to  the  surrounding  states,  with  their  present  most  abject  and  helpless  condition  ;  declares 

509 


Tlie  dreadful  fall 


EZEKIEL. 


of  the  king  of  Egypt. 


that  all  these  oppressors  of  mankind  have  not  only  ieen  cut  off  out  of  the  land  of  the  living,  but  have  gone 
doivn  into  the  grave  uncircumcised,  that  is,  they  have  died  in  their  sins,  and  therefore  shall  have  no  resur- 
rection to  eternal  life  ;  and  concludes  loith  showing  Pharaoh  the  place  destined  for  him  in  the  midst  of  the 
uncircumcised,  and  of  them  that  have  been  slain  by  the  sword,  22-32.  This  prophetic  ode  may  be  con- 
sidered as  a  finished  model  in  that  species  of  writing  which  is  appropriated  to  the  exciting  of  terror.  The 
imagery  throughout  is  sublime  and  terrible ;  and  no  reader  of  sensibility  and  taste  can  accompany  the  pro- 
phet in  this  funeral  procession,  and  visit  the  mansions  of  Hades,  without  being  impressed  with  a  degree  of 
awe  nearly  approaching  to  horror. 


A.  M.  3417. 

B.  C.  587. 

01.  XLVllI.  3. 

Anno 
Tarquinii  Prisci, 
R.  Roman.,  30. 


A  ND  it  came  lo  pass  in  the 
twelfth  year,  in  the  twelfth 
month,   in   the   first    day   of   the 
month,  that  the  word  of  the  Lord 
came  unto  me,  saying, 

2  Son  of  man,  =  take  up  a  lamentation  for 
Pharaoh  king  of  Egypt,  and  say  unto  him, 
''  Thou  art  like  a  young  lion  of  the  nations, 
■=  and  thou  art  as  a  ''  whale  in  the  seas :  and 
thou  camest  forth  with  thy  rivers,  and  troubledst 
the  waters  with  thy  feet,  and  '  fouledst  their 
rivers : 

3  Thus  saith  the  Lord  God  ;  I  will  therefore 
'  spread  out  my  net  over  thee  with  a  company 
of  many  people  ;  and  they  shall  bring  thee  up 
in  my  net. 

4  Then  s  will  I  leave  thee  upon  the  land>  I 
will  cast  thee  forth  upon  the  open  field,  and 
'^  will  cause  all  the  fowls  of  the  heaven  to  re- 
main upon  thee,  and  I  will  fill  the  beasts  of 
the  whole  earth  with  thee. 

5  And  I  will  lay  thy  flesh  '  upon  the  moun- 
tains, and  fill  the  valleys  with  thy  height. 

6  I  will  also  water  with  thy  blood  ''  the  land 


a  Chap,   xxvii.  2;   ver.  16. 

«  Chap.  xxix.  3. **Or,  dragon.- 

xii.  13;   xvii.  20;    Hos.  vii."l2.- 

xxxi.  13. 'Chap.  xxxi.  12. 

'  Or,  extinguish. 


'Chap.  xix.  3,6;   xxxviii.  13. 

— '  Chap,  xxxiv.  18. fCh. 

— g  Chap.  xxix.  5. iiChap. 

i  Or,  the  land  of  thy  swimming. 


NOTES  ON  CHAP.  XXXTI. 

Verse  1.  In  the  twelfth  year,  in  the  twelfth  month, 
in  the  first  day  of  the  month]  On  Wednesday,  March 
22,  the  twelfth  year  of  the  captivity  of  Jeconiah,  A.  M. 
3417. 

Instead  of  the  twelfth  year,  five  of  KennicotCs 
M.SS.,  and  eight  of  De  Rossi's,  read  n"IK?l»  Titi/]!^  in  the 
eleventh  year.  This  reading  is  supported  by  the  Sy- 
riac ;  and  is  confirmed  by  an  excellent  MS.  of  my 
own,  ahont  four  hundred  years  old. 

Verse  2.  Thou  art  like  a  young  lion — and  thou  art 
as  a  whale  in  the  seas]  Thou  mayest  be  likened  to 
tivo  of  the  fiercest  animals  in  the  creation  ;  to  a  lion, 
the  fiercest  on  the  land ;  to  a  crocodile,  D'JH  tannim, 
(see  chap.  xxix.  3.)  the  fiercest  in  the  waters.  It  may, 
however,  point  out  the  hippopotamus,  as  there  seems 
to  be  a  reference  to  his  mode  oi  feeding.  He  walks 
deliberately  into  the  water  over  head,  and  pursues  his 
way  in  the  same  manner  ;  still  keeping  on  his  feet, 
and  feeding  on  the  plants,  &c.,  that  grow  at  the  bottom. 
Thus  he  fouls  the  ivaler  with  his  feet. 
510 


A.  M.  3417. 

B.  C.  587. 

01.  XLVIII.  2. 

Anno 
Tarquinii  Prisci, 
.Oman.,  30. 


Tarqui 
R.  Ro 


wherein  thou  swimmest,  even  to 
the  mountains;  and  the  rivers 
shall  be  full  of  thee. 

7  And  when  I  shall  '  put  thpe 
out,  ■"  I  will  cover  the  heaven,  and  make  the 
stars  thereof  dark ;  I  will  cover  the  sun  with 
a  cloud,  and  the  moon  shall  not  give  her  light 

8  All  the  "  bright  lights  of  heaven  will  I  make 
°  dark  over  thee,  and  set  darkness  upon  thy 
land,  saith  the  Lord  God. 

9  I  will  also  p  vex  the  hearts  of  many  people, 
when  I  shall  bring  thy  destruction  among  the 
nations,  into  the  countries  which  thou  hast  not 
known. 

10  Yea,  I  will  make  many  people  i  amazed 
at  thee,  and  their  kings  shall  be  horribly  afraid 
for  thee,  when  I  shall  brandish  my  sword  be- 
fore them ;  and  ■■  they  shall  tremble  at  every 
moment,  every  man  for  his  own  life,  in  the  day 
of  thy  fall. 

11  ''For  thus  saith  the  Lord  God;  The 
sword  of  the  king  of  Babylon  shall  come  upon 
thee. 

12  By  the  swords  of  the  mighty  will  I  cause 


■n  Isa.  xiii.  10  ;  Joel  ii.  31 ;  iii.  15  ;  Amos  viii.  9  ;  Rev.  vi.  12, 

13;    Matt.   xxiv.    29. "  Heb.    light  of    the  light   in   heaven. 

o  Heb.  them  dark. P  Heb.  provoke  to  anger,  or  grief *l  Chap. 

).    XXVI.     16. s  Jer.     xlvi.     26 ; 


xxvn. 
XXX.  4. 


35.- 


iChap. 


chap. 


Verse  5.  And  fill  the  valleys  with  thy  height.]  Some 
translate,  with  the  ivorms,  which  should  proceed  from 
the  putrefaction  of  his  flesh. 

Verse  6.  The  land  wherein  thou  swimmest]  Egypt; 
so  called,  because  intersected  with  canals,  and  over- 
flowed annually  by  the  Nile. 

Verse  7.  /  will  cover  the  heaven]  Destroy  the 
empire. 

Make  the  stars  thereof  dark]  Overwhelm  all  the 
dependent  slates. 

I  will  cover  the  sun]     The  king  himself 

And  the  moon  shall  not  give  her  light.]  The  queen 
may  be  meant,  or  some  state  less  than  the  kingdom. 

Verse  8.  And  set  darkness  upon  thy  land]  As  I 
did  when  a  former  king  refused  to  let  my  people  go 
to  the  wilderness  to  worship  me.  I  will  involve  thee, 
and  thy  house,  and  thy  people,  and  the  whole  land,  in 
desolation  and  wo. 

Verse  9.  I  will  also  vex  the  hearts]  Even  the  re- 
mote nations,  who  had  no  connexion  with  thee,  shall 
be  amazed  at  the  judgments  which  have  fallen  upon  thee 


7%e  dreadful  fall 


CHAP.  XXXII. 


of  the  king  of  Egypt. 


■^  ?!•  ^.tl^      thy  multitude  to  fall,  « the  terrible 

D.  C  537.  -^ 

01.  XLViii.  2.  of  the  nations,  all  of  thcni :  and 
Tarqum^Prisci,  "they  shall    spoil  the  pomp  of 

R.  feoman..  30.  Egypt,  and  all  the  multitude 
thereof  shall  be  destroyed. 

13  I  will  destroy  also  all  the  beasts  thereof 
from  beside  the  great  waters ;  ''  neither  shall 
the  foot  of  man  trouble  them  any  more,  nor  the 
hoofs  of  beasts  trouble  them. 

14  Then  will  I  make  their  waters  deep,  and 
cause  their  rivers  to  run  like  oil,  saith  the 
Lord  God. 

15  When  I  shall  make  the  land  of  Egypt 
desolate,  and  the  country  shall  be  "  destitute 
of  that  whereof  it  was  full,  when  I  shall  smite 
all  them  that  dwell  therein,  '  then  shall  they 
know  that  I  am  the  Lord. 

16  This  is  the  >' lamentation  wherewith  they 
shall  lament  her :  the  daughters  of  the  nations 
shall  lament  her :  they  shall  lament  for  her, 
even  for  Egypt,  and  for  all  her  multitude,  saith 
the  Lord  God. 

17  It  came  to  pass  also  in  the  twelfth  year, 
in  the  fifteenth  day  of  the  month,  that  the  word 
of  the  Lord  came  unto  me,  saying, 

18  Son  of  man,  wail  for  the  multitude  of 
Egypt,  and  ^  cast  them  down,  even  her,  and 
the  daughters  of  the  famous  nations,  unto  the 
nether  parts  of  the  earth,  with  them  that  go 
down  into  the  pit. 

19  "Whom  dost  thou  pass  in  beauty?  ''go 
down,  and  be  thou  laid  with  the  uncircumcised. 


■Chap,  xxviii.  7. "Chap.   xxir.  19. 


Chap. 


11. 


^eh .  desolate  from  the  fulness  thereof . *  Exod.  vii.  5  ;  xiv.  4,     *Ver.    19,  23,   &c 


20  They  shall  fall  in  tlie  midst     *•  «•  ^^}J- 

-'  D.  C  587. 

of  thein  that  are  slain  by  the  01.  XLViii.2. 
sword :  "^  she  is  delivered  to  the  Tarqumii  Prisci, 
sword:  draw  her  and  aU  her  ^  """"'"' ^°- 
multitudes. 

21  ''The  strong  among  the  mighty  shall 
speak  to  him  out  of  the  midst  of  hell  with  them 
that  help  him  :  they  are  "  gone  down,  they  lie 
uncircumcised,  slain  by  the  sword. 

22  f  Asshur  is  there  and  all  her  company : 
his  graves  are  about  him  :  all  of  them  slain, 
fallen  by  the  sword  : 

23  f  Whose  gi'aves  are  set  in  the  sides  of  the 
pit,  and  her  company  is  round  about  her  grave : 
all  of  them  slain,  fallen  by  the  sword,  which 
^  caused  '  terror  in  the  land  of  the  living. 

24  There  is  ''Elain  and  all  her  multitude 
round  about  her  grave,  all  of  them  slain,  fallen 
by  the  sword,  which  are  '  gone  down  uncir- 
cumcised into  the  nether  parts  of  the  earth, 
""  which  caused  their  terror  in  the  land  of  the 
living ;  yet  have  they  borne  their  shame  with 
them  that  go  down  to  the  pit. 

25  They  have  set  her  a  bed  in  the  midst  of 
the  slain  with  all  her  multitude  :  her  graves 
are  round  about  him  :  all  of  them  uncircum- 
cised, slain  by  the  sword  :  though  their  terror 
was  caused  in  the  land  of  the  living,  yet  have 
they  borne  their  shame  with  them  that  go  down 
to  the  pit :  he  is  put  in  the  midst  of  them  that 
be  slain. 

26  There  is  "  Meshech,  Tubal,  and  all  her 

''Or,  the  sword  is  laid. Jlsa.  i.  31;    xiv.  9,  10;    ver.   27. 


18  ;  Psa.  ix.  16 ;  chap.  \i.  7. y  Ver.  2 ;  2  Sam.  i.  17 ;  2  Chron. 

jutxT.  25  ;  chap.  xxvi.  17. »  Chap.  xxvi.  20 ;  xxxi.  14. «  Ch. 

XMU.  2,  18. l>Ver.  21,  24,  &e. ;  chap,  xxviii.  10. 

Verse  14.  Cause  their  rivers  to  run  like  oil]  Bring 
the  whole  state  into  quietness,  there  being  no  longer  a 
political  hippopotamus  to  foul  the  icaters — to  disturb 
the  peace  of  the  country. 

Verse  15.  Shall  be  destitute  of  that  lohereof  it  was 
fuU]     Of  com,  and  all  other  necessaries  of  life. 

Verse  17.  /n  the  twelfth  year]  Two  of  KennicotCs 
MSS.,  one  of  De  Rosst^s,  and  one  of  my  ovm,  (that 
mentioned  ver.  1,)  have,  in  the  eleventh  year;  and 
so  has  the  Syriac,  as  before.  This  prophecy  concerns 
the  people  of  Egypt. 

Verse  18.  Cast  them  down]  Show  them  that  they  shall 
be  cast  down.  Proclaim  to  them  a  casting  down  prophecy. 

Verse  19.  Whom  dost  thou  pass  in  beauty  ?]  How 
little  does  it  signify,  whether  a  mummy  be  well  em- 
balmed, wrapped  round  with  rich  stuff,  and  beautifully 
painted  on  the  outside,  or  not.  Go  down  into  the 
tombs,  examine  the  niches,  and  see  whether  one  dead 
carcass  be  preferable  to  another. 


'  Ver.  24,  26,  29,  30.- 


slsa.  xiv.  15. 
i  Or,  dismaying. 
— "Gen.  X.  2; 


kChap.  xxvi.  17,  20;  ver.  24,  25,  26,  27,  32.- 

k  Jer.  xUx.  31,  &c. '  Ver.  21. "Ver.  23. 

chap,  xxrii.  13  ;  xxiviii.  2. 

A^'erse  2 1 .  Out  of  the  midst  of  hell]  Sixty  sheol, 
the  catacombs,  the  place  of  burial.  There  is  some- 
thing here  similar  to  Isa.  xiv.  9,  where  the  descent 
of  the  king  of  Babylon  to  the  state  of  the  dead  is  de- 
scribed. 

Verse  22.  Asshur  is  there]  The  mightiest  con- 
querors of  the  earth  have  gone  down  to  the  grave  be- 
fore thee ;  there  they  and  their  soldiers  lie  together, 
all  slain  by  the  sword. 

Verse  23.  Whose  graves  are  set  in  the  sides  of  the 
pit]  Alluding  to  the  niches  in  the  sides  of  the  sub- 
terranean caves  or  burying-places,  where  the  bodies  are 
laid.     These  are  numerous  in  Eg\'pt. 

Verse  24.  There  is  Elam]     The  Elamites,  not  far 

from  the  Assyrians  ;  others  think  that  Persia  is  meant. 

It  was  invaded  by  the  joint  forces  of  Cyaxares  and 

Nebuchadnezzar. 

I       Verse  26.   There  is  Meshech,  Tubal]     See  on  chap. 

!  xxvii.  13. 

511 


Tlie  desolation  oj 


EZEKIEL. 


different  states 


%  C  587^'  multitude  :  lier  graves  are  round 

01.  XLViir2.  about  him:   all  of  them    °uncir- 

Tarouinii  Prisci,  cumciscd,   slain    by    the   sword, 

R.  Roman.,  30.  tjjQ^gij  tj^jgy  causcd  their  terror 

in  the  land  of  the  living. 

27  P  And  they  shall  not  lie  with  the  mighty 
that  are  fallen  of  the  uncircumcised,  which  are 
gone  down  to  hell  ^  with  their  weapons  of  war : 
and  they  have  laid  their  swords  under  their 
heads,  but  their  iniquities  shall  be  upon  their 
bones,  though  they  were  the  terror  of  the 
mighty  in  the  land  of  the  living. 

28  Yea,  thou  shalt  be  broken  in  the  inidst 
of  the  uncircumcised,  and  shalt  lie  with  them 
that  are  slain  with  the  sword. 

29  There  is  '  Edom,  her  kings,  and  all  her 
princes,  which  with  their  might  are  ^  laid  by 
thetn  that  were  slain  by  the  sword  :  they  shall 


«Ver.  19,  20,  &c. pVer.  21;  Isa.  xiv.  18,  19. QHeb.  unth 

weapons  of  their  war. r  Chap.  xxv.  12,  &c. 

Verse  27.  Gone  down  to  hell  unth  their  weapons  of 
loar]  Are  buried  in  their  armour,  and  with  their 
weapons  lying  by  their  sides.  It  was  a  very  ancient 
practice,  in  different  nations,  to  bury  a  warrior's  weapons 
in  the  same  grave  with  himself. 

Verse  29.  Thercis  Edom]  All  the  glory  and  pomp 
of  the  Idu?nean  kings,  who  also  helped  to  oppress  the 
Israelites,  are  gone  down  into  the  grave.  Their  kings, 
princes,  and  all  their  mighty  men  lie  mingled  with  the 
uncircumcised,  not  distinguished  from  the  common 
dead : — 

"Where  they  an  equal  honour  share. 
Who  buried  or  unburied  are. 
Where  Agamemnon  knows  no  more 
Than  Irus,  he  condemned  before. 
Where  fair  Achilles  and  Thersites  lie. 
Equally  naked,  poor,  and  dry." 

Verse  30.  There  be  the  princes  of  the  riorth]  The 
kings  of  Media  and  Assyria,  and  all  the  Zidonians — 
the  kings  of  Tyre,  Sidon,  and  Damascus.    See  Calmet. 


lie  with  the  uncircumcised,  and      ^  ^  ^-'l^- 
with  them  that  go  down  to  the  pit.    oi.  XLViii.  2. 

30  '  There  be  the  princes  of  the  TarquimiPrisci 
north,  all  of  them,  and  all  the  R-  R°"'^°-  30- 
"  Zidonians  which  are  gone  down  with  the 
slain ;  with  their  terror  they  are  ashamed  of 
their  might ;  and  they  lie  imcircumcised  with 
them  that  he  slain  by  the  sword,  and  bear  their 
shame  with  them  that  go  down  to  the  pit. 

31  Pharaoh  shall  see  them,  aiid  shall  be 
^  comforted  over  all  his  multitude,  even  Pharaoh 
and  all  his  army  slain  by  the  sword,  saitli  the 
Lord  God. 

32  For  I  have  caused  my  terror  in  the  land 
of  the  living  :  and  he  shall  be  laid  in  the  midst 
of  the  imcirciuncised  with  thejn  that  are  slain 
with  the  sword,  even  Pharaoh  and  all  his  mul 
titude,  saith  the  Lord  God. 

«  Heb.  given,  or  put. 1  Chap,  xxxviii.  6, 15  ;  xxxix.  2. »  Ch. 

xxriii.  21. 'Chap.  xxxi.  16. 

Verse  31.  Pharaoh  shall  see  them]  Pharaoh  also, 
who  said  he  was  a  god,  shall  be  found  among  the  vul- 
gar dead. 

And  shall  he  comforted]  Shall  console  himself,  on 
finding  that  all  other  proud  boasters  are  in  the  same 
circumstances  with  himself.  Here  is  a  reference  to  a 
consciousness  after  death. 

Verse  32.  /  have  caused  my  terror  in  the  land  of 
the  living]  I  have  spread  dismay  through  Judea,  the 
land  of  the  living  God,  where  the  living  oracles  were 
delivered,  and  where  the  upright  live  by  faith.  When 
Pharaoh-necho  came  against  Josiah,  defeated,  and  slew 
him  at  Megiddo,  fear  and  terror  were  spread  through 
all  the  land  of  Judea ;  and  the  allusion  here  is  proba- 
bly to  that  circumstance.  But  even  he  is  now  laid 
with  the  uncircumcised,  and  is  no  more  to  be  distin- 
guished from  the  common  dead. 

Much  of  the  phraseology  of  this  chapter  may  be 
illustrated  by  comparing  it  with  Isa.  xiv.,  where  see 
the  notes,  which  the  inteUigent  reader  will  do  well  to 
consult. 


CHAPTER   XXXin. 

The  prophet,  after  having  addressed  several  other  nations,  returns  now  to  his  own ;  previously  to  which  he 
is  told,  as  on  a  former  occasion,  the  duty  of  a  watchman,  the  salvation  or  ruin  of  whose  soul  depends  on 
the  manner  in  ivhich  he  discharges  it.  An  awful  passage  indeed ;  full  of  important  instruction  both  to 
such  as  speak,  and  to  such  as  hear,  the  word  of  God,  1—9.  The  prophet  is  then  directed  what  answer  to 
make  to  the  cavils  of  infidelity  and  impiety  ;  and  to  vindicate  the  equity  of  the  Divine  government  by  de- 
claring the  general  terms  of  acceptance  with  God  to  be  {as  told  before,  chap,  xviii.)  loithout  respect  of 
persons;  so  that  the  ruin  of  the  finally  impenitent  must  be  entirely  owing  to  themselves,  10-20.  The 
prophet  receives  the  news  of  the  destruction  of  Jerusalem  by  the  Chaldeans,  about  a  year  and  four  months 
after  it  happened,  according  to  the  opinion  of  some,  who  have  been  led  to  this  conjecture  by  the  date  given 
to  this  prophecy  in  the  twenty-first  verse,  as  it  stands  in  our  common  Version  :  but  some  of  the  manuscripts 
of  this  prophet  consulted  by  Dr.  Kennicott  have  in  this  place  the  eleventh  year,  which  is  probably  the 
genuine  reading.  To  check  the  vain  confidence  of  those  who  expected  to  hold  out  by  possessing  therrrflves 
512 


The  duty  and  responstbthty 


CHAP.  XXXIII. 


of  the  watchman. 


of  its  other  fastnesses,  the  utter  desolation  of  all  Judea  is  foretold,  21-29.  Ezekiel  is  informed  that 
among  those  that  attended  his  instructions  were  a  great  number  of  hypocrites,  against  whom  he  delivers  a 
most  awful  message.  When  the  Lord  is  destroying  these  hypocrites,  then  shall  they  know  that  there  hath 
been  a  prophet  among  them,  30-33. 


A.  M.  cir.  3416. 

B.  C.  cir.  588. 

01.  XLVlll.  1 

Tarquinii  Pnsci, 

R.    Rom.in., 

cir.  iinnum  29. 


'■     A  GAIN  the  word  of  the  Lord 
came  unto  me,  saying, 
2   Son  of  man,   speak  '  to  the 
cliildren  of  thy  people,  and  say 


V'jito  them,  ''  Wlien  '^  I  bring  the  sword  upon 
a  laiia,  .f  the  people  of  the  land  lake  a  man  of 
tlicir  coasts,  and  set  him  for  their  ''  watchman : 

3  If  when  he  seeth  the  sword  come  upon  tlie 
land,  he  blow  the  trumpet,  and  warn  the  people ; 

4  Then  °  whosoever  i)eareth  the  sound  of 
the  trumpet  and  taketh  not  warning;  if  the 
sword  come,  and  take  him  awaj',  ^  his  blood 
shall  be  upon  his  own  head. 

5  He  heard  tiie  sound  of  the  trumpet,  and 
took  not  warning;  his  blood  shall  be  upon  him. 
But  he  that  taketh  warning  shall  deliver  his 
soul. 

6  But  if  the  w^alchman  see  the  sword  come, 
and  blow  not  the  trumpet,  and  the  people  be 
not  warned  ;  if  the  sword  come,  and  take  any 
person  from  among  them,  s  he  is  taken  away 
in  his  iniquity ;  but  his  blood  will  I  require  at 
the  watchman's  hand. 

7  ''  So  thou,  O  son  of  man,  I  have  set  thee  a 
watchman  unto  the  house  of  Israel ;  therefore 
thou  shalt  hear  tlie  word  at  mv  mouth,  and 
warn  them  fi-om  me. 

8  When  I  say  unto  the  wicked,  O  wicked 
man,  thou  shalt  surely  die ;  if  thou  dost  not 
speak  to  warn  the  wicked  from  his  way,  that 
wicked  man  shall  die  in  his  iniquity ;  but  his 
blood  wiU  I  require  at  thine  hand. 

9  Nevertheless,  if  thou  warn  the  wicked  of 


•Chap.  iii.  11. '>Chap.  xiv.  17. ^Heb.  A  tand  what  I 

Imng  a  sword  upon  her. «*  2  Sam.  xviii.  24,  25 ;  2   Kings 

ix.  17;    ver.  7  ;    Hos.  ix.  8. e  Heb.   he   that  hearing  heareth. 

rChap.  xviii.  13. 5  Ver.  8. !■  Chap.  iii.  17,  &c. ^  Chap. 

zxiv.23. kSoIsa.  xlix.  14;  ch.ip.  xxxvii.  11. '2Sam.xiv.  14; 


NOTES  ON  CHAP.  XXXIII. 

Verse  2.  Son  of  man — if  the  people  of  the  land 
lake  a  man]  The  first  ten  verses  of  this  chapter  are 
the  same  with  chap.  iii.  17-22  ;  and  to  what  is  said 
there  on  tliis  most  important  and  awful  subject  I  must 
refer  the  reader.  Here  the  people  choose  the  watch- 
man;  Mere,  the  Lord  appoints  him.  When  God  chooses, 
the  people  should  approve. 

\'erse  10.  If  our  transgressions  and  our  sins  be 
upon  us]  They  are  upon  us,  as  a  grievous  burden,  too 
weighty  for  us  to  bear  :  how  then  can  we  live  under 
Euch  a  load  ? 

We  pine  away  in  them]  In  such  circumstances  how 
Vol.  n'.  (     33     ) 


A.  M.  cir.  3416. 

B.  C.  cir,  588. 

Ol.  XLVIII.  1. 

Tarquinii  Prisci, 

R.   Roman., 

cir.  annum  29. 


his  way  to  turn  from  it ;  if  he  do 
not  turn  from  his  way,  he  shall 
die  in  his  iniquity  ;  but  thou  hast 
delivered  thy  soul. 

1 0  Therefore,  O  thou  son  of  man,  speak  unto 
the  house  of  Israel ;  Thus  ye  speak,  saying, 
If  our  transgressions  and  our  sins  be  upon  us, 
and  we  '  pine  away  in  them,  ''  how  should  wa 
then  live  ? 

1 1  Say  unto  them.  As  I  live,  saith  the  Lord 
God,  '  I  have  no  pleasure  in  the  death  of  the 
wicked  ;  but  that  the  wicked  turn  from  his 
way  and  live:  turn  ye,  tiurn  ye  from  your  evil 
ways ;  for ""  why  will  ye  die,  O  house  of  Israel  ? 

12  Therefore,  thou  son  of  man,  say  unto  the 
children  of  thy  people,  "The  righteousness  of 
the  righteous  shall  not  deliver  him  in  the  day 
of  his  transgression :  as  for  the  wickedness  of 
the  wicked,  °  he  shall  not  fall  thereby  in  the 
day  that  he  tm-neth  from  his  wickedness ; 
neither  shall  the  righteous  be  able  to  live  for 
his  righteousness  in  the  day  that  he  sinneth. 

13  When  I  shall  say  to  the  righteous,  that 
he  shall  surely  live  ;  ^  if  he  trust  to  his  own 
righteousness,  and  commit  iniquity,  all  his 
righteousness  shall  not  be  remembered ;  but 
for  his  iniquity  that  he  hath  committed,  he 
shall  die  for  it. 

14  Again,  'when  I  say  unto  the  wicked. 
Thou  shalt  sm-ely  die  ;  if  he  turn  from  his  sin, 
and  do  "■  that  which  is  lawful  and  right ; 

15  If  the  wicked  ^restore  the  pledge,  'give 
again  that  he  had  robbed,  walk  in  "  the  sta- 

chap.  xriii.  23,  32 ;  2  Pet.  iii.  9. "  Chap,  xviii.  31. "  Chap. 

iii.  20 ;  xviii.  24,  26,  27. "  2  Chron.  vii.  14. p  Chap.  iii.  20 ; 

xviii.  24. 't  Chap.  iii.  18, 19 ;  xviii.  27. '  Heh.jitdpnent  arid 

justice. s  Chap,  xviii.  7. >E.\od.  xxii.  1,  4  ;  Lev.  vi.  2,  4,  5 ; 

Num.v.  6,  7  :  Luke  xix.8. "jLcv.  xviii.  5  ;  chap.  xx.  11, 13,21. 

consoling  is  that  word  :  "  Come  unto  me,  all  ye  who 
are  heavy  laden,  and  1  will  give  you  rest !" 

Verse  11.  As  /  live,  saith  the  Lord  God,  I  have  no 
pleasure  in  the  death  of  the  wicked]  From  this  to 
the  twentieth  verse  inclusive  is  nearly  the  same 
with  chap,  xviii.,  on  which  I  wish  the  reader  to  con- 
sult the  notes. 

Verse  13.  //'  he  trust  to  his  own  righteousness,  and 
commit  iniquity]  If  he  trust  in  his  acting  according 
to  the  statutes  and  ordinances  of  religion,  and  accord- 
ing to  the  laws  relative  to  rights  and  wrongs  among 
men,  and  in  other  respects  commit  iniquity,  he  shall 
die  for  it. 

613 


Tlie  duty  and  responsibility 


EZEKIEL. 


of  the  watchman. 


A.]Vi.cir.  3416.  ^^^igg  Qf  ijfe    without  committing 

B.  C.  cir.  588.  '  ^ 

01  XLViii.  1.    iniquity  ;   he  shall  surely  hve,  he 

Tarquinii  Prisci,      in  i. 

R.  Roman.,      shall  not  die. 

cir.  .innum  29.         jq  v  ^q^^    of    Jjjg   gins    that  he 

hath  committed  shall  be  mentioned  unto  him  : 
he  hath  done  that  which  is  lawful  and  right ; 
he  shall  surelj'  live. 

17  ^  Yet  the  children  of  thy  people  say,  The 
way  of  the  Lord  is  not  equal :  but  as  for  them, 
their  way  is  not  equal. 

18  ^When  the  righteous  turneth  from  his 
righteousness,  and  committeth  iniquity,  he 
shall  even  die  thereby. 

19  But  if  the  wicked  turn  from  his  wicked- 
ness, and  do  that  which  is  lawful  and  right,  he 
shall  live  thereby. 

20  Yet  ye  say,  ^  The  way  of  the  Lord  is  not 
equal.  0  ye  house  of  Israel,  I  will  judge  you 
every  one  after  his  ways. 

21  And  it  came  to  pass  in  the  twelfth  year 
^  of  our  captivity,  in  the  tenth  month,  in  the 
fifth  day  of  the  month,  "  that  one  that  had 
escaped  out  of  Jerusalem  came  unto  me,  say- 
ing, •=  The  city  is  smitten. 

22  Now  "  the  hand  of  the  Lord  was  upon 
me  in  the  evening,  afore  he  that  was  escaped 
came ;  and  had  opened  my  mouth,  until 
he  came  to  me  in  the  morning ;  "^  and 
my  mouth  was  opened,  and  I  was  no  more 
dumb. 


'Chap,  xviii.  22. "  Ver.  20;  chap,  xviii.  25,29. ^  Chap. 

xviii.  26,  27. yVer.  17;    chap,  xviii.  25.29. «Chap.  i.  2. 

"Chap,  xxiv.26. ^2  Kings  xxv.  4. iiChap.  i.  3. "i  Chap. 

xxiv.  27. '  Chap,    xxxiv.  2. f  Ver.  27  ;    cliap.   xxxvi.  4. 

elsa.  li.  2;  Acts  vii.  5, ^  See  Mic.  iii.  U  ;  Malt.  iii.  9;  John 

Tiii.  39. 

Verse  19.  He  shall  live  t/ierebi/]  ''  The  loages  of  sin 
is  death ;"  the  "  gift  of  God  is  eternal  life."  It  is  a 
miserable  trade  by  which  a  man  cannot  live ;  such  a 
trade  is  sin. 

Averse  21.  In  the  twelfth  year  of  our  captivity,  in  the 
tenth  month,  jk  the  fifth,  day  of  the  month']  Instead  of 
the  twelfth  year,  the  eleventh  is  the  reading  of  seven 
of  KennicotCs  MSS.,  one  of  De  Rossfs,  and  the  Syriac. 
My  own,  mentioned  in  the  preceding  chapter,  reads 
with  the  present  text.  This  was  on  Wednesday,  Jan. 
•25,  A.  M.  3416  or  3417. 

One  that  had  escaped  out  of  Jerusalem]  After  it  had 
been  taken  by  the  Chaldeans. 

Came  unto  me,  saying.  The  city  is  smitten.]  This 
very  message  God  had  promised  to  the  prophet,  chap, 
xxiv.  26. 

Verse  22.  My  mouth  was  opened]  They  had  now 
the  fullest  evidence  that  I  had  spoken  from  the  Lord. 
I  therefore  spoke  freely  and  fully  what  God  delivered 
to  me,  chap.  xxiv.  27. 

Verse  24.  Abraham  was  one]  If  he  was  called  to 
514 


23  Then  the  word  of  the  Lord      *■  "■  ^aj 

B.    C   588. 

came  unto  me,  saying,  oi.  XLVin.  i. 

24  Son  of  man,  «  they  that  in-  TaniuinUPrisci, 
habit  those  f  wastes  of  the  land  R-  R"-"""-  29-' 
of  Israel  speak,  saying,  ^Abraham  was  one, 
and  he  inherited  the  land :  ^  but  we  are  many ; 
the  land  is  given  us  for  inheritance. 

25  Wherefore  say  unto  them.  Thus  saith  the 
Lord  God  ;  '  Ye  eat  with  the  blood,  and  '  lift 
up  your  eyes  towards  your  idols,  and  '  shed 
blood  :   and  shall  ye  possess  the  land  ? 

26  ™  Ye  stand  upon  your  sword,  ye  work 
abomination,  and  ye  » defile  every  one  his 
neighbour's  wife :  and  shall  ye  possess  the 
land? 

27  Say  thou  thus  unto  them,  Thus  saith  the 
Lord  God  ;  As  I  live,  surely  °  they  that  are  in 
the  wastes  shall  fall  by  the  sword,  and  him 
that  is  in  the  open  field  p  will  I  give  to  the 
beasts  i  to  be  devoured,  and  they  that  be  in  the 
forts  and  '  in  the  caves  shall  die  of  the  pesti- 
lence. 

28  ^  For  I  will  lay  the  land  •  most  desolate, 
and  the  "  pomp  of  her  strengtli  shall  cease ; 
and  the  '^  mountains  of  Israel  shall  be  desolate, 
that  none  shall  pass  tlirough. 

29  Then  shall  they  know  that  I  am  the 
Lord,  when  I  have  laid  the  land  most  deso- 
late because  of  all  their  abominations  which 
they  have  committed. 

'Gen.  ix.  4;  Lev.  iii.  17;  vii.  26;  xvii.  10;  xix.  26 ;  Deut.  xii. 

16. liCh-ip.  xviii.  6. iChap.  xxii.  6,  9. "■  Wisd.  ii.  U. 

"Chap,  xviii.  6;    xxii.  11. «  Ver.   24. pChap.    xxxix.   4. 

iHeb.  to  devour  tiim. r  Judg.  vi.  2;    1  Sam.  xiii.  6. s  Jer, 

xliv.  2,  6,  22  ;  chap,  xxxvi.  34,  35. 1  Heb.  desolation  and  desola- 
tion.  "  Chap.  vii.  24 ;  xxiv.  21 ;  xxx.  6, 7. "  Chap.  vi.  2, 3, 6. 


inherit  the  land  when  he  was  alone,  and  had  the  whole 
to  himself,  why  may  we  not  expect  to  be  established 
here,  who  are  his  posterity,  and  are  many  1  They 
wished  to  remain  in  the  land  and  be  happy  after  the 
Chaldeans  had  carried  the  rest  away  captives. 

A'erse  25.  Ye  eat  with  the  blood]  Abraham  was 
righteous,  ye  are  unrighteous.  Eating  of  Hood,  in 
any  way  dressed,  or  of  flesh  from  which  the  blood  had 
not  been  extracted,  was  and  is  in  the  sight  of  God 
abominable.  All  such  practices  he  has  absolutely  and 
for  ever  forbidden.  Let  the  vile  blood-eaters  hear  and 
tremble.  See  the  note  on  Acts  xv.  20,  and  the  pas- 
sages in  the  margin. 

Verse  26.  Ye  stand  upon  your  sword]  Ye  live  by 
plunder,  rapine,  and  murder.  Ye  are  every  way  im- 
pure ;  and  shall  }'e  possess  the  land  ?     No. 

Verse  27.  They  that  are  in  the  wastes]  He  seems 
to  speak  of  those  Jews  who  had  fled  to  rocks,  caves, 
and  fortresses,  in  the  motmtains  ;  whose  death  he  pre- 
dicts, partly  by  the  sword,  partly  by  tvild  beasts,  and 
partly  hy  famine. 

(     33*      ) 


\ 


Judgments  against  the 


CHAP.  XXXIV. 


covetous  shepherds  of  Israel. 


oi.'xLviii.i.    children  of  thy  people  still  are 
TarquinirPnsci,  talking    '••  against    Ihee    by    the 


1  arqu 
R.  R. 


Oman..  29. 


walls 


lid   in   the    doors  of    the 


houses,  and  *  speak  one  to  another,  every  one 
to  his  brother,  saying,  Come,  I  pray  you,  and 
hear  what  is  the  word  that  cometh  forth  from 
tlie  Lord. 

31  And  y  they  come  unto  thee  '  as  the  peo- 
ple Cometh,  and  » they  ''  sit  before  thee  as  my 
people,  and  they  hear  thy  words,  but  they  will 

"Or,  of  thee. sisa.  xxix.  13. rChap.  xiv.  1 ;   xx.l,  &c. 

«Heb.  arcording  to  the  coming  of  the  people, «0r,  my  people 

fct  be/ore  thee.  

Verse  30.  The  people  still  are  talking  against  thee'\ 
13  bach  should  be  rather  translated,  "  concerning  thee," 
than  "  against  thee ;"'  for  the  following  verses  show- 
that  the  prophet  was  much  respected.  The  Vulgate 
translates,  de  te ;  the  Sepltiagint,  •ffspi  tfou,  "  concern- 
ing thee ;"  both  right. 

Talking  hy  the  tcatls  and  in  the  doors  of  the  houses 
is  not  a  custom  peculiar  to  the  Copts,  mentioned  by 
Bp.  Pococke ;  it  is  a  practice  among  idle  people,  and 
among  those  who  are  resting  from  their  work,  in  every 
country,  when  the  weather  permits.  Gossiping  in  the 
inside  of  the  house  is  not  less  frequent,  and  much  more 
blamable. 

Verse  31.  As  the  people  cometh\  As  they  are  accus- 
tomed to  come  on  public  days.  Sabbaths,  &c. 


not  do  them:    for    "=  with   their     ^e'c'^g®- 
mouth  '•they  show  much  love,    01. XLViii. i. 
but  '  their  heart  goeth  after  their  Tarquimi  Prisci 

R.  Roman.,  29. 

covetousness.  ! 

32  And,  lo,  thou  art  unto  them  as  '  a  very 
lovely  song  of  one  that  hath  a  pleasant  voice, 
and  can  play  well  on  an  instrument :  for  they 
hear  thy  words,  but  they  do  them  not. 

33  K  And  when  this  cometh  to  pass,  (lo,  it 
will  come,)  then  ^'  shall  they  know  that  a  pro- 
phet hath  been  among  them. 

b  Chap.  viii.  1. c Psa.  Ixxviii. 36, 37 ;  Isa.  %x\tl.  13. ^ Heb 

they  make  loves,  or  jesls. '  Matt.  xiii.  22. f  Heb.  a  song  of 

loves. 8  1  Sam,  ill.  20. 1  Chap,  ii.  5. 

With  their  mouth  they  shoio  much  love]  They  re- 
spected the  prophet,  but  would  not  bend  themselves  to 
follow  his  precepts.  They  loved  earthly  things,  and 
did  not  relish  those  of  heaven. 

Verse  32.  As  a  very  lovely  song]  They  admired  the 
Jiite  voice  and  correct  delivery  of  the  prophet ;  this 
was  their  religion,  and  this  is  the  whole  of  the  religion 
of  thousands  to  the  present  day  ;  for  never  were  itch- 
ing ears  so  multiplied  as  now. 

Verse  33.  When  this  cometh  to  pass — then  shall  they 
know  that  a  prophet  hath  been  among  them.]  What  I 
have  predicted,  (and  it  is  even  now  at  the  doors.)  then 
they  will  be  convinced  that  there  -was  a  prophet  among 
them,  by  whose  ministry  they  did  not  profit  as  they 
ought. 


CHAPTER   XXXIV. 

The  prophet  ts  commanded  to  declare  the  dreadful  judgments  of  God  against  the  covetous  shepherds  oj 
Israel,  who  feed  themselves,  and  not  their  flocks ;  by  which  emblem  the  priests  and  Levites  are  intended, 
who  in  Ezekiel's  time  were  very  corrupt,  and  the  chief  cause  of  IsraeFs  apostasy  and  ruin,  1-10.  From 
this  gloomy  subject  the  prophet  passes  to  the  blessedness  of  the  true  Israel  of  God  under  the  reign  of  Da- 
vid, the  Great  Shepherd  of  the  sheep,  our  Lord  Jesus  Christ  being  named  after  this  prince  by  a  figure  ex- 
ceedingly frequent  in  the  sacred  oracles,  of  putting  the  type  for  the  antitype,  11-31. 

herds  of  Israel  that  do  feed  them 


A.  M.  cir.  3417. 

B.  C.  cir.  587. 
01.  XLVIII.  2. 

Tarquinii  Prisci, 

R.  Roman., 
cir.  annum  30. 


A  ND   the   word   of  the    Lord 

came  unto  me,  saying, 
2  Son  of  man,  prophesy  against 
the    ''  shepherds    of   Israel,   pro- 
phesy, and  saj'  unto  them,  Thus  saith  the  Lord 
God  unto  the  shepherds,  *-  Wo  be  to  the  shep- 


•Chap.  xjxiii.  24.- 


-'»Jer.  xxiii.  1  ;  Zech.  xi.  17.- 
11  ;  Zech.  xi.  16. 


-c  Isa.  Ivi. 


NOTES  OX  CHAP.  XXXIV. 
Verse  2.  Prophesy  against  the  shepherds  of  Israel] 
The  shepherds  include,  first,  the  priests  and  Levites ; 
secondly,  the  kings,  princes,  and  magistrates.  The 
flock  means  the  whole  of  the  people.  The  fat  and  the 
tcool,  the  tithes  and  offerings,  the  tascs  and  imposts. 
The  reprehensible  feeding  and  clothing  with  these,  as 
to  the  priests  and  Levites,  the  using  these  tithes  and 
offerings,  not  to  enable  them  the  better  to  fulfil  the 
work  of  the  ministry,  but  to  pamper  their  own  bodies, 


A.  M.  cir.  3417. 
B.  C.  cir.  587. 

selves!  should  not  the  shepherds    oi.xLviii. 2. 

Tarquinll  Prlsci, 

feed  the  Hocks  ;  r.  Roman., 

3  -^  Ye  eat  the  fat,  and  ye  clothe  "■•■  """"■"  ^°- 
you  with  the  wool,  <*  ye  kill  them  that  are  fed  : 
but  ye  feed  not  the  flock. 


■1  Chapter   xxxiii.  25,  26;    Micah   iii. 
xi.  5. 


1,  2,    3;    Zechariah 


and  support  them  in  an  idle  voluptuous  life ;  and  in  re- 
ference to  the  state,  the  employing  the  taxes  and  im- 
posts, not  for  the  support  and  administration  o(  justice 
and  good  government,  but  to  subsidize  heathen  powers, 
and  maintain  their  own  lu.xuryand  idolatrous  prodigality. 

Verse  3.  Ye  eat  the  fat]  I  think  ibnn  hacheleb 
should  be  translated  the  milk  ;  and  so  most  of  the  Ver- 
sions understand  it.  Or  they  lived  on  the  fat  sheep, 
and  took  the  wool  of  all. 

"  The  priests,"  says  Calmet,  "  ate  the  tithes,  the 
515 


The  unfaithfulness  of 


EZEKIEL. 


the  shepherds  of  Israel 


Ai'^  ""-If^-     4   "The  diseased  have   ye  not 

B.  C.  cir.  587.  -' 

01.  XL VIII.  2.  strengthened,  neither  have  ye 
Rl'^Roman."'  healed    that    which    was     sick, 

cir.  annum  30.  ^gjiher  have  ye  bound  up  that 
which  was  broken,  neither  have  ye  brought 
again  that  which  was  driven  away,  neither  have 
ye  '  sought  that  which  was  lost ;  but  with 
K  force  and  with  cruelty  have  ye  ruled  them. 


eVer.   16;    Zech.   xi.  16. rLuke   xv.  4.- 

tChap.  xxxiii.  21,  28. 


;  1   Pet.  V.  3. 


first-fruits,  and  the  offerings  of  tlie  people  ;  the  princes 
leeeired  the  tributes  and  imposts  ;  and  instead  of  in- 
structing and  protecting  them,  the  latter  took  away 
their  lives  by  tlie  cruelties  they  practised  against  them  : 
the  former  destroyed  their  souls  by  the  poison  of  their 
doctrine,  and  by  their  bad  example.  The  fat  sheep 
point  out  the  rich,  to  whom  these  pastors  often  disguised 
the  truth,  by  a  cruel  condescension  and  complaisance." 

Verse  4.  The  diseased  have  ye  not  strengthened] 
No  person  is  fit  for  the  office  of  a  shepherd,  who  does 
not  well  understand  the  diseases  to  which  sheep  are 
incident,  and  the  mode  of  cure.  And  is  any  man  fit 
for  the  pastoral  office,  or  to  be  a  shepherd  of  souls,  who 
is  not  well  acquainted  with  the  disease  of  sin  in  all  its 
varieties,  and  the  remedy  for  this  disease,  and  the  pro- 
per mode  of  administering  it,  in  those  various  cases  ? 
He  who  does  not  know  Jesus  Christ  as  his  oion  Sa- 
viour, never  can  recommend  him  to  others.  He  who 
is  not  saved,  will  not  save. 

Neither  have  ye  healed  that  xvhich  loas  sick]  The 
prophet  first  speaks  of  the  general  disease ;  next,  of 
the  difi'erent  kinds  of  spiritual  infirmity. 

Neither  have  ye  bound  tip  that  which  was  broken] 
If  a  sheep  have  broken  a  leg,  a  proper  shepherd  knows 
how  to  set  the  bones,  and  splint  and  bind  it  till  the  bones 
knit  and  become  strong.  And  the  skilful  spiritual  pas- 
tor knows,  if  one  of  the  flock  be  overtaken  in  a  fault, 
how  to  restore  such.  Those  sudden  falls,  where  there 
was  not  a  strong  propensity  to  sin,  are,  to  the  soul,  as 
a  broken  bone  to  the  body. 

Neither  have  ye  brought  agaiti]  A  proper  shepherd 
loves  his  sheep  :  he  feels  interested  for  their  welfare  ; 
he  acquaints  himself  with  them  all,  so  that  he  knows 
and  can  distinguish  each.  He  knows  also  their  num- 
ber, and  frequently  counts  to  see  that  none  is  missing ; 
if  one  be  lost  or  strayed,  he  goes  immediately  and  seeks 
it ;  and  as  he  is  constantly  on  the  watch,  it  cannot  have 
strayed  far  before  he  is  apprised  of  its  absence  from 
the  flock ;  and  the  less  it  has  strayed,  the  sooner  it  is 
found  and  brought  back  to  the  fold. 

The  shepherds  of  Israel  knew  nothing  about  their 
flock  ;  tliey  might  have  been  diseased,  infirm,  bruised, 
maimed,  their  limbs  broken,  strayed,  and  lost ;  for  they 
watched  not  over  them.  When  they  gnt/ai  sheep  and 
wool  for  their  table  and  their  clothing,  they  regarded 
nothing  else  ;  as  they  considered  the  flock  given  them 
for  their  own  use,  and  scarcely  ever  supposed  that  they 
were  to  give  any  thing  in  return  for  the  milk  and  the 
wool. 

But  with  force  and  loith  cruelty]  Exacting  tithes 
and  dues  by  the  strong  arm  of  the  law,  with  the  most 
.516 


5  ^  And  they  were  *  scatter-  A-  M.  cir.  3417 
ed,    "  because  there  is  no  shep-    oi.  XLViii.  2. 

T.      J         1        J    ,1  I  i    TaiquiniiPrisci, 

herd  :     '  and  they  became   meat      r.  Roman , 
to    all  the  beasts    of   the   field,    "■■■  ^""'"°  30- 
when  they  were  scattered. 

6  My  sheep  wandered  through  all  the  moun- 
tains, and  upon  every  high  hill :  yea,  my  flock 
was  scattered  upon  all  the  face  of  the  earth, 


i  1  Kings  xxii.  17 ;  Matt.  ix.  36. ^  Or,  without  a  shepherd  ;  and 

so  ver.  8. '  Isa.  Ivi.  9  :  Jer.  xii.  9 :  ver.  8. 


ungodly  feelings ;  and  with  a  cruelty  of  disposition 
that  proved  it  was  the  fat  and  the  ivool  tl'.ey  sought, 
and  not  the  safety  or  comfort  of  the  flock. 

Averse  5.  And  they  were  scattered]  There  was  no 
discipline  kept  up ;  and  the  flock,  the  Church,  became 
disorganized,  and  separated  from  each  other,  both  in 
affection  and  fellowship.  And  the  consequence  was, 
the  grievous  wolves,  false  and  worldly  interested  teach- 
ers, seized  on  and  made  a  prey  of  them.  Of  the  com- 
munion of  saints  such  shepherds  know  nothing,  farther 
than  that  it  makes  a  part  of  the  common  creed. 

A'erse  6.  My  sheep  wandered  through  all  the  moun- 
tains] They  all  became  idolaters,  and  lost  the  know- 
ledge of  the  true  God.  And  could  it  be  otherwise 
while  they  had  such  pastors  1 

"  Himself  a  wanderer  from  the  narrow  way  , 
His  silly  sheep,  no  wonder  that  they  stray !" 

Reader,  if  thou  be  a  minister,  a  preacher,  or  a  per- 
son in  holy  orders,  or  pretended  holy  orders,  or  art  one 
pretending  to  holy  orders,  look  at  the  qualifications  of 
a  good  shepherd  as  laid  down  by  the  prophet. 

1.  He  professes  to  be  a  shepherd,  and  to  be  qualified 
for  the  office. 

2.  In  consequence  he  undertakes  the  care  of  a  flock. 
This  supposes  that  he  believes  the  great  Bishop  of 
souls  has  called  him  to  the  pastoral  office ;  and  that 
ofiice  implies  that  he  is  to  give  all  diligence  to  save  the 
souls  of  them  thai  hear  him. 

HIS    QUALIFICATIONS. 

1.  He  is  skilful ;  he  knows  the  disease  of  sin  and 
its  consequences ;  for  the  Eternal  Spirit,  by  whom  he 
is  called,  has  convinced  him  of  sin,  of  righteousness, 
and  of  judgment. 

2.  He  knows  well  the  great  remedy  for  this  disease, 
the  passion  and  sacrificial  death  of  the  Lord  Jesus 
Christ. 

3.  He  is  skilful,  and  knows  hoiv  to  apply  this  re- 
medy. 

4.  The  flock  over  which  he  "watches  is,  in  its  indi- 
viduals, either, — I.  Healthy  and  sound.  2.  Or,  in  a 
state  of  convalescence,  returning  to  health.  3.  Or, 
still  under  the  whole  power  of  the  general  disease.  4. 
Or,  some  are  dying  in  a  state  of  spiritual  iveakness. 
5.  Or,  some  s.re  fallen  into  sin,  and  sorely  bruised  and 
broken  in  their  souls  by  that  fall.  6.  Or,  some  have 
been  driven  aivay  by  some  sore  temptation  or  cruel 
usage.  7.  Or,  some  have  icandered  from  the  flock, 
are  got  into  strange  pastures,  and  are  perverted  by  er- 
roneous doctrines.      Or,  8.  Some  wolf  hvts  got  among 


77ie  qualifications  of 


CHAP.  XXXIV. 


A.  M.  cir.  3117.  g^^j    ^^^g    (jj J    search  or   seek 

B.  C.  cir.  587. 

01.XLVIII.2.    after  them. 
R.  Roman.,         7    Tlicrefore,    ye    shepherds, 

c.r.  annum  30.      ^^^^    ^,,g    ^^^j.^   ^f  ^\^^   L^^^  . 

8  i4j  I  Hve,  sailh  the  Lord  God,  surely  be- 
cause my  flock  became  a  prey,  and  my  flock 
"■  became  meat  to  every  beast  of  tlie  field,  be- 
cause there  was  no  sheplicrd,  neither  did  my 
shepherds  search  for  my  flock,  "  but  the  shep- 
herds fed  themselves,  and  fed  not  my  flock ; 

9  Therefore,  0  ye  shepherds,  hear  the  word 
of  the  Lord  ; 

10  Tints  saith  the  Lord  God  ;  Behold,  I  am 
against  tlie  shepherds  ;  and  "  I  will  require  my 
flock  at  their  iiand,  and  cause  them  to  cease 
from  feeding  the  flock  ;  neilher  shall  the  shep- 
herds ''  feed  themselves  any  more  :  for  I  will 
deliver  my  flock  from  their  mouth,  that  they 
may  not  be  meat  for  them. 

1 1  For  thus  saitli  the  Lord  God  ;   Behold, 

"  Ver.  5,  6. "  Ver.  2,  10. <■  Chap.  iii.  18  ;  Heb.  xiii.  17. 

P  Ver.  2,  8. 1  Heb.  According  to  the  seeking. '  Chap.  xxz.  3 ; 

them,  and  scattered  the  whole  flock.      Now,  the  true 
shepherd,  the  pastor  of  God's  choosing,  knows — 

1.  How  to  keep  the  healthy  in  health  ;  and  cause 
them  to  grow  in  grace,  and  in  the  knowledge  of  Jesus 
Christ. 

2.  How  to  nourish,  feed,  and  care  far  the  convales- 
cent, that  they  may  he  brought  into  a  state  of  spiritual 
soundness. 

3.  How  to  reprove,  instruct,  and  awaken  those  who 
are  still  under  the/uW /lOicerof  the  disease  of  sin. 

4.  How  to  find  out  and  remove  the  cause  of  all 
that  spiritual  weakness  of  which  he  sees  some  slowly 
dying. 

5.  How  to  deal  with  those  who  have  fallen  into  some 
scandalous  sin,  and  restore  them  from  their /«?/. 

6.  How  \.o  find  out  and  turn  aside  the  sore  tempta- 
tion or  cruel  usage  hy  which  some  have  been  driven 
away. 

7.  How  to  seek  and  bring  back  to  the  fold  those  who 
have  strayed  into  strange  pastures,  and  have  had  their 
souls  perverted  by  erroneous  doctrines  ;  and  knows  also 
how,  by  a  godly  discipline,  to  preserve  him  in  the  flock, 
and  keep  the  flock  honourably  together. 

8.  How  to  oppose,  confound,  and  expel  the  grievous 
wolf,  who  has  got  among  the  flock,  and  is  scattering 
them  from  each  other,  and  from  God.  He  knows  how 
to  preach,  explain,  and  defend  the  truth.  He  is  well 
acquainted  with  the  leeapons  he  is  to  use,  and  the 
spirit  in  which  he  is  to  employ  them. 

In  a  word,  the  true  shepherd  gives  up  his  life  In  the 
sheep  ;  spends  and  is  spent  for  the  glorv  of  God  ;  and 
gives  up  his  life  for  the  sheep,  in  defence  of  them, 
and  in  labouring  for  their  welfare.  And  while  he  is 
thus  employed,  it  is  the  duty  of  the  flock  to  feed  and 
clothe  him  ;  and  see  that  neither  he  nor  his  family 
lack  the  necessaries  and  conveniencies  of  life.     The 


the  good  Shepherd. 
I,  even  L  will  both   search  mv  \,",  "'■  3'"''- 

J  ,       ,  J       "aC.  cir.  587. 

sheep,  and  seek  them  out.  oi.  xlviii.2. 

12  "i  As  a  shepherd  seeketh  R'^KomanT'' 
out  his  flock  in  the  day  that  he  "'■•■  """""'  ^'"- 
is  among  his  sheep  that  are  scattered ;  so 
will  I  seek  out  my  sheep,  and  will  deliver 
them  out  of  all  places  where  they  have  been 
scattered  in  "■  the  cloudy  and  dark  day. 

13  And  'I  will  bring  them  out  from  the 
people,  and  gather  them  from  the  countries, 
and  will  bring  them  to  their  own  land,  and 
feed  them  upon  the  mountains  of  Israel  by 
the  rivers,  and  in  all  the  inhabited  places  of 
the  country. 

14  '  I  will  feed  them  in  a  good  pastiore,  and 
upon  the  high  mountains  of  Israel  shall  their 
fold  be  :  "  there  siiall  thej-  lie  in  a  good  fold, 
and  in  a  fat  pasture  shall  they  feed  upon  the 
mountains  of  Israel. 

15  I  will  feed  my  flock,  and  I  will  cause 

Joel  ii.  2. >Isa.  Ixv.  9,  10;  Jer.  xxiii.  3;  chap,  xxviii.  25; 

xxxvi.  24;  xxxvii.  21,  22. tPsa.  xiiii.  2. "Jer.  xxxiii.  12. 


labourer  is  worthy  of  his  meat.  He  who  does  not  la- 
bour, or,  because  of  his  ignorance  of  God  and  salvation, 
cannot  labour,  in  the  word  and  doctrine,  deserves 
neither  meat  nor  drink  ;  and  if  he  exact  that  by  law, 
which  he  has  not  honestly  earned  by  a  proper  dis- 
charge of  the  pastoral  function,  let  him  read  this  chap- 
ter, and  learn  from  it  what  a  fearful  account  he  shall 
have  to  give  to  the  chief  Shepherd  at  the  great  day ; 
and  what  a  dreadful  punishment  shall  be  inflicted  on 
him,  when  the  blood  of  the  souls  lost  through  his  ne- 
glect or  inefiiciency  is  visited  upon  him  !  See  the 
notes  on  chap.  iii.  17,  &c. 

Verse  7.  Therefore, ye  shepherds,  (ye  bad  and  icicked 
shepherds,)  hear  the  word  of  the  Lord]  In  the  pre- 
ceding character  of  the  good  shepherd  the  reader  will 
find,  by  reversing  the  particulars,  the  character  of  a 
bad  shepherd ;  and  therefore  I  may  be  excused  from 
entering  into  farther  detail. 

Verse  10.  I  loill — cause  them  to  cease  from  feeding 
the  flock]  God,  in  this  country,  unpriested  a  whole 
hierarchy  who  fed  not  the  flock,  but  ruled  them  with 
force  and  cruelty ;  and  he  raised  up  a  new  set  of 
shepherds  better  qualified,  both  by  sound  doctrine  and 
learning,  to  feed  the  flock.  Let  these  be  faithful, 
lest  God  cause  them,  to  cease,  and  raise  up  other 
feeders. 

Verse  12.  Cloudy  and  dark  day.]  Times  of  general 
distress  and  persecution  ;  in  such  times  the  shepherd 
should  be  especially  watchful. 

Verse  13.  7  ivUl — feed  them  upon  the  mountains'] 
When  I  bring  back  the  people  from  their  captivity,  I 
will  raise  up  to  tliem  a  holy  and  diligent  priesthood, 
who  shall  in  all  places  give  them  sound  instruc- 
tion. But  this,  and  some  of  the  following  promises, 
belong  to  the  Christian  Church,  as  we  shall  find 
below. 

517 


The  spiritual  David, 


EZEKIEL. 


the  true  Shephtrd 


A  M.  cir.  3417.    them  to  lie  down,  saitli  the  Lord 

B.  C.  cir.  587. 

oi.  XLVin.  2.    God. 
R^^RomanT''      16   'I  will  seek  that  which  was 

cir.  annum  30.      j^gj^    g,-,J   ^^^.j^g   gg^jj,.,   ^^gt  wllich 

was  driven  away,  and  will  bind  up  that  ivhich 
was  broken,  and  will  strengthen  that  which  was 
sick :  but  I  will  destroy  "^  the  fat  and  the 
strong ;   I  will  feed  them  ^  with  judgment. 

17  And  as  for  you,  O  my  flock,  thus  saith 
the  Lord  God  :  '•  Behold,  I  judge  between 
'^  cattle  and  cattle,  between  the  rams  and  the 
"  he-goats. 

18  Seemeth  it  a  small  thing  unto  you  to 
have  eaten  up  the  good  pasture,  but  ye  must 
tread  down  with  your  feet  the  residue  of  your 
pastures  ?  and  to  have  drunk  of  the  deep 
waters,  but  ye  must  foul  the  residue  with  your 
feet? 

1 9  And  as  for  my  flock,  tiiey  eat  that  which 
ye   have  trodden  with   your  feet ;    and  they 

"See  ver.  4;  Isa.  xl.  11 ;  Mic.  iv.  6  ;  Matt,  xviii.  11  ;  Mark  ii. 

17;    Luke  V.  32. "Isa.  x.  IG  ;    Amos  iv.  1. «  Jer.   x.  24. 

y  Chap.  XX.  37,  38  ;  ver.  20,  22  ;  Zech.  x.  3 ;  Matt.  xxv.  32,  33. 
*Heb.  iiinaU  cattle  of  lambs  and  kids. ^  Heb.  great  he-goats. 


Verse  16.  I  to  ill  destroy  the  fat  and  the  strong]  I 
will  destroy  those  cruel  and  imperious  shepherds  who 
abuse  their  authority,  and  tyrannize  over  the  flock. 

Verse  17.  And  as  for  you,  O  my  flock]  After 
having  spoken  to  the  shepherds,  he  now  addresses  the 
fiock. 

I  judge  betiveen  cattle  and  cattle]  Between  false 
and  true  professors ;  between  them  tliat  have  only  the 
form  and  them  that  have  the  potoer  of  godliness  ;  be- 
tween the  backslider  in  heart  and  tlie  upright  man. 

Verse  18.  Have  eaten  up  the  good  pasture]  Arro- 
gate to  yourselves  all  the  promises  of  God,  and  will 
hardly  permit  the  simple  believer  to  claim  or  possess 
any  token  of  God's  favour. 

Ye  must  foul  the  residue  ivith  your  feel .']  Ye  abuse 
God's  mercies  ;  you  consume  much  upon  yourselves, 
and  ye  spoil  more,  on  which  the  poor  would  have  been 
glad  to  feed.  There  are  some  who  would  rather  give 
food  to  their  sporting  dogs  than  to  the  poor  around 
them,  who  are  ready  to  starve,  and  who  would  be  glad 
of  the  crumbs  that  fall  froin  the  table  of  those  masters'. 

Verse  20.  /  will  judge  between  the  fat  cattle  and 
between  the  lean  cattle.]  Between  the  rich  and  the 
poor ;  those  who  fare  sumptuously  every  day  and 
those  who  have  not  the  necessaries  of  life. 

Verse  23.  /  leill  set  up  one  Shepherd — rny  servant 
David]  D.4VID,  king  of  Israel,  had  been  dead  upwards 
of  four  hundred  years ;  and  from  that  tiine  till  now 
there  never  was  a  ruler  of  any  kind,  either  in  the  Jew- 
ish Church  or  state,  of  the  name  of  David.  This,  then, 
must  be  some  typical  person ;  and  from  the  texts 
marked  in  the  margin  we  understand  that  Jesus  Christ 
alone  is  meant,  as  both  Old  and  New  Testaments 
agree  in  this.  And  from  this  one  Shepherd  all  Chris- 
St8 


e  .'lave  fouled  *,  M-  "='.■■•  ^iij 

B.  C.  cir.   597. 
01.  XLVIII.  2. 


drink  that  which 
with  your  feet. 

^^    mi  r  1  -11         TarquiniiPrisci. 

20  Ihereiore    thus    saith    the      r.  Roman., 
Lord  God  unto  them  ;   ^  Behold,    "'•■  ^"""^  ^°- 
I,  even  J,  will  judge  between  the  fat  cattle  and 
between  the  lean  cattle. 

21  Because  ye  have  thrust  with  side  and 
with  shoulder,  and  pushed  all  the  diseased 
with  your  horns,  till  ye  have  scattered  them 
abroad ; 

22  Therefore  will  I  save  my  flock,  and  they 
shall  no  more  be  a  prey  ;  and  '=  I  will  judge 
between  cattle  and  cattle. 

23  And  I  will  set  up  one  <*  Shepherd  over 
them,  and  he  shall  feed  them,  "^  even  my  servant 
David ;  he  shall  feed  them,  and  he  shall  be 
their  Shepherd. 

24  And  f  I  the  Lord  will  be  their  God,  and 
my  Servant  David  s  a  Prince  among  them  ;  1 
the  Lord  have  spoken  it. 

^Vev.  17. cVer.  17. d  Isa.  xl.  U  ;  Jer.  xxiii.  4,  5;  John 

X.  1 1 ;  Heb.  xiii.  20 ;  1  Pet.  ii.  25  ;  v.  4. '  Jer.  xxx.  9  ;  chap. 

xixvii.  24,  25;  Hos.  iii.  5. iVer.  30;  Exod.  xxix.  45;   chap. 

xxxrii.  27. eChap.  xxxvii.  22;  Luke  i.  32,  33. 

tian  ministers  must  derive  their  authority  to  teach,  and 
their  grace  to  teach  effectually. 

By  the  kind  providence  of  God  it  appears  that  he 
has  not  permitted  any  apostolic  succession  to  be  pre- 
served, lest  the  members  of  his  Church  should  seek 
that  in  an  uninterrupted  succession  which  must  be 
found  in  the  He.^d  alone.  The  papists  or  Roman  Ca- 
tholics, who  boast  of  an  uninterrupted  succession,  which 
is  a  mere  fable  that  never  was  and  never  can  be 
proved,  have  raised  up  another  head,  the  pope.  And 
I  appeal  to  themselves,  in  the  fear  of  God,  whether 
they  do  not  in  heart  and  in  speech  trace  up  all  their 
authority  to  him,  and  only  compliment  Christ  as  ha- 
ving appointed  Peter  to  be  the  first  bishop  of  Rome, 
(which  is  an  utter  falsity,  for  he  was  never  appointed 
to  such  an  oflice  there,  nor  ever  held  such  an  ofiioe  in 
that  city,  nor,  in  their  sense,  any  where  else ;)  and  they 
hold  also  that  the  popes  of  Rome  are  not  so  much 
Peter's  successors  as  God's  vicars  ;  and  thus  both  God  J 
and  Peter  are  nearly  hst  sight  of  in  their  papal  enu-  ■ 
merations.  With  them  the  authority  of  the  Church  is 
all  in  all  ;  the  authority  of  Christ  is  seldom  men- 
tioned. 

Verse  24.  /  the  Lord  mill  be  their  God,  and  my 
Servant  David  a  Prince]  Here  we  find  God  and  his 
Christ  are  all  in  all  in  his  Church,  and  Jesus  is  still 
Prince  among  them ;  and  to  him  the  call  and  qualifi- 
cations of  all  genuine  pastors  belong,  and  from  him 
they  must  be  derived.  And  he  has  blotted  out  what  is 
called  uninteriiipted  succession,  that  every  Christian 
minister  may  seek  and  receive  credentials  from  him- 
self. Here  is  the  grand  reason  W'hy  the  uninterrupted 
succession  cannot  be  made  out.  And  here  is  the  proof 
also  that  the  Church  that  pretends  to  it,  and  builds 


T/te  spiritual  Shepherd, 

\  ^l<  ""■  ?tl^      25  And    *>  1    will    make    with 

B.  C.  cir.  587. 

01.  XLViii.  2.    them  a  covenant  of  peace,  and 

R;  Kom;in.,         '  Will     CaUSC     thc     CVll     DCaSlS    tO 
c.r.  annum  30.      ^^^^^  ^^^  of  j[jg  ]a„J       a„J    jj^^y 

''  shall   dwell    safely    in    tlie  wilderness,    and 
sleep   in  the  woods. 

26  And  I  will  make  them  and  the  places 
round  about  '  my  liill  "  a  blessing  :  and  I  will 
"  cause  the  shower  to  come  down  in  his 
season  ;  there  shall  be  °  showers  of  blessing. 

27  And  P  the  tree  of  thc  field  sliall  yield  her 
fruit,  and  the  earth  shall  yield  her  increase, 
and  they  shall  be  safe  in  their  land,  and  shall 
know  that  I  am  the  Lord,  when  I  have 
'  broken  the  bands  of  their  yoke,  and  delivered 
them  out  of  the  hand  of  those  that  "■  served 
themselves  of  them. 

•^Chap.  xxxvii.  26. 'Lev.  xxvi.  6;  Isa.  xi.  6-9;  xxxv.  9; 

Hos.  ii.   18. kVor.  28;  Jer.  ixiii.  6. 'I.sa.  Ivi.  7;  chap. 

xs.  40. "  Gen.  xii.  2  ;  Isa.  xix.  24  ;  Zech.  viii.  13. "  Lev. 

xxvi.  4. o  Psa.  Ixviii.  9 ;  Mai.  iii.  10. 1'  Lev.  xxvi.  4  ;  Psa. 

Ixxxv.  12 ;  Isa.  iv.  2. 


CHAP.  XXXV. 


upon  it,  must  be  a.  false  Church  ;  for  it  is  founded  on 
a  falsity  ;  an  unin/erruptcd  succession  wliich  does  not 
exist  either  in  history  or  in  fact. 

Verse  25.  I  u-t/l  make  u-ilh  them  a  covenant  of  peace] 
The  original  is  emphatic  :  wbi^  n"i2  DhS  'HIDl  ve- 
charalti  lahem  berith  shalom,  "  And  I  will  cut  with 
them  the  peace  covenant ;"  that  is,  a  covenant  sacri- 
fice, procuring  and  establishing  peace  between  God 
and  man,  and  between  man  and  his  fellows.  I  need 
not  tell  the  reader  that  the  cutting  refers  to  the  ancient 
mode  of  making  covenants.  The  blood  was  poured  out ; 
the  animal  was  divided  from  mouth  to  tail,  exactly  in 
two;  the  divisions  placed  opposite  to  each  other;  the 
contracting  parties  entered  into  the  space,  going  in  at 
each  end,  and  met  in  the  middle,  and  there  took  the 
covenant  oath,  lie  is  the  Prince  of  peace,  and  through 
him  come  glory  to  God  in  the  highest,  and  peace  and 
good  will  to  men  upon  earth. 

And  will  cause  the  evil  beasts  to  cease]  These  false 
and  ravenous  pastors.  Christ  purges  them  out  of  his 
Church,  and  destroys  that  power  by  which  they  lorded 
it  over  God's  heritage. 

Verse  26.  The  shower  to  come  down]  The  Holy 
Spirit's  influence. 

There  shall  be  showers  of  blessing.]  Light,  life,  joy, 
peace,  and  power  shall  be  manifest  in  all  the  assem- 
blies of  Christ^s  people. 

Verse  29.  /  will  raise  up — a  plant  of  renown]  J'a3 
Uuh  matia  leshem,  "  a  plantation  to  the  name  ;"  to  the 
name  of  Christ.     A  Christian  Church  composed  of 


and  his  spiritual  flock. 

28  And    they   shall    no    more  ^^'^ '=''■•  ^J"' 

\  .        B.  C.  cir.  587. 

"be  a  prey  to  the  heathen,   nei-    oi.  XLViii.  2. 
thcr  shall  thc  beast  of  thc  land      R''"Rornan'.?'' 
devour   them;    but    >  they  shall    "^- """""' ^- 
dwell    safely,    and    none    shall    make    them 
afraid. 

29  And  I  will  raise  up  for  them  a  "  plant 
'  of  renown,  and  they  shall  be  no  more  "  con- 
sumed with  hunger  in  the  land,  '^  neither  bear 
the  shame  of  the  heathen  any  more. 

30  Thus  shall  they  know  that  ''  I  the  Lord 
their  God  am  with  them,  and  that  they,  even 
the  house  of  Israel,  are  my  people,  saith  the 
Lord  God. 

31  And  ye  my  '  flock,  the  flock  of  my  pas 
tiire,  are  men,  and  I  am  your  God,  saith  the 
Lord  God. 

qLev.  xxvi.  13;  Jer.  ii.  20. rjcr.  xxv.  14. »Sccver.  8 

chap,  xxxvi.  4. 1  Ver.  25  ;  Jer.  xxx.  10 ;  xlvi.  27. "  Isa.  xi 

1;    Jer.    x.xiii.   5. vQr,  for  rsnoum. ''Heb.   tafccn  away. 

«  Chap,  xxxvi.  3,  6, 15. y  Ver.  24  ;  chap,  xxxvii.  27. «  Psa. 

c.  3  ;  John  x.  11. 


men  who  are  Christians,  who  have  the  spirit  of  Christ 
in  them,  and  do  not  bear  his  name  in  vain.  I  believe 
the  words  might  be  applied  to  the  Christian  Church  ; 
but  that  Christ  may  be  called  a  plant  or  plantation 
here, — as  he  is  elsewhere  called  a  branch  and  a  rod, 
Isa.  iv.  2  ;  xi.  1  ;  so  Jer.  xxiii.  5  ;  xxxv.  15, — is  most 
probable.  He  is  the  Person  of  name,  Uwl  leshem, 
Jesus  ;  the  Saviour,  Christ  ;  the  Anointer,  long  .<!po- 
ken  of  before  he  was  manifested  in  the  flesh,  and  since 
the  daily  theme  in  the  Church  militant.  It  is  he  who 
hath  loved  us,  and  washed  us  from  our  sins  in  his  own 
blood,  no  other  name  being  given  under  heaven  among 
men  by  which  w'e  can  be  saved ;  he  who  has  a  name 
above  every  name,  and  at  whose  name  every  knee 
shall  bow  ;  through  whose  name,  by  faith  in  his  name, 
the  diseased  are  healed  ;  and  in  whose  yiame  all  our 
prayers  and  supplications  must  be  presented  to  God  to 
make  them  acceptable.    This  is  the  Person  of  name  ! 

They  shall  be  no  more  consumed  with  hunger]  For 
this  glorious  plant  of  name  is  the  Dread  of  life ;  and 
this  is  broken  in  all  the  assemblies  of  his  people  where 
his  name  is  properly  proclaimed. 

A'erse  31.  And  ye  my  flock]  That  is,  under  the 
allegory  of  a  flock  of  sheep,  I  point  out  men  ;  under 
that  of  a  pasture,  my  Church ;  and  under  that  of  a 
shepherd,  the  Messiah,  through  whom  I  am  become 
your  God.  And  he  who  is  your  God  is  niiT  'JIK 
Adonai  Yehovah,  the  self-existent  Being  ;  the  Gover- 
nor and  Director,  as  well  as  the  Saviour  and  Judge, 
of  men. 


CHAPTER    XXXV. 

The  prophet  having  formerly  predicted  the  ruin  of  Edom,  the  same  with  Seir,  (chap.  xxv.  12,)  now  resumes  and 
pursues  the  subject  at  greater  length,  intimating,  as  did  also  Isaiah,  (chap.  xxi.  11,  12.)  that  though  other  na- 
tions should  recover  their  liberty  after  the  fall  of  the  Babylonian  monarchy,  the  Edomites  should  continue  in 
bondage  for  their  very  despiteful  behaviour  towards  the  children  of  Israel  in  the  day  of  their  calamity,  1-15. 

519 


The  fival  overthrow  of  EZEKIEL. 

OREOVER  the  word  of  the 


the  persecuting  Edomites. 


A.  M.  oir.  3417.T\/r 
B.  C.  cir.  587.  IVL 

01.  XLViii.  2.  Lord  came  unto  me,  saying, 

TarquiniiPrisci,        _    o  r  ,       ^    .i        r 

R.  Roman,         2   bon  oi   man,   '>■  set  thy  tace 
cir.  annum  30.    against  >•  Momit  Seir,  and    <^  pro- 
phesy against  it. 

3  And  say  unto  it.  Thus  saith  the  Lord  God; 
Behold,  O  Mount  Seir,  I  am  against  thee,  and 
^  I  will  stretch  out  mine  hand  against  thee, 
and  I  will  make  thee  "  most  desolate. 

4  ^  I  will  lay  thy  cities  waste,  and  thou  shall 
be  desolate,  and  thou  shalt  know  that  I  am 
the  Lord. 

5  e  Because  thou  hast  had  a  ^  perpetual 
hatred,  and  hast  '  shed  the  blood  of  the  chil- 
dren of  Israel,  by  the  ^  force  of  the  sword  in 
the  time  of  their  calamity,  '  in  the  time  that 
their  iniquity  had  an  end  : 

6  Therefore,  as  I  live,  saith  the  Lord  God, 
I  will  prepare  thee  unto  blood,  and  blood  shall 
pursue  thee  :  "  sith  thou  hast  not  hated  blood, 
even  blood  shall  pursue  thee. 

7  Thus  will  I  make  Mount  Seir  "most  deso- 
late, and  cut  off  from  it  °him  that  passeth  out 
and  him  that  returneth. 


«  Chap.  vi.  2. 1>  Dout.  ly  5. =  Jer.  xlix.  7,  8  ;   chap.  xxt. 

12;  Amos  i.  11;  Obad.  10,  &c. <lChap.  vi.  14. =Heb.des- 

olation  and  desolation  ;  .so  vcr.  7. f  Ver.  9. gChap,  xxv.  12; 

Obad.  10. iJ  Or,  hatred  of  old;   chap.  xxv.  15. '  Heb.  pour- 
ed out  the  children. ^  Heb.  hands. '  Psa.  cxsxvii.  7  ;   chap. 

xxi.  25,  29  ;  Dan.  ix.  21;  Obad.  11. "Psa.cix.  17. "Heb. 

desolation  and  desolation ;  ver.  3. 


NOTES  ON  CHAP.  XXXA\ 

Verse  2.  Set  thy  face  against  Mount  Seir}  That  is, 
against  the  Edomites.  This  prophecy  was  probably 
delivered  about  the  time  of  the  preceding,  and  before 
the  destruction  of  Idumea  by  Nebuchadnezzar,  vi'hich 
took  place  about  _/?ye  t/ears  after. 

Calmet  supposes  that  two  destructions  of  Idumea 
are  here  foretold ;  one  by  Nebuchadnezzar,  and  the 
other  by  the  Jews  after  their  return  from  their  cap- 
tivity. 

Verse  3.  Most  desolate.]  Literally,  "A  desolation 
and  a  wilderness." 

A''erse  5.  A  perpetual  haired]  The  Edomites  were 
the  descendants  of  Esau  ;  the  Israelites,  the  descend- 
ants of  Jacob.  Both  these  were  brothers ;  and  be- 
tween them  there  was  contention  even  in  the  womb, 
and  they  lived  generally  in  a  state  of  enmity.  Their 
descendants  kept  up  the  ancient  feud  :  but  the  Edom- 
ites were  implacable  ;  they  had  not  only  a  rooted  but 
perpetual  enmity  to  the  Israelites,  harassing  and  dis- 
tressing them  by  all  possible  means ;  and  thev  seized 
the  opportunity,  when  the  Israelites  were  most  harass- 
ed by  other  enemies,  to  make  inroads  upon  them,  and 
cut  them  off  wherever  they  found  them. 

To  afflict  the  afflicted  is  cruel.     This  is  scarcely  of 

man,  bad  as  he  is.      He   must   be  possessed  by  the 

malignant  spirit  of  the  devil,   when  he  wounds  the 

wounded,  insults  over  the  miseries  of  the  afflicted,  and 

.5^0 


8  P  And  T  will  fill  his  moun-  A.  ii.  dr.  3417. 

.,,.,.  .        ,  B.  C.  cir.  587. 

tarns  with  his  slam  men:  m  thy    oi.  XLVin.2. 

1  -n  J     ■         ii  n  )     TarquiniiPrisci, 

lulls,    and   in    thy   valleys,    and      r.  Roman., 
in  all  thy  rivers,  shall   they  fall    "'■■ """""'  30. 
that  are  slain  with  the  sword. 

9  "i  I  will  make  thee  perpetual  desolations, 
and  thy  cities  shall  not  return  :  "■  and  ye  shall 
know  that  I  am  the  Lord. 

10  Because  thou  hast  said.  These  two  na- 
tions and  these  two  countries  shall  be  mine, 
and  we  will  ^  possess  it ;  '  whereas  "  the  Lord 
was  there : 

11  Therefore,  as  I  live,  saitl].tlie  Lord  God, 
I  will  even  do,  "'  according  to  thine  anger,  and 
according  to  thine  envy  which  thou  hast  used 
out  of  thy  hatred  against  them ;  and  I  will 
make  myself  known  among  them,  when  I  have 
judged  thee. 

12  "And  thou  shalt  know  that  I  am  the 
Lord,  and  that  I  have  heard  all  thy  blas- 
phemies which  thou  hast  spoken  against  the 
mountains  of  Israel,  saying.  They  are  laid  de- 
solate, they  are  given  us  "  to  consume. 

1 3  Thus  y  with  your  mouth  ye  have  ^  boasted 


"Judg.  V.  6;    chap.  xxix.  11. pChap.  xxxi.  12;    xxxii.  5. 

ijer.  xlix.  17,  18;  ver.  4;   chap.  xxv.  13  ;   Mai.  i.  3,  4. 'Ch. 

vi.  7  ;  vii.  4,  9  ;  xxxvi.  ]  1. sPsa.  Ixxxiii.  4,  12  ;    chap,  xxxvi. 

5;    Obad.  13. 'Or,  thovgh   the  LORD  was    there. "Psa. 

xlviii.1,3;    cxxxii.  13,  14 ;    chap,  xlviii.  35. >•  Matt.  vii.  2; 

James  ii.  13. *Chap.  vi.  7  ;  Psa.  ix.  16. ^Heb.  to  devour. 

y  1  Sam.  ii.  3 ;  Rev.  xiii.  6. ^  Heb.  magnified. 


seeks  opportunities  to  add  affliction  to  those  who  are 
already  under  the  rod  of  God. 

Averse  6.  Blood  shall  pursue  thee]  Thou  lovest  blood, 
and  thou  shalt  have  blood.  It  is  said  that  Cyrus  and 
two  hundred  thousand  inen  were  slain  in  an  ambush  by 
Thomyris,  queen  of  the  Scythians,  and  that  she  cut  off 
his  head,  and  threw  it  into  a  vessel  filled  with  blood, 
with  this  severe  sarcasm  : — 

Satia  te  sanguine  quern  sitisti,  Cyre. 
"  O  Cyrus,  now  satisfy  thyself  with  blood." 
Hence,  the  figure  : — 
"  Sarcasmus,  with  this  biting  taunt  doth  kill : 
Cyrus,  thy  thirst  was  blood,  now  drink  thy  Jill.''' 

Verse  9.  Perpetual  desolations]  Thou  shalt  have 
perpetual  desolation  for  thy  perpetual  hatred. 

Verse  10.  These  two  nation.';]  Israel  and  Judah. 
The  Idumeans  thought  of  conquering  and  possessing 
both ;  and  they  would  have  succeeded,  but  only  the 
Lord  was  there ;  and  this  spoiled  their  projects,  and 
blasted  their  hopes. 

Verse  12.  They  are  laid  desolate,  they  are  given  us 
to  consume.]  They  exulted  in  seeing  Judea  overrun ; 
and  they  rejoiced  in  the  prospect  of  completing  the  ruin, 
when  the  Chaldeans  had  withdrawn  from  the  land. 

Verse  13.  Thus  with  your  mouth  ye  have  boasted 
against  me]  Ye  have  said  you  would  enter  into  those 
lands,  and  take  them  for  your  inheritance  ;  though  ye 


Restaiation  of  the 


CHAP.  XXXVI. 


mountains  of  Israel. 


against  me,  and  have  multiplied 
your  words  against  me  :  I  have 
licard  them. 

14  Thus  saith  the  Lord  God  ; 

°  When  the  whole  earth  rejoiceth,  I  will  make 

thee  desolate. 


A.  M.  cir.  3417. 

B.  C.  cir.  587. 

01.  Xt,VllI.2. 

Tarquiiiii  Prisci, 

R.  Komun.. 

cir.  annum  30. 


«Isa.  Ijtv.  13,  14. 


knew  that  God  had  promised  them  to  the  Israelites,  and 
that  you  shoidd  never  have  them  for  your  portion. 

Verse  14.  When  the  lehole  earth  rejoiceth^  Wien 
the  whole  lamt  shall  rejoice  in  the  restoration  of  tlio 
Jews,  1  will  make  thee  desolate.  Probably  lliis  refers 
to  the  time  of  the  Maccabees. 

Verse  15.  So  will  I  do  unto  thee]  Others  shall  re- 
joice in  thy  downfall  as  thou  hast  rejoiced  at  their 
downfall. 

This  whole  chapter  strongly  inculcates  this  maxim  : 


15  '■As  thou  didst  rejoice  at  the 
inheritance  of  the  house  of  Israel, 
because  it  was  desolate,  so  will  I 
do  unto  thee :  ■=  thou  siialt  be  deso- 
late, O  Mount  Seir,  and  all  Idumea,  even  all  of 
it :   and  they  shall  know  that  I  am  the  Lord 


A.  M.  cir.  3417. 

B.  C.   cir.  587. 

Ol.  XLVIII.  2. 

Tuniuimi  Prisci, 

R.  Uoman,, 

cir.  annum  30 


b  Obad.  xii.  15.- 


:  Ver.  3,  4. 


Do  as  thou  wouldst  be  done  by ;  and  what  thou  wouldst 
not  have  done  to  thee,  do  not  to  others.  And  from  it 
we  learn  that  every  man  may,  in  some  sort,  be  said  to 
make  his  own  temporal  good  or  evil ;  for  as  he  does  to 
others,  God  will  take  care  to  do  to  him,  whether  it  be 
evil  or  good,  weal  or  wo.  \A  ould  you  not  be  slandered 
or  backbitten  !  Then  do  not  slander  nor  backbite. 
Wouldst  thou  wish  to  live  in  peace  ?  Then  do  not 
disturb  the  peace  of  others.  Be  merciful,  and  thou 
shalt  obtain  mercy. 


CHAPTER  XXXVI. 

The  Edomites  or  Idumeans,  during  the  Babylonish  captivity,  look  possession  of  the  mountainous  parts  oj 
Judea,  and  the  fortresses  which  command  the  country,  intending  to  exclude  the  Jtw^  if  ever  they  should 
return  from  their  captivity.  The  prophet  therefore,  by  a  beautiful  personification,  addresses  the  mountains 
of  Israel ;  and,  ascribing  to  them  passions  and  cmotirms  similar  to  those  of  his  oum  breast,  consoles  them 
with  the  prospect  of  being  soon  rid  of  those  usurping  foes  ;  of  being  freed  from  the  dishonour  of  idols 
under  which  they  groaned  ;  and  of  flourishing  again  in  their  ancient  glory  under  their  rightfid  owners, 
1—15.  The  idolatry  and  other  sins  of  the  Jews  are  then  declared  to  be  the  cause  of  their  captivity  and 
dispersion,  16—20;  from  which  however  they  are  promised  a  deliverance  in  terms  of  great  force  and 
beauty,  21-38.  This  chapter  contains  also,  under  the  type  of  the  happy  condition  of  the  Israelites  after 
their  restoration  from  the  Babylonish  captivity,  a  glorious  prophecy  of  the  rich  blessings  of  the  Gospel 
dispensation. 


A.  M.  cir.  3417. 

B.  C.  cir.  587. 

01.  XLVIU.  2. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  30. 


A  LSO,  thou  son  of  man,  pro- 
phesy unto  the  ^  mountains 
of  Israel,  and  say,  Ye  mountains 
of  Israel,   hear  the  word  of  the 


2  Thus  saith  the  Lord  God  ;  Because  ''  the 
enemy  hath  said  against  you,  Aha,  '^  even  the 
ancient  high  places  "*  are  ours  in  possession  : 

3  Therefore  prophesy  and  say.  Thus  saith 
the  Lord  God  ;  ^  Because  they  have  made  you 
desolate,  and  swallowed  you  up  on  every  side, 
that  ye  might  be  a  possession  imto  the  residue 

•Chop.  vi.  2,  3. 'Chap.  txv.  3;  xxvi.2. cDeut.  xxxii. 

13. <i  Chap.  XXXV.  10. •■  Heh.  Bccmisrfor  becaime. ^Deut. 

Kxriii.  37  ;  I  Kings  ix.  7  ;  Lam.  ii.  15 ;  Daji.  ix.  16. 

NOTES  ON  CHAP.  XXXVl. 

A'erse  1.  Prophesy  unto  the  mountains  of  Israel] 
This  is  a  part  of  the  preceding  prophecy,  though  it 
chiefly  concerns  the  Jews.  In  it  they  are  encouraged 
to  expect  a  glorious  restoration  ;  and  that  none  of  the 
evil  wishes  of  their  adversaries  should  take  place 
against  them. 

Verse  2.   Because  the  enemy  liath  said]    The  Idu- 


of    tiie    heathen,    '  and    «^  ye    are   ^^  ^^-  '''"■  l^J:J- 

'  .'  B.  C.   cir.  587. 

taken  up  in   the  lips   of  talkers,    Oi.  XLViii.  2. 

,  .    ,.  ,    ,  ,  Tarquinii  Prisci, 

and  arc  an  inlamv  01  the  people :  r.  Roman., 
4  Therefore,  ye  mountains  of  '•■"■^"'»""30. 
Israel,  hear  the  word  of  tlic  Lord  God  ;  Thus 
saith  the  Lord  God  to  the  mountains,  and  to  the 
hills,  to  the  ''  rivers,  and  to  the  valleys,  to  the 
desolate  wastes,  and  to  the  cities  that  are  for- 
saken, which  '  became  a  prey  and  ^  derision  to 
the  residue  of  the  heathen  that  ai'e  round  about ; 
.5  Therefore  thus  saith  the  Lord  God  ; 
'  Surely  in  the  fire   of  my  jealousy  have  I 


e  Or,  ye  are  madfi  to  come  upon   the  lip  of  the  tongue. '  Or, 

bottoms,   or   dales. 'Chap,     xxxiv.    28. ^  Psa.    ixxix.     4. 

'  Deut.  iv.  24  ;  chap,  xxxviii.  19. 

means  thought  they  would  shortly  be  put  in  possession 
of  all  the  strong  places  of  Israel ;  the  ancient  high 
places  shall  be  ours. 

Verse  4.  Therefore — thus  saith  the  Lord  God  to 
the  mountains,  iSfc]  They  shall  neither  possess  moun- 
tain nor  valley,  hill  nor  dale,  fountain  nor  river ;  for 
though  in  my  justice  I  made  you  desolate,  yet  they 
shall  not  profit  by  your  disasters.  See  ver.  5,  6,  and  7. 
531 


The  sins  of  the  people 


EZEKIEL. 


have  caused  their  dispersion 


A.  M.  civ.  341',  spoken  against    the    residue  of 

B.  C.  cir.  587.  ^                                     , 

01.  XLViri.  2.  the    heathen,    and     against    all 

R^TomanT''  Idumea,  "  which  have  appointed 

cir.  annum  30.  _„    j^j^^j    j^jq     ^I^, 


ly 


leir    possession 


with  the  joy  of  all  their  heart,  with  despiteful 
minds,  to  cast  it  out  for  a  prey. 

6  Prophesy  therefore  concerning  the  land  of 
Israel,  and  say  unto  the  mountains,  and  to  the 
hills,  to  the  rivers,  and  to  the  valleys.  Thus 
saith  the  Lord  God  ;  Behold,  I  have  spoken 
in  my  jealousy  and  in  my  fuiy,  because  ye 
have  "  borne  the  shame  of  the  heathen : 

7  Therefore  thus  saith  the  Lord  God  ;  I 
have  "lifted  up  mine  hand,  Surely  the  heathen 
that  are  about  you,  they  shall  bear  their  shame. 

8  But  ye,  O  mountains  of  Israel,  ye  shall 
shoot  forth  your  branches,  and  yield  your 
fruit  to  my  people  of  Israel ;  for  they  are  at 
hand  to  come. 

9  For,  behold,  I  am  for  you,  and  I  will  turn 
unto  you,  and  ye  shall  be  tilled  and  sown  : 

10  And  I  will  multiply  men  upon  you,  all 
the  house  of  Israel,  even  all  of  it :  and  the 
cities  shall  be  inhabited,  and  fthe  wastes  shall 
be  builded  : 

11  And  il  will  multiply  upon  you  man  and 
beast :  and  they  shall  increase  and  bring  fruit : 
and  I  will  settle  you  after  your  old  estates,  and 
will  do  better  unto  you  than  at  your  begin- 
nings :  ■■  and  ye  shall  know  that  I  am  the 
Lord. 

12  Yea,  I  will  cause  men  to  walk  upon 
you,  even  my  people  Israel ;  '  and  they  shall 
possess  thee,  and  thou  shalt  be  their  inherit- 
ance, and  thou  shalt  no  more  henceforth  '  be- 
reave them  of  men. 


^  Chap.  XXXV.  10, 12. — n  Psa.  cxxiii.  3, 4 ;  chap,  xxxiv.  29 ;  ver. 

15. =  Chap.  XX.  5. p  Yer.  33  ;  Isa.  iviii.  12  ;  Ixi.  4  ;  Amos 

ix.  14. 1  Jcr.  xxxi.  27 ;  xxxiii.  12. r  Chap.  xxxv.  9 ;  xxxvii. 

6,  13. s  Obad.  17,  &c. 1  See  Jer.  xv.  7. 


Verse  8.  For  they  are  at  hand  to  come.'\  The  resto- 
ration of  the  Jews  is  so  absolutely  determined  that  you 
may  rest  assured  it  will  take  place  ;  and  be  as  confident 
relative  to  it,  as  if  you  saw  the  different  families  enter- 
ing into  the  Israelitish  borders.  It  was  near  at  hand 
in  God's  determination,  though  there  were  about  /?/>y- 
eight  of  the  seventy  years  unelapsed. 

A'erse  9.  Ye  shall  be  tilled  and  soxvn'\  The  land 
shall  be  cultivated  as  it  formerly  was,  when  best  peo- 
pled and  at  peace. 

Verse  II.  I  will  multiply  upon  you  man  and  beast] 
The  agriculturist  and  the  beast  of  burden. 

And  will  do  better  unto  you  than  at  your  beginnings] 
I  agree  with  Calmet,  that  it  would  be  difficult  to  show 
the  literal  fullilment  of  this  prophecy  from  the  day.'i  of 


13  Thus  saith  the  Lord  God;   ^.m.  cir. 3417. 

'      B.  C.  cir.  587. 

Because    they     say    unto    you,    oi.  XLVin.  2. 

rxii  7        7    1  TarquiniiPrisci 

"  Ihou   land  devourest  up  men,      r.  Roman., 
and  hast  bereaved  thy  nations  ;       "■•■  annum  30. 

14  Therefore  thou  shalt  devour  men  no 
more,  neither  ^  bereave  thy  nations  any  more 
saith  the  Lord  God. 

15™  Neither  will  I  cause  7?ien  to  hear  in  thee 
the  shame  of  the  heathen  any  more,  neither 
shalt  thou  bear  the  reproach  of  the  people  any 
more,  neither  shalt  thou  cause  thy  nations  to 
fall  any  more,  saith  the  Lord  God. 

16  Moreover  the  word  of  the  Lord  came 
unto  me,  saying, 

17  Son  of  man,  when  the  house  of  Israel 
dwelt  in  their  own  land,  ^  they  defiled  it  by 
their  own  way  and  by  their  doings  :  their  way 
was  before  me  as  >'  the  uncleanness  of  a  re- 
moved woman. 

18  Wherefore  I  poured  my  fury  upon  them 
^  for  the  blood  that  they  had  shed  upon  the 
land,  and  for  their  idols  ivhe.rewith  they  had 
polluted  it : 

1 9  And  I "  scattered  them  among  the  heathen, 
and  they  were  dispersed  through  the  countries  : 
•>  according  to  their  way  and  according  to  their 
doings  I  judged  them. 

20  And  Avhen  they  entered  unto  the  heathen, 
whither  they  went,  they  "  profaned  my  holy 
name,  when  they  said  to  them.  These  are  the 
people  of  the  Lord,  and  are  gone  forth  out  of 
his  land. 

21  But  I  had  pity  "^  for  mine  holy  name, 
which  the  house  of  Israel  had  profaned  among 
the  heathen,  whither  they  went. 

22  Therefore  sav  unto  the  house  of  Israel, 


"Num. 

Kiii. 

32. ' 

Or, 

cause  to 

fait. — 

-'vChap.  xxxiv.   29. 

«Lev.  xviii.25 

,  27,  28 

Jer 

.  ii.  7. — 

-.V  Lev. 

XV.  19,  &c 

-»Ch. 

xvi.  36,  38 

xxiii.  37. — 

— aChap.  xxii 

.  15. — 

—^  Chap.  VI 

.3 

XVlll, 

30 ;  xxxix. 

24.- 

cisa.  Hi. 

5;  Rom. 

ii.  24.- 

i  Chap. 

XX. 

9,  14. 

Zerubbabel  to  the  birth  of  Christ.  The  colouring  is  too 
high  for  that  period  ;  and  the  whole  falls  in  better  with 
Gospel  than  with  Jewish  times. 

Verse  17.  When  the  house  of  Israel  dwelt  in  their 
own  land]  Had  they  continued  faithful  to  me,  they  had 
never  been  removed  from  it  :  but  they  polluted  it  with 
their  crimes ;  and  I  abhorred  the  land  on  that  account, 
and  gave  both  them  and  it  up  to  the  destroyers. 

Verse  20.  And  when  they  entered  unto  the  heathen] 
.So  bad  were  they,  and  so  deeply  fallen,  that  they  pro- 
faned the  Lord's  name  among  the  heathen ;  and,  on 
their  account,  the  true  God  was  blasphemed.  These, 
say  they,  are  the  people  of  Jehovah  !  O  what  an  abo- 
minable people  are  these !  and  what  a  being  must  that 
God  be  who  can  have  and  own  such  for  his  people ! 


The  great  promise  of  a 

A  M  cir.  3417.  Thus  saith  the  Lord  God  ;  I  do 

B.  C.  cir.  587. 

01.  XLViii. '.'.    not  this  for  your  sakes,  O  house 
R   Koman.,      of    Isi'acl,    "  but  lor    niiiie    lioly 
cir.  annum  30.     name's  Sake,  wliich  ye  have  pro- 
faned among  the  heathen,  whither  ye  went. 

23  And  I  will  sanctify  my  great  name,  which 
was  profaned  among  the  heathen,  wiiich  ye 
have  profaned  in  the  midst  of  them  ;  and  the 
heathen  shall  know  that  I  am  the  Lord,  saitli 
the  Lord  God,  when  I  shall  be  '  sanctified  in 
you  before  s  their  eyes. 

24  For  ''  I  will  take  you  from  among  the 
heathen,  and  gather  you  out  of  all  countries, 

'  Psa.  cvi.  8. 1  Chap.   xx.   41  ;    xxviii.   22. e  Or,  your. 

■"Chap.  xx.xiv.  13;  xxxvii.  21. 

Averse  23.  /  loill  sanctify  mtj  great  name]  By 
changing  your  hearts  and  your  conduct,  I  shall  show 
my  hatred  to  vice,  and  my  love  to  holiness :  but  it  is 
not  for  your  sokes,  but  for  my  holy  namc^s  sahe,  that 
I  shall  do  you  good  in  your  latter  days. 

Verse  24.  I  will  take  you  from  among  the  heathen] 
This  does  not  relate  to  the  restoration  from  Babylon 
merely.  The  Jews  are  at  this  day  scattered  in  all 
Heathen,  Mohammedan,  and  Christian  countries.  From 
these  they  are  to  be  gathered,  and  brought  to  repossess 
their  own  land. 

Verse  25.  Then — at  the  time  of  this  great  restora- 
tion— toill  I  sprinkle  clean  water  upon  you — the  truly 
cleansing  water;  the  influences  of  the  Holv  Spirit 
typified  by  leater,  whose  property  it  is  to  cleanse,  whiten, 
purify,  refresh,  render  healthy  and  fruitful. 

From  all  your  flthiness]  From  every  sort  of  exter- 
nal and  internal  abomination  and  pollution. 

And  from  all  your  idols]  False  gods,  false  worship, 
false  opinions,  and  false  hopes. 

Wilt  I  cleanse  you.]    Entirely  separate  you. 

Verse  26.  ,4.  new  heart  also  icill  I  give  you]  I  will 
change  the  whole  of  your  infected  nature  ;  and  give 
you  new  appetites,  new  passions ;  or,  at  least,  the  old 
ones  purified  and  refined.  The  heart  is  generally  un- 
derstood to  mean  all  the  affections  and  passions. 

And  a  new  spirit  will  I  put  within  you]  I  will  renew 
your  minds,  also  enlighten  your  understanding,  correct 
youi  judgment,  and  refine  your  will;  so  that  you  shall 
have  a  new  spirit  to  actuate  your  new  heart. 

I IV ill  take  away  the  stony  heart]  That  heart  that  is 
hard,  impenetrable,  and  cold ;  the  aflections  and  pas- 
sions that  are  unyielding,  frozen  to  good,  unaflected  by 
heavenly  things ;  that  are  slow  to  credit  the  words  of 
God.  I  will  entirely  remove  this  heart :  it  is  the  oppo- 
site to  that  which  I  have  promised  you  ;  and  you  can- 
not have  the  new  heart  and  the  old  heart  at  the  same 
time. 

And  I  will  give  you  a  heart  of  flesh.]  One  that 
can  feel,  and  that  can  enjoy ;  that  can  feel  love  to 
God  and  to  all  men,  and  be  a  proper  habitation  for  the 
living  God. 

Verse  27.  And  I  will  put  my  Spirit  u-ithin  you] 
To  keep  tho  heart  of  flesh  alive,  the  feeling  heart  still 
sensible,  the  loving  heart  still  happy.     I  will  put  my 


CHAP.  XXXVI 


new  heart  and  a  new  spint. 

and    will    bring    you    into    your  ^  ^-  "='"■  3417. 
own  land.  oi.  XLyin%.' 

25  '  Then  will  I  sprinkle  clean      R'^"Roman'.r'' 
water  upon  you,  and  ye  shall  be     "■•■  """"■"  30. 
clean  :   "^  from  all  your  filthiness,  and  from  all 
your  idols,  will  I  cleanse  you. 

26  A  '  new  heart  also  will  I  give  you,  and 
a  new  spirit  will  I  put  within  you  :  and  I  will 
take  away  the  stony  heart  out  of  your  flesh, 
and  I  will  give  you  a  heart  of  flesh. 

27  .rind  I  will  put  my  ™  Spirit  within  you, 
and  cause  you  to  walk  in  my  statutes,  and  ye 
shall  keep  my  judgments,  and  do  them. 


ilsa.  lii.  15;    Heb.  x.  22.- 
chap.  xi.  19. — 


— ^  Jer.  xxxiii.  8. 1  Jer.  xxxii.  39 ; 

"Chap.  xi.  19;   xxxvii.  14. 


Spirit,  the  great  principle  of  light,  life,  and  love,  within 
you,  to  actuate  the  new  spirit,  and  to  influence  the  new 
affections  and  passions  ;  that  the  animal  spirit  may  not 
become  brutish,  that  the  mental  powers  become  not 
foolish.  I  will  put  my  Spirit  within  you,  so  that  as  tho 
neiv  spirit  may  influence  the  7iew  heart,  so  will  my 
Spirit  influence  your  new  spirit,  that  each  may  have 
a  proper  mover;  and  then  all  will  be  pure,  regular,  and 
harmonious,  when  passion  is  influenced  by  reason,  and 
reason  by  the  Holy  Ghost. 

And  the  cause  shall  be  evidenced  by  the  effects;  for 
I  will  cause  you  to  walk  in  my  statutes — not  only  to 
believe  and  reverence  my  appointments  relative  to  what 
I  command  }'ou  to  perform  ;  but  ye  shall  loalk  in  them, 
vour  conduct  shall  be  regulated  by  them.  "And  ye 
shall  keep  my  judgments  ;"'  whatsoever  I  enjoin  you  to 
avoid.  And  ye  shall  do  them — -ye  shall  not  only  avoid 
every  appearance  of  ci-iV,  but  keep  all  my  ordinances 
and  commandments  unblamably. 

Here  is  the  salvation  that  God  promises  to  give  to 
restored  Israel ;  and  here  is  the  salvation  that  is  the 
birthright  of  every  Christian  believer :  the  complete  de- 
struction of  all  sin  in  the  soul,  and  the  complete  renewat 
of  the  heart ;  no  sin  having  any  place  loithin,  and  no 
unrighteousness  having  any  place  ivithout. 

"  Bnt  where  are  they  that  are  thus  saved  V  Ana. 
Wherever  true  Christians  are  to  be  found.  "  But  1 
know  many  true  Christians  that  have  not  this  salvation, 
but  daily  rnourn  over  their  evil  hearts  V  Ans.  They 
may  be  sincere,  but  thej'  are  not  true  Christians ;  i.  e., 
such  as  are  saved  from  their  sins  ;  the  true  Christians 
are  those  who  are  filled  with  the  nature  and  Spirit  of 
Christ.  But  I  will  ask  a  question  in  my  turn  :  "  Do 
those  you  mention  think  it  a  virtue  to  be  always  mourn- 
ing over  their  impurities  V  Most  certainly.  Then  it 
is  a  pity  they  were  not  better  instructed.  It  is  right 
they  should  mourn  while  they  feci  an  impure  heart; 
but  why  do  they  not  ap])ly  to  that  blood  which  cleanses 
from  all  unrighteousness,  and  to  that  Spirit  which 
cleanses  the  very  thoughts  of  the  heart  by  his  inspira- 
tion f  Many  emi>loy  that  time  in  brooding  and  mourn- 
ing over  their  impure  hearts,  which  should  be  spent  in 
prayer  and  faith  before  God,  that  their  impurities  might 
be  washed  away.  In  what  a  state  of  nonage  are  many 
members  of  the  Christian  Church  ! 
593 


Gracious  promises  to 


EZEKIEL. 


the  house  of  Israel. 


A.  M.  cir.  3417.      28   "  And  ye  shall  dwell  in  the 

B.  C.  cir.  587.  •' 

Ol.  XLViii.  2.  land  that  I  gave  to  your  fathers  ; 

Tarquinii  Prisci,  i  i     n  i  i  ^ 

E.  Roman.,      "  and  yc  shall  be  my  people,  and 

cir.  annum  30.      j  ,^^,j|l  ^.g  y^^j.  Q^^_ 

29  I  will  also  f  save  you  from  all  your  un- 
cleannesses  :  and  1 1  will  call  for  the  corn,  and 
will  increase  it,  and 'lay  no  famine  upon  you. 

30  '  And  I  will  multiply  the  fruit  of  the  tree, 
and  the  increase  of  the  field,  that  ye  shall  re- 
ceive no  more  reproach  of  famine  among  the 
heathen. 

31  Then  'shall  ye  remember  your  own  evil 
ways,  and  your  doings  that  ivere  not  good, 
and  "  shall  loathe  yomrselves  in  your  own  sight 
for  your  iniquities  and  for  yoiu:  abominations. 

32  ^  Not  for  your  sakes  do  I  this,  saith  the 
Lord  God,  be  it  known  unto  you  :  be  ashamed 
and  confounded  for  your  own  ways,  O  house 
of  Israel. 

33  Thus  sailh  the  Lord  God  ;  In  the  day 
that  I  shall  have  cleansed  you  from  all  your 
iniquities  I  will  also  cause  you  to  dwell  in  the 


n  Chap,  x.xviii.  25  ;  xxxvii. 

25. 

Jer. 

XXX.  22; 

chap 

xi 

20; 

xxxvii.  27.- 

pMatt. 

i.  21; 

Rom.  X 

.  26. 

iSee 

Psa. 

cv 

16. 

fChap.  xxxiv.  29. 

»  Chap 

.  xxxiv. 

27.- 

— >  Chap 

XVI. 

61 

63. 

"Lev.  xxvi 

39  ;  chap. 

vi.  9; 

XX.  43. 

Verse  28.  Ye  shall  be  my  people]  Wholly  given  up 
to  me  in  body,  soul,  and  spirit. 

And  I  will  be  your  God.'\  To  till  you  with  love,  joy, 
peace,  meekness,  gentleness,  long-suffering,  fidelity, 
and  goodness,  to  occupy  your  ichole  soul,  and  gratify 
your  every  desire. 

Verse  29.  7  toill  also  save  you  from  all  your  unclean- 
nesses}  Irepeatit;  "IwiLLsave  you  fromall  your  sins." 

Verse  30.  Ye  shall  receive  no  more  reproach  of  fa- 
mine'\  Ye  shall  be  daily  and  hourly  fed  with  the  bread 
that  endures  unto  eternal  hfc.  "  But  will  not  those  get 
proud,  who  are  thus  saved,  if  there  be  any  such  ?  and 
will  they  not  undervalue  the  blood  of  the  covenant,  for 
then  they  shall  not  need  it .'"  Ans.  Hear  what  the 
Lord  saith, — 

Verse  31.  Then  shall  ye  remember  your  own  evil 
ways]  Ye  shall  never  forget  that  ye  were  once  slaves 
of  sin,  and  sold  under  sin;  children  of  the  wicked  one; 
heirs  to  all  God's  curses,  with  no  hope  beyond  hell. 
Such  cleansed  people  never  forget  the  horrible  pit  and 
the  miry  clay  out  of  which  they  have  been  brought. 
And  can  they  then  be  proud  ?  No  :  they  loathe  them- 
selves in  their  oivn  sight.  They  never  forgive  them- 
selves for  having  sinned  against  so  good  a  God,  and  so 
loving  a  Saviour.  And  can  they  undervalue  hi.m  by 
whose  blood  they  were  bought,  and  by  whose  blood 
they  were  cleansed  ?  ]S"o !  That  is  impossible  :  they 
710W  see  Jesus  as  they  ought  to  see  him;  they  see  him 
in  his  splendour,  because  they  feel  him  in  his  victory 
and  triumph  over  sin.  To  them  that  thus  believe  he  is 
precious,  and  he  was  never  so  precious  as  notv.  As  to 
their  not  needing  him  when  thus  saved  from  their  sins, 
we  may  as  well  say,  as  soon  may  the  creation  not  need 
524 


cities,  "  and  the  wastes  shall  be  •*;  **;  <^'^-  3417. 

B.  C.  cm  587. 

Duilded.  01.  XLVIII.  2. 

34  And  the  desolate  land  shall      R^Xoman.?' 
be  tilled,  whereas  it  lay  desolate    "'■  '^""'  ^^ 
in  the  sight  of  all  that  passed  by. 

35  And  they  shall  say,  This  land  that  was 
desolate  is  become  like  the  garden  of  ^  Eden; 
and  the  waste  and  desolate  and  ruined  cities 
are  become  fenced,  and  are  inhabited. 

36  Then  the  heathen  that  are  left  round 
about  you  shall  know  that  I  the  Lord  build 
the  ruined  places,  and  plant  that  that  was  de- 
solate :  y  I  the  Lord  have  spoken  it,  and  I  will 
do  it. 

37  Thus  saith  the  Lord  God  ;  ^  I  will  yet 
for  this  be  inquired  of  by  the  house  of  Israel, 
to  do  it  for  them ;  I  will  ^  increase  them  with 
men  like  a  flock. 

38  As  the  *>  holy  flock,  as  the  flock  of  Jeru- 
salem in  her  solemn  feasts  ;  so  shall  the  waste 
cities  be  filled  with  flocks  of  men :  and  they 
shall  know  that  I  a>}i  the  Lord. 

"  Deut.  ix.  5  ;  ver.  22. w  Ver.  10. »  Isa.  ]i.  3  ;  chap,  xxviii. 

13  ;  Joel  ii.  3. y  Chap.  xvii.  24  ;  xxii.  14 ;  xxxvii.  14. ^  See 

chap.  xiv.    3  ;    xx.  3,  31. =  Ver.   10.— 1>  Heb.   flock   of 

holy  things. 


the  sustaining  hand  of  God,  because  the  works  are 
finished !  Learn  this,  that  as  it  requires  the  same 
power  to  sustain  creation  as  to  produce  it,  so  it  requires 
the  sa?ne  Jesus  who  cleansed  to  keep  clean.  They  feel 
that  it  is  only  through  his  continued  indwelling,  that 
they  are  kept  holy,  and  happy,  and  useful.  Were  he 
to  leave  them  the  original  darkness  and  kingdom  of 
death  would  soon  be  restored. 

Verse  35.  This  land  that  teas  desolate  by  sin,  is  be- 
come like  the  garden  of  Eden  by  righteousness. — Sa- 
tan's blast  is  removed  ;  God's  blessing  has  taken  place 

Verse  36.  Then  the  heathen]  They  shall  see  hovr 
powerful  Jehovah  is,  and  how  fully  he  saves  those  who 
come  unto  and  worship  him. 

Verse  37.  T/ius  saith  the  Lord  God]  In  answer  to 
the  question,  "  Who  shall  have  such  blessings  T'  we 
sav,'they  that  pray,  that  seek  earnestly,  that  strive  to 
enter  in  at  the  strait  gate.  "  Thus  saith  the  Lord, 
I  will  yet  for  this  be  inquired  of  by  the  house  of  Is- 
rael." Neither  Jew  nor  Gentile  shall  be  thus  saved 
who  do  not  earnestly  pray  to  God  ;  and  for  this  thing  ; 
for  this  complete  salvation  ;  this  setting  up  of  the  king- 
dom of  Christ  upon  earth,  and  particularly  in  their  own 
souls. 

A'erse  38.  .4;;  the  holy  flock]  The  Church  of  Christ, 
without  spot,  or  wrinkle,  or  any  such  thing. 

The  flock  of  Jerusalem]  The  Jerusalem  that  is  from 
above,  the  city  of  the  living  God,  the  place  where  his 
Majesty  dwells.  As  they  came  in  ancient  times  to  the 
solemn  national  feasts,  so  shall  they  come  when  they 
have  fully  returned  unto  the  Lord,  and  received  his  sal- 
vation by  Christ  Jesus. 

I  do  not  ask  my  reader's  pardon  for  having  considered 


The  vision  of  the 


CHAP.    XXXVII. 


dry  bones  reviveu 


this  most  beautiful  chapter  as  relating,  not  to  the  re- 
storation from  the  Babylonish  captivity,  but  to  the  re- 
demption under  the  new  covenant  by  Jesus  Christ. 
There  is  no  period  of  the  Jewish  history  from  that 
time  until  now,  to  which  it  can  be  applied.  It  must 
belong  to  the  Gospel  dispensation ;  and  if  the  Jeies 
will  still  refuse,  contradict,  and  blaspheme,  let  no  Chris- 


tian have  any  fellowship  with  them  in  their  opposition 
to  this  Almighty  Saviour.  Let  none  be  indifferent  to 
his  salvation ;  let  all  plead  his  promises ;  and  let  the 
messengers  of  the  Churches  proclaim  to  the  Christian 
world  a  free,  a  full,  and  a  present  salvation  !  And 
may  great  grace  rest  upon  themselves,  and  upon  all 
their  flocks ! 


CHAPTER   XXXVII. 

This  chapter  treats  of  the  same  subject  ivith  the  preceding,  in  a  beautiful  and  significant  vision.  Under  the 
emblem  of  the  open  valley  being  thickly  strewed  with  very  dry  bones  is  represented  the  hopeless  state  of  the 
Jews  when  dispersed  throughout  the  provinces  of  the  Chaldean  empire.  But  God,  contrary  to  every  human 
probability,  restores  these  bones  to  life,  thereby  prefiguring  the  restoration  of  that  people  from  the  Baby- 
lonish captivity,  and  their  resettlement  in  the  land  of  their  forefathers,  1-14.  The  prophet  then  makes  an 
easy  and  elegant  transition  to  the  blessedness  of  the  people  of  God  under  the  Gospel  dispensation,  in  the 
plenitude  of  its  manifestation  ;  when  the  genuine  converts  to  Christianity,  the  spiritual  Israel,  shall  be  no 
longer  under  the  domination  of  heathen  and  anli-chrislian  rulers,  but  shall  be  collected  together  into  one 
visible  kingdom,  and  constitute  but  one  flock  under  one  Shepherd,  15—28.  The  vision  of  the  dry  bones  re- 
viving is  considered  by  some  as  having  a  remote  vieiv  to  the  general  resurrection. 


\.*n'''-  ^-iV-   THE  »  hajid  of  the  Lord  was 

B.  C.  cir.  o97.       _J_ 

oi.  XLViii.  2.  upon  me,  and  carried  me  out 

TarfminiiPrisci,    k-         i  ■   •         «-     i        t  i 

R.  Roman.,        HI   the  Spirit  01  tlie  Lord,  and 

dr.  annum  30.      g^j  ^^  j^^^  -j^  jj^g  ^j^j^j  ^f  ^^e 

valley  which  ivas  full  of  bones, 

2  Ajid  caused  me  to  pass  by  them  round 
about :  and,  behold,  there  were  very  many  in 
the  open  ''■  valley  ;  and,  lo,  thet/  were  very  dry. 

3  And  he  said  unto  me,  Son  of  man,  can 
these  bones  live?  And  I  answered,  O  Lord 
God,  ''  thou  knowest. 

4  Again  he  said  unto  me.  Prophesy  upon 
these  bones,  and  say  unto  them,  O  ye  dry 
bones,  hear  the  word  of  the  Lord. 

5  Thus  saith  the  Lord  God  unto  these  bones; 

•Chap.  i.  3. i>Chap.  iii.  14;   viii.  3;  xi.  24 ;   Luke  iv.  1. 

c  Or,  champaign. «>  Dfut.  xxxii.  36 ;  1  Sam.  ii.  6 ;  John  v.  21  ; 

NOTES  ON  CH.VP.  XXXVn. 

Verse  1.  The  hand  of  the  Lord  teas  upon  me^  The 
prophetic  influence  was  communicated. 

And  carried  me  out  in  the  spirit]  Or,  And  the  Lord 
brought  me  out  in  the  spirit ;  that  is,  a  spiritual  vision, 
in  which  all  these  things  were  doubtless  transacted. 

The  valley  which  was  full  of  bones]  This  vision  of 
the  dry  bones  was  designed,  first,  as  an  emblem  of  the 
then  wretched  state  of  the  Jews ;  secondly,  of  the 
general  resurrection  of  the  body. 

^'erse  3.  Can  these  bones  live  ?]  Is  it  possible  tliat 
the  persons  whose  bones  these  are  can  return  to  life  ! 

Verse  4.  Prophesy  upon  these  bones]  Declare  to 
your  miserable  countrymen  the  gracious  designs  of  the 
Lord  ;  show  them  that  their  state,  however  deplorable, 
is  not  hopeless. 

Verse  5.  Behold,  I  will  cause  breath]  nil  ruach 
signifies  both  soul,  breath,  and  wind;  and  sometimes 
the  Spirit  of  God.     Soul  is  its  proper  meaning  in  this 


Behold,  I  will  "^  cause  breath  to  '^i  ^-  "'■  HI''- 

B.  C.  cir.  587. 

enter    into    you,    and    ye    shall    01.  XLViii.  2. 

T  TarquiniiPrisci, 

live  :  R.   Roman., 

6  And  I  will  lay  sinews  upon  "'■  """""'  ^"- 
you,  and  will  bring  up  flesh  upon  you,  and 
cover  you  with  skin,  and  put  breath  in  you, 
and  ye  shall  live;  'and  ye  shall  know  that  I 
am  the  Lord. 

7  So  I  prophesied  as  I  was  commanded  : 
and  as  I  prophesied,  there  was  a  noise,  and 
behold  a  shaking,  and  the  bones  came  together, 
bone  to  his  bone. 

8  And  when  I  beheld,  lo,  the  sinews  and  the 
flesh  came  up  upon  them,  and  the  skin  covered 
them  above:  but  thas  was  no  breath  in  them. 

Rom.  iv.  17;   2  Cor.  i.  9. «Psa.  civ.  30;   ver.  9. fChap. 

vi.  7  ;  ixxv.  12 ;  Joel  ii.  27 ;  iii.  17. 

vision,  where  it  refers  to  the  bones  :  "  I  will  cause  the 
SOUL  to  enter  into  you." 

Verse  6.  I  will  lay  sinews  upon  you]  Observe  the 
progress  :  1.  Here  are  the  bones.  2.  The  ligaments, 
called  here  sinews,  are  to  be  added  in  order  to  unite 
the  bones,  that  the  skeleton  might  be  complete.  3. 
The  Jlesh  (the  whole  mu.ictilar  system,  the  subjacent 
and  superjacent  muscles,  including  the  arterial  and  ve- 
nous system)  clothes  this  skeleton.  4.  The  skin  (the 
dermis  and  epidermis,  or  cutis  and  cuticle)  envelopes 
the  whole  of  these  muscles  or  flesh  ;  and  now  these 
bodies  are  in  the  state  that  the  body  of  Adam  was  be- 
fore it  received  the  animal  and  intellectual  principle 
from  God.  5.  There  was  no  breath  in  them — they  had 
not  yet  received  their  .^ouls.  6.  The  wiiul,  nn  ruach, 
the  soul,  came  into  them.  They  were  endued  with 
animal  and  intellectual  life ;  and  they  arose  and  evi- 
denced a  complete  restoration  to  life,  and  began  to  per 
form  its  functions,  ver.  10. 
535 


The  vision  nj  the 


EZEKIEL. 


d7-y  bones  revived 


A.M.cir.  3417.      9  Then  said  he  unto  me,  Pro- 

B.  C.  cir.  587.  ,  .     1  1 

01.  XLym.  2.    phesy  unto  the  ?  wind,  prophesy, 
^'!"RomarLr'   son  of  man,  and  say  to  the  wind, 

cir.  annum  30.     ryij^g  g^^jji^  ^l^g  L^j-J  (J^^  .  h  Come 

from  the  four  winds,   0  breath,  and  breathe 
upon  these  slain,  that  they  may  live. 

10  Sol  prophesied  as  he  commanded  me, '  and 
the  breath  came  into  them,  and  they  lived,  and 
stood  up  upon  their  feet,  an  exceeding  great  army. 

1 1  Then  he  said  unto  me.  Son  of  man,  these 
bones  are  the  whole  house  of  Israel :  behold, 
they  say,  ^  Our  bones  are  dried,  and  our  hope 
is  lost :   we  are  cut  off  for  our  parts. 

12  Therefore  prophesy  and  say  unto  them. 
Thus  saith  the  Lord  God  ;  Behold,  '  O  my 
people,  I  will  open  your  graves,  and  cause  you 


e  Or,  breath. 1"  Psa.  civ.  30 ;  ver.  5. '  Rev.  xi.  11. k  Psa. 

cxli.  7;  Isa.  xlix.  14. Usa.  xxvi.  19;  Hos.  xiii.  14. 


Verse  9.  Prophesy  unto  the  wind]  nil  ruach. 
Address  tli}-self  to  the  soul,  and  command  it  to  enter 
into  these  well-organized  bodies,  that  they  may  live. 

Come  from  the  four  loinds]  Souls,  come  from  all 
parts  where  ye  are  scattered ;  and  reanimate  these 
bodies  from  which  ye  have  been  so  long  separated. 
The  four  winds  signify  atl  parts — in  every  direction. 
Literally  it  is,  "  Souls,  come  from  the  four  souls ;" 
"  Breath,  come  from  the  four  breaths ;"  or,  "  Wind, 
come  from  the  four  winds."  But  here  nn  ruach  has 
both  of  its  most  general  meanings,  wind  or  breath,  and 
soul. 

Verse  1 1 .  These  bones  are  the  whole  house  of  Israel] 
That  is,  their  state  is  represented  by  these  bones ;  and 
their  restoration  to  their  own  land  is  represented  by 
the  revivification  of  these  bones. 

Verse  12.  /  itnll  open  your  graves]  Here  is  a 
pointed  allusion  to  the  general  resurrection  ;  a  doctrine 
properly  credited  and  understood  by  the  Jews,  and  to 
which  our  Lord  refers,  John  v.  25,  28,  29:  "The 
hour  is  coming  when  they  that  are  in  their  graves  shall 
hear  his  voice,  and  come  forth." 

And  cause  you  to  come  up  out  of  your  graves]  1 
am  determined  that  ye  shall  be  restored  ;  so  that  were 
ye  even  in  your  graves,  as  mankind  at  the  general  re- 
surrection, yet  my  all-powerful  voice  shall  call  you  forth. 

A'erse  13.  When  I  have  opened  your  graves]  When 
I  shall  have  done  for  you  what  was  beyond  your  hope, 
and  deemed  impossible,  then  shall  ye  know  that  I  am 
Jehovah. 

Verse  14.  And  shall  put  my  Spirit]  'nil  ruchi. 
Here  nn  ruach  is  taken  for  the  Holy  Ghost.  They 
were  living  souls,  animal  and  intellectual  beings,  when 
they  had  received  their  souls,  as  mentioned  above  :  but 
they  could  only  become  spiritual,  holy,  and  obedient 
creatures  by  the  Spirit  of  God  actuating  their  spirits. 
See  the  notes  on  chap,  xxxvi.  25,  26,  27. 

Three  degrees  or  processes  have  been  remarked  in 
this  mystic  vision,     ^^^len  the  prophet  was  commanded 
to  prophesy^to  foretell,  on  the  authority  of  God,  that 
there  should  be  a  restoration  to  their  ov.'n  land, — 
526 


to  come  up  out  of   your  graves,  -^  ^-  "'■  ^^.7 
and  "■  bring  you  into  the  land  of    oi.  XLviii.  2. 

.^  ,  Tarquinii  Prisci, 

Israel.  R.    Roman., 

13  And   ye  shall  know  that  I    "■■""""■" '"■ 
am  the  Lord,  when  I  have  opened  your  graves, 
0  my  people,  and  brought  you  up  out  of  your 
graves, 

14  And  "shall  put  my  Spirit  in  you,  and  ye 
shall  live,  and  I  shall  place  you  in  your  ov\ti 
land :  then  shall  ye  know  that  I  the  Lord  have 
spoken  it,  and  performed  it,  saith  the  Lord. 

15  The  word  of  the  Lord  came  again  unto 
me,  saying, 

16  Moreover,  thou  son  of  man,  "take  thee 
one  stick,  and  write  upon  it.  For  Judah,  and 
for  P  the  children  of  Israel  his  companions  : 


'"  Chap,  xxxvi.  24 ;   per.  25. "  Chap,  xxxvi.  27. "  See 

Num.  xvii.  2. p2  Chron.  xi.  12,  13,  16;  xv.  9;  xxx.  11,  18. 

1.  There  was  a  noise,  which  was  followed  by  a 
general  shaking,  during  which  the  bones  became  ar- 
ranged and  united. 

2.  The  flesh  and  shin  came  upon  them,  so  that  the 
dry  bones  were  no  longer  seen. 

3.  The  spirit  or  soul  came  into  them,  and  they  stood 
up  perfectly  vivified. 

Perhaps  these  might  be  illustrated  by  three  periods 
of  time,  which  marked  the  regeneration  of  the  Jewish 
polity. 

1 .  The  publication  of  the  edict  of  Cyrus  in  behalf 
of  the  Jews,  which  caused  a  general  shaking  or  stir 
among  the  people,  so  that  the  several  families  began 
to  approach  each  other,  and  prepare  for  their  return  to 
Judea,  Ezra  i.  2,  3.  But  though  partially  restored, 
they  were  obliged  to  discontinue  the  rebuilding  of 
their  temple. 

2.  The  edict  published  by  Darius  in  the  second 
year  of  his  reign,  Ezra  iv.  23,  24,  which  removed  the 
impediments  thrown  in  the  way  of  the  Jews.  Ezra 
vi.  6,  7,  &c. 

3.  The  mission  of  Nehemiah,  with  orders  from  Ar- 
taxerxes  to  complete  the  building  of  the  temple  and  the 
city,  Neh.  ii.  7,  &c.  Then  the  Jews  became  a  great 
army,  and  found  themselves  in  sufficient  force  to  defend 
themselves  and  city  against  all  their  enemies. 

As  to  the  spiritual  uses  of  this  curious  vision,  I 
must  leave  them  to  preachers.  1  have  given  the  lite- 
ral meaning,  and  w-hat  the  different  parts  refer  to  ;  and 
if  they  found  their  observations  on  these,  they  may 
profit  their  hearers. 

Verse  16.  Son  of  man,  take  thee  one  stick]  The 
two  sticks  mentioned  in  this  symbolical  transaction  re- 
presented, as  the  text  declares,  the  two  kingdoms  of 
Israel  and  Judah,  which  were  formed  in  the  days  of 
Rehoboam,  and  continued  distinct  till  the  time  of  the 
captivity.  The  kingdom  of  Judah  was  composed  of 
the  tribes  of  Judah  and  Benjamin,  with  the  Levites; 
all  the  rest  went  off  in  the  schism  with  Jeroboam,  and 
formed  the  kingdom  of  Israel.  Though  some  out  of 
those  tribes  did  rejoin  themselves  to  Judah,  yet   no 


Tlie  vision  of  the 


CHAP.  XXXVII. 


two  sticks  united 


A.M.  cir.  3117.  jjjg,!  j^kg  another  slick,  and  write  I 

B.  C.  cir.  58(.  ,-,        ,  •    ,        r 

01.  XLViii.  2.    upon  It,  For  Josepli,  the  stick  of  j 
R  Romun.,      Lpiiraim,  and  Jor  all  tlic  lioiise 
cir.  annum  SO.    ^f  Jsjael  his  companions  : 

17  And  ijoin  lliem  one  to  anotlicr  into  one 
stick ;  and  they  siiall  become  one  in  thine  hand. 

18  And  wlien  the  children  of  thy  people  shall 
speak  unto  tiiee,  saving,  ''Wilt  tliou  not  show 
us  what  thou  meanest  by  these? 

1 9  "  Say  unto  them,  Thus  saith  the  Lord 
God;  Behold,  I  will  take  '  the  stick  of  Joseph, 
which  is  in  the  hand  of  Epliraini,  and  the  tribes 
of  Israel  his  fellows,  and  will  put  them  with 
him,  even  with  the  slick  of  Judah,  and  make 
them  one  stick,  and  they  shall  be  one  in  mine 
hand. 

20  And  the  sticks  whereon  thou  writest  shall 
be  in  thine  hand  "  before  their  eyes. 

21  And  say  unto  them.  Thus  saith  the  Lord 
God  ;  Behold,  "  I  will  take  the  children  of  Is- 
rael from  among  the  heathen,  whither  they  be 
gone,  and  will  gather  tliem  on  ever}'  side,  and 
bring  them  into  their  owni  land  : 

22  And  I  "  will  make  them  one  nation  in  the 
land  upon  the  mountains  of  Israel ;  and  "^  one 
king  shall  be  king  to  them  all :  and  they  shall 
be  no  more  two  nations,  neither  shall  they  be 
divided  into  two  kingdoms  any  more  at  all : 

23  •'■  Neitiier  shall  they  defile  themselves  any 

1  See  ver.  22,  24. '  Chap.  xii.  9 ;  xxiv.  19. "  Zech.  x.  6. 

iVer.  16,  17. "Chap.  xii.  3. "Chap,  xxxvi.  24. "Isa. 

xi.  13  ;  .ler.  iii.  18;  1.  4;  Hos.  i.  11.. 'Chap,  xxxii'.  23,  24  ; 

John  X.  10. J  Chap,  xxxvi.  25. •  Ch.  xxxvi.  28, 29. » Isa. 

xl.  11;  Jcr.  xxiii.  5  ;  XXX.  9  ;  chap,  xxxiv.  23,  24  ;  Hosea  iii.  5 ; 
Luke  i.  32. 1>  Ver.  22;  John  x.  16. 

whole  tribe  ever  returned  to  that  kingdom.  Common 
Butlerings  in  their  captivity  became  the  means  of  re- 
viving a  kinder  feeling;  and  to  encourage  this,  God 
promises  that  he  will  reunite  them,  and  restore  them 
to  their  own  land  ;  and  that  there  shall  no  more  be  any 
divisions  or  feuds  among  them.  To  represent  this  in 
such  a  way  as  would  make  it  a  subject  of  thought,  re- 
fletlion,  and  inquiry,  the  prophet  is  ordered  to  take  the 
two  sticks  mentioned  above,  to  write  on  them  the  dis- 
tinguishing names  of  the  divided  kingdoms,  and  then 
by  a  notch,  dovetail,  glue,  or  some  such  method,  to 
unite  them  both  before  the  people.  He  did  so  ;  and 
on  their  inquiry,  showed  them  the  full  meaning  of  this 
symbolical  action. 

A'erse  19.  The  slick  of  Joseph,  which  is  in  the  hand 
of  Ephraim]  Jeroboam,  the  first  king  of  the  ten  tribes, 
was  an  Ephraimitc.  Joseph  represents  the  ten  tribes 
in  general  ;  they  were  in  the  hand  of  Ephraim,  that 
is,  under  the  government  of  Jeroboam. 

Verse  H.  I  will  make  them  one  nation]  There  was 
no  distinction  after  the  return  from  Babylon. 


more  with  tiieir  idols,  nor  witli  A.M.  cir.  3417 

,  1        ,  .  .  ,        B-  C.  cir.  587. 

tlieir  detestable  things,  nor  with    01.  XLViii.  2. 

1-  .J      .      ^  ,      ,     Tarquinii  Prisci, 

any  ol  their  transgressions  :    but       r;  Roman., 
'  I  will  save  them  out  of  all  their    '^'^  """""'^"- 
dwelling-places,  wherein  they  have  sinned,  and 
will  cleanse  them  :   so  shall  they  be  my  people, 
and  I  will  be  their  God. 

24  And  "David  my   scr^'ant  shall   be   king 
over  them  ;  and  ''they  all  shall  have  one  shep 
herd  :  '^  ihey  shall  also  walk  in  my  judgments, 
and  observe  my  statutes,  and  do  them. 

25  ''  And  they  shall  dwell  in  the  land  that  I 
have  given  unto  Jacob  my  servant,  wherein 
your  fathers  have  dwell ;  and  they  shall  dwell 
therein,  even  they,  and  their  children,  and  their 
children's  children  "for  ever:  and  'my  servant 
David  shall  be  their  prince  for  ever. 

26  Moreover  I  will  make  a  ^  covenant  of 
peace  with  ihein  ;  it  shall  be  an  everlasting 
covenant  with  ihem  :  and  I  will  place  ihem, 
and  *"  multiply  them,  and  will  set  my  '  sanctu- 
ary in  the  midst  of  them  for  evermore. 

27  ''  My  tabernacle  also  shall  be  with  them  : 
yea,  I  will  be  '  their  God,  and  they  shall  be  my 
people. 

28  ™And  the  heatiicn  shall  know  thai  I  the 
Lord  do  "  sanctify  Israel,  when  my  sanc- 
tuary shall  be  in  the  midst  of  them  for  ever- 
more. 

«  Chap,  xxxvi.  27. ^  Chap,  xxxvi.  28. '  Isa.  ix.  21 ;  Joel 

iii.  20;    Amos   ix.    15. fV'or.   24;    John  xii.   34. fPsa. 

Ixxxix.  3  ;  Isa.  Iv.  3  ;  Jer.  xx?ui.  40  ;  cliap.  xxxiv.  25. h  Chap. 

xxxvi.  10,  37. i2Cor.  vi.  16. k  Lev.  xivi.  11,  12;   chap. 

xliii.  7;    John  i.  14. 1  Chap.  xi.  20  ;    xiv.  II  ;    xxxvi.  28. 

m  Chap,  xxxvi.  23. "  Chap.  xx.  12. 

And  one  king  shall  be  king  to  them  air\  Politically 
speaking,  they  never  had  a  king  from  that  day  to  this ; 
and  the  grand  junction  and  government  spoken  of  here 
must  refer  to  another  time — to  that  in  which  they  shall 
be  brought  into  the  Christian  Church  with  the  fulness 
of  the  Gentiles ;  when  Jesus,  the  King  of  kings  and 
Lord  of  lords,  shall  rule  over  all. 

Verse  24.  And  David  my  servant  shall  be  King] 
That  this  refers  to  Jesus  Christ,  see  proved,  chap. 
xxxiv.  23. 

A'erse  25.  The  land  that  I  have  given  unto  Jacob 
my  servant]  Jacob  means  here  the  twelve  tribes  ;  and 
the  land  given  to  them  was  the  whole  land  of  Pales- 
tine ;  consequently,  the  promise  states  that,  when  they 
return,  ihev  are  to  possess  the  whole  of  tlic  Promised 
Land. 

Verse  26.  Covenant  of  peace]  See  this  explained 
chap,  xxxiv.  25. 

Verse  27.  Aly  tabernacle]  Jesus  Christ,  the  true 
tabernacle,  in  whom  dwelt  all  the  fulness  of  the  God- 
head bodily. 

527 


Gog,  and  the  land  of  Magog, 


EZEKIEL. 


enemies  of  God's  people. 


CHAPTER  XXXVIII. 

The  sublime  prophecy  contained  in  this  and  the  following  chapter  relates  to  Israel's  victory  over  Gog,  and 
is  very  obscure.  It  begins  with  representing  a  prodigious  armament  of  many  nations  combined  together 
under  the  conduct  of  Gog,  loith  the  intention  of  overwhelming  the  Jews,  after  having  been  for  some  time 
resettled  in  their  land  subsequent  to  their  return  from  the  Babylonish  captivity,  1-9.  These  enemies  are 
farther  represented  as  making  themselves  sure  of  the  spoil,  10—13.  But  in  this  critical  conjuncture  whei 
Israel,  to  all  human  appearance,  was  about  to  be  swallowed  up  by  her  enemies,  God  most  graciously  ap- 
pears, to  execute  by  terrible  judgments  the  vengeance  threatened  against  these  formidable  adversaries  of 
his  people,  14—16.  The  prophet,  in  terms  borrowed  from  human  passions,  describes,  with  awful  emphasis, 
the  fury  of  Jehovah  as  coming  up  to  his  face ;  and  the  effects  of  it  so  dreadful,  as  to  make  all  the  animate 
and  inanimate  creation  tremble,  and  even  to  convulse  with  terror  the  ivhole  frame  of  nature,  17—23 


A  ND    the   word   of  the   Lord 
came  unto  me,  saying, 


A.  M.  cir.  3417. 

B.  C.  cir.  587. 

01.  XLVm.  a. 
Tarquinii  Prisci,       „       c^  r  k  i        r 

R.  Roman.,         2  •''  teon  01   man,  "  set  thy  race 
cir.  annum  30.     against  ■=  Gog,  the  land  of  Magog, 
^  the  chief  prince  of  "  Meshech  and  Tubal,  and 
prophesy  against  him, 

3  And  say,  Thus  saith  the  Lord  God  ;  Behold, 
I  am  against  thee,  O  Gog,  the  chief  prince  of 
Meshech  and  Tubal : 

4  And  ^  I  will  turn  thee  back,  and  put  hooks 
into  thy  jaws,  and  I  will  bring  thee  forth,  and 
all  thine  army,  horses  and  horsemen,  s  all  of 
them  clothed  with  all  sorts  of  armour,  even  a 

a  Chap,   xxxix.    1. "^Chap.  xxxv.  2,    3. ^Rev.    xx.    8. 

d  Or,  prmce  of  the  chitf. e  Ciiap.  xxxii.  26. 1'2  Kings  xix. 

28;  chap.  xxix.  4;  xxxix.  2. gChap.  xxiii.  12. 

NOTES  ON  CHAP.  XXXVIII. 
Verse  2.  Son  of  man,  set  thy  face  against  Gog,  the 
land  of  Magog]  This  is  allowed  to  be  the  most  diffi- 
cult prophecy  in  the  Old  Testament.  It  is  difficult  to 
us,  because  we  know  not  the  king  nor  people  intended 
by  it :  but  I  am  satisfied  they  were  well  known  by 
these  names  in  the  time  that  the  prophet  wrote. 

I  have  already  remarked  in  the  introduction  to  this 
book  that  there  are  but  two  opinions  on  this  subject  that 
appear  to  be  at  all  probable  :  1.  That  which  makes 
Gog  Camhyses,  king  of  Persia ;  and,  3.  That  which 
makes  him  Antiochus  Epiphanes,  king  of  Syria.  And 
between  these  two  (for  one  or  other  is  supposed  to  be 
the  person  intended)  men  aie  much  divided. 

Calmet,  one  of  the  most  judicious  commentators  that 
ever  wrote  on  the  Bible,  declares  for  Cambyses ;  and 
supports  his  opinion,  in  opposition  to  all  others,  by  many 
arguments. 

Mr.  Mede  supposes  the  Americans  are  meant,  who 
were  originally  colonies  of  the  Scythians,  who  were 
descendants  of  Magog,  son  of  Japheth.  Houbigant 
declares  for  the  Scythians,  w  hose  neighbours  were  the 
people  of  Rosh,  Meshech,  and  Tubal,  that  is  the  Rus- 
sians, Muscovites,  and  Tybareni  or  Cappadocians. 
Several  eminent  critics  espouse  this  opinion.  Rabbi 
David  Kimchi  says  the  Christians  and  Turks  are 
meant :  and  of  later  opinions  there  are  several,  founded 
in  the  ocean  of  conjecture.  Calmet  says  expressly, 
that  GoG  is  Cambyses,  king  of  Persia,  who  on  his  re- 
turn from  the  land  of  Egypt,  died  in  Judea.  The  Rev. 
David  Martin,  pastor  of  the  Waloon  church  at  Utrecht, 
528 


great  company  with  bucklers  and    -^  ^-  ''"■•  ^^^''• 
shields,    all    of    them    handling    oi'.  XLVin.  2'. 

1  Tarquinii  Prisci, 

swords  :  R.  Roman., 

5  Persia,  Ethiopia,  and  >>  Libya    "■■•  """"■"  30. 
with  them ;  all  of  them  with  shield  and  helmet . 

6  '  Gomer,  and  all  his  bands ;  the  house  of 
"^  Togarmah  of  the  north  quarters,  and  all  his 
bands  :  and  many  people  with  thee. 

7  '  Be  thou  prepared,  and  prepare  for  thyself, 
thou,  and  all  thy  company  that  are  assembled 
unto  thee,  and  be  thou  a  guard  unto  them. 

8  ■"  After  many  "  days  thou  shall  be  visited  : 
in  the  latter  years  thou  shall  come  into  the 


I'  Or,  Phut ;  chap,  xxvii.  10  ;   xxx.  5. i  Gen.  x.  2. k  Ch. 

xxvii.  14. ILike  Isa.  viii.  9.  10;  Jer.  xlvi    3,  4,  14;  li.   12. 

'"  Gen.  xlix.  1 ;  Deut.  iv.  30  ;  ver.  16. "  Isa.  xxix.  6. 

concludes,  after  examining  all  previous  opinions,  that 
Antiochus  Epiphanes,  the  great  enemy  of  the  Israel- 
ites, is  alone  intended  here  ;  and  that  Gog,  which  sig- 
nifies covered,  is  an  allusion  to  the  well-known  character 
of  Antiochus,  whom  historians  describe  as  an  artful, 
cunning,  and  dissembling  man.  See  Dan.  viii.  23, 
25  ;  xi.  23,  27,  32.  Magog  he  supposes  to  mean  the 
country  of  Syria.  Of  this  opinion  the  following  quo- 
tation from  Pliny,  Hist.  Nat.,  lib.  v.,  c.  23,  seems  a 
proof;  who,  speaking  of  Ccele-Syria,  says:  Ccele  ha- 
bet  Apamiam  Marsyia  amne  divisam  a  Nazarinorum 
Tetrarchia.  Bambycem  quam  alio  nomine  Hierapolis 
vocatur,  Syris  vero  Magog.  "  Coele-Syria  has  Apa- 
mia  separated  from  the  tetrarchy  of  the  Nazarenes  by 
the  river  Marsyia  ;  and  Bambyce,  otherwise  called  Hie- 
rapolis ;  but  by  the  Syrians,  Magog." 

I  shall  at  present  examine  the  text  by  this  latter 
opinion. 

Chief  prince  of  Meshech  and  Tubal]   These  probably 

mean  the  auxiliary  forces,  over  whom  Antiochus  was 

supreme  ;  they  were  the  Muscovites  and  Cappadocians. 

Verse4.  I  will  turn  thee  back]  Thy  enterprise  shall  fail. 

Verse  5.  Persia]  That  a  part  of  this  country  was 
tributary  to  Antiochus,  see  1  Mace.  iii.  31 

Ethiopia,  and  Libya]  That  these  were  auxiliaries 
of  Antiochus  is  evident  from  Dan.  xi.  43  ;  "  The  Li- 
byans and  Ethiopians  shall  be  at  his  steps." 

Verse  6.  Gomer,  and  all  his  bands ;  the  house  of 
Togarmah]  The  Cimmerians  and  Turcomanians,  and 
other  northern  nations. — Calmet. 

Verse  8.  In  the  latter  years  thou  shalt  come]     This 


Judgments  threatened  against  CHAP.  XXXVIII.  the  enemies  of  God's  people 


A.M.  cir.  3417.  j^^d  tJ^g(  {^  brought  back  from 

B.  C.  cir.  587.  '^ 

01.  XLViii.c.  the  sword,  "and  ts  gathered  out 
R.  Roman,       of  iiiaiiy    peoplc,    aguiiist    "the 

c.r.  annum  30.  mountains  of  Isracl,  which  have 
been  always  waste  :  but  it  is  brought  fortli 
out  of  the  nations,  and  they  shall  p  dwell  safely 
all  of  ihcni. 

9  Thou  shall  ascend  and  come  i  like  a  storm, 
thou  shall  be  '  like  a  cloud  to  cover  the  land, 
thou,  and  all  thy  bands,  and  many  people  with 
thee. 

1 0  Thus  saith  the  Lord  God  ;  It  shall  also 
come  to  pass  that  at  the  same  time  shall  things 
come  into  thy  mind,  and  thou  shalt  'think  an 
evil  thought: 

1 1  And  thou  shalt  sav,  I  will  go  up  to  the 
land  of  unwalled  villages  ;  I  will  '  go  to  them 
that  are  at  rest,  >'  that  dwell  "■  safely,  all  of  them 
dwelling  without  walls,  and  having  neither  bars 
nor  gates, 

1 2  "  To  take  a  spoil,  and  to  lake  a  prey,  to 
turn  thine  hand  ujion  'the  desolate  places  that 
are  now  inhabited,  ^and  upon  the  people  that 
are  gathered  out  of  the  nations,  which  have 
gotten  cattle  and  goods,  that  dwell  in  the  ^  midst 
of  the  land. 

13°  Sheba,  and  ''  Dedan,  and  the  merchants 
'  of  Tarshish,  with  all  '^  the  young  lions  thereof, 
shall  say  unto  thee.  Art  thou  come  to  lake  a 
spoil  ?  hast  thou  gathered  thy  company  to  take 
a  prey  ?  to  carry  away  silver  and  gold,  to  lake 
away  cattle  and  goods,  to  take  a  great  spoil  ? 

14   Therefore,  son  of  man,  prophesy  and  say 

"  Ver.  12  ;  chap,  xixiv.  13. »  Chap,  xxxvi.  1,  4, 8. p  Jcr. 

xxiii.  6;    chap,  xxviii.  2C ;    xxxiv.  25,  28;    vcr.   11. ilsa. 

xxviii.  2. 'Jer.  iv.   13;   ver.  16. *  Or,  conceive  a  mischict^- 

otts  purpose. tjcr.  xltx.  31. "  \  er.  8. *"0r,  confidently. 

*  Heb.  To  spoil  the  spoil,  and  to  prey  the  j>rey  ;    chap.  xxix.   19. 


unto  Gog,  Thus  saith  the  Lord  *:  ^  <='?•  a-*"- 
God  ;  "  in  that  day  when  my  oi.  XLViii.  2. 
people  of  Isracl  ^  dwelleth  safely,      Ri'Rljman.?'' 

shalt  thou  not  know  it  ?  cir.  annum  30. 

15s  And  thou  shalt  come  from  thy  place  out 
of  the  north  parts,  thou,  ''  and  many  people  with 
thee,  all  of  them  riding  upon  horses,  a  great 
company,  and  a  mighty  army : 

16  '  And  lliou  shalt  come  up  against  my  peo- 
ple of  Israel,  as  a  cloud  to  cover  the  land ;  ''  it 
shall  be  in  the  latter  days,  and  I  will  bring  thee 
against  my  land,  '  that  the  heathen  may  know 
me,  when  I  shall  be  sanctified  in  thee,  O  Gog, 
before  their  eyes. 

17  Thus  saith  the  Lord  God;  Art  thou  he 
of  whom  I  have  spoken  in  old  lime,  "  by  my 
servants  the  prophets  of  Israel,  which  prophe- 
sied in  those  days  many  years  that  I  would 
bring  thee  against  them  ? 

18  And  it  shall  come  to  pass  at  the  same 
time  when  Gog  shall  come  against  the  land  of 
Israel,  saith  the  Lord  God,  that  my  fury  shall 
come  up  in  my  face. 

19  For  "  in  my  jealousy  °and  in  the  fire  of 
my  wrath  have  I  spoken,  p  Surely  in  that  day 

j  there  shall  be  a  great  shaking  in  the  land  of 

j Israel ; 

I    20   So  that  1  the  fishes  of  the  sea,  and  the 

fowls  of  the  heaven,  and  the  beasts  of  the  field, 
i  and  all  creeping  things  that  creep  upon  the 
'  earth,  and  all  the  men  that  arc  upon  the  face 
;  of  the  earth,  shall  shake  at  my  presence,  'and 

the  mountains  shall  be  thrown  down,  and  the 


»  Chap,  xixvi.  34,  35. >■  Vcr. 


trie  prey  ; 
-«  Hell.  Tu 


navel ;  Judg.  ix.  37.    Rev.  xvi.  18.- 


"  Chap,  xxvii.  22,  23. 1>  Chap,  xxvii.  1 5, 20. "  Chap,  xxvii. 

12. d  See  chap.  x.  3,5. tisa.  iv.  I. 'Vcr.  8. eChap. 

xxxix.  2. !>  Vcr.  6. •  Ver.  9. k  Ver.  8. 1  Exod.  liv.  4 ; 

ch.ip.  xxxvi.  23;  xxxix.  21. »' Heb.  by  the  hnnds. "Chap. 

xxxvi.  5,  6  ;   xxxix.  25. »  Psa.  Ixxxix.  46. p  Hag.  ii.  6,  7  ; 


iHos.  iv.  3. 'Jcr.  iv.  24;  Nah.  i.  5,  6. 


was  fulfilled  about  /oHr  hundred  years  aCter. — Martin. 
The  expedition  of  Catnbijses  against  Eg:)'pt  was  about 
tuehe  years  after  the  return  of  the  Jews  from  Baby- 
lon.— Calmel. 

A'erse  9.  Thcni  shalt  ascend  and  come  like  a  storm] 
It  is  observable  that  Antiochus  is  thus  spoken  of  by 
Daniel,  chap.  xi.  40  :  The  king  of  the  north — Antio- 
chus, shall  come  against  him  (the  king  of  the  south  is 
the  king  of  Egypt)  like  a  whirluind. 

Acrsc  10.  Shall  things  come  into  Ihy  mind,  and  thou 
shalt  think  an  evil  thought]  .Vntiochus  purposed  to 
invade  and  destroy  Egypt  as  well  as  Judea ;  see  Dan. 
xi.  31,  32,  36.  This  Calmet  interprets  of  Cambyses, 
his  cruelties  in  Egypt,  and  his  evil  design  to  destroy 
the  Israelites. 

Verse  12.  To  take  a  spoil — and  a  prey]  When 
Antiochus  took  Jerusalem  he  gave  the  pillage  of  it  to 
Vol.  IV.  f     34     ) 


his  soldiers,  and  spoiled  the  temple  of  its  riches,  which 
were  immense.      See  Joseph.  War,  B.  i.  c.  1. 

Verse  13.  Sheha,  and  Dcdan]  The  Arabians,  an- 
ciently great  plunderers  ;  and  Tarshish,  the  inhabitants 
of  the  famous  isle  of  Tartessus,  the  most  noted  mer- 
chants of  the  time.  They  are  here  represented  as 
coming  to  Antiochus  before  he  undertook  the  expedi- 
tion, and  bargaining  for  the  spoils  of  the  Jews.  Art 
thou  come  to  take  a  spoil,  to  carry  auay  silver  and 
gold,  cattle  and  goods  ? 

Verse  16.  When  I  shall  be  sanctified  in  thee,  O 
Gng]  By  the  defeat  of  his  troops  under  Lysias,  his 
general.      1  Mac.  iii.  32,  33,  &c.,  and  chap.  vi.  6. 

Verse  17.     Art  thou  he  of  u- horn  I  have  spoken  in 

old  time]  This  prophecy  concerning  Antiochus  and  the 

Jews  was  delivered  about  four  hundred  years  before 

I  the  events  took  place. — Martin.      Calmel  maintains 

599 


Prophecy  against 


EZEKIEL. 


Gog  and  his  army. 


A-  M-  '^"-  34p-  »  steep  places  shall  fall,  and  every 
oi.  XLViir.  2.  wall  shall  fall  to  the  ground. 
■^TRomar''  21  And  I  will  'call  for  "a 
cir.  annum  30.  ^^^^.j  ^gainst  him  thioughout  all 
my  mountains,  saith  the  Lord  God:  ^ every 
man's  sword  shall  be  against  his  brother. 

S2  And  I  will  "  plead  against  him  with  ^  pes- 
tilence and  with  blood  ;  and  ^  I  will  rain  upon 


sOr,  totvers,  or  stairs. 1  Psa.  cv.  16. "Chap.  xiv.   17. 

'Judg.  vii.  22;  1  Sam.  xiv.  20;  2  Chron.  xx.  23. "Isa.  Ixni 

16  ;  Jer.  xxv.  31. 

that  Cambyses  is  spoken  of,  and  refers  to  ancient  pro- 
phecies, especially  Isa.  xiv.,  xv.,  xvi.  20,  21. 

Averse  21.  /  loill  call  for  a  sword  against  hint] 
Meaning  Judas  Maccabeus,  who  defeated  his  army 
under  Lysias,  making  a  horrible  carnage. — Mar- 
tin. Cambyses  had  no  wars  in  the  mountains  of 
Israel. 


him,  and  upon  his  bands,  and  upon   -^  ^  "^'F-  ^*!7- 
the  many  people  that  are  with  him,    oi.  XLviii.  2. 

„        .  .  .  ^     TarquiniiPrisci, 

an  overriowing  rain,  and  ^  great  r.  Roman., 
hailstones,  fire,  and  brimstone.  c.r.  annum  30. 
23  Thus  will  I  magnify  myself,  and  ^  sanctify 
myself;  ''and  I  will  be  known  in  the  eyes  of 
many  nations,  and  they  shall  know  that  I  avi 
the  LoRB. 


X  Chap.  V.  17. y  Psa.  xi.  6  ;  Isa.  xxix.  6 ;  xxx.  30. *  Chap. 

xiii.  11  ;  Rev.  xvi.  21. 'Chap,  xxxvi.  23. i>Psa.  ix.  16; 

chap,  xxxvii.  28  ;  xxxix.  7  ;  ver.  16. 

Verse  22.  Great  hailstones,  fire,  and  brimstone.] 
These  are  probably  figurative  expressions,  to  signify 
that  the  whole  tide  of  the  war  should  be  against  him, 
and  that  his  defeat  and  slaughter  should  be  great. 
Abp.  Neivcome  supposes  all  the  above  prophecy  re- 
mains yet  to  be  fulfilled.  Where  such  eminent  scribes 
are  divided,  who  shall  decide  1 


CHAPTER    XXXIX. 

The  prophet  goes  on  to  denounce  the  Divine  judgments  against  Gog  and  his  army,  1-7  ;  and  describes  their 
dreadful  slaughter,  8-10,  and  burial,  11—16,  in  terms  so  very  lofty  and  comprehensive,  as  must  certainly 
denote  some  very  extraordinary  interposition  of  Providence  in  behalf  of  the  Jews.  And  to  amplify  the 
matter  still  more,  the  prophet,  with  peculiar  art  and  propriety,  delays  the  summoning  of  all  the  birds  and 
beasts  of  prey  in  nature  to  feast  on  the  slain,  {in  allusion  to  the  custom  of  feasting  on  the  remainder  of 
sacrifices,)  tilt  after  the  greater  multitudes  are  buried ;  to  intimate  that  even  the  remainder,  and  as  it  were 
the  stragglers  of  such  mighty  hosts,  ivould  be  more  than  sufficient  to  satisfy  their  utmost  rapacity,  17—20. 
The  remaining  verses  contain  a  prediction  of  the  great  blessedness  of  the  people  of  God  in  Gospel  limes, 
and  of  the  stability  of  the  kingdom  of  Christ,  21—29.  It  will  be  proper  to  remark  that  the  great  northern 
expedition  against  the  natural  Israel,  described  in  this  and  the  preceding  chapter,  is,  from  its  striking  re- 
semblance in  the  main  particulars,  put  by  the  writer  of  the  Apocalypse,  (chap.  xx.  7— 10,)  for  a  much  more 
formidable  armament  of  a  multitude  of  nations  in  the  four  quarters  of  the  earth  against  the  pure  Christian 
Church,  the  mvstical  Israel ;  an  event  still  extremely  remote,  and  which  it  is  thought  shall  immediately 
precede  the  destruction  of  the  ivorld  by  fire,  and  the  general  judgment. 

'PHEREFORE,  "  thou  son  of    hand,  and  will  cause  thine  arrows 

man,  prophesy  against  Gog, ;  to  fall  out  of  thy  right  hand. 

and   say,   Thus    saith   the   Lord      4   '  Thou   shall  fall    upon   the 

God  ;  Behold,  I  am  against  thee,  ,  mountains  of  Israel,  thou,  and  all 

O    Gog,    the    chief   prince   of  Meshech    and  -  thy  bands,  and  the  people  that  is  with  thee  : 

Tubal  ;  f  I  will  give  thee  unto  the  ravenous  birds  of 

I  ° 

2  And  I  will  turn  thee  back,  and  ''  leave  but    every  «  sort,  and  to  the  beasts  of  the  field  *■  to 

the  sixth  part  of  thee,  "^  and  will  cause  thee  to  j  be  devoured. 

come  up  from  ''  the  north  parts,  and  will  bring  '    5   Thou  shalt  fall  upon  '  the  open  field  ;   for 

thee  upon  the  mountains  of  Israel :  I  have  spoken  it,  saith  the  Lord  God. 


A.  M.  cir.  3417. 

B.  C.  cir.  587. 

01.  XLVIII.  2. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  30. 


A.  M.  cir.  3417. 

B.  C.  cir.  587. 

OI.  XLVIII.  2. 

Tarquinii  Prisci, 

R.   Roman.. 

cir.  annum  30. 


3  And  I  will  smite  thy  bow  out  of  thy  left 

n  Chap,  xsxviii.  2,  3. — —^  Or,  strike  thee  with  six  plagues  ;   or, 

draw  thee  back  with  ahook  q/'s/x^cef/i, aschap.xxxviii.4. cCh. 

zxxviii.  15. '^  Heb.  the  sides  of  the  north. 


NOTES  ON  CHAP.  XXXIX. 

Verse  2.  And  leave  but  the  sixth  part  of  thee]  The 
margin  has,  strike  thee  ivith  six  plagues  ;  or,  draw  thee 
back  with  a  hook  of  six  teeth. 

Averse  3.  T  will  smite  thy  bow  out  of  thy  left  hand] 
The  Persians  whom  Antiochus  had  in  his  army,  chap. 
530 


6  ^  And  I  will  send  a  fire  on  Magog,  and 

e  Chap,  xxxviii.  21 ;  ver.  17. ("Chap,  xxxiii.  27. g  Heb. 

wing. ^  Heb.  to  devour. '  Heb.  the  face  of  the  field. ^  Ch. 

xxxviii.  22 ;  Amos  i.  4. 

xxxviii.  5,  were  famous  as  archers,  and  they  may  be 
intended  here.  The  bow  is  held  by  the  left  hand ;  the 
arroiv  is  puUed  and  discharged  by  the  right. 

Averse  6.  /  will  send  a  fire  on  Magog]  On  Syria. 
I  wUl  destroy  the  Syrian  troops. 

And  among  them  that  dwell  carelessly  in  the  isles'' 
(      3-1'     ) 


The  total  defeat  of 


CHAP.  XXXIX. 


Gog  and  his  army. 


^B^'i'ir  m"'  '""°"g   ^^^^  *^^^  dwell    '  carc- 

Oi.  XLviii.  2.    lessly  in  ""  the   isles  :    and  they 

R?"RomJiT''  shall     know     that     I     am     the 

cir.  aiumm  30.      Lorj)_ 

7  "  So  will  I  make  my  holy  name  known  in 
the  midst  of  my  people  Israel ;  and  I  will  not 
let  them  °  pollute  my  holy  name  any  more : 
^  and  the  heathen  shall  know  that  I  am  the 
Lord,  the  Holy  One  in  Israel. 

8  ''  Behold,  it  is  come,  and  it  is  done,  saith 
the  Lord  God  ;  this  is  the  day  ■■  whereof  I 
have  spoken. 

9  And  they  that  dwell  in  the  cities  of  Israel 
shall  go  forth,  and  shall  set  on  fire  and  bum 
the  weapons,  both  the  shields  and  the  buck- 
lers, the  bows  and  the  arrows,  and  the  "hand- 
staves,  and  the  spears,  and  they  shall  '  burn 
them  with  fire  seven  years  : 


'Or,  confidently. m  Psa.  kxii.  10. "  V'er.  22. "Lev. 

xviii.  21  ;  chap.  xx.  39. p  Chap,  xxxviii.  16, 23. 1  Rev.  rvi. 

17;  xii.  6. 'Chap,  xxxviii.  17. 


The  auxiliary  troops  that  came  to  Aniiochus  from  the 
borders  of  the  Euxine  Sea. — Martin. 

Verse  7.  In  the  midst  of  my  people  I.^rael\  This 
defeat  of  Gog  is  to  be  in  Israel  :  and  it  was  there  ac- 
cording to  this  prophecy,  that  the  immense  army  of 
Antiochus  was  so  completely  defeated. 

And  I  will  not  let  them  pollute  my  holy  name  any 
more]  See  on  1  Mace.  i.  11,  &c.,  how  Antiochus  had 
profaned  the  temple,  insulted  Jehovah  and  his  leorship, 
&c.  God  permitted  that  as  a  scourge  to  his  disobedient 
people  ;  but  now  the  scourger  shall  be  scourged,  and 
he  shall  pollute  the  sanctuary  no  more. 

Verse  9.  And  shall  set  on  fire — the  v:rapons]  The 
Israelites  shall  make  bonfires  and  fuel  of  the  weapons, 
tents,  &c.,  which  the  defeated  Syrians  shall  leave  be- 
hind them,  as  expressive  of  the  joy  which  they  shall 
feel  for  the  destruction  of  their  enemies ;  and  to  keep 
up,  in  their  culinary  consumption,  the  memory  of  this 
great  event. 

They  shall  burn  them  with  fire  seven  J/ears]  These 
may  be  figurative  expressions,  after  the  manner  of  the 
Asiatics,  whose  language  abounds  with  such  descrip- 
tions. They  occur  every  where  in  the  prophets.  As 
to  the  number  seven,  it  is  only  a  certain  for  an  indeter- 
minate number.  But  as  the  slaughter  was  great,  and 
the  bows,  arroivs,  quivers,  shields,  bucklers,  handstaves, 
and  spears  were  in  vast  multitudes,  it  must  have  taken 
a  long  time  to  gather  them  up  in  the  different  parts  of 
the  fields  of  battle,  and  the  roads  in  wliich  the  S\Tians 
had  retreated,  throwing  away  their  arms  as  they  pro- 
ceeded ;  .10  there  might  have  been  a  long  time  em- 
ployed in  collcctmg  and  burning  them.  And  as  all 
seem  to  have  been  doomed  to  the  fire,  there  might  have 
been  some  found  at  different  intervals  and  burned,  du- 
ring the  seven  years  here  mentioned.  Mariana,  in  his 
History  of  Spain,  lib.  xi.,  c.  24,  says,  that  after  the 
Spaniards  had  given  that  signal  overthrow  to  the  Sa- 
racens. A.  D.  131'2,  they  found  such  a  vast  quantity 


10  So  that  they  shall  take  no  ^g";  ^^;-^^''- 
wood    out   of  the   field,   neither    Oi.  XLviu.  2. 

,  r    1        r  TarquiniiPrisci, 

cut  down  any  out  ot  the  lorests  ;      r.  Roman., 
for  they  shall  bum  the  weapons    "^- »°°"°' ^o. 
with  fire  :    "  and    they  shall  spoil  those  that 
spoiled  them,  and  rob  those  that  robbed  them, 
saith  the  Lord  God. 

1 1  And  it  shall  come  to  pass  in  that  day, 
that  I  will  give  unto  Gog  a  place  there  of 
graves  in  Israel,  the  valley  of  the  passengers 
on  the  east  of  the  sea ;  and  it  shall  stop  the 
^  noses  of  the  passengers :  and  there  shall 
they  bury  Gog  and  all  his  multitude :  and  they 
shall  call  it  The  valley  of  ""  Hamon-gog. 

12  And  seven  months  shall  the  house  of 
Israel  be  burjnng  of  them,  *  that  they  may 
cleanse  the  land. 

13  Yea,    all   the   people   of  the  land   shall 

»0r,  javelins. tOr,  make  a  fire  of  them. "  Isa.  xiv.  2. 

•  Or,  mouths. "  That  is,  T/ie  mullilude  of  Gog. «  Deut. 

ixi.  23  ;  ver.  14,  16. 

of  lances,  javelins,  and  such  like,  that  they  served  them 
for  four  years  for  fuel.  And  probably  these  instru- 
ments obtained  by  the  Israelites  were  used  in  general 
for  culinary  firewood,  and  might  literally  have  served 
them  for  seven  years;  so  that  during  that  time  they 
should  take  no  wood  out  of  the  fields,  nor  out  of  the 
forests  for  the  purpose  oi  fuel,  ver.  10. 

Verse  11.  The  valley  of  the  passengers  on  the  east 
of  the  sea]  That  is,  of  Gennesareth,  according  to  the 
Targum.  The  valley  near  this  lake  or  sea  is  called  the 
Valley  of  the  Passengers,  because  it  was  a  great  road 
by  which  the  merchants  and  traders  from  Syria  and 
other  eastern  countries  went  into  Egypt ;  see  Gen. 
xxxvii.  17,  25.     See  Calmet  here. 

There  shall  tlici/  bury  Gog  and  all  his  multitude] 
.Some  read,  "  There  shall  they  bury  Gog,  that  is,  all 
his  multitude."  Not  Gog,  or  Antiochus  himself,  for  he 
was  not  in  this  battle  ;  but  his  generals,  captains,  and 
soldiers,  by  whom  he  was  represented.  As  to  Hamon- 
gog,  we  know  no  valley  of  this  name  but  here.  But 
we  may  understand  the  words  thus ;  the  place  where 
this  great  slaughter  was,  and  where  the  multitudes  of 
the  slain  weie  buried,  might  be  better  called  Hamon- 
gog,  the  valley  of  the  multitude  of  Gog,  than  the  val- 
ley of  passengers ;  for  so  great  was  the  carnage  there, 
that  the  way  of  the  passengers  shall  be  stopped  by  it. 
See  the  text. 

Verse  12.  And  .<:even  months]  It  shall  require  a  long 
time  to  bury  the  dead.  This  is  another  figurative  ex- 
pression ;  which,  however,  inay  admit  of  a  good  deal 
of  literal  meaning.  Many  of  the  .Syrian  soldiers  had 
secreted  themselves  in  different  places  during  the  pur- 
suit after  the  battle,  where  they  died  of  their  wounds, 
of  hunger,  and  of  fatigue  ;  so  that  they  were  not  all 
found  and  buried  till  seven  months  after  the  defeat  of 
the  Syrian  army.  Tliis  slow  process  of  burying  is  dis- 
tinctly related  in  the  three  following  verses,  and  ex- 
tended even  to  a  bone,  ver.  15;  which,  when  it  was 
531 


Gracious  promises  of 


EZEKIEL. 


restoration  to  the  Jetvs. 


''i^  ""lil''-  bury  them;    and  it  shall  be  to 

B.  C.  cir.  587.  ^  ' 

01.  XLViii.  2.    ihem  a  renown,  the  day  that  ''  I 
R'^^RomanT'  shall  be  gloiified,  saith  the  Lord 

cir.  annum  30.       Pon 

1 4  And  they  shall  sever  out  ^  men  of  conti- 
nual employment,  passing  through  the  land  to 
bury  with  the  passengers  those  that  remain 
upon  the  face  of  the  earth,  ^  to  cleanse  it :  after 
the  end  of  seven  months  shall  they  search. 

1 5  And  the  passengers  that  pass  llirough  the 
land,  when  any  seeth  a  man's  bone,  then  shall 
he  *  set  up  a  sign  by  it,  till  the  buriers  have 
buried  it  in  the  valley  of  Hamon-gog. 

16  And  also  the  name  of  the  city  shall  be 
"  Hamonah.  Thus  shall  they  "*  cleanse  the  land. 

17  And,  thou  son  of  man,  thus  saith  the 
Lord  God  ;  "  Speak  ^  unto  every  feathered 
fowl,  and  to  every  beast  of  the  field,  ^  Assem- 
ble yourselves,  and  come ;  gather  yourselves 
on  every  side  to  my  '^  sacrifice  that  I  do  sacri- 
fice for  you,  even  a  great  sacrifice  '  upon  the 
mountains  of  Israel,  that  ye  may  eat  flesh, 
and  drink  blood. 

18  •'Ye  shall  eat  the  flesh  of  the  mighty,  and  \ 
drink  the  blood  of  the  princes  of  the  earth,  of  ' 
rams,  of  lambs,  and  of  '  goats,  of  bullocks,  all 
of  them  »°  fallings  of  Bashan.  ' 

19  And  ye  shall  eat  fat  till  ye  be  full,  and 
drink  blood  till  ye  be  drunken,  of  my  sacrifice  j 
which  I  have  sacrificed  for  you. 

yChap.  xxviii.  22. — — *Heb.  men  of  continuance. a  Ver.  12.  | 

'•Heh.  build. ^That  is,  the  multitude. >i  Ver.  12. 'Rev. 

xix.  IT. I'Heb.  to  the  fowl  of  every  umig. gisa.   xviii.  6; 

xxxiv.  6  ;  Jer.  xii.  9  ;  Zeph.  i.  7. ^  Or,  slaughter. '  Ver.  4. 

'Rev.  xLx.  18. iHeb.  great  goats. ™Deut.  xxxii.  14;  Psa. 

xxii.  12. »  Psa.  Ixxvi.  6 ;  chap,  xxxviii.  4. 

found  by  a  passenger,  the  place  was  marked,  that  the 
buriers  might  see  and  inter  it.  Seven  months  was  little 
time  enough  for  all  this  work  ;  and  in  that  country  pu- 
trescency  does  not  easilj'  take  place  ;  the  scorching 
winds  serving  to  desiccate  the  flesh,  and  preserve  it 
from  decomposition. 

Verse  17.  Gather  yourselves — to  my  sacrifice^  This 
is  an  allusion  to  a  custom  common  in  the  east ;  when  a 
sacrifice  is  made,  the  friends  and  neighbours  of  the  party 
sacrificing  are  invited  to  come  and  feast  on  the  sacrifice. 

Verse  18.  Ye  shall — drink  the  blood  of  the  jiritjces 
of  the  earth]  1  need  not  mention  the  custom  of  the 
Scandinavians  :  they  were  accustomed  to  drink  the 
blood  of  their  enemies  out  of  the  skulls  of  the  dead. 
But  this  is  .spoken  of  foivls  and  beasts  here — rams, 
lambs,  and  goats.  The  feast  shall  be  as  grateful  and  as 
plenteous  to  the  fowls  and  beasts,  as  one  made  of  the 
above  animals,  the  fattest  and  best  of  their  kind,  (be- 
cause fed  in  the  fertile  fields  of  Bashan.)  would  be  to 
the  guests  of  him  who  makes  a  sacrifice. 

Verse  19.  And  ye  shall  eat  fat — and  drink  blood] 
532 


20  "Thus  ye  shall  be  filled  at  ^.^f;  ""-H^^ 

-'  B.  C.  cir.  587. 

my  table  with  horses  and  chariots,    oi.  xlviii.  2. 

„       .,,  .    1  ,  1        •  ,       11     Tarquinii  Prisci, 

°  With  mighty  men,  and  with  all      r.  Roman., 
men  of  war,  saith  the  Lord  God.    "''•  """""^  ^"- 

21"  And  I  will  set  my  glory  among  the 
heathen,  and  all  the  heathen  shall  see  my  judg- 
ment that  I  have  executed,  and  1  my  hand  that 
I  have  laid  upon  them. 

22  '  So  the  house  of  Israel  shall  know  that 
I  am  the  Lord  their  God  from  that  day  and 
forward. 

2.3  '^  And  the  heathen  shall  know  that  the 
house  of  Israel  went  into  captivity  for  their 
iniquity  :  because  they  trespassed  against  me, 
therefore  '  hid  I  my  face  from  them,  and  "  gave 
them  into  the  hand  of  their  enemies  :  so  fell 
they  all  by  the  sword. 

24  "  According  to  their  uncleanness  and  ac- 
cording to  their  transgressions  have  I  done 
unto  them,  and  hid  my  face  from  them. 

25  Therefore  thus  saith  the  Lord  God  ; 
"  Now  will  I  bring  again  the  captivity  of  Jacob, 
and  have  mercy  upon  the  ^  whole  house  of 
Israel,  and  will  be  jealous  for  my  holy  name  ; 

26  J' After  that  they  have  borne  their  shame, 
and  all  their  trespasses  whereby  they  have 
trespassed  against  me,  when  they  ^  dwelt  safely 
in  their  land,  and  none  made  them  afraid. 

27  "When  I  have  brought  them  again  from 
the  people,   and  gathered  them   out  of  their 

"Rev.  xix.  18. pChap.  xxxviii.  16,  23. lExod.  vii.  4. 

tVer.  7.  28. s  Chap,  xxxvi.    18,  19,  20,  23. iDeut.  xxxi. 

17  ;  Isa.  lix.  2. uLev.  xxvi.  25. ^  Chap,  xxxvi.  19. '^  Jer. 

XXX.  3,  18  ;  chap,  xxxiv.  13  ;  xxxvi.  21. ^  Chap.  xx.  40  ;  Hos. 

i.  11. yDan.  ix.  16. ^Lev.  xxvi.  5,  6. "^Chap.  xxviii. 

25,  26. 

Who  shall  eat  and  drink,  &c.  ?  Not  the  Jeios ;  though 
Voltaire  says  they  ate  human  flesh,  and  are  invited 
here  by  the  prophet  to  eat  the  flesh  and  drink  the  blood 
of  their  enemies;  which  is  a  most  unprincipled  false- 
hood. It  is  the/o!(i/.s  and  the  beasts  that  God  invites, 
ver.  17  :  "  Speak  to  every  feathered  fowl,  and  to  e%'ery 
beast  of  the  field,  assemble  yourselves — that  ye  may 
eat  flesh  and  drink  blood  ;"  nor  are  the  persons  altered 
in  all  these  verses,  17,  18,  19,  20  :  so  the  assertion 
of  Voltaire  is  either  through  brutish  ignorance  or  Sa- 
tanic malice. 

Verse  25.  Now  will  I  bring  again  the  captivity  of 
Jacob]  Both  they  and  the  heathen  shall  know  that  it 
was  for  Iheir  iniquity  that  I  gave  them  into  the  hands 
of  their  enemies :  and  now  I  will  redeem  them  from 
those  hands  in  such  a  way  as  to  prove  that  I  am  a 
merciful  God,  as  well  as  a  just  God. 

Verse  26.  After  that  they  have  borne  their  shame] 
After  they  shall  have  borne  the  punishment  Awe  to  a  line  of 
conduct  which  is  their .sAame  and  reproach,  viz.  idolatry. 

Verse  27.  When  I  have — gathered  them]  Antiochus 


Gracious  promises  of 


CHAP.  XXXIX. 


restoration  to  the  Jews. 


A- JJ- cir- 3417.  enemics'   lands,   and   ""am  sanc- 

B.  C.  rir.  587.  .        i         •    i         r 

01.  XLVni.  2.    tihcd  in  them  in  Uie  sight  ol  many 

TarqumiiPrisri, 

u.  Roman.,      nations ; 
c.r.  annum 30.        gS    "  Then    shall    thcy    know 

that  I  am  the  Lord  their  God,  ''  which  caused 
them  to  be  led  into  captivity  among  the  hea- 


kChap.   xixvi.   23,   a4;    xxxviii.    16.- 
Ter.  22. 


^Chap.    xxzIt.  30; 


liad  before  captured  many  of  the  Jews,  and  sold  them 
for  staves;  see  Dan.  xi.  33. 

Verse  28.  And  have  left  none  of  them  any  more 
there.]  AH  that  chose  had  liberty  to  return  ;  but  many 
remained  behind.  This  promise  may  therefore  refer  to 
a  greater  restoration,  w  lien  not  a  Jew  shall  be  left  be- 
hind. Tliis,  the  next  verse  intimates,  will  be  in  the 
Gospel  dispensation. 


A.  M.  cir.  3417. 

B.  C.  cir.  587. 

Ol.  XLyiII.2. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  30, 


then  :  but  I  have  gathered  them 
unto  their  own  land,  and  have  left 
none  of  them  any  more  there. 

29  "  Neither  will  I  hide  my  face 
any  more  from  llieiu,  for  I  have  ^  poured  out  my 
Spirit  upon  the  house  of  Israel,sailh  the  LordG  od. 

liHeb.  by  my  causing  of  l/tem,  ilc. «Isa.  liv.  8. f  Joel  ii. 

28;  Zech.  xii.  10;  Acts  ii.  17. 

Verse  29.  For  I  have  poured  out  my  Spirit]  That 
is,  I  will  pour  out  my  Spirit ;  see  the  notes  on  chap, 
xxxvi.  25-29,  where  this  subject  is  largely  considered. 
This  Spirit  is  to  enlighten,  quicken,  purify,  and  cleanse 
their  hearts ;  so  that,  being  completely  changed,  they 
shall  become  God's  people,  and  be  a  praise  in  the  earth. 
Now,  they  are  a  proverb  of  reproach ;  then,  thev  shall 
be  eminently  distinguished. 


A  NEW  PLAN  OF  THE  TEMPLE  AT  JERUSALEM. 

[For  an  explanation  of  this  plan,  and  of  the  accompanying  map  of  the  division  of  the  Land  of  Canaan, 

see  at  the  end  of  chap,  xlviii.] 


1  c 


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533 


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77(6  description  of 


CHAP.  XL. 


the  new  tetn^le 


CHAPTER  XL. 

The  prophecy  or  vision,  which  he^ns  here,  continues  to  the  end  of  the  Book.  The  Temple  of  Jerusalem 
lying  in  ruins  ivhen  Ezekiel  had  this  vision,  (for  its  date  is  the  fouiteenth  year  after  the  destruction  of 
Jerusalem  by  Nebuchadnezzar,)  the  Jews  needed  consolation.  If  they  were  not  promised  a  restoration  of 
the  temple,  they  would  not  feel  so  great  an  interest  in  returning  home.  It  is  thought  by  some  that  no 
model  of  Solomon's  Temple  had  remained.  To  direct  them,  therefore,  in  the  dimensions,  parts,  order,  and 
rules  of  their  new  temple  might  be  one  reason  why  Ezekiel  is  so  particular  in  the  description  of  the  old ;  to 

.  which  the  new  was  conformable  in  figure  and  parts,  though  inferior  in  magnificence,  on  account  of  the  po- 
verty of  the  nation  at  the  time.  Whatever  was  august  or  illustrious  in  the  prophetic  figures,  and  not  lite- 
rally fulfilled  in  or  near  their  own  times,  the  ancient  Jews  properly  considered  as  belonging  to  the  time  of 
the  Messiah.  Accordingly,  upon  finding  that  the  latter  temple  fell  short  of  the  model  of  the  temple  here 
described  by  Ezekiel,  they  supposed  the  prophecy  to  refer,  at  least  in  part,  to  the  period  now  mentioned. 
And  we,  who  live  under  the  Gospel  dispensation,  have  apostolical  authority  for  the  assertion  that  the  temple 
and  temple  worship  were  emblematic  of  Christ's  Church,  freijuently  represented  in  the  New  Testament  under 
the  metaphor  of  a  temple,  in  allusion  to  the  symmetry,  beauty,  and  firmness  of  that  of  Solomon ;  to  its 
orderly  worship ;  and  to  the  manifestations  it  had  of  the  Divine  Presence.  This  chapter  commences  with 
the  lime,  manner,  and  end  of  the  vision,  1-5.  IV'e  have  next  a  description  of  the  east  gate,  6-19,  the 
north  gate,  20—32,  and  the  south  gate,  24—31.  A  farther  description  of  the  east  gate,  32-34,  and  of 
the  north  gate,  35-38.  Account  of  the  eight  tables,  39-43 ;  of  the  chambers,  44—47  ;  and  of  the  porch 
of  the  temple,  48,  49. 


*B  ^c  ^574  T"*^  ^^®  ^^^  ^^^  twentieth  year 

oiymp.  LI.  3.  of  our  Captivity,   in   the   be- 

Servii  Tuiiii,  ginning  of  the  year,  in  the  tenth 

""^  """"'"•  ^-  day  of  the  month,  in  the  four- 


a  Chap,  xxxiii.  21. 


NOTES  ON  CHAP.  XL. 

Verse  1.  In  the  five  and  twentieth  year  of  our  cap- 
tivtly'\  According  to  the  date  here  given,  this  prophecy 
was  delivered  on  Tuesday,  April  20,  A.  M.  3430,  in 
the  twenty-fifth  year  of  the  captivity  of  Jeconiah,  and 
fourteen  years  after  the  taking  of  Jerusalem. 

The  temple  here  described  by  Ezekiel  is,  in  all  pro- 
bability, the  same  which  he  saw  before  his  captivity, 
and  whicli  had  been  burned  by  the  Chaldeans  fourteen 
years  before  this  vision.  On  comparing  the  Books  of 
Kings  and  Chronicles  with  this  prophet,  we  shall  find 
the  same  dimensions  in  the  parts  described  by  both  ; 
for  instance,  the  temple,  or  place  which  comprehended 
the  sanctuary,  the  holy  place,  and  the  vestibule  or  porch 
before  the  temple,  is  found  to  measure  equally  the 
same  both  in  Ezekiel  and  the  Kings.  Compare  1  Kings 
vi.  3-16,  with  chap.  xli.  2,  &c.  The  inside  ornaments 
of  the  temple  are  entirely  the  same ;  in  both  we  see 
two  courts  :  an  inner  one  for  the  priests,  and  an  outer 
one  for  the  people.  Compare  1  Kings  vi.  29-36; 
2  Chron.  iv.  9  ;  and  Ezek.  xli.  16,  17,  and  .xlviii. 
7—10.  So  that  there  is  room  to  suppose  that,  in  all 
the  rest,  the  temple  of  Ezeldel  resembled  the  old  one ; 
and  that  God's  design  in  retracing  these  ideas  in  the 
prophet's  memory  was  to  preserve  the  remembrance 
of  the  plan,  the  dimensions,  the  ornaments,  and  whole 
structure  of  this  Divine  edifice  ;  and  that  at  the  return 
from  captivity  the  people  might  more  easily  repair  it, 
agreeably  to  tliis  model.  The  prophet's  applying  him- 
self to  describe  this  edifice  was  a  motive  of  hope  to  the 
Jews  of  seeing  themselves  one  day  delivered  from  cap- 
tivity, the  temple  rebuilt,  and  their  nation  restored  to 
its  ancient  inheritance.  Ezekiel  touches  verv  slightly 
upon   the  description  of  the  temple  or  house  of  the 


teenth  year  after  that   =■  the  city  ^  ^  ^^^° 

was  smitten,  in  the  selfsame  day  Oiymp.  Li.  3 

''  the  hand  of  the  Lord  was  upon  scrvii  Tuiui, 

me,  and  brought  me  thither.  R.  Roman..  5. 


•"Chap.  i.  3. 


Lord,  which  comprehended  the  holy  place  or  sanctuary, 
and  which  are  so  exactly  described  in  the  Books  of 
Kings.  He  dwells  more  largely  upon  the  gates,  the 
galleries,  and  apartments,  of  the  temple,  concerning 
which  the  history  of  the  kings  had  not  spoken,  or  only 
just  taken  notice  of  by  the  way. 

This  is  the  judgment  of  Calmet ;  and  although  every 
Biblical  critic  is  of  the  same  opinion,  yet  more  labour 
is  spent  on  rebuilding  this  temple  of  Ezekiel  than  was 
spent  on  that  built  by  Solomon !  The  Jesuits,  Prada 
and  Villalpand,  have  given  three  folio  volumes  on  this 
temple,  with  abundance  of  cuts,  where  the  different 
parts  are  exhibited  after  the  finest  models  of  Grecian 
and  Roman  architecture !  But  still  the  building  is  in- 
complete. Now,  of  what  consequence  is  all  this  to  the 
Christian,  or  to  .iny  other  reader  '  I  confess  I  see  not. 
While,  then,  we  have  the  exact  dimensions  and  accu- 
rate description  in  1  Kings  and  2  Chronicles,  of  that 
built  by  Solomon,  in  imitation  of  which  this  plan  by 
Ezekiel  was  drawn,  we  need  not  be  very  solicitous 
about  the  manner  of  measuring  and  describing  used  by 
the  prophet ;  as,  when  we  have  laboured  through  the 
whole,  we  have  only  the  measurements  and  descrip- 
tion of  that  built  by  Solomon,  and  delineated  by  a  hand 
not  less  faithful  in  the  First  Book  of  Kings,  chap,  vi., 
and  2  Chron.  ii.,  iii.,  iv.,v.,  and  vi. 

As  the  prophet  knew  that  the  Chaldeans  had  utterly 
destroyed  the  temple,  he  thought  it  necessary  to  pre- 
serve an  c.ract  description  of  it,  that  on  their  restoration 
the  people  might  build  one  on  the  same  model.  As  to 
allegorical  meanings  relative  to  this  temple,  I  can  say 
nothing :  God  has  given  no  data  by  which  any  thing 
of  this  kind  can  be  known  or  applied ;  and  as  to  those 
who  have  laboured  in  this  way.  peihaps  "  Solomon's 
535 


The  description  of  EZEKIEL. 

^  ^-  ^^^?-         2    <=  In    the    visions    of    God 

B.  C.  074.  .  Ill 

Olymp.  LI.  3.  brought  he  me  into  the  land 
SemiT^iiUi,  of  Israel,  ^  and  set  me  upon 
R.  Roman.,  5.    ^     ^^^    }^gj^     mountain,     '  by 

which  was   as    the  frame   of  a   city  on   the 
south. 

3  And  he  brought  me  thither,  and,  behold, 
there  was  a  man,  whose  appearance  was  ^  like 
the  appearance  of  brass,  ^  with  a  line  of  flax 
in  his  hand,  ''  and  a  measuring  reed  ;  and  he 
stood  in  the  gate. 

4  And  the  man  said  unto  me,  '  Son  of  man, 
behold  with  thine  eyes,  and  hear  with  thine 
ears,  and  set  thine  heart  upon  all  tliat  I  shall 
show  thee ;  for  to  the  intent  that  I  might  show 
them  unto  thee  art  thou  brought  hither : 
''  declare  all  that  thou  seest  to  the  house  of 
Israel. 

5  And  behold  '  a  wall  on  the  outside  of  the 
house  round  about,  and  in  the  man's  hand  a 
measuring  reed  of  si.x  cubits  long  by  the  cubit 
and  a  hand  breadth :  so  he  measured  the 
breadth  of  the  building,  one  reed ;  and  the 
height,  one  reed. 

6  Then  came  he  unto  the  gate  "  which  look- 
eth  toward  the  east,  and  went  up  the  stairs 
thereof,  and  measured  the  threshold  of  the 
gate,  which  tvas  one  reed  broad ;  and  the 
other  threshold  of  the  gate,  ichich  was  one 
reed  broad. 

7  And  every  little  chamber  tvas  one  reed 
long,  and  one  reed  broad ;   and  between  the 


e  Chap.  viii.  3.- 
i.  7  ;  Dan.  x.  6.- 


-dRev.xxi.  10. — - 
-g  Chap,  xlvii.  3.- 


s  Or,  upon  which. f  Chap. 

— t  Rev.  xi.  1 :  xxi.  15. 


Temple  Spiritualized,  by  John  Bunyan,"  is  equally 
good  with  their  well-intended  inventions.  Those  who 
■wish  to  enter  much  into  the  particulars  of  this  temple 
must  have  recourse  to  the  more  voluminous  expositors, 
who  on  this  subject  seem  to  have  thought  that  they 
could  never  say  enough.  See  also  the  accompanyingmop. 

A''erse2.  Set  me  upon  a  very  high  mountain]  Mount 
Moriah,  the  mount  on  which  Solomon's  temple  was 
built,  2  Chron.  iii.  1. 

Verse  3.  -4  man,  whose  appearance  was  like—^brass] 
Like  bright  polished  brass,  which  strongly  reflected  the 
rays  of  light.  Probably  he  had  what  we  would  term 
a  nimbus  or  glory  round  his  head.  This  was  either 
an  angel ;  or,  as  some  think,  a  personal  appearance  of 
our  blessed  Lord. 

Verse  4.  Declare  all  that  thou  seest  to  the  house  of 
Israel]  That  they  may  know  how  to  build  the  second 
temple,  when  they  shall  be  restored  from  their  captivity. 

Verse  5.  A  measuring  reed  of  six  cubits  long]     The 
Hebrew  cubit  is  supposed  to  be  about  twenty  and  a 
half  inches ;  and  a  palm,  about  three  inches  more  ;  the 
ength  of  the  rod  about  ten  feet  six  inches. 
536 


the  new  temple 


little  chambers  were  five  cubits;      a.m.  3430 

and  the  threshold  of  the  gate  by  oiymp.  u.  3. 

the  porch  of  the  gate  within  tvas  servii  TuUu, 

one  reed.  R.  Roman.,  5. 


8  He  measured  also  the  porch  of  the  gate 
within,  one  reed. 

9  Then  measured  he  the  porch  of  the  gale, 
eight  cubits :  and  the  posts  thereof,  two  cubits ; 
and  the  porch  of  the  gate  ivas  inward. 

10  And  the  little  chambers  of  the  gale  east- 
ward were  three  on  this  side,  and  three  on 
that  side ;  they  tliree  were  of  one  measure  : 
and  the  posts  had  one  measure  on  this  side 
and  on  that  side. 

11  And  he  measured  the  breadth  of  the 
entry  of  the  gate,  ten  cubits ;  and  the  length 
of  the  gate,  thirteen  cubits. 

12  The  "space  also  before  the  little  cham 
bers  was  one  cubit  on  this  side,  and  the  space 
was  one  cubit  on  that  side :    and   the  little 
chambers  were  six  cubits  on  this  side,  and  six 
cubits  on  that  side. 

1 3  He  measured  then  the  gate  from  the  roof 
of  one  little  chamber  to  the  roof  of  another : 
the  breadth  was  five  and  twenty  cubits,  door 
against  door, 

14  He  made  also  posts  of  threescore  cubits, 
even  unto  the  posts  of  the  court  round  about 
the  gate. 

15  And  from  the  face  of  the  gate  of  the 
entrance  unto  the  face  of  the  porch  of  the 
inner  gate  ivere  fifty  cubits. 


i  Chap.  xliv.  5. ^  Chap,  xliii.  10.- 

whoseface  was  the  way  toward  the  east.- 


-1  Chap.  xlii.  20. "'  Heb. 

n  Heb.  limit,  or  bouTtd. 


The  breadth — one  reed;  and  the  height,  one  reed.] 
As  this  loall  was  as  broad  as  it  was  high,  it  must  have 
been  a  kind  of  parapet,  which  was  carried,  of  the  same 
dimensions,  all  round  the  temple.  See  AAAA  in  the 
plan. 

Verse  6.  Went  up  the  stairs  thereof]  As  the  temple 
was  built  upon  an  eminence,  there  must  have  been  steps 
on  the  outside,  opposite  to  each  door,  to  ascend  by. 
And  it  appears  there  were  steps  to  go  up  from  one  court 
to  another,  see  ver.  23,  26,  34,  37  ;  and  also  from  the 
court  of  the  priests  to  the  sanctuary,  ver.  49.  See 
MMMMM  in  the  plan. 

"\''erse  7.  ,4)!^  every  little  chamber  was  one  reed] 
These  were  the  chambers  of  the  buildings  which  were 
within  the  inclosure  of  the  temple  round  the  court,  and 
these  chambers  appear  to  have  been  numerous.  See 
the  map,  which  has  been  carefully  copied  from  that  of 
Calmet. 

Verse  9.  The  porch  of  the  gate]  See  account  of  tlie 
gates  in  the  plan. 

Verse  15.  Fifty  cubits.]  The  length  of  the  building. 
See  MMMMM  in  the  plan. 


The  description  of 


CHAP.    XL. 


Ihe  nev)  temple. 


A.M.  3430.  jg    i^^j    there  were   °  narrow  p 

D.  L/.  574. 

Oiynip.  LI.3.  wiiidows  to  tlic  little  chambers, 

Sinii'TuUii,  aiitl  to  their  posts  within  tiie  gate 

R.  Roman.,  5.  joynj  about,  and  likewise  to  the 


1  arches :   and  windows  loere  round  about  "■  in- 
ward :   and  upon  each  post  were  palm  trees. 

17  Then  brouglit  he  me  into  Miie  outward 
court,  and,  lo,  there  were  '  chambers,  and  a 
pavement  made  for  the  coiut  round  about : 
"  thirty  chambers  were  upon  the  pavement. 

18  And  the  pavement  by  the  side  of  the  gates 
over  against  the  lengtii  of  the  gates  was  the 
lower  pavement. 

19  Then  lie  measiured  the  breadtli  from  the 
forefi-ont  of  the  lower  gale  unto  the  forefront 
of  the  inner  court  "  witliout,  a  hundred  cubits 
eastward  and  northward. 

20  And  the  gate  of  the  outward  court  ™  that 
looked  toward  the  north,  he  measured  the 
lengtii  thereof,  and  the  breadth  thereof. 

21  And  the  little  chambers  thereof  loere 
tliree  on  tliis  side,  and  three  on  that  side ;  and 
the  posts  thereof  and  the  =^  arches  thereof  were 
after  the  measure  of  the  first  gate  :  the  length 
thereof  was  fifty  cubits,  and  the  breadth  five 
and  twenty  cubits. 

22  And  their  windows,  and  their  arches,  and 
their  palm  trees,  were  after  the  measure  of 
the  gate  that  looketh  toward  the  east :  and 
they  went  up  unto  it  by  seven  steps ;  and  the 
arches  thereof  ivere  before  them. 

23  And  the  gate  of  the  inner  court  was  over 
against  tiie  gate  toward  the  north,  and  toward 
the  east ;  and  he  measured  from  gate  to  gate 
a  hundred  cubits. 

24  After  that  he  brought  me  toward  the 
south,  and  behold  a  gate  toward  the  south  : 
and  he  measured  the  posts  thereof  and  the 
arches  thereof  according  to  these  measures. 

25  And  there  were  windows  in  it  and  in  the 
arches  thereof  round  about,  like  those  win- 

«  I  Kings  vi.  4. p  Heb.  closrd. q  Or,  galleries,  or  porches. 

'  Or,  wiMn. •  Rev.  xi.  2. 1  i   Kings  vi.    5. "  Chap. 

xlv.  5. 

Verse  17.  The  outward  court]  This  was  the  court 
of  tlie  people. 

Verse  2 1 .  And  the  little  chambers  thereof  were  three, 
<^-c.]     See  the  plan. 

Arches]  Porch.  The  arch  was  not  known  at  this 
period. 

Verse  24.  According  to  these  measures.]  The  same 
measures  that  had  been  used  at  the  eastern  court. 

Verse  30.  And  the  arches  round  about  were  Jive  and 


dows  :  the  length  was  fifty  cubits,      *•  "^  ^"''• 
and  the  breadth  five  and  twenty    oiymp.  Li.  3. 

,  .  Anno 

cubits.  Senii  Tullii, 

20  And  there  were  seven  steps     R' ""■"»"■■  s- 
to  go  up  to  it,  and  the  arches  thereof  were  be- 
fore them :  and  it  had  palm  trees,  one  on  this 
side,  and  anotiier  on  that  siiie,  upon  the  posts 
thereof 

27  And  there  was  a  gate  in  the  inner  court 
toward  the  south :  and  he  measured  from  gate 
to  gate  toward  the  south  a  hundred  cubits. 

28  And  he  brought  me  to  the  inner  court  by 
the  south  gate  :  and  he  measured  the  south 
gate  according  to  these  measures  ; 

29  And  the  little  chambers  thereof,  and  the 
posts  thereof,  and  the  arches  thereof,  accord- 
ing to  these  measures  :  and  there  were  win- 
dows in  it,  and  in  the  arches  thereof  round 
about :  it  was  fifty  cubits  long,  and  five  and 
twenty  cubits  broad. 

.SO  And  tlie  arches  round  about  were  >"  five 
and  twenty  cubits  long,  and  five  cubits  ^  broad. 

3 1  And  the  arches  thereof  were  toward  the 
utter  court ;  and  palm  trees  were  upon  the 
posts  thereof:  and  the  going  up  to  it  had 
eight  steps. 

32  And  he  brought  me  into  the  inner  court 
toward  the  east :  and  he  measured  the  gate 
according  to  these  measures. 

33  And  the  little  chambers  thereof,  and  tiie 
posts  thereof,  and  the  arches  thereof,  ivere 
according  to  these  measures  :  and  there  tvere 
windows  therein  and  in  the  arches  thereof 
round  about :  it  was  fifty  cubits  long,  and  five 
and  twenty  cubits  broad. 

34  jVnd  the  arches  thereof  were  toward  the 
outward  court ;  and  palm  trees  ivei-e  upon  the 
posts  thereof,  on  tliis  side,  and  on  that  side  : 
and  the  going  up  to  it  had  eight  steps. 

35  And  he  brought  me  to  the  nortii  gate, 
and  measured  it  according  to  these  measures ; 


»  Or, /rum  mthout. "  Heb.  whose  face  was. '  Or,  galleries, 

or  porches. y  See    verses    21,    25,    33,    36. *  Hebrew, 

breadth. 

twenty  cubits  long]  That  the  five  cubits  broad  should 
be  read  twenty-five  is  evident  from  verses  21,  25,  29, 
33,  and  36.  The  word  □•"ityj'l  veesrim.  twenty,  has 
probably  been  lost  out  of  the  te.vt.  Indeed  the  whole 
verse  is  wanting  in  two  of  Kennicott's  MSS.,  one  of 
De  Rossi's,  and  one  of  mine,  (Cod.  B.)  It  has  been 
added  in  the  margin  of  mine  by  a  later  hand.  It  is 
reported  to  have  been  anciently  wanting  in  many 
MSS. 

637 


The  description  of 


EZEKIEL. 


the  new  teinpU 


36  The  little  chambers  thereof, 


A.  M.  3430. 
B.  C.  574. 

oiymp.  LI.  3.  the  posts  thereof,  and  the  arches 
Servii  TuUii,  thereof,  and  the  windows  to  it 
R.  Roman.,  5.     ^^^^^^  ^\,Q^■^^  .  (be  length  was  fifty- 


cubits,  and  the  breadth  five  and  twenty  cubits 

37  And  the  posts  thereof  were  toward  the 
utter  court ;  and  palm  trees  were  upon  the 
posts  thereof,  on  this  side,  and  on  that  side  : 
and  the  going  up  to  it  had  eight  steps. 

38  And  the  cliambers  and  the  entries  thereof 
were  by  the  posts  of  the  gates,  where  they 
washed  the  burnt-offering. 

39  And  in  the  porch  of  the  gate  luere  two 
tables  on  this  side,  and  two  tables  on  that 
side,  to  slay  thereon  the  burnt-offering  and 
"  the  sin-offering  and  ^  the  trespass-offering. 

40  And  at  the  side  without,  °  as  one  goeth  up 
to  the  entry  of  the  north  gate,  ivere  two 
tables  ;  and  on  the  other  side,  which  ivas  at 
the  porch  of  the  gate,  were  two  tables. 

4 1  Four  tables  were  on  this  side,  and  four 
tables  on  that  side,  by  the  side  of  the  gate ; 
eight  tables,  whereupon  they  slew  their  sacri- 
fices. 

42  And  the  four  tables  were  of  hewn  stone 
for  the  burnt-offering,  of  a  cubit  and  a  half 
long,  and  a  cubit  and  a  half  broad,  and  one 
cubit  liigh  :  whereupon  also  they  laid  the  in- 
struments wherewith  they  slew  the  biunt- 
offering  and  the  sacrifice. 

43  And  within  were  ^  hooks,  a  hand 
broad,  fastened  round  about :    and    upon  the 


the    flesh    of     the 


A.  M.  3430. 

B.  C.   574. 
Olymp.  LI  S 

Anno 
Serrii  Tullii 
R.  Roman.,  5 


tables    was 
offering. 

44  And  without  the  inner  gate 
were  the  chambers  of  *  the  sing- 
ers in  the  inner  court,  which  ivas  at  the  side 
of  the  north  gate  ;  and  their  prospect  was 
toward  the  south  :  one  at  the  side  of  the  east 
gate  having  the  prospect  toward  the  north. 

45  And  he  said  unto  me.  This  chamber, 
whose  prospect  is  toward  the  south,  is  for  the 
priests,  ^  the  keepers  of  the  e  charge  of  the 
house. 

46  And  the  chamber  whose  prospect  is 
toward  the  nortli  is  for  the  priests,  ^  the  keep- 
ers of  the  charge  of  the  altar :  these  are  the 
sons  of  '  Zadok  among  the  sons  of  Levi, 
which  come  near  to  the  Lord  to  minister 
unto  him. 

47  So  he  measured  the  court,  a  hundred 
cubits  long,  and  a  hundred  cubits  broad,  four- 
square ;  and  the  altar  that  was  before  the  house. 

48  And  he  brought  me  to  the  porch  of  the 
house,  and  measured  each  post  of  the  porch, 
five  cubits  on  this  side,  and  five  cubits  on  that 
side  :  and  the  breadth  of  the  gate  was  three 
cubits  on  this  side,  and  three  cubits  on  that 
side. 

49  "^  The  length  of  the  porch  loas  twenty 
cubits,  and  the  breadth  eleven  cubits  ;  and  he 
brought  me  by  the  steps  whereby  they  went 
up  to  it :  and  there  were  '  pillars  by  the  posts, 
one  on  this  side,  and  another  on  that  side. 


"Lev.  iv.  2,  3. i>Lev.  v.  6  ;  vi.  6  ;  vii.  1. 'OT,at  the  step.    2Chron.  xiii,  11 ;  Psa.  cxxsiv.  1. s  Or,  ward,  or  ordinance;  and 

**  Or,  endirons,   or  the  two   hearthstones. *  1  Chron.   vi.  31.    so  ver.  46. hNum.  xviii.  5  ;  chap.  xliv.  15. '  1  Kings  ii.  35  ; 

f  Lev.  viii.  35 ;  Num.  iii.  27,  28,  32,  38 ;  xviii.  5  ;  1  Chron.  ix.  23  ;    cliap.  xliii.  1 9 ;  xliv.  15, 16. *■  1  Kings  vi.  3. 1 1  Kings  vii.  21 . 


Yerse  39.  The  porch  of  the  gate]  The  north  gate  of  I      A''erse  48.   Breadth  of  the  gate]     It  is  evident  that 

the  court  of  the  priests.      See  Q  in  the  plan.  the  gate  was  a  bivalve,  or  had  folding  doors.     The 

Twotaiies]   Soniesay  of  mari/e.   Seeddddinlheplan.    length  of  the  porch  was  ht-en^y  cubits.      Josephus  sa.ys 

Verse  41.  Four  tables]    These  were  in  the  porch  of  i  the  vestibule   was  tiventy  cubits  long  and  ten  broad, 
the  north  gate,  in  the  court  of  the  priests :  on  them  j  Antiq.  lib.  viii.  3,  2. 
they  slew,  flayed,  and  cut  up  the  victims.      See  dddd        Verse  49.  By  the  steps]     This  was  a  flight  of  steps 


I 


in  the  plan. 

Verse  47.   He  measured  the  court]     This  was  the 
court  of  the  priests.     See  FFF  in  the  plan. 


that  led  to  the  temple  ;  there  vere  eight  steps  in  each 
flight.      See  YY  in  the  plan. 


CHAPTER   XLI. 

In  this  chapter  the  prophet  gives  us  a  circumstantial  account  of  the  measures,  parts,  chambers,  and  orna- 
ments of  the  temple,  1—26. 
538 


The  description  of 


CHAP.  XLI. 


the  new  temph 


A  FTERWARD  he  brought  me 
to  the  temple,  and  measured 


A.  M.  343(1. 

B.  C.  S74 

Olymp.  LI.  3, 

Servi"Tuilii,    the  posts,  six  cubils  broad  on  llie 
R.  Roman..  5.    ^^^  ii\Ac,  and  six  cubits  broad  on 

the  other  side,  which  was  the  brcadtli  of  the 

tabernacle. 

2  And  the  breadth  of  the  "  door  was  ten 
cubits ;  and  the  sides  of  the  door  were  five 
cubits  on  the  one  side,  and  five  cubils  on  the 
other  side :  and  he  measured  tlie  length 
thereof,  forty  cubits :  and  the  breadth, ''  twenty 
cubits. 

3  Tlien  went  he  inward,  and  measured  the 
post  of  the  door,  two  cubits ;  and  the  door  six 
cubits ;  and  the  breadth  of  the  door,  seven 
cubits. 

4  So  ■=  he  measured  the  length  thereof, 
twenty  cubits  ;  and  the  breadth,  twenty  cubits, 
before  the  temple  :  and  he  said  unto  me,  This 
is  the  most  holy  place. 

5  After  he  measured  the  wall  of  the  house, 
six  cubits ;  and  the  breadth  of  every  side 
chamber,  four  cubits,  round  about  the  house 
on  every  side. 

6  ^  And  the  side  chambers  were  three,  "  one 
over  another,  and  ^  thirty  in  order ;  and  they 
entered  into  the  wall  which  ivas  of  the  house 
for  the  side  chambers  round  about,  that  they 
might  ?have  hold,  but  they  had  not  hold  in 
the  wall  of  the  house. 

•  Or,  entrance. 1>  1  Kings  vi.  2. c  1  Kings  vi.  20 ;  2  Chron. 

iii.   8. d  I   Kings   vi.    5,    6. «  Heb.    side    chamber    over 

tide  chamber. 

NOTES  ON  CHAP.  XLI. 
Verse  1.   To  the  temple]     He  had  first  desciibed 
the  courts  and  the  porch.      See  chap.  xl. 

Verse  2.  The  breadth  of  the  door]  This  was  the 
door,  or  gate,  of  tlie  sanctuary,  (see  gales,  3,  in  the 
plan,)  and  this  doonvat/  was  filled  up  with  folding  gates. 
The  measurements  are  exactly  the  same  as  those  of 
Solomon's  temple.      See  1  Kings  vi.  2,  17. 

Verse  4.  The  length  thereof,  twenty  cubits]  This 
is  the  measurement  of  the  sanctuary,  or  holy  of  holies. 
See  G  in  the  plan.  This  also  was  the  exact  measure- 
ment of  Solomon's  temple,  see  1  Kings  vi.  20.  This, 
and  the  other  resemblances  here,  sufficiently  prove  that 
Ezekiel's  temple  and  that  of  Solomon  were  on  the 
same  plan ;  and  that  the  latter  temple  was  intended  to 
be  an  exact  resemblance  of  the  former. 

Verse  6.  The  side  chambers  were  three]  We  find 
by  Joseph.  Antiq.  viii.  3,  2,  that  around  Solomon's  tem- 
ple were  chanjbers  three  stories  high,  each  story  con- 
sisting of  thirty  chambers.  It  is  supposed  that  twelve 
were  placed  to  the  north  of  the  temple,  twelve  to  the 
south,  and  sij:  to  the  east. 

Entered  into  the  wall]     The  beams  were  admitted 


7  And  ''  there  '  was  an  enlarg-      4;  ^;  ^^"' 

*-*  a.  L..   0(4. 

ing,  and    a    winding   about    still     uiymp.  Li.  3. 
upward  to  the  side  ciiambers  :  for    scrvii  TuUii 
tlie  winduig  about  of  tlie  house     "  '^''""'"  ■  ^- 
went    still   upward    round    about    the    house: 
therefore  the  breadtii   of  the  house  was  still 
upward,    and    so  increased  fi-o?n  the    lowest 
chamber  to  the  highest  by  the  midst. 

8  I  saw  also  the  height  of  the  house  round 
about :  the  foundations  of  the  side  chambers 
were  ^  a  full  reed  of  six  great  cubils. 

9  The  thickness  of  the  wall,  which  was  for 
the  side  chamber  without,  was  five  cubits  : 
and  that  which  ivas  left  luas  the  place  of  the 
side  chambers  that  were  within. 

10  And  between  the  chambers  was  the  wide- 
ness  of  twenty  cubits  round  about  the  house 
on  every  side. 

1 1  And  the  doors  of  the  side  chambers  were 
toward  the  place  that  ivas  left,  one  door  toward 
the  north,  and  another  door  toward  the  south  • 
and  the  breadth  of  the  place  that  was  left  was 
five  cubits  round  about. 

12  Now  the  building  that  ivas  before  the 
separate  place  at  the  end  toward  the  west 
ivas  seventy  cubits  broad  ;  and  the  wall  of  the 
building  was  five  cubits  thick  round  about,  and 
the  length  thereof  ninety  cubits. 

13  So  he  measured  the  house,  a  hundred 
cubits  long :   and  the  separate  place,  and  the 


f  Or,    three  and   thirty  times,  or   foot. g  Heb.   be  hotden. 

^Heh.   it  was  made  broader,  and  went  round. '  1  Kings  vi.  8. 

kChap.  >tl.  5. 


into  the  outer  wall,  but  they  rested  on  projections  of 
the  inner  wall. 

Verse  7.  An  enlarging,  and  a  ivinding  about]  Per- 
haps a  winding  staircase  that  widened  upward  as  the 
inner  wall  decreased  in  thickness ;  this  wall  being  six 
cubits  thick  as  high  as  the  first  story,  five  from  the 
floor  of  the  second  story  to  that  of  the  third,  and  four 
from  the  floor  to  the  ceiling  of  the  tliird  story  :  and 
thus  there  was  a  rest  of  one  cubit  in  breadth  to  sup- 
port the  stories. — Newcome. 

Verse  9.  The  thickness  of  the  wall]  See  LLL  in 
the  plan. 

The  place  of  the  side  chambers]  A  walk,  or  gallery 
of  communication  along  the  chambers,  five  cubits  broad, 
ver.  11. 

Verse  11.   And  the  doors]     See  the  plan,  aa.  bb. 

Verse  12.  The  length  thereof  ninety  cubits.]  The 
temple,  with  the  buildings  which  surrounded  it,  was 
eighty-one  cubils  long  ;  add  ten  cubits  for  the  vestibule, 
or  five  for  the  breadth  of  the  separate  place,  and  five  for 
its  wall ;  in  all,  ninety  cubits.  See  the  plan,  LIIIL.  By 
the  separate  place  I  suppose  the  temple  itself  is  meant. 

Verse  13.  So  he  measured  the  house]  The  temple, 
539 


The  description  of 


EZEKIEL. 


the  neiv  temple 


^  M.  3430.  ijuiidins,  with  the  walls  thereof, 

E.  C,  5/4.  ~ 

oijinp.  LI.  3.  a  hundred  cubits  long  ; 

SeniiTuUii,  14   Also  the  breadth  of  the  face 

R.  Roman.,  5.  ^j  ^j^g  j^o^ise,  and  of  the  separate 


place  toward  the  east,  a  hundred  cubits. 

1 5  And  he  measured  the  length  of  the  build- 
ing over  against  the  separate  place  which  tvas 
behind  it,  and  the  '  galleries  thereof  on  the 
one  side  and  on  the  other  side,  a  hundred 
cubits,  with  the  inner  temple,  and  the  porches 
of  the  court ; 

16  The  door  posts,  and ""  the  narrow  window, 
and  the  galleries  round  about  on  their  three 
stories,  over  against  the  door,  "  ceiled  with 
wood  round  about,  °  and  from  the  ground 
up  to  the  windows,  and  the  windows  were 
covered ; 

17  To  that  above  the  door,  even  unto  the 
inner  house,  and  without,  and  by  all  the  wall 
round  about  within  and  without,  by  p  measure. 

1 8  And  it  was  made  i  with  cherubims  and 
palm  trees,  so  that  a  palm  ti-ee  urns  between  a 
cherub  and  a  cherub ;  and  every  cherub  had 
two  faces ; 

19  'So  that  the  face  of  a  man  was  toward 
the  palm  tree  on  the  one  side,  and  the  face 
of  a  young  lion  toward  the  palm  tree  on  the 
other  side  :  it  rvas  made  tlu'ough  all  the  house 
round  about. 

1  Or,  several  walks^  or,  walks  with  pillars, ™  Chap  xl.  16;  ver. 

2G. ^  Heb.  ceiling  of  wood. °  Or,  and  the  ground  unto  the 

witidows. P  Heb.  Tueasurex. 


taken  from  the  wall  which  encompassed  it  from  the 
western  side  to  the  vestibule,  was  one  hitndreii  and  one 
cubits ;  five  for  the  separate  place,  nine  for  the  wall 
and  the  chambers  attached  to  the  temple,  sixty  for  the 
sanctuary  and  the  holy  place,  ten  for  the  vestibule,  and 
twelve  for  the  two  great  walls  on  the  west  and  east  of 
tlxe  temple ;  in  all,  one  hundred  and  one  cubits.  See 
the  plan,  GHI. 

Averse  14.  The  breadth  of  the  face  of  the  house]  That 
is,  the  front.     See  the  plan,  FRR. 

Yerse  18.  A  palm  tree  was  between  a  cherub  and  a 
cherub]  That  is,  the  palm  trees  and  the  cherubs  were 
alternated ;  and  each  cherub  had  two  faces,  one  of  a 
lion,  and  the  other  of  a  man  ;  one  of  which  was  turned 


20  From  the  ground  imto  above  *g  **;  ^m 

the  door  w;e?-e  cherubims  and  palm  Oiymp.  li.  3. 

trees  made,  and  07i   the  wail  of  Servii  TuUU, 

the  temple.  R.Roman.,  5. 


21  The  'posts  of  the  temple  luer-e  squared, 
and  the  face  of  the  sanctuary ;  the  appear- 
ance of  the  one  as  the  appearance  of  the 
other. 

22  '  The  altar  of  wood  ivas  three  cubits  high, 
and  the  length  thereof  two  cubits ;  and  the 
corners  thereof,  and  the  length  thereof,  and 
the  wails  thereof,  were  of  wood  :  and  he  said 
unto  me,  This  is  "  the  table  that  is  "'  before  the 
Lord. 

23  "And  the  temple  and  the  sanctuary  had 
two  doors. 

24  And  the  doors  had  two  leaves  apiece,  two 
turning  leaves ;  two  leaves  for  the  one  door, 
and  two  leaves  for  the  other  door. 

25  And  there  were  made  on  them,  on  the 
doors  of  the  temple,  cherubims  and  palm 
trees,  like  as  were  made  upon  the  walls ;  and 
there  were  thick  planks  upon  the  face  of  the 
porch  Vi'ithout. 

26  And  the7-e  loere  ^  narrow  windows  and 
palm  trees  on  the  one  side  and  on  the  other 
side,  on  the  sides  of  the  porch,  and  upon 
the  side  chambers  of  the  house,  and  thick 
planks. 

1I  Kings    vi.    29. 'See    chap.   i.    10. sHeb.    posf. 

■Exod.  XXX.  1. "Chap.  xliv.  16;    Mai.  i.  7,  12. vHfiod. 

XXX.  8. »1  Kings  vi.  31-35. 1  Chap.  xl.  16;  ver.  16. 


to  the  palm  tree  on  the  right,  the  other  to  the  palm 
tree  on  the  left. 

A''erse  20.  From  the  ground  unto  above  the  door] 
The  temple  was  thirty  cubits  high,  1  Kings  vi.  2 ;  the 
gate  was  fourteen  cubits,  chap.  xl.  48.  The  palm  trees 
and  the  cherubim  were  the  same  height  as  the  gate  or 
door.      The  windows  were  above  the  door. 

Verse  22.  The  altar  of  wood]  This  was  the  altar 
of  incense,  and  was  covered  with  plates  of  gold. 

Verse  25.  There  were  thick  planks]  The  wood,  or 
planks,  were  thick  and  strong ;  for  the  cherubim  and 
palm  trees  were  carved  in  relief,  out  of  their  substance, 
and  unless  they  had  been  of  considerable  thickness, 
this  could  not  have  been  done. 


CHAPTER  XLII. 

This  chapter  gives  us  a  description  of  the  priests''  chambers  and  their  use,  with  the  dimensions  of  the  holy 

mount  on  xohich  the  temnle  stood,  1—20. 
540 


The  description  of 


CHAP.   XLIT. 


the  new  temple 


A.  M.  3(30. 

B.  C.  574. 

Olymp.  LI.  3. 

Anno 
Sen'ii  'I'ullii, 
R.  Roman.,  5. 


'pHEN   lie   brought  me   forlli 

into  llie  utter  court,  the  way  ' 
toward  the  north :  and  lie  brought  j 

me  into  "  the  chamber  that  ivas 

over  against  the  ''  separate  place,   and  whicli 
ivas  before  the  buikhng  toward  the  north.  i 

2  Before  the  length  of  a  hundred  cubits 
was  the  north  door,  and  the  breadth  teas  fifty 
cubits. 

3  Over  against  the  twenty  cubits  which  were 
for  the  inner  coirrt,  and  over  against  the  pave- 
ment which  was  for  the  utter  court,  was  "  gal- 
lery against  gallery  in  three  stories. 

4  And  before  the  chambers  ivas  a  walk  of  ten  ' 
cubits'  breadth  inward,  a  way  of  one  cubit ;  and  , 
their  doors  toward  the  north. 

5  Now  the  upper  chambers  were  shorter : 
for  the  galleries  *  were  higher  than  these,  ^  than 
the  lower,  and  than  the  middlemost  of  the 
building. 

6  For  they  were  in  three  stcrries,  but  had  not 
pillars  as  the  pillars  of  the  courts  :  therefore 
the  building  was  straitened  more  dian  the 
lowest  and  the  middlemost  from  the  ground. 

7  And  the  wall  that  ivas  without  over  against 
the  chambers,  toward  the  utter  court  on  the 
forepart  of  the  chambers,  the  length  thereof 
ivas  fifty  cubits. 

8  For  the  length  of  the  chambers  that  loere 
in  the  utter  court  was  fifty  cubits  :  and,  lo, 
before  the  temple  were  a  hundred  cubits. 

9  And  "^from  under  these  chambers  ivas  ^ihe 
entry  on  the  east  side,  *"  as  one  goeth  into  them 
from  the  utter  court. 

10  The  chambers  were  in  the  thickness  of 
the  wall  of  the  court  toward  the  east,   over  ' 
against  the  separate  place,   and  over  against 
the  building. 

1 1  And  '  the  way  before  them  was  like  the  ; 
appearance  of  the  chambers  which  we7-e  toward 
the  north,   as  long   as  they,  and  as  broad  as 
they :   and  all  their  goings  out  were  both  ac- 

■Chap.  xli.  12,  15. 1- Chap.  xli.  12,  13.  14;  xlii.  10,   13. 

cChap.  xli.  16. <iOr,  did  eat  of  these. '  Or,  zvi  the  building 

consisted  of  the  tower  and  the  middlemost. ("Or,  from  the  place. 

s  Or,  he  that  brought  me. 

NOTES  ON  CHAP.  XLII. 

Verse  1 .  He  brought  me  forth  into  the  utter  court] 
He  brought  him  out  from  the  temple  into  the  court  of 
the  priests.  This,  in  reference  to  the  temple,  was  called 
the  outer  court ;  but  the  court  of  the  people  was  be- 
yond this. 

Verse  1.  .4  walk  of  ten  cubits'  breadth  inward]  This 
seems  to  have  been  a  sort  of  parapet. 


coi-ding  to  their  fasliions,  and  ac-      •*■  ^;  ^^l^". 
cording  to  their  doors.  Olymp.  Li.  3. 

12  And  according  to  the  doors     ScrviiTuUii, 
of  the  chambers  that  were  toward     «■  "oman..  5. 
the  south  was  a  door  in  the  head  of  the  way, 
even  the  way  directly  before  the  wall  toward 
the  cast,  as  one  entereth  into  them. 

13  Then  said  he  unto  me.  The  north  cham- 
bers and  the  south  chambers,  which  «?-e 
before  the  separate  place,  they  be  holy  cham- 
bers, where  the  priests  that  approach  unto  the 
Lord  "*  shall  eat  the  most  holy  things  :  there 
shall  they  lay  the  most  holy  things,  and  '  the 
meat-offering,  and  the  sin-ofl'cring,  and  the 
trespass-offering  ;  for  the  place  is  holy. 

14  "When  the  priests  enter  therein,  then 
shall  they  not  go  out  of  the  holy  place  into 
the  utter  court,  but  there  they  shall  lay  their 
garments  wherein  they  minister ;  for  they  are 
holy  ;  and  shall  put  on  other  garments,  and 
shall  approach  to  those  things  which  are  for 
the  people. 

1 5  Now  when  he  had  made  an  end  of  mea- 
suring the  inner  house,  he  brought  me  forth 
toward  the  gate  whose  prospect  is  toward  the 
east,  and  measured  it  round  about. 

16  He  measured  the  east  "side  with  the 
measuring  reed,  five  hundred  reeds,  with  the 
measuring  reed  roimd  about. 

17  He  measured  the  north  side,  five  hun- 
dred reeds,  with  the  measuring  reed  roimd 
about. 

18  He  measured  the  south  side,  five  hun- 
dred reeds,  with  the  measuring  reed. 

19  He  turned  about  to  the  west  side,  and 
measured  five  hundred  reeds,  with  the  mea- 
suring reed. 

20  He  measured  it  by  the  four  sides  :  "  it 
had  a  wall  round  about,  ^  five  hundred  reeds 
long,  and  five  hundred  broad,  to  make  a  sepa- 
ration between  the  sanctuary  and  the  profane 
place. 


l"  Or,  as  he  came. 

iVer.  4. k  Lev.  vi.  16,  26;    jtxiv.  9. 

iLcv.  ii.  3,  10  ;  vi. 

14,  17,  25,  29 ;  vu.  1 ;  x.  13,  14 ;  Num.  xviii. 

9,  10. "  Chap. 

xliv.  19. n  Heb.  wind. »  Chap.  xl.  S. 

P  Chap.  xlv.  2. 

Verse  14.  They  shall  lay  their  garments  wherein 
they  minister]  The  priests  were  not  permitted  to  wear 
their  robes  in  the  outer  court.  These  vestments  were 
to  be  used  only  xohcu  they  ministered ;  and  when  they 
had  done,  they  were  to  deposit  them  in  one  of  the 
chambers  mentioned  in  the  thirteenth  verse. 

Verses  10—19.  He  measured  the  east — north — south 
— west  side]  Each  of  which  was  five  hundred  reeds ; 
541 


The  glory  oj  the  Lord 


EZEKIEL. 


returns  to  the  temple. 


and,  as  the  building  was  square,  the  area  must  have 
been  nearly  thirteen  thousand  paces.  No  wonder  this 
was  called  a  city.      See  chap.  xl.  2. 

Verse  20.  It  had  a  wall  round  about — to  make  a 
separation  between  the  sanctuary  and  the  profane  place.^ 
The  holy  place  was  that  which  was  consecrated  to  the 
Lord  ;  into  which  no  heathen,  nor  stranger,  nor  any  in 
a  state  of  impurity,  might  enter.      The  profane  place 


was  that  in  which  men,  women.  Gentiles,  pure  or  im- 
pure, might  be  admitted.  Josephus  says.  War,  lib.  vi., 
c.  14,  that  in  his  time  there  was  a  wall  built  before 
the  entrance  three  cubits  high,  on  which  there  were 
posts  fixed  at  certain  distances,  with  inscriptions  on 
them  in  Latin  and  Greek,  containing  the  laws  which 
enjoined  purity  on  those  that  entered  ;  and  forbidding 
all  strangers  to  enter,  on  pain  of  death.      See  Calmet. 


A^M.  3«o.  ^FTERWARD  he  brought  me 

Oiymp.  LI.  3.  to   the   gate,   even   the  gate 

Servii  TuUii,  "  that  looketh  toward  the  east : 

"■   R°'»^"-5-  2  »•  And,  behold,  the  glory  of  the 


CHAPTER  XLIII. 

The  glory  of  the  Lord  is  represented  as  returning  to  the  temple,  1-6  ;  where  God  promises  to  fix  his  resi- 
dence, if  the  people  repent  and  forsake  those  sins  lohich  caused  him  to  depart  from  them,  7—12.  Then  the 
measures  of  the  altar,  and  the  ordinances  relating  to  it,  are  set  down,  13—27. 

house   by  the   way  of   the   gate      ^u  "*•  ^t,^"- 
whose  prospect  is  toward  the  east,     oiymp.  Li.  3. 

5  ''  So  the   spirit  took  me  up,     servii  TuUii, 
and    brought  me   into  the  inner    R-  Roman.,  5. 
court ;  and,  behold,   '  the  glory  of   the   Lord 
filled  the  house. 

6  And  I  heard  him  speaking  unto  me  out  of 
the  house  ;  and  ""  the  man  stood  by  me. 

7  And  he  said  unto  me,  Son  of  man,  "  the 
place  of  my  throne,  and  °  the  place  of  the  soles 
of  my  feet,  p  where  I  will  dwell  in  the  midst 
of  the  children  of  Israel  for  ever,  and  my  holy 
name  shall  the  house  of  Israel  i  no  more 
defile,  neither  they,  nor  their  kings,  by  their 

i  See  chap.  x.  19  ;    xliv.  2. k  Chap.  iii.   12,  14  ;    viii.  3. 

'  1  Kings  viii.  10,  11 ;   chap.  xliv.  4. »  Chap.  xl.  3. "Psa. 

xcix.  1. o  1  Chron.  xxviii.  2  ;   Psa.  xcix.  5. P  Exod.  xxix. 

45 ;  Psa.  Ixviii.  16  ;  cxxxii.  14  ;  Joel  iii.  17  ;  John  i  14 ;  2  Cor. 
vi.  16. qChap.  xxxix.  7. 

unsearchable  riches  of  Christ !  What  spiritual  tem- 
ples have  been  raised,  beautified,  and  filled  with  the 
glory  of  God  !  And  this  light  is  shining  and  burning 
more  and  more  unto  the  perfect  day,  when  the  whole 
earth  shall  he  filled  with  the  glory  of  God ! 

Verse  7.  Son  of  man,  the  place  of  my  throne]  The 
throne  refers  to  his  majesty ;  the  soles  of  his  feet,  to  his 
condescension  in  dwelling  among  men. 

Where  I  ivill  dwell  in  the  midst  of  the  children  of 
Israel]  The  tabernacle  and  temple  were  types  of  the 
incarnation  of  Jesus  Christ :  "  Destroy  this  temple, 
and  after  three  days  I  will  raise  it  up ; — but  this  he 
spake  of  the  temple  of  his  body;"  John  ii.  19,  21. 
And  in  that  temple  "  dwelt  all  the  fulness  of  the 
Godhead  bodily."  Into  this  immaculate  humanity  did 
the  glory  of  the  Supreme  God  enter  ;  and  thus,  "  God 
was  in  Christ  reconciling  the  world  unto  himself" 
And  this  Jesus  is  Immanuel,  God  with  us.  In  hirr 
we  find  united  the  ineffable  majesty  of  God,  with  the 
abjectness  of  man.  He  humbled  himself  in  human 
nature,  not  only  to  bear  the  form  of  a  servant,  but  to 
suffer  death  upon  the  cross  as  a  malefactor  slave  !  But 
by  these  means  he  has  purchased  eternal  redemption 
for  us ;  and  the  spiritual  Israel,  who  find  redemption 


God  of  Israel  came  from  the  way  of  the  east : 
and  ■=  his  voice  ivas  lilcc  a  noise  of  many  Wa- 
ters :   "'  and  the  earth  shined  with  his  glory. 

3  And  it  was  "  according  to  the  appearance 
of  the  vision  which  I  saw,  even  according  to 
the  vision  that  I  saw  '  when  I  came  ?  to  de- 
stroy the  city  :  and  the  visions  ivere  like  the 
vision  that  I  saw  *•  by  the  river  Chebar ;  and 
I  fell  upon  my  face. 

4  '  And  the  glory  of  the  Lord  came  into  the 

•Chap.  X.19;  xliv.  1 ;  xlvi.  1. 1>  Chap.  xi.  23. 'Chap.i. 

24  ;  Rev.  i.  15;  xiv,  2;  xix.  1,  6. ^Chap.  x.  4 ;  Rev.  xviii.  1. 

^Chap.  i.  4,  28;    viii.  4. fOr,  rvhen  I  came  to  prophesy  that 

the  city  should  be  destroyed ;  see  chap.  ix.  1 ,  5. g  So  Jer.  i.  10. 

'Chap.  i.  3;  iii.  23. 


NOTES  ON  CHAP.  XLIII. 

Verse  2.  The  glory  of  the  God  of  Israel  came  from 
the  way  of  the  east]  This  was  the  chariot  of  cherubim, 
loheels,  &c.,  which  he  saw  at  the  river  Chebar.  And 
this  glory,  coming  from  the  east,  is  going  to  enter  into 
the  eastern  gate  of  the  temple,  and  thence  to  shine  out 
upon  the  whole  earth.  Is  there  not  a  mystery  here  ? 
All  knowledge,  all  religion,  and  all  arts  and  sciences, 
have  travelled,  according  to  the  course  of  the  sun,  from 
e.\st  to  west  !  From  that  quarter  the  Divine  gloi'y 
at  first  came  ;  and  thence  the  rays  of  Divine  light  con- 
tinue to  diff"use  themselves  over  the  face  of  the  earth. 
From  thence  came  the  Bible,  and  through  that  the  neiv 
covenant.  From  thence  came  the  prophets,  the  apos- 
tles, and  the  first  missionaries,  that  brought  the  know- 
ledge of  God  to  Europe,  to  the  isles  of  the  sea,  and 
to  the  loest  first,  and  afterwards  to  these  northern  re- 
gions. 

Verse  5.  The  spirit  look  me  up]  And,  to  follow 
his  thought  for  a  moment,  how  many  men  has  this 
neavenly  Spirit  taken  up ;  filled  them  with  his  own  ('/?- 
fluence,  and  sent  them  to  every  country,  and  nation, 
and  tongue,  and  people,  to  testify  the  Go.spel  of  the 
grace  of  God,  and  to  preach  among  the  Gentiles  the 
542 


Solemn  exhortation 


CHAP.   XLIII. 


to  the  people 


A-  M.  3430  whoredom,  nor  by  the  "■  carcasses 
Olymp.  LI.  3.  of  thcir  kiiiffs  in  their  high  places. 
Scnii'TuUii,  8  ^  III  their  setting  of  their 
R.  Roman.,  5.  threshold  by  my  thresholds,  and 
their  post  by  my  posts,  '  and  the  wall  between 
me  and  them,  they  have  even  defiled  iny  holy 
name  by  their  abominations  that  they  have  com- 
mitted :   wherefore  I  have  consumed  them  in 


9  Now  let  them  put  away  their  whoredom, 
and  "  the  carcasses  of  their  kings,  far  from  me, 
^  and  I  will  dwell  in  the  midst  of  them  for 
ever. 

1 0  Thou  son  of  man,  "  show-  the  house  to  the 
house  of  Israel,  that  they  may  be  ashamed 
of  thcir  iniquities  :  and  let  them  measure  the 
"pattern. 

1  ]  And  if  they  be  ashamed  of  all  that  they 
have  done,  show  them  the  form  of  the  house, 
and  the  fashion  thereof,  and  the  goings  out 
thereof,  and  the  comings  in  thereof,  and  all 
the  forms  thereof,  and  all  the  ordinances  there- 
of, and  all  the  forms  thereof,  and  all  the  laws 
thereof:   and  write  it  in  their  sight,  that  they 


rLev 

xxvi 

30; 

Jer. 

xvi.  18. 

, 

See 

2  Kings  XV 

.  14; 

xxi. 

4,5,7; 

chap. 

vin. 

3 ;  x.\iii.  39  ; 

xUv 

7.- 

— 1  Or,  for 

there 

was 

but  a  wall  between   me 

and  them. — 

u 

Ver.    7. 

-»  Ver 

.    7. 

"  Chap. 

xl.  4. 

in  his  blood,  shall  be  raised  up  wherever  his  holy  name 
shall  be  proclaimed  ;  and  shall  not,  like  the  old  apos- 
tate Israel,  defile  that  great  name  by  idolatry  or  a  life 
of  wickedness,  but  they  sli.all  show  forth  the  virtues  of 
Him  who  has  called  them  from  darkness  into  his  mar- 
vellous light. 

Verse  8.  In  their  sotting  of  thcir  threshold]  They 
had  even  gone  so  far  as  to  set  up  their  idol  altars  by 
those  of  Jehovah  ;  so  that  their  abominable  idols  were 
found  in  the  very  house  of  God  !  therefore,  "  he  con- 
sumed them  in  his  anger." 

Verse  9.  jVoio  let  them  put  aieaij  their  iiihoredom^ 
Their  idolatry. 

And  the  carcasses  of  their  hings]  It  appears  that 
God  was  displeased  with  their  bringing  their  kings  so 
near  his  temple.  David  was  buried  in  the  city  of  Da- 
vid, which  was  on  Mount  Zion,  near  to  the  temple ; 
and  so  were  almost  all  the  kings  of  Judah ;  but  God 
requires  that  the  place  of  his  temple  and  its  vicinity 
shall  be  kept  unpolluted ;  and  when  they  put  away 
all  kinds  of  defilement,  then  will  he  dwell  among 
them. 

Verse  10.  Show  the  house  to  the  house  of  Israel] 
Show  them  this  holy  house  where  the  holy  God  dwells, 
that  they  may  be  ashamed  of  their  tniguities.  Their 
name,  their  profession,  their  temple,  their  religious  ser- 
vices, all  bound  them  to  a  holy  life ;  all  within  them, 
all  without  them,  should  have  been  holiness  unto  the 
Lord.  But  alas !  they  have  been  bound  by  no  ties, 
and  they  have  sinned  against  all  their  obligations ;  ne- 


may  keep  the  whole  form  thereof,      *•  M.  3430. 
and  all  the  ordinances  thereof,  and     oiymp.  li.  3. 

I        ,  Anno 

do  tlieai.  Scrvii  Tullii, 

12  This  is  the  law  of  the  house ;    R- «<'"'»"■■»■ 
Upon  ^tlie  top  of  the  mountain  the  whole  limit 
thereof  round  about  shall  be  most  holy.     Be- 
hold, this  is  the  law  of  the  house. 

13  And  these  are  the  measures  of  the  altar 
after  the  cubits  :  ^  The  cubit  is  a  cubit  and  a 
hand  breadth  ;  even  the  "  bottom  shall  be  a 
cubit,  and  the  breadth  a  cubit,  and  the  border 
thereof  by  the  ''  edge  thereof  round  about 
shall  be  a  span  :  and  this  shall  be  the  higher 
place  of  the  altar. 

14  And  from  the  bottom  vpon  the  ground 
even  to  the  lower  settle  shall  be   two  cubits, 

I  and  the  breadth  one  cubit ;  and  from  the  lesser 
settle  even  to  the  greater  settle  shall  be  four 
cubits,  and  the  breadth  one  cubit. 

]     15   So  ''the  altar  .ihall  be  four  cubits;   and 

1  from  *■  the  altar  and  upward  shall  be  four  horns. 

'     1 6   And  the  altar  shall  be  twelve  cubits  long, 

twelve  broad,  square  in  the  four  squares  thereof. 

17   And  the  settle  shall  be  fourteen  cubits 

«  Or,  mm,  or  numtier. y  Chap.  xl.  2. »  Chap.  xl.  5  ;   xli. 

8. «  Heb.  bosom. '■  Heb.  Up. ■:  Heb.  Harel,  that  is,  the 

moxintain  of  God. d  Heb.  Ariel,  that  is,  the  lion  of  God;   Isa. 

xxix.  1. 

vertheless,  let  them  tneasure  the  pattern,  let  them  see 
the  rule  by  which  they  should  have  walked,  and  let 
them  measure  themselves  by  this  standard,  and  walk 
accordingly. 

Verse  1 1 .  And  if  they  he  ashamed]  If,  in  a  spirit  of 
true  repentance,  they  acknowledge  their  past  transgres- 
sions, and  purpose  in  his  help  never  more  to  offend  their 

i  God,  then  teach  them  every  thing  that  concerns  my 
worship,  and  their  profiting  by  it. 

A'erse  12.  This  is  the  law  of  the  house]  From  the 
top  of  the  mountain  on  which  it  stands,  to  the  bottom, 
all  round  about,  all  shall  be  holy  ;   no  buildings   shall 

j  be  erected  in  any  part,  nor  place  nor  spot  be  appropri- 
ated to  a  common  use  ;  all  shall  be  considered  as  being 

1 7nost  holy. 

I  Verse  13.  The  cubit  is  a  cubit  and  a  hand  breadth] 
It  is  the  same  cubit  by  which  all  the  previous  admea- 
surements were  made,  and  was  a  hand  breadth  or  four 
inches  longer  than  the  Babylonian  cubit. 

Verse  15.   So  the  altar]  hn'^'nT}  haharel,  "  the  mount 

J  of  God." 

I  And  from  the  altar]  "7"}<"ixn'31  iimthaariel,  ''and 
from  the  lion  of  God."  Perhaps  the  fir.st  was  a  name 
given  to  the  altar  when  elevated  to  the  honour  of  God, 
and  on  which  the  victims  were  offered  to  him  ;  and  the 
second,  the  lion  of  God,  may  mean  the  hearth,  which 
might  have  been  thus  called,  because  it  devoured  and 
consumed  the  burnt-offerings,  as  a  lion  does  his  prey. 

,  See  on  Isa.  xxix.  1. 

!       Verse  17.  And  the  settle]     The  ledge  on  which  tha 
543 


How  the  temple  was 


EZEKIEL. 


to  be  hallowed. 


^B  ^c  57T  ^°"§  ^""^  fourteen  broad  in  the  four 

Oiymp.  LI.  3.  squares  thereof;  and  the  border 

Servii  Tullii,  about  it  shall  be  half  a  cubit ;  and 

R.  Roman.,  5.  j[^g  bottom  thereof  shall  be  a  cubit 


about ;    and    "  his  stairs  shall  look  toward  the 
east. 

18  And  he  said  unto  me,  Son  of  man,  thus 
saith  the  Lord  God  ;  These  are  the  ordi- 
nances of  the  altar  in  the  day  when  they  shall 
make  it,  to  offer  burnt-offerings  thereon,  and 
to  f  sprinkle  blood  thereon. 

1 9  And  thou  shalt  give  to  s  the  priests  the 
Levites  that  be  of  the  seed  of  Zadok,  which 
approach  unto  me,  to  minister  unto  me,  saith 
the  Lord  God,  ''  a  young  bullock  for  a  sin- 
offering. 

20  And  thou  shalt  take  of  the  blood  thereof, 
and  put  it  on  the  four  horns  of  it,  and  on 
the  four  corners  of  the  settle,  and  upon  the 
border  round  about :  thus  shalt  thou  cleanse 
and  purge  it. 

21  Thou  shalt  take  the  bullock  also  of  the 
sin-offering,  and  he  '  shall  burn  it  in  the  ap- 
pointed place  of  the  house,  ''  without  the  sanc- 
tuary. 

c  See    Exod.    xx.  26. f  Lev.   i.    5. g  Chap,   xliv.    ]5. 

kExod.  xxix.  10,   12;    Lev.   viii.    14,    15;    chap.    xlv.    18,    19. 
iExod.  xxix.  14. 'Heb.  xiii.  11. 'Lev.  ii.  13. ""Exod. 


priests  walked  round  the  altar,  see  ver.  14.  By  these 
settles  or  ledges  the  altar  was  narrowed  towards  the 
top.  "  The  ascent  shall  look  toward  the  east ;"  this 
ascent  was  an  inclined  plane.  But  these  settles,  or 
more  properly  ledges,  as  Bp.  Newcome  translates,  may 
be  thus  computed.  The  altar  itself  was  ten  feet  high 
and  twenty  broad ;  the  same  as  that  of  Solomon,  2 
Chron.  iv.  1. 

Cobits. 

For  the  base,  ver.  13,  is  in  height  -  .  -  -  1 
From  the  surface  of  the  base  to  the  first  ledge, 

ver.  14,  is---     -     -     -     -     -     --      I 

From   the   lower   ledge   to   the   upper,  ver.  14, 

are         ---.-......4 

From   the   upper  ledge  to  the   ariel  or  hearth, 

ver.  15,  are     ---------4 

In  all     -     -     -   10 

And  as  to  the  breadth,  the  upper  ledge,  ver.  17, 

was       -----------14 

Add  is.  cubit  on  each  side  for  the  higher  ledge, 

ver.  14,  latter  part  ......     3 

544 


22  And  on  the  second  day  thou      ^-  M-  3«o. 

.  ,        f,       ,  B.  C  574. 

shalt  offer  a  kid  of  the  goats  oiymp.  li.  3. 
without  blemish  for  a  sin-offer-  ServiiTuiui, 
ing  ;  and  they  shall  cleanse  the  «•  R°"""'-.  s- 
altar,  as  they  did  cleanse  it  with  the  bullock 

23  When  thou  hast  made  an  end  of  cleansing 
it,  thou  shalt  offer  a  young  bullock  without 
blemish,  and  a  ram  out  of  the  flock  without 
blemish. 

24  And  thou  shalt  offer  them  before  the  Lord, 
'  and  the  priests  shall  cast  salt  upon  them,  and 
they  shall  offer  them  up  for  a  burnt-offering 
unto  the  Lord. 

25  ™  Seven  days  shalt  thou  prepare  every  day 
a  goat  for  a  sin-offering  :  they  shall  also  pre- 
pare a  young  bullock,  and  a  ram  out  of  the 
flock,  without  blemish. 

26  Seven  days  shall  they  purge  the  altar  and 
purify  it ;  and  they  shall  "  consecrate  them- 
selves. 

27  And  when  these  days  are  expired,  it  shall 
be,  that  upon  the  °  eighth  day,  and  so  for\vard, 
the  priests  shall  make  your  burnt-offerings  upon 
the  altar,  and  your  p  peace-offerings ;  and  I 
will  1  accept  you,  saith  the  Lord  God. 

xxix.  35,  36  ;  Lev.  viii.  33. "  Heb.  fill  their  hands ;  Exod.  xxix. 

24. o  Lev.  ix.  1. P  Or,    tharik-ojferings. q  Job  xlii.   8; 

chap.  XX.  40,  41 ;  xliii.  27;  Rom.  xii.  1 ;  1  Pet.  ii.  5,  20. 


Add  a  cubit  on  each  side  for  the  lower  ledge, 

ver.  14,  former  part  -------     ^ 

Add  a  cubit  on  each  side  for  the  base,  ver.  13,     2 


In  all 


20 


The  altar  of  burnt-offerings,  described  Exod.  sxvii. 
1,  xxxviii.  1,  was  smaller  than  this,  because  it  was  to 
be  removed  from  place  to  place  with  the  tabernacle. 
This  was  designed  for  a  permanent  temple.  See  Bp. 
Newcome  on  this  chapter. 

Verse  19.  The  priests — thathe  of  the  seed  of  Zadoli] 
It  was  this  Zadok  that  was  put  in  the  place  of  Abia- 
thar,  by  Solomon,  1  Kings  ii.  35,  in  whose  family  the 
priesthood  had  continued  ever  since. 

Verse  25.  Seven  days  shalt  thou  prepare]  These 
are,  in  general,  ordinances  of  the  Law  ;  and  may  be 
seen  by  consulting  the  parallel  passages.  All  these 
directions  are  given  that  they  might  follow  them,  when 
they  should  be  put  in  possession  of  their  own  land. 
For  in  several  cases  the  prophet  enters  into  particu- 
lars, as  if  he  had  supposed  that  the  book  of  the  law 
had  perished. 


Various  ordinances  and 


CHAP.   XLIV. 


services  of  the  house. 


CHAPTER  XLIV. 

This  chapter  gives  an  account  of  the  glory  of  God  having  returned  to  the  temple,  1-4.  The  Jews  reprovea 
for  suffering  idolatrous  priests  to  pollute  it  with  their  ministrations,  5-8.  Ordinances  respecting  the 
conduct  of  the  priests,  and  the  maintenance  due  to  them,  9—31. 


A.  M.  3430. 

B.  C.  574. 

Olymp.  LI.  3. 

Anno 

Servii  Tullii, 

R.    Roman.,  5. 


'PHEN   he  brought   me   back 
the  way  of  the  gate  of  the 
outward  sanctuary  ^  vvliich  look- 
eth  toward  the  cast ;  and  it  ivas 
shut. 

2  Then  said  tlic  Lord  unto  me  ;  This  gate 
shall  be  shut,  it  shall  not  be  opened,  and  no 
man  shall  enter  in  by  it ;  ''  because  the  Lord, 
the  God  of  Israel,  hath  entered  in  by  it, 
therefore  it  shall  be  shut. 

3  It  is  for  the  prince ;  the  prince,  he  shall 
sit  in  it  to  "^  eat  bread  before  the  Lord  ;  ''  he 
shall  enter  by  the  way  of  the  porch  of  that 
gate,  and  shall  go  out  by  the  way  of  the 
same. 

4  Then  brought  he  me  the  way  of  the  north 
gate  before  the  house :  and  I  looked,  and, 
« behold,  the  glory  of  the  Lord  filled  the  house 
of  the  Lord  :   ^  and  I  fell  upon  my  face. 

5  And  the  Lord  said  unto  me,  ?  Son  of  man, 
*■  mark  well,  and  behold  with  thine  eyes,  and 
hear  with  thine  ears  all  that  I  say  unto  thee 
concerning  all  the  ordinances  of  the  house  of 
the  Lord,  and  all  the  laws  thereof;  and  mai'k 
well  the  entering  in  of  the  house,  with  every 
going  forth  of  the  sanctuar\-. 

6  And  thou  shalt  say  to  the  '  rebellious,  even 
to  the  house  of  Israel,   Thus  saith  the  Lord 

>Chap.  iliii.  1. ^Chap.  xliii.  4. ^Gen.  xxxi.  54  ;  1  Cor. 

X.   18. <!  Chap.   xlvi.    2,    8. '  Chap.  iii.    23  ;    xliii.    5. 

f  Chap.  i.  28. ?Chap.  xl.  4. !■  Heb.  scl  thine  heart. '  Ch. 

ii.  5. k  Chap.  xlv.  9  ;  1  Pet.  iv.  3. '  Chap,  xliii.  8 ;  vcr.  9  ; 

Acts     xxi.  23. >"  Heb.    childreji    of    a     stranger, "  Lev. 

xxii.  25. 

NOTES  ON  CHAP.  XLIV. 

Verse  1.  The  outward  sanctuary]  In  opposition  to 
the  temple  itself,  which  was  the  inner  sanctuary. 

Verse  2.  This  gate  shall  be  shut]  It  was  not  to  be 
opened  on  ordinary  occasions,  nor  at  all  on  the  week 
days :  but  only  on  the  Sabbaths  and  the  new  moons. 
See  the  account  of  the  gates  (4)  in  the  explanation  of 
the  plan. 

This  verse  has  been  adduced  by  the  Roman  Catho- 
lics to  prove  the  perpetual  virginity  of  the  mother  of 
our  Lord  ;  and  it  may  be  allowed  to  be  as  much  to  the 
purpose  as  any  other  that  has  been  brought  to  prove 
this  very  precarious  point,  on  which  no  stress  should 
ever  be  laid  by  any  man.  Mary  was  a  virgin  when 
she  brought  forth  Jesus. 

Verse  5.  Mark  well,  and  behold]  Take  notice  of 
every  thing ;  register  all  so  fuUy  that  thou  shalt  be 

Vol.  IV.  (     35     ) 


A.  M.  3430. 

B.  C.  574. 

Olymp.  LI.  3. 

Anno 
Servii  Tullii, 
R.  Roman.,  5. 


God  ;  0  ye  house  of  Israel,  ^  let 
it  suffice  you  of  all  your  abomi- 
nations. 

7  '  In  that  ye  have  brought  into 
mi/  sanctuary  ""strangers,"  °  uncircumciscd  in 
heart,  and  uncircumciscd  in  flesh,  to  be  in  my 
sanctuary,  to  pollute  it,  even  my  house,  when 
ye  offer  ""my  bread,  ''the  fat  and  the  blood, 
and  they  have  broken  my  covenant  because 
of  all  your  aboiDinalions. 

8  And  ye  have  not '  kept  the  charge  of  mine 
holy  things ;  but  ye  have  set  keepers  of  my 
'  charge  in  my  sanctuary  for  yourselves. 

9  Thus  saith  the  Lord  God  ;  '  No  stranger, 
uncircumciscd  in  heart,  nor  uncircumciscd  in 
flesh,  shall  enter  into  my  sanctuary,  of  any 
stranger  that  is  among  the  children  of  Israel. 

10"  And  the  Levites  that  are  gone  away 
far  from  me,  when  Israel  went  astray,  which 
went  astray  away  from  me  after  their  idols ; 
they  shall  even  bear  their  iniquity. 

1 1  Yet  they  shall  be  ministers  in  my  sanc- 
tuary, "having  charge  at  the  gates  of  the  house, 
and  ministering  to  the  house  :  "'  they  shall  slay 
the  burnt-offering  and  the  sacrifice  for  the 
people,  and  '  they  shall  stand  before  them  to 
minister  unto  them. 

12  Because  they  ministered  unto  them  before 

"Lev.  xxvi.  41 ;    Dent.  x.  IG;    Acts  vii.  51. I'Lev.  xxi.  6, 

8,   17,  21. <iLev.  iii.  16;   xvii.   11. 'Lev.  xxii.  2,  &e 

9  Or,  teard,  or  OTdiruince ;    and  so  ver.    14,    16;    chap.    xl.   45. 

tVer.  7. "See  2  Kirtirs  xxiii.  8,  &c. ;  2  Chron.  xxix.  4,   5; 

chap,  xlviii.  11. >'l  Chron.  xxvi.  1. "2  Cliron.  xxix.  34; 

I  Num.  xvi.  9. 


able  to  give  the  most  minute  information  to  the  chil- 
dren of  Israel. 

Verse  7.  The  fat  and  the  blood]  These  never 
went  into  common  use  ;  they  were  wholly  offered 
to  God.  The  blood  was  poured  out ;  the  fat  con- 
sumed. 

Because  of  all  your  abominations.]  Several  MSS. 
of  Kennicott's  and  De  Rossi's  read  their  abominations, 
referring  to  the  strangers  mentioned  before. 

Verse  10.  And  the  Levites  that  are  gone  away  far 
from  me]  This  refers  to  the  schism  of  Jeroboam, 
who,  when  he  set  up  a  new  worship,  got  as  many  of 
the  priests  and  Levites  to  join  him  in  his  idolatry  as 
he  could.  These,  on  the  return  from  the  captivity, 
should  not  be  permitted  to  perform  the  functions  of 
priests  in  the  new  temple  ;  but  they  might  be  con- 
tinued as  keepers  of  all  the  charge  of  the  house — be 
545 


Directions  to  the 


EZEKIEL. 


priests,  Levites,  ^c 


^  'c'  5T^°'  ^^^^   ^^°^^'    ^"*^   ^  caused   ^  the 

Oiymp.  LI.  3.  house  of    Israel  to  fall  into  ini- 

Servii  TuUii,  quity  ;    therefore  have  I  ^  lifted 

Roman.,  5.  ^p  ^[^^q^  hand  against  them,  saith 


the  Lord  God,  and  they  shall  bear  their  iniquity 

13  ''And  they  shall  not  come  near  mrto  me, 
to  do  the  office  of  a  priest  unto  me,  nor  to 
come  near  to  any  of  my  holy  things,  in  the 
most  holy  place :  but  they  shall  ■=  bear  their 
shame,  and  their  abominations  which  they 
have  committed. 

14  But  I  will  make  them  ''  keepers  of  the 
charge  of  the  house,  for  all  the  service  thereof, 
and  for  all  that  shall  be  done  therein. 

1  5  "  But  the  priests  the  Levites,  'the  sons  of 
Zadok,  that  kept  the  charge  of  my  sanctuary 
e  when  the  children  of  Israel  went  astray  from 
me,  they  shall  come  near  to  me  to  minister 
unto  me,  and  they  *>  shall  stand  before  me  to 
offer  unto  me  '  the  fat  and  the  blood,  saith  the 
Lord  God  : 

16  They  shall  enter  into  my  sanctuary,  and 
they  shall  come  near  to  ''  my  table,  to  minister 
unto  me,  and  they  shall  keep  my  charge. 

17  And  it  shall  come  to  pass,  that  when 
they  enter  in  at  the  gates  of  the  inner  court, 
'  they  shall  be  clothed  with  linen  garments  ; 
and  no  wool  shall  come  upon  them,  whiles 
they  minister  in  the  gates  of  the  inner  court, 
and  within. 

18  "'They  shall  have  linen  bonnets  upon 
their  heads,  and  shall  have  linen  breeches 
upon  their  loins ;  they  shall  not  gird  them- 
selves °  with  "  any  thing  that  causeth  sweat. 


y  Isa.  ix.  16  ;    Mai.  ii.  8. ^  Heb.    were  for  a  stumbling  block 

of  iniquity  unto^  &c.  ;   chap.  xiv.  3,  4. '»Psa.   cvi.  26. bo 

Kings  xxiii.  9  ;  Num.  xviii.  3. ^Chap.  xxxu.  30;    xxxvi.  7. 

*Nura.  xviii.  4:    1  Chron.  xxiii.  28,  32. e  Chap,  xh  46;  xliii. 

19. f  1  Sam.  ii.  35. gVer.  10. 1  Deut.  x.  8. iVer.  7. 

kChap.  xli.  22. 'Exod.   xxviii.  39,  40,  43;   xxxix.   27,  28. 

^  Exod.  xxviii.  40,  42  ;  xxxix.  28. 

treasurers,  guards  of  the  temple,  porters,  &c.  ;  see  ver. 
1 1—15.  The  whole  of  these  passages  refer  to  the  pe- 
riod of  time  when  the  second  temple  was  built. 

Verse  16.  Come  near  to  my  tabW^  To  place  the 
shew-hread  there,  and  to  burn  incense  on  the  golden 
altar  in  the  holy  of  holies. 

Verse  17.  No  wool  shall  come  upon  them]  The 
reason  is  plain  ;  wool  is  more  apt  than  linen  to  con- 
tract dirt  and  breed  insects ;  linen  breeds  none  ;  be- 
sides, this  is  a  vegetable,  and  the  other  an  animal 
substance.  It  was  an  ancient  maxim,  that  whatever 
was  taken  from  a  dead  hody  was  impure  in  matters  of 
religion,  and  should  not  be  permitted  to  enter  into  the 
temple.  The  Egyptian  priests  always  wore  linen  on 
theii  bodies,  and  shoes  of  matting  or  rushes  on  their 
646 


19  And  when  they  go  forth  into      *•  '^-  ^^30. 
the  utter  court,  eve7i  into  the  utter     oiymp.  Li.  3. 
court  of  the  people,  ^  they  shall     servii  TuiUi, 
put  off  their   garments  wherein    R-  R°man..  5. 
they  ministered,    and    lay   them   in  the   holy 
chambers,   and  they  shall  put  on  other  gar- 
ments ;  and  they  shall  i  not  sanctify  the  people 
with  their  garments. 

20  '  Neither  shall  they  shave  their  heads, 
nor  suffer  their  locks  to  grow  long  ;  they  shall 
only  poll  their  heads. 

21  ^Neither  shall  any  priest  drink  wine, 
when  they  enter  into  the  inner  court. 

22  Neither  shall  they  take  for  theu-  wives  a 
'widow,  nor  her  that  is  "put  away:  but  they 
shall  take  maidens  of  the  seed  of  the  house  of 
Israel,  or  a  widow  ^  that  had  a  priest  before. 

23  And  ■"  they  shall  teach  my  people  the 
difference  between  the  holy  and  profane,  and 
cause  them  to  discern  between  the  unclean 
and  the  clean. 

24  And  ^  in  controversy  they  shall  stand  in 
judgment ;  and  they  shall  judge  it  according 
to  my  judgments ;  and  they  shall  keep  my 
laws  and  my  statutes  in  all  mine  assemblies  ; 
''  and  they  shall  hallow  my  sabbaths. 

25  And  they  shall  come  at  no  ^  dead  person 
to  defile  themselves :  but  for  father,  or  for 
mother,  or  for  son,  or  for  daughter,  for  brother, 
or  for  sister  that  hath  had  no  husband,  they 
may  defile  themselves. 

26  And  "  after  he  is  cleansed,  they  shall 
reckon  unto  him  seven  days. 

27  And  in  the  day  that  he  goetb   into  the 

o  Or,  in  sweating  places. °  Heb.  7n,  or  with  sweat. P  Chap. 

.xlU.  14. flChap.  xlvi.  20;  see  Exod.  xxix.  37;  xxx.  29;  Lev. 

vi.  27;    Matt,  xxiii.   17,   19. rLev.  xxi.    5. "Lev.  x.   9. 

'Lev.  xxi.  7,  13,   14. "Heb.   thrust  forth. 'Heb.  from  a 

priest. "Lev.  x.  10,  11 ;  chap.  xxii.  26  ;  Mai.  ii.  7. «  Deut. 

xvii.  8,  &c. ;    2  Chron.   xi.x.   8,   10. J  See  chap.   xxii.  26. 

«Lev.  xxi.  1,  &c. '^Num.  vi.  10;  xix.  11,  &c. 


feet.  The  Mohammedans  never  write  the  Koran  upon 
vellum  or  skin  of  any  kind,  as  they  would  consider  that 
as  a  defilement. 

Verse  20.  Neither  shall  they  shave  their  heads] 
The  priests  of  Isis  shaved  their  heads  close  to  the 
skin  ;  the  priests  of  Budhoo  do  so  still ;  their  ordi- 
nances oblige  them  to  shave  their  heads  every  tenth 
day.  To  let  the  hatr  grow  long  would  have  been  im- 
proper ;  therefore  the  Lord  commands  them  to  poll — 
cut  the  hair  short,  but  not  to  shave. 

Verse  22.  Neither  shall  they  take  for  their  xvives  a 
widow]  This  was  prohibited  to  the  high  priest  only, 
by  Moses,  Lev.  xxi.  13,  14. 

Verse  25.  And  they  shall  come  at  no  dead  person 
to  defile  themselves]  Touching  the  dead  defiles  a 
(     35*     ) 


Various  ordinances 


CHAP.  XLV. 


and  regulations. 


A.  M.  3430.  sanctuary,  ''  unto  the  inner  coui-t, 

B.  C.  574.  •' 

Olymp.  LI.3.  to  nunister  in  tlie  sanctuary,  "  ne 

Servii"Tullii,  shall  oflcr  his    sin-oflering,  saith 

R.  Roman.,  5.  j|,g   L^^^J  Q^n^ 


28  And  it  shall  be  uiUo  thcni  for  an  inherit- 
ance :  I  ''  am  their  inheritance  :  and  ye  shall 
give  them  no  possession  in  Israel :  I  am  their 
possession. 

29  "  They  shall  eat  the  meat-oftering,  and 
the    sin-offering,    and    the    trespass-offering ; 

l>  Ver.  17. =  Lev.  iv.  3. '^  Num.  xviii.  20 ;  Dcut.  x.  9 ;  xviii. 

1,2;   Josh.  xiii.  14,  33. 'Lev.vi.  \8,  29;   vii.  6. 'Lev. 

xxvii.  21,  28,  compared  with  Num.  jtviii.  14. eOr,  devaled. 


Hindoo  now,  as  it  formerly  did  a  Jew ;  and  they  must 
bathe  to  become  clean  again. 

A"erse  28.  /am  t/icir  in/icritancc]  Tliose  who  alTect 
to  form  their  ecclesiastical  matters  on  the  model  of  the 
Jewish  Church  have  with  one  consent  loft  this  out  of 
the  question.  They  will  not  live  on  i\ie  frec-wi/l  of- 
ferings of  the  people ;  but  must  have  vast  revenues, 
and  these  secured  to  them  by  law.  That  every  miiiis- 
ler  of  God  should  be  supported  by  the  altar  I  grant ; 
but  I  think,  instead  of  that  method  of  paying  the  paro- 
chial clergy  which  I  see  is  so  much  objected  to,  and 
breeds  so  much  dissension  between  the  pastors  and 
their  flocks,  it  would  bo  better,  on  these  aceounls,  to 
assign  them  a  portion  of  land  adequate  to  their  supply, 
or  let  the  state  maintain  them  as  it  does  its  other  offi- 
cers. In  Israel  God  was  their  inheritance  and  their 
possession ;  but  thei/  had  the  breast  and  shoulder  of 
all  sin-offerings  and  trespass-offerings,  and  all  dedicated 
things  were  theirs  ;  and  they  had  a  portion  of  all  the 
dough  that  was  prepared  for  bread.     These  were  con- 


and  ^  every  ^  dedicated  thing  in 
Israel  shall  be  theirs. 


A.  M. 3430 

B.  C.  574. 

Olymp.  LI.  3. 

30   And  the  ''lirst'    of  all  the     Servii  Tuiiii, 
first-fruits  of  all  things,  and  every    ^-  ^°'"^"-  ^■ 


oblation  of  all,  of  every  sort  of  your  oblations, 
shall  be  the  priest's  :  ''  ye  shall  also  give  unto 
the  priest  the  first  of  your  dough,  '  that  he  may 
cause  the  blessing  to  rest  in  thine  house. 

31  The  priest  shall  not  eat  of  any  thing  that  is 
""  dead  ofitself,  or  torn,  whether  it  be  fowl  or  beast. 

!■  Or,  cAic/". iExod.  )!iii.2;  xxii.  29,  30;    xxiii.  19;    Num. 

iii.  13 ;   xvlii.  12,  13. k  Num.  xv.  20 ;  Neh.  x.  37. 1  Prov. 

iii.  9,  10;  Mai.  iii.  10. mExod.  xxii.  31 ;  Lev.  xxii.  9. 

sidered  as  the  Lord's  properly,  and  these  he  gave  to 
them  ;  and  this  is  always  implied  in  the  Lord's  being 
their  inheritance  and  their  possession.  They  had  a 
plentiful  support. 

Hitherto  tithes  have  been  thought  the  best  mode  of 
paying  the  clergy,  and  providing  for  the  poor  of  each 
parish  ;  but  these  matters  have  undergone  such  alter- 
ations since  the  time  of  their  institution,  that  some 
emendation  of  the  system  is  at  present  absolutely  ne- 
cessary. 

There  should  be  a  public  acknowledgment  of  God 
in  every  nation,  and  this  should  be  provided  for  by  the 
state  in  a  way  the  least  burdensome  to  the  people,  that 
all  may  rejoice  in  the  benefit.  Happy  the  nations  that 
have  a  Bible  so  correct,  and  a  Liturgy  so  pure,  as 
those  in  the  British  empire  !  In  such  cases,  a  religion 
established  by  the  state  is  an  unutterable  blessing  to 
the  nation  ;  only  keep  it  to  the  Bible,  and  to  the  Li- 
turgy, and  all,  under  God,  will  be  well  ;  but  when  the 
sermon  is  against  these,  all  is  bad 


CHAPTER  XLV. 

The  several  portions  of  land  appointed  for  the  sanctuary,  1-5,  the  city,  6,  and  the  prince,  7,  8.      Regula- 

-12  ;  with  ordinances  respecting  the  provisions  for  the  ordi- 


tions  concerning  the  weights  and  measures,  9 
nary  and  extraordinary  sacrifices,  13-25 


lyrOREOVER,  ="  when  ye  shall 
''  divide  by  lot  the  land  for 
inheritance,  ye  shall  "^  offer  an 
oblation  unto  the  Lord,  '^  a  holy 
portion  of  the  land  :  the  length  shall  be  the 
length  of  five  and  twenty  thousand  reeds, 
and  the  breadth  shall  be  ten  thousand.     This 


A.  M.  3130. 

B.  C.  574. 

Olymp.  LI.  3. 

Anno 
Servii  Tullii, 
R.  Roman.,  5. 


•  Heb.  when  ye   cause  the  land   to  fall.- 
e  Chap,  xlviii.  8. 


-b  Chap,  xlvii.  22. 


NOTES  ON  CHAP.  XLV. 
A>rse  1.  When  ye  shall  divide  by  lot]  That  is, 
when  on  your  lepossessing  your  land,  every  family 
settles  according  to  the  allotment  which  they  formerly 
had;  for  it  is  certain  that  the  land  was  not  divided 
afresh  by  lot  after  the  Babylonish  captivity.  The  al- 
lotment mentioned  and  described  here  was  merely  for 


shall  be  holy  in  all  the  borders 
thereof  round  about. 
2  Oflhis  there  shall  be  for  the  sanc- 
tuary "  five  hundred  in  length,  with 
five  hundred  ;>i  breadth,  square  round  about ;  and 
fifty  cubits  round  about  for  the  ^  suburbs  thereof! 
3  And  of  this  measure  shall  thou  measure 


A.  M.  3430. 

B.  C.  574. 

Olymp.  LI.  3. 

Anno 
Servii  Tullii, 
R.  Roman.,  5. 


d  Hebrew,    twUness.- 


— '  Chapter 
void  places. 


xlii.      20.- 


-r  Or, 


the  service  of  the  temple,  the  use  of  the  priests,  and 
the  prince  or  governor  of  the  people.  A  division  of  the 
whole  land  is  not  intended. 

Verse  2.   Of  this  there  shall  be  for  the  tanctuary\ 
See  the  plan,  A. 

Verse  3.  And  of  this  measure]     See  the  plan,  A, 
B,  C,  D,  E. 

647 


Various  ordinances 


EZEKIEL. 


and  regulations. 


B  c'  574°'  *^^^  length    of    five  and  twenty 

Olymp.  LI.  3.  thousand,  and  the  breadth  of  ten 

Servii  Tuiiii,  thousand  :  s  and  in  it  shall  be  the 

R.  Roman.,  5.  sanctuary  a?id  the  mostholypZace 


4  ^  The  holy  portion  of  the  land  shall  be  for 
the  priests  the  ministers  of  the  sanctuary, 
which  shall  come  near  to  minister  unto  the 
Lord  :  and  it  shall  be  a  place  for  their 
houses,  and  a  holy  place  for  the  sanctuary. 

5  '  And  the  five  and  twenty  thousand  of  length, 
and  the  ten  thousand  of  breadth,  shall  also 
the  Levites,  the  ministers  of  the  house,  have 
for  themselves,  for  a  possession  for  ''  twenty 
chambers. 

6  And  '  ye  shall  appoint  the  possession  of 
the  city  five  thousand  broad,  and  five  and 
twenty  thousand  long,  over  against  the  obla- 
tion of  the  holy  "portion  :  it  shall  be  for  the 
whole  house  of  Israel. 

7  "  And  a  pm-tion  shall  be  for  the  prince  on 
the  one  side  and  on  the  other  side  of  the  obla- 
tion of  the  holy  portion,  and  of  the  possession 
of  the  city,  before  the  oblation  of  the  holy 
portion,  and  before  the  possession  of  the  city, 
from  the  west  side  westward,  and  from  the 
east  side  eastward :  and  the  length  shall  be 
Over  against  one  of  the  portions,  from  the  west 
border  unto  the  east  border. 

8  In  the  land  shall  be  his  possession  in  Israel : 
and  "  my  princes  shall  no  more  oppress  my 
people ;  and  the  rest  of  the  land  shall  they 
give  to  the  house  of  Israel  according  to  their 
tribes. 

9  Thus  saith  the  Lord  God  ;  "  Let  it  suffice 
you,  0  princes  of  Israel :  i'  remove  violence 
and  spoil,  and  execute  judgment  and  justice, 

gChap.  -xlviii.  10. iiVer.  1;  chap,  .xlviii.  10.  &c. 'Chap. 

xlviii.  13. '  See  chap.  xl.  17. 'Chap,  xlviii.  15. "  Ch. 

xlviii.  21. nChap.  xlvi.  18;  see  Jer.  x.xii.  17;  chap.  xxii.  27. 

oChap.  xliv.  6. pjer.  xxii.  3. 

Verse  4.    The  holy  portion]      See  riie  plan,  A. 

Verse  5.  And  the  five  and  twenty  thousand']  See 
the  plan,  B. 

Verse  6.    Ye  shall  appoint]     See  the  plan,  FF. 

Verse  7.  A  portion  shall  be  for  the  prince]  N'lyj 
nasi,  he  who  had  the  authority  of  chief  magistrate ;  for 
there  was  neither  king  nor  prince  among  the  Jews  after 
the  Babylonish  captivity.  For  these  allotments  and 
divisions,  see  the  plan,  EE,  FF,  GG. 

Verse  8.  My  princes  shall  no  more  oppress  my 
p-ople]  By  exorbitant  taxes  to  maintain  profligate 
courts,  or  subsidize  other  powers  to  help  to  keep  up 
a  system  of  tyranny  in  the  earth.  The  former  princes 
even  robbed  the  temple  of  God  to  give  subsidies  to 
other  states. 

548 


take  away  your  '^  exactions  from      ^-  ^J;  3430. 
my    people,     saith    the     Lord    oiymp.  li.  3, 

/^  Anno 

^OD.  Servii  Tullii, 

10  Ye  shall  have  just 'balances,     R-  R°'"»"-  5. 
and  a  just  ephah,  and  a  just  bath. 

11  The  ephah  and  the  bath  shall  be  of  one 
measure,  that  the  bath  may  contain  the  tenth 
part  of  an  homer,  and  the  ephah  the  tenth 
part  of  an  homer :  the  measure  thereof  shall 
be  after  the  homer. 

12  And  the  ^shekel  shall  be  twenty  gerahs: 
twenty  shekels,  five  and  twenty  shekels,  fifteen 
shekels  shall  be  your  maneh. 

1 3  This  is  the  oblation  that  ye  shall  offer : 
the  sixth  part  of  an  ephah  of  an  homer  of 
wheat,  and  ye  shall  give  the  sixth  part  of  an 
ephah  of  an  homer  of  barley : 

14  Concerning  the  ordinance  of  oil,  the  bath 
of  oil,  ye  shall  offer  the  tenth  part  of  a  bath 
out  of  the  cor,  ivhich  is  an  homer  of  ten  baths ; 
for  ten  baths  are  an  homer  : 

1 5  And  one  '  lamb  out  of  the  flock,  out  of 
two  hundred,  out  of  the  fat  pastures  of  Israel ; 
for  a  meat-offering,  and  for  a  burnt-offering, 
and  for  "  peace-offerings,  '  to  make  recon- 
ciliation for  them,  saith  the  Lord  God. 

16  All  the  people  of  the  land  '"  shall  give 
this  oblation  ^  for  the  prince  in  Israel. 

17  And  it  shall  be  the  prince's  part  to  give 
burnt-offerings,  and  meat-offerings,  and  drink- 
offerings,  in  the  feasts,  and  in  the  new  moons, 
and  in  the  sabbaths,  in  all  solemnities  of  the 
house  of  Israel :  he  shall  prepare  the  sin- 
offering,  and  the  meat-offering,  and  the  burnt- 
offering,  and  the  ^  peace-offerings,  to  make  re- 
conciliation for  the  house  of  Israel. 

<!  Heb.  expulsioTis, rLev.  xix.  35, 36  ;  Prov.  xi.  1. ^Exod. 

XXX.  13;    Lev.  xxvii.  25 ;   Num.  iii.  47. >  Or,  kid. "Or, 

thank-offerings. "  Lev.  i.  4. "  Heb.  shall  be  for. «  Or, 

with. y  Or,  thank-offerings. 

Verse  9.  Take  away  your  exactions  from  my  peo- 
ple] This  is  the  voice  of  God  to  all  the  rulers  of  the 
earth. 

Take  away  your  exactions  ;  do  not  oppress  the  peo- 
ple ;  they  are  mine.     Abolish  all  oppressive  taxes. 

Verse  10.  Ye  shall  have  just  balances]  This  appre- 
ciation of  weights,  measures,  and  money  was  intended 
to  show  them  that  they  must  not  introduce  those  to 
which  they  had  been  accustomed  in  the  captivity,  but 
those  which  God  had  prescribed  to  their  forefathers. 
See  the  notes  on  the  parallel  places. 

Verse  16.  All — this  oblation  for  the  prince]  A 
present  or  offering  to  the  prince. 

Averse  18.  Thou  shall  take  a  young  bullock — and 
cleanse  the  sanctuary.]     There  is  nothing  of  this  ia 


Ordinances  for  the  prince. 


CHAP.  XLVI. 


and  for  the  people. 


18  Thus  saith  the  Lord  God  : 
In  the    first  month,  in  the  first 


A.  M.  3430. 

B.  C.  574. 

Olymp.  LI.  3. 

Srrvii"TulUi,     day  of  the  month,  thou  shah,  lake 
R.  Roman.,  5.     ^  younn  bullock  witliout  blemish, 


yc 


and  '•  cleanse  the  sanctuary. 

]  9  °  And  the  priest  shall  take  of  the  blood 
of  the  sin-ofi'ering,  and  put  it  upon  the  posts 
of  the  house,  and  upon  the  four  corners  of  the 
settle  of  the  altar,  and  upon  the  posts  of  the 
gate  of  the  inner  court. 

20  And  so  thou  shalt  do  the  seventh  day  of 
tlie  month  ''  for  every  one  that  errelh,  and  for 
him  that  is  simple  :  so  shall  ye  reconcile  the 
house. 

21  •=  In  the  first  month,  in  the  fourteenth  day 
of  the  month,  ye  shall  have  the  passover,  a 
feast  of  seven  days ;  unleavened  bread  shall 
be  eaten. 


•  Lev.     xvL    16. "  Chap. 

<Exod.  xii.  18;  Lev.  xxiii.  5,  6 
Deut.  xvi.  1,  &c. 


xliii.    20. >>  Lev.    iv.    27. 

Num.  ix.  2,  3;   xxviii.  16,  17; 


the  Mosaic  law ;  it  seems  to  have  been  a  new  cere- 
mony. An  annual  purification  of  the  sanctuary  may 
be  intended. 

Verse  20.  For  him  that  is  simple]  That  wants  un- 
derstanding to  conduct  himself  properly. 

Verse  25.  In  the  seventh  month]     He  shall  do  at 


22   And    upon   that  day    shall  *g  *•,•  f^- 

the   prince   prepare   for  himself  Oiymp.  Li.  3. 

and  for  all  the  people  of  the  land  servii  TuUii, 
''  a  bullock /or  a  sin-offering. 


R.  Roman.,  5. 


23  And  "  seven  days  of  the  feast  he  shall 
prepare  a  biurnt-offering  to  the  Lord,  seven 
bullocks  and  seven  rams  without  blemish  daily 
the  seven  days;  ''and  a  kid  of  the  goats  daily 
for  a  sin-offering. 

24  B  And  he  shall  prepare  a  meat-offering  of 
an  ephah  for  a  bullock,  and  an  ephah  for  a 
ram,  and  a  hin  of  oil  for  an  ephah. 

25  In  the  seventh  month,  in  the  fifteenth  day 
of  the  month,  shall  he  do  the  like  in  the  ^  feast 
of  the  seven  days,  according  to  the  sin- 
offering,  according  to  tlie  burnt-offering,  and 
according  to  the  meat-offering,  and  according 
to  the  oil. 

J  Lev.  iv.  14. 'Lev.  xxiii.  8. 'See  Num.  xxviii.  15,  22, 

30;  xxix.  5,  1!,  16, 19,  &c. e  Chap.  xlvi.  5, 7. iiLev.  ixiii. 

33:  Num.  xxix.  12;  Deut.  xvi,  13. 

the  feast  of  tabernacles  the  same  things  that  he  was 
desired  to  do  on  the  passoi^er.  The  prince  should 
offer  the  same  number  of  victims,  of  the  same  quality, 
and  with  the  same  ceremonies,  as  during  the  above 
seven  days.  The  offerings  were,  sin-offerings,  burnt- 
offerings,  and  peace-offerings. 


CHAPTER  XLVI. 

Ordinances  of  worship  prescribed  for  the  prince  and  for  the  people,  1-15;  and  the  gifts  he  may  bestow  on 
his  sons  and  servants,  16-18.  A  description  of  the  courts  appointed  for  boiling  or  baking  any  part  of  the 
holy  oblations,  19-24. 

of  the  gate  :  then  he  shall  go 
forth :  but  the  gate  shall  not  be 
shut  until  the  evening. 

3  Likewise  the  people  of  the 
land  shall  worship  at  the  door  of  this  gate 
before  the  Lord  in  the  sabbaths  and  in  the 
new  moons. 

4  And  the  burnt-offering  that  ''  the  prince 
shall  offer  unto  the  Lord  in  the  sabbath  day 
shall  be  six  lambs  without  blemish,  and  a  ram 
without  blemish. 


AgJi;  34_30.  rpHUS    saith   the    Lord   God; 

Olymp.  LI.  3.  The  gate  of  the  inner  court 

SeniiTTuUii,  that  lookcth  toward  the  east  shall 

R.  Roman.,  5. 


be  shut  the  six  working  days  ; 
but  on  the  sabbath  it  shall  be  opened,  and  in 
the  day  of  the  new  moon  it  shall  be  opened. 

2  "  .\jid  the  prince  shall  enter  by  the  way  of 
the  porch  of  that  gate  without,  and  shall  stand 
by  the  post  of  the  gate,  and  the  priest  shall 
prepare  his  burnt-offering  and  his  peace- 
offerings,  and  lie  shall  ■worship  at  the  threshold 


•  Chap.  xliv.  3 ;  ver.  8. 


NOTE.S  ON  CH.\P.  XLVI. 
Verse  4.  The  burnt-offering  that  the  prince  shall 
offer]  The  chief  magistrate  was  always  obliged  to  at- 
tend the  public  worship  of  God,  as  well  as  the  priest, 
to  show  that  the  civil  and  ecclesiastical  states  were 
both  under  the  same  government  of  the  Lord  ;  and  that 
no  one  was  capable  of  beine  prince  or  priest,  who  did 


A.  M.  3430. 

B.  C.  574. 

Olymp.  LI.  3. 

Anno 
Servii  TuUii, 
R.  Roman.,  5. 


i>  Chap.  xlv.  17. 


not  acknowledge  God  in  all  his  ways.  It  is  no 
wonder  that  those  lands  mourn,  where  neither  the 
established  priest  nor  the  civil  magistrate  either 
fear  or  love  God.  Ungodly  priests  and  profligate 
magistrates  are  a  curse  to  any  land.  In  no  country 
have  I  found  both  so  exemplary  for  uprightness,  as  in 
Britain. 

540 


Ordinances  for  the  prince, 


A.  M.  3430. 

B.  C.  574. 

Olymp.  LI.  3. 

Anno 
Servii  Tullii, 
It.  Roman.,  5. 


5   "■  And  the  meat-offering  shall 
be  an  ephah  for  a    ram,  and  the 
meat-offering  for  the  lambs  *■  as 
he  shall  be  able  to  give,   and  a 
bin  of  oil  to  an  ephah. 

6  And  in  the  day  of  the  new  moon  it  shall 
be  a  young  bullock  without  blemish,  and  six 
lambs,  and  a  ram :  they  shall  be  without 
blemish. 

7  And  he  shall  prepare  a  meat-offering,  an 
ephah  for  a  bullock,  and  an  ephah  for  a  ram, 
and  for  the  lambs  according  as  his  hand  shall 
attain  unto,  and  a  hin  of  oil  to  an  ephah. 

8  "  And  when  the  prince  shall  enter,  he 
shall  go  in  by  the  way  of  the  porch  of  that 
gate,  and  he  shall  go  forth  bv  the  way  thereof. 

9  But  when  the  people  of  the  land  ^  shall 
come  before  the  Lord  in  the  solemn  feasts, 
he  that  enlereth  in  by  the  way  of  the  north 
gate  to  worship  shall  go  out  by  the  way  of 
the  south  gate  ;  and  he  that  entereth  by  the 
way  of  the  south  gate  shall  go  forth  by  the 
way  of  the  north  gate  :  he  shall  not  return  by 
the  way  of  the  gate  whereby  he  came  in,  but 
shall  go  forth  over  against  it. 

10  And  the  prince  in  the  midst  of  them, 
when  they  go  in,  shall  go  in ;  and  when  they 
go  forth,  shall  go  forth. 

11  And  in  the  feasts  and  in  the  solemnities 
«the  meat-offering  shall  be  an  ephah  to  a  bul- 
lock, and  an  ephah  to  a  ram,  and  to  the  lambs 
as  he  is  able  to  give,  and  a  hin  of  oil  to  an 
ephah. 

12  Now  when  the  prince  shall  prepare  a 
voluntary    burnt-offering     or     p 


cChap.  xIt.  29;   ver.  7,  11. <1  Heb.  Ihe 

Deut.  xvi.   17. ^Ver.  2. fE.xod.  xxiii. 

16. sVer.  5. 


eace-offerings 

oift    of  his  hand; 
14-17;    Deut.  xvi. 


EZEKlfiL.  and  for  the  people. 

voluntarily  unto  the  Lord,  ''  one      ^-  ^  3430. 
shall  then  open  him  the  gate  that    oiymp.  li.  3. 
looketh  toward  the  east,  and  he     servii  XuUii, 
shall   prepare  his   burnt-offering    R-  Roman.,  5. 
and   his    peace-offerings,    as    he    did    on    the 
sabbath  day :    then  he    shall   go  forth ;    and 
after  his  going  forth  one  shall  shut  the  gate. 

13  '  Thou  shall  daily  prepare  a  burnt-offering 
unto  the  Lord  of  a  lamb  ''  of  the  first  year 
without  blemish  :  thou  shalt  prepare  it  '  every 
morning. 

14  And  thou  shalt  prepare  a  meat-offering 
for  it  every  morning,  the  sixth  part  of  an 
ephah,  and  the  third  part  of  a  hin  of  oil,  to 
temper  with  the  fine  flour ;  a  meat-offering 
continually  by  a  perpetual  ordinance  unto 
the  Lord. 

1 5  Thus  shall  they  prepare  the  lamb,  and  the 
meat-offering,  and  the  oil,  every  morning  for 
a  continual  burnt-offering. 

16  Thus  saith  the  Lord  God  ;  If  the  prince 
give  a  gift  unto  any  of  his  sons,  the  inheritance 
thereof  shall  be  his  sons';  it  shall  be  their 
possession  by  inheritance. 

17  But  if  he  give  a  gift  of  his  inheritance 
to  one  of  his  servants,  then  it  shall  be  his  to 
■"  the  year  of  liberty ;  after  it  shall  return  to 
the  prince ;  but  his  inheritance  shall  be  his 
sons'  for  them. 

18  Moreover  "the  prince  shall  not  take  of 
the  people's  inheritance  by  oppression,  to 
thrust  them  out  of  their  possession ;  but  he 
shall  give  his  sons'  inheritance  out  of  his  own 
possession  :  that  1113^  people  be  not  scattered 
every  man  from  his  possession. 


Verse  7.  According  as  /lis  hand  shall  attain  tmto] 
According  to  his  ability,  to  « liat  the  providence  of  God 
has  put  in  his  hand,  i.  e.,  his  power.  This  proportion 
of  offerings  is  different  from  that  prescribed  by  the  Mo- 
saic law,  Num.  xv.  4-12. 

Verse  9.  He  that  entereth  in  by  the  nay  of  the  north, 
<j-c.]  As  the  north  and  the  south  gates  were  opposite 
to  each  other,  he  that  came  in  at  the  north  must  go 
out  at  the  south  ;  he  that  came  in  at  the  south  must 
go  out  at  the  north.  No  person  was  to  come  in  at 
the  east  gate,  because  there  was  no  gate  at  the  west ; 
and  the  people  were  not  permitted  to  turn  round  and 
go  out  at  the  same  place  by  which  they  came  in ;  for 
this  was  like  turning  their  backs  on  God,  and  the  de- 
corum and  reverence  with  which  public  worship  was 


>>  Chap.  xliv.  3  ;   ver.  2. '  E.xod.  xxix.  38  ;  Num.  xiviii.  3. 

k  Heb.  a  son  of  his  year. -'  Heb.  inoming  by  morning. f"  Lev. 

XXV.  10. "Chap.  xlv.  8. 


great  deal  of  confusion,  where  so  many  people  must 
have  jostled  each  other,  in  their  meetings  in  different 
parts  of  this  space. 

VerselO.  And  the  prince  in  the  midst  of  theni]  Even 
he  shall  act  in  the  same  way  :  he  must  also  go  straight 
forward,  and  never  turn  his  back  to  go  out  at  the  same 
gate  by  which  he  entered.  The  prince  and  the  people 
were  to  begin  and  end  their  worship  at  the  same  time. 

A^'erse  13.  Thou  shalt  prepare  it  every  morning.'] 
The  evening  offering  is  entirely  omitted,  which  makes 
an  important  difference  between  this  and  the  old  laws. 
See  Exod.  xxix.  31-46. 

Verse  17.    To  the  year  of  liberty]     That  is,  to  the 
year  of  jubilee,   called   the   year  of  liberty,  because 
there  was  then  a  general  release.     All  servants  had 
to  be  conducted  would  not  admit  of  this.      Besides,  [  their  liberty,  and  all  alienated  estates  returned  to  their 
returning  by  the  same  way  must  have  occasioned  a  '  former  owners. 
650 


TTie  vision  of 


CHAP.  XLVII. 


the  holy  waters. 


A.  M.  3130. 

B.  C.  57t. 

Olj-mp.  LI.  3. 

Anno 
Servii  TiiUii, 
R.  Roman.,  5. 


1 9  After  he  brought  me  llirough 
the  cnir)-,  whicli  was  at  the  side 
of  the  gate,  into  the  holy  cliam- 
bers  of  the  priests,  which  looked 

toward  the  north  :    and,  behold,  there  was  a 

place  on  the  two  sides  westward. 

20  Tiien  said  he  unto  me,  Tiiis  is  the  place 
where  the  priests  shall  °  boil  the  trcspass- 
oflering  and  the  sin-oflering,  where  thcj'  shall 
P  bake  the  meat-offering ;  that  they  bear  them 
not  out  into  the  utter  court,  i  to  sanctify  the 
people. 

21  Tlien  he  brought  me  forth  into  the  utter 
court,  and  caused  me  to  pass  by  the  four  cor- 


»2  Chron.  Txxr.  13. pLev.  ii.  4,  5,  7. <iChap.  xliv.  19. 

f  Heb.  a  court  in  a  comer  of  a  courts  and  a  court  in  a  comer  of  a  court. 


Verse  19.  He  brought  me  through  the  entry\  The 
prophet  had  entered  by  the  north  gate  of  the  court  of 
the  priests,  where  he  liad  seen,  a  little  before,  the  glory 
of  the  Lord,  and  where  he  had  received  all  those  di- 
rections from  chap.  .vliv.  4,  5,  to  this  chapter.  From 
that  gate,  (see  plan  Q,)  he  entered  the  vestibule  by  a 
gate  wliich  was  by  the  side  of  the  apartments  of  the 
priests,  which  were  along  this  aisle,  (see  15,)  to  the 
right  of  the  vestibule  towards  the  west.  At  the  ex- 
tremity of  a  row  of  chambers,  he  remarked,  at  the 
west,  the  place  where  they  boiled  the  flesh  of  the  sin- 
offerings,  (see  T.)  They  did  not  boil  there  the  flesh 
of  all  sorts  of  victims,  there  were  other  kitchens  ap- 
pointed for  that,  (see  PP  :)  but  that  only  which  could 
not  be  eaten  but  in  the  outer  court,  and  by  the  priests 
which  were  sanctified ;  such  were  the  parts  of  the  of- 


A.  M.  3430. 

B.  C.  574. 
Olymp.  LI.  3. 

Anno 
Servii  TuUii 
R.  Koman.,  5. 


ners  of  the  court ;  and,  behold, 
■■  in  every  comer  of  the  court 
Iherc  was  a  court. 

22  In  the  four  comers  of  the  

court  there  were  courts  '  joined  of  forty  cubits 
long  and  thirty  broad  :  these  four  '  comers  were 
of  one  measure. 

23  And  there  was  a  row  of  building  round 
about  in  them,  round  about  them  four,  and  it 
was  made  with  boiling  places  mider  the  rows 
round  about. 

24  Then  said  he  unto  me,  These  are  the 
places  of  them  that  boil,  where  the  ministers  of 
the  house  shall  "  boil  the  sacrifice  of  the  people. 

■  Or,  made  with  chimneys. 1  Heb.  cornered. "  See  ver.  20 ; 

Lev.  viij.  31 ;  1  Kings  xix.  21 ;  2  Kings  vi.  29. 

ferings  for  sins  of  commission  and  ignorance,  and  the 
offerings  o{ flour  with  which  they  were  accompanied. 

A'^erse  120.  The  trespass-offering]  Part  of  this,  and 
of  the  sill-offering,  and  the  flour-offering,  was  the  por- 
tion of  the  priests.    See  Num.  xviii.  9,  10. 

Verse  23.  It  was  made  with  boiling  places]  These 
were  uncovered  apartments,  where  they  kept  fires  for 
dressing  those  parts  of  the  peace-offerings,  which 
were  made  in  the  temple  by  individuals  through  a 
principle  of  devotion.  On  these  their  families  and 
their  friends  feasted ;  and  portions  were  sent  to  the 
poor,  the  widows,  and  the  orphans.  And  thus  the 
spirit  of  devotion  was  the  means  of  preserving  the 
spirit  of  mercy,  charity,  and  benevolence  in  the  land. 
How  true  is  that  word,  "  Godliness  is  profitable  for 
all  things !" 


CHAPTER    XLVII. 

The  vision  of  the  holy  tvaters  issuing  out  of  the  temple,  and  their  virtue ;  an  emblem  of  the  power  of  God's 
grace  under  the  Gospel,  capable  of  healing  all  but  the  incorrigibly  impenitent,  represented  by  the  marshy 
ground  that  cannot  be  healed,  1-12.  Also  a  description  of  the  several  divisions  of  the  Holy  Land  indis- 
criminately shared  betwixt  Jews  and  proselytes  ;  to  denote  that  in  after  times  the  privileges  now  enjoyed  by 
the  Jews  should  be  also  extended  to  the  Gentiles,  13-23. 


A.  M.  3430. 

B.  C.  574. 

Olymp.  LI.  3. 

Anno 
Servii  TuUii, 
R.  Roman.,  5. 


^i^FTERWARD  he  brought  me 
again  unto  the  door  of  the 


house  ;  and,  behold,  =>  waters  is- 
sued out  from  under  the  *>  thresh- 
old of  tlie  house  eastward :  for  tiie  fore  front 


•Joel  iii.  18;  Zech.  xiii.  1 ;  liv.  9;  Rev.  xiii.  1. 

NOTES  ON  CHAP.  XLVH. 
Verse  1 .  Behold,  waters  issued  out  from  tinder  the 
threshold]  Ezekiel,  after  liaving  made  the  whole  com- 
pass of  the  court  of  the  people,  is  brought  back  by  the 
north  gate  into  the  courts  of  the  priests;  and,  having 
reached  the  gate  of  the  temple,  he  saw  waters  which 
had  their  spring  under  the  threshold  of  that  gate,  that 
looked  towards  the  east ;  and  which,  passing  to  the 


of  the  house  stood  toward  the 
east,  and  the  waters  came  down 
from  under  from  the  right  side 
of  the  house,  at  the  south  side  of 
llie  altar. 


A.  M.  3430. 

B.  C.  574. 

Olymp.  LI.  3. 

Anno 
Servii  TuUii, 
R.  Roman.,  S. 


iiPsa.  Ixxxiv,  10,  in  the  margin. 


south  of  the  altar  of  burnt-offerings  on  the  right  of  the 
temple,  ran  from  the  west  to  the  east,  that  they  might 
fall  into  the  brook  Kidron,  and  thence  be  carried  into 
the  Dead  Sea.  Lilerall}',  no  such  waters  were  ever  in 
the  temple  ;  and  because  there  were  none,  Solomon  had 
what  is  called  the  brazen  sea  made,  which  held  water 
for  the  use  of  the  temple.  It  is  true  that  the  water 
which  supplied  this  sea  might  have  been  brought  by 
551 


The  vision  of 


EZEKIEL. 


the  typical  waters. 


*B  'c'  5^4''  ^  '^'^®"  brought  lie  me  out  of 

Olymp.  LI.  3.  the  Way  of  the   gale   northward, 

Servii  TuUii,  and  led  me  about  the  way  with- 

R.  Roman.,  5.  ^^^  ^j^jy  j|^g  ^j^gj.  g^^g  ^y  ^^e  Way 


that  looketh  eastwa»^ ;  and,  behold,  there  ran 
out  waters  on  the  right  side. 

3  And  when  *=  the  man  that  had  the  line  in 
his  hand  went  forth  eastward,  he  measiu-ed  a 
thousand  cubits,  and  he  brought  me  through 
the  waters ;  the  ^  waters  were  to  the  ankles. 

4  Again  he  measured  a  thousand,  and  brought 
me  through  the  waters  ;  the  waters  ivere  to  the 
knees.  Again  he  measured  a  thousand,  and 
brought  me  through ;  the  waters  ivere  to  the 
loins. 

5  Afterward  he  measured  a  thousand ;  and 
it  was  a  river  that  I  could  not  pass  over :  for 


«  Chap.  xl.  3. <1  Heb.  waters  of  the  ankles. e  Heb.  waters  of 

swimming, f  Heb.  Up. 

pipes  to  the  place  :  but  a  fountain  producing  abundance 
of  water  was  not  there,  and  could  not  be  there,  on  the 
top  of  such  a  hill ;  and  consequently  these  waters,  as 
■well  as  those  spoken  of  in  .Toel  iii.  18,  and  in  Zech. 
xiv.  8,  are  to  be  understood  spiritually  or  lypically ; 
and  indeed  the  whole  complexion  of  the  place  here 
shows,  that  they  are  tluis  to  be  understood.  Taken  in 
this  view,  I  shall  proceed  to  apply  the  whole  of  this 
vision  to  the  effusion  of  light  and  salvation  by  the  out- 
pouring of  the  Spirit  of  God  under  the  Gospel  dispen- 
sation, by  which  the  knowledge  of  the  true  God  was 
multiplied  in  the  earth ;  and  have  only  one  previous 
remark  to  make,  that  the  farther  the  waters  flowed 
from  the  temple,  the  deeper  they  grew. 

With  respect  to  the  phraseology  of  this  chapter,  it 
may  be  said  that  St.  John  had  it  particularly  in  view 
while  he  WTOte  his  celebrated  description  of  the  para- 
dise of  God,  Rev.  xxii.  The  prophet  may  therefore 
be  referring  to  the  same  thing  which  the  apostle  de- 
scribes, viz. ,  the  grace  of  the  Gospel,  and  its  effects  in 
the  world. 

Verse  2.  There  ran  out  waters]  D"3i)"D  D'''^  inayim 
mephaccim,  the  waters  seem  to  have  been  at  first  in 
small  quantity ;  for  the  words  imply  that  they  oozed 
or  dropped  out.  They  were  at  first  so  small  that  they 
came  guttatim,  drop  hy  drop ;  but  lliey  increased  so, 
that  they  became  a  river  in  which  one  could  swim. 

Verses  3-5.  He  measured  a  thousand  cubits, — the 
waters  were  to  the  ankles  ;  a  thousand  more, — the 
waters  ivere  to  the  knees  ;  a  thousand  more, — they 
became  a  river  that  could  not  be  forded.  The  u'aters 
were  risen,  and  they  were  waters  to  swim  in. 

I.  This  may  be  applied  to  the  gradual  discoveries 
of  the  plan  of  salvation, — 1.  In  the  patriarchal  ages. 
2.  In  the  giving  of  the  law.  3.  In  the  ministry  of 
John  the  Baptist.  And,  4.  In  the  full  manifestation 
of  Christ  by  the  communication  of  the  Holy  Ghost. 

II.  This  vision  may  be  applied  also  to  the  growth 
of  a  believer  in  the  grace  and  knowledge  of  God. 
There  is — 1.  The  seed  of  the  kingdom.    2.  The  blade 

553 


the  waters  were  risen,    "  waters  ^^  ^  I'*?"- 

to  swim  in,  a  river  that  could  not  Olymp.  li.  3. 

,                      1  Anno 

be  passed  over.  ServU  Tuiiii, 

6  And  he  said  unto  me.  Son  of  ^-  ^"■"''"-  ^- 


man,  hast  thou  seen  this  ?  Then  he  brought 
me,  and  caused  me  to  return  to  the  brink  of 
the  river. 

7  Now  when  I  liad  returned,  behold,  at  the 
'  bank  of  the  river  toere  very  many  s  trees  on 
the  one  side  and  on  the  other. 

8  Then  said  he  unto  me,  These  waters  issue 
out  toward  the  east  country,  and  go  down  into 
the  ''  desert,  and  go  into  the  sea  :  ivhich  being 
brought  forth  into  the  sea,  the  waters  shall  be 
healed. 

9  And  it  shall  come  to  pass,  that  every  thing 
that  liveth,  which  moveth,  whithersoever  the 

s  Ver.  12  ;  Rev.  xxii.  2. 1'  Or,  plain ;  see  Deut.  iii.  17  ;  iv.  49 ; 

Josh.  ill.  16. 

from  that  seed.  3.  The  ear  out  of  that  blade.  And, 
4.  The  full  corn  in  that  ear. 

III.  It  may  be  applied  to  the  discoveries  a  penitent 
believer  receives  of  the  mercy  of  God  in  his  salvation. 
He  is — 1.  A  little  child,  born  of  God,  born  from  above, 
and  begins  to  taste  the  bread  of  life,  and  live  on  the 
heavenly  food.  2.  He  grows  up  and  increases  in  sta- 
ture and  strength,  and  becomes  a  young  man.  3.  He 
becomes  matured  in  the  Divine  life,  and  has  his  spi- 
ritual senses  exercised  so  as  to  become  a  father  in 
Christ.  In  other  words,  the  grace  of  God  appears  to 
come  drop  by  drop ;  it  is  given  as  it  can  be  used ;  it 
is  a  seed  of  light,  and  multiplies  itself  The  penitent 
at  first  can  scarcely  believe  the  infinite  goodness  of  his 
Maker  ;  he  however  ventures  to  follow  on  with  the 
conducting  angel,  the  minister  of  the  Go.spel,  in  his 
descriptions  of  the  plenitude  of  that  salvation,  provided 
in  that  living  Temple  in  which  alone  the  well-spring 
of  life  is  to  be  found.  4.  In  thus  following  on  to  know 
the  Lord  he  finds  a  continual  increase  of  light  and  life, 
till  at  last  he  is  carried  by  the  streams  of  grace  to  the 
ocean  of  eternal  mercy  ;  then 

"  Plunged  in  the  Godhead's  deepest  sea, 
And  lost  in  his  immensity." 

IV.  These  waters  may  be  considered  as  a  type  of 
the  progress  which  Christianity  shall  make  in  the  world. 
1.  There  were  only  a  few  poor  fishermen.  2.  After- 
wards many  Jews.  3.  Then  the  Gentiles  of  Asia 
Minor  and  Greece.  4.  The  continent  and  isles  of 
Europe.  And,  5.  Now  spreading  through  Africa, 
Asia,  and  America,  at  present  these  waters  are  no 
longer  a  river,  but  an  immense  sea ;  and  the  Gospel 
fishers  are  daily  bringing  multitudes  of  souls  to  Christ- 
Verse  9.     Every  thing — whithersoever  the    rivers 

shall  come,  shall  live]  Life  and  salvation  shall  continu 
ally  accompany  the  preaching  of  the  Gospel ;  the  death 
of  sin  being  removed,  the  life  of  righteousness  shall  be 
brought  in. 

There  shall  be  a  very  great  multitude  of  fish]    On 


The  dimensions  and 


CHAP.  XLVII. 


limits  of  the  land. 


'  rivers  shall  come,  shall  live  : 
and  there  shall  be  a  very  great 
imiltituclc  of  fish,  because  these 
waters    shall  come   thither :    for 

they  shall   be  healed ;    and  ever}'  thing   shall 

live  whither  the  river  cometli. 

10  And  it  shall  come  to  pass,  that  the  fish- 
ers shall  stand  upon  it  from  En-gedi  even  unto 
En-eglaim ;  they  shall  be  a  place  to  spread 
forth  nets;  their  fish  shall  be  according  to  their 
kinds,  as  the  fish  ''of  the  great  sea,  exceeding 
many. 

1 1  But  the  miry  places  thereof  and  the 
marshes  thereof  '  shall  not  be  healed ;  they 
shall  be  given  to  salt. 

1 2  And  ""  by  the  river  upon  the  bank  thereof, 
on  this  side  and  on  that  side,  "  shall  grow  all 
trees  for  meal,  °  whose  leaf  shall  not  fade, 
neither  shall  the  fruit  thereof  be  consumed  : 
it  shall  bring  forth  •■  new  fruit  according  to  his 

'Heb.  two  rivers. ''Num.  xxxiv.  G;    Josh,  xxiii.  4;    chap. 

xlvili.  28. 1  Or,  and  that  whirh  nhaU  not  br  heidrd. ™  Ver.  7. 

"Heb.  shall  come  up. -"Job  viii.  IG;    Psa.  i.  3;   Jer.  xvii.  8. 

P  Or,     principal. %  Or,    for    bruises     and    sores. '  Rev. 

xxii.  2. 


months,  because  their  waters  they      *g  •*  1*.^ 
issued  out  of  the  sanctuary ;  and     oij-mp.  Li.  3. 
the  fruit  thereof  shall  be  for  meat,     Servii  Tullii, 
and  the  leaf  thereof  ifor'medicine.     ^•^°"""'^- 

13  Thus  saith  the  Lord  God;  This  shall  be 
the  border,  whereby  ye  shall  inherit  the  land 
according  to  the  twelve  tribes  of  Israel :  "  Jo- 
seph shall  have  two  portions. 

14  And  ye  shall  inherit  it,  one  as  well  as 
another  :  concerning  the  which  I  '  lifted  "  up 
mine  hand  to  give  it  unto  your  fathers  :  and 
this  land  shall  ''  fall  unto  you  for  inheritance. 

15  And  this  shall  be  the  border  of  the  land 
toward  the  north  side,  from  the  great  sea,  ""  the 
way  of  Hclhlon,  as  men  go  to  "  Zedad ; 

16  J'Hamath,  ^  Berothah,  Sibraim,  which  is 
between  the  border  of  Damascus  and  the  bor- 
der of  Hamath  ;  ""  Hazar-hatlicon,  which  is  by 
the  coast  of  Hauran. 

17  And  the  border  from  the  sea  shall  be 


the  above  plan  this  must  refer  to  genuine  converts  to 
the  Christian  faith ;  true  believers,  who  have  got  life 
and  salvation  by  the  streams  of  God's  grace.  The 
apostles  were  fishers  of  men  ;  converts  were  the  fish 
caught.  See  below.  As  the  waters  flow  into  the  Dead 
Sea,  where  no  fish,  it  is  said,  can  live,  its  waters  must 
be  healed,  that  is,  made  capable  of  preserving  life ;  and 
so  its  nature  be  thus  far  most  surprisingly  altered. 

Verse  10.  The  fishers  shall  stand  upon  it]  On  the 
above  plan  of  interpretation  these  must  mean — 1.  The 
apostles  of  our  Lord  Jesus.  2.  The  preachers  of  the 
everlasting  Gospel.      See  Matt.  iv.  19. 

From  En-gedi]  At  the  southern  extremity  of  the 
Dead  Sea. 

Unto  En-eglaim]  At  the  northern  extremity  of  the 
same. 

Their  fish  shall  be  according  to  their  kinds]  Every 
kind  of  fish,  and  the  fish  all  excellent  of  their  kinds. 
All  nations,  and  kindreds,  and  people  shall  be  called  by 
the  Gospel  ;  it  shall  not  be  an  excluding  system  like  that 
of  Judaism,  for  its  Author  tasted  death  for  every  man. 
Averse  11.  The  miry  places]  "Point  out,"  says  Cal- 
met,  "  the  schismatics  and  heretics  who  do  not  live  by 
the  Spirit  of  Jesus  Christ,  but  separate  from  his  Church ; 
and  the  evil  Christians  who  dishonour  that  Church,  of 
which  they  are  corrupt  members."  A  description  ap- 
plicable to  the  Roman  Catholic  Church,  that  is  both 
schismatic  and  heretic  from  the  Church  of  Jesus  Christ, 
which  is  built  on  the  foundation  of  the  prophets  and 
apostles,  Jesus  him.ielf  being  the  chief  corner  stone  ; 
for  the  Church  of  Rome,  leaving  this  foundation,  is  now 
built  on  the  foundation  of  councils  and  traditions,  and 
lying  miracles ;  the  popes  in  their  succession  being  its 
onlv  corner  stones. 


»Gen.  xUiii.  5  ;    1  Chron.  v.   1;    chap,   xlviii,  4,  5. >0r, 

swore. "Gen.  xii.  7:  xiii.  15;  xv.  7;  xvii.  8;  xxvi.  3;  xxviii. 

13;    chap.  xx.   5,6,  28,  42. "Chap,  xlviii.  29. "Chap. 

xlviii.  1, ^Num.  xxxiv.  8. y  Num.  xxxiv.  8. «2  Sam. 

viii.  8. "Or,  tfie  middle  village. 

Verse  12.  Shall  grow  all  trees  for  meat,  whose  leaf 
shall  not  fade]  A  description  that  suits  the  righteous, 
who  are  still  producing — 1.  The  fruits  oi  faith.  2. 
The  fruits  of  the  Spirit.  3.  The /rut/.?  oUove  to  God, 
obedience  to  his  holy  will,  and  love  to  all  men.  Bene- 
volence, mercy,  charity,  kindness,  &c. 

The  leaf  thereof  for  medicine.]  See  Rev.  xsii.  1-5. 
Even  the  leaves,  the  holy  profession  of  the  righteous, 
is  a  spiritual  medicine.  Righteousness  is  thus  encou- 
raged in  the  world.  The  profession  points  out  the 
salvation,  as  it  shows  the  nature  and  sufficiency  of  that 
salvation ;  for  a  just  creed  contains  aU  the  articles  of 
the  Christian  faith. 

A'cr-sc  13.  Joseph  shall  have  two  portioru'!.]  That 
is.  In  Ephraim  and  Manassch,  his  two  sons,  who  each 
had  a  separate  inheritance. 

Verse  15.  The  way  of  Hethlon,  as  men  go  to  Zedad.] 
Probably  Hethlon  is  the  same  as  Cuthlon,  a  city  of 
Syria,  Ijetween  Antioch  and  Laodicea,  according  to 
Antoninus.  Some  of  these  places  are  not  known  ;  but 
see  the  same  kind  of  division,  Num.  xxxiv.  7-12. 

Verse  16.  Hamath]  Emesa  or  Amesa,  in  Syria. — 
Calmet. 

Berothah]  Berytus,  now  Baruth  or  Beeroth,  which 
David  took  from  Hadarezer,  king  of  Syria,  2  Sam.  viii. 
8  ;  but  these  things  are  very  uncertain. 

Sibraim]  Sabarim  or  Sepharvaim,  according  to  the 
Syriac,  betn'een  Hamath  and  Damascus. 

Hazar-hatticon]  The  middle  Hazar  ;  or  middle  vil- 
lage, as  the  margin. 

Hauran.]     The    city    Aurana,    and    the    district 
1  Auranitis,   are   in   the   north-east   limit  of   the    Holy 

Land. 
1      Verse  17.    The  border  from  the  sea]  The  north  bor- 
653 


fhe  portions  of 


EZEKIEL. 


A.  M.  3430. 

B.  C.  574. 
Olymp.  LI.  3. 

Ajino 
Servu  TiiUii, 
R.  Roman.,  5. 


*■  Hazar-enan,  the  border  of  Da- 
mascus, and  the  north  northward, 
and  the  border  of  Hamath.    And 
this  is  the  north  side. 

18  And  the  east  side  ye  shall  measure  ■=  from 
Ham-an,  and  from  Damascus,  and  from  Gilead, 
and  from  the  land  of  Israel  by  Jordan,  from  the 
border  unto  the  east  sea.  And  t7iis  is  the  east 
side. 

19  And  the  south  side  southward,  from  Ta- 
mar  even  to  ^  the  waters  of  "  strife  ew  Kadesh, 
the  '  river  to  the  great  sea.  And  tJiis  is  the 
south  side  s  southward. 

20  The  west  side  also  shall  be  the  great  sea 
from  the  border,  till  a  man  come  over  against 


bNum.    xxxiv.   9;    chap,  xlviii.    1. '^Heb.   from  between. 

dNum.  XX.  13;  Deut.  xxxii.  51  ;  Psa.  Ixxxi.  7;  chap,  xlviii.  28. 
'  Or,  Menbah. 


der  eastward  is  ascertained  ver.  15,  16  ;    here  it  is 

shown  how  far  it  extends  itself  northward. 

Hazar-enan]  The  village  of  Enan,  Num.  xxxiv.  9, 
placed  to  the  north  of  Cssarea  Philippi.  Ziphrnn,  see 
Num.  xxxiv.  9,  called  Zaphion  by  the  Syriac. 

Verse  18.  The  east  sea}  The  same  as  the  Z)ca<?  Sea. 

Verse  19.  Tamar]  Cailed  Hazazo7i  Tamar,  or  En- 
gedi,  2  Chron.  xx.  2. 

The  river']  Besor,  which  runs  into  the  sea  near 
Gaza. 

A'^erse  20.    The  great  sea]     The  Mediterranean. 


the  different  tribes 
is    the    west 


A.  M.  3430. 

B.  C.  574. 
Olymp.  LI.  3. 

Anno 
Servii  TuUii, 
R.  Roman.,  5. 


^  Hamath.     This 
side. 

2 1  So  shall  ye  divide  this  land 
unto  you  according  to  the  tribes 
of  Israel. 

22  And  it  shall  come  to  pass,  that  ye  shall 
divide  it  by  lot  for  an  inheritance  unto  you, 
'  and  to  the  strangers  that  sojourn  among  you, 
which  shall  beget  children  among  you  :  ^  and 
they  shall  be  unto  you  as  born  in  the  country 
among  the  children  of  Israel ;  they  shall  have 
inheritance  with  you  among  the  tribes  of  Israel. 

23  And  it  shall  come  to  pass,  that  in  what 
tribe  the  stranger  sojourneth,  there  shall  ye 
give  him  his  inheritance,  saith  the  Lord  God. 


""Or,    valla/. g  Or,    toward   Teman. ^  Num.    xiii.   21 ; 

xxxiv.  8;   Josh.   xiii.  5. 'See  Eph.  iii.  6;    Rev.  vii.   9,  10. 

kRom.  X.  12;  Gal.  iii.  28 ;  Col.  iii.  11. 


From  the  border]  The  southern  border,  mentioned 
ver.   19. 

Verse  22.  And  to  the  strangers  that  sojourn]  In 
former  divisions  of  the  land,  no  place  was  given  to 
strangers ;  but  in  this  division,  (which  seems  to  have 
no  other  reference  than  to  the  Gospel,  for  literally  such 
a  division  never  took  place,)  the  strangers  are  to  have 
an  inheritance ;  intimating  the  calling  of  the  Gentiles 
into  the  Church  of  Christ,  to  an  inheritance  that  is  in- 
corruptible, undefiled,  and  that  fadeth  not  away.  Glory 
be  to  God  for  his  unspeakable  gift !     Amen.  Amen. 


CHAPTER  XLVIII. 

This  chapter  contains  a  description  of  the  several  portions  of  the  land  belonging  to  each  tribe,  together  with 
the  portion  allotted  to  the  sanctuary,  city,  suburb,  and  prince,  1—29  ;  as  also  the  measure  and  gates  of  the 
new  city,  30—35. 


A.  M.  3430. 

B.  C.  574. 
Olymp.  LI.  3. 

Anno 
Servii  TuUii, 
R.  Roman.,  5. 


IVTOW  these  are  the  names  of 
the  tribes.  ^  From  the  north 
end  to  the  coast  of  the  v\'ay  of 
Hethlon,  as  one  goeth  to  Hamath, 
Hazar-enan,  the  border  of  Damascus  north- 
ward, to  the  coast  of  Hamath ;  for  these  are 
his  sides  east  and  west ;  "^  a  portion  for  Dan. 

2  And  by  the  border  of  Dan,  from  the  east 
side  unto  the  west  side,  a  portion  for  Asher. 

3  And  by  the  border  of  Asher,  from  the  east 
side  even  unto  the  west  side,  a  portion  for 
Naphtali. 

4  And  by  the  border  of  Naphtali,  from  the 


a  Chap,  xlvii.  15,  &c. — — i>Heb.  one  portion. 


NOTES  ON  CHAP.  XLVIII. 
Verse  1.     Noio  these  are  the  names  of  the  tribes.] 
See  the  division  mentioned  Num.  x.xxiv.  7-12,  which 
casts  much  light  upon  this. 
554 


A.  M.  3430. 

B.  C.  574. 

Olymp.  LI.  3. 

Anno 
Servii  TuUii, 
R.  Roman.,  5. 


east  side  unto  the  west   side,  a 
portion  for  Manasseh. 

5  And  by  the  border  of  Manas- 
seh, from  the  east  side  unto  the 
west  side,  a  portion  for  Ephraim. 

6  And  by  the  border  of  Ephraim,  from  the 
east  side  even  unto  the  west  side,  a  portion  for 
Reuben. 

7  And  by  the  border  of  Reuben,  from  the 
east  side  unto  the  west  side,  a  portion  for 
Judah. 

8  And  by  the  border  of  Judah,  from  the  east 
side  unto  the  west  side,  shall  be  ■=  the  offering 

t  Chap.  xlv.  1-6. 

Verse9.  Theoblation]  Thiswasaportionofland^iwen- 
ty-fii-e thousand c\i\)\ism\engl\\,hy  tenthousandhjoii ;  in 
the  centre  of  which  was  the  temple,  which  must  be  des- 
tined for  the  use  of  the  priests,  the  Levites,  and  the  prince. 


Division  of  the  land 


CHAP.  XLVIII. 


among  the  tribes. 


\,  ^li  ^rl^."'  wliicli  ve  shall  offer  of  five  and 

Olymp.  LI.  3.  twenty  thousand  reeds  in  breadth, 

Sirvii"Tullii,  and  in  length  as  one  of  tiie  other 

R.  Roman.,  5.  p^^^g^  fj-gm  the  east  side  unto  the 


west  side  :  and  the  sanctuary  shall  be  in  the 
midst  of  it. 

9  The  oblation  that  ye  shall  offer  unto  the 
Lord  shall  be  of  five  and  twenty  thousand  in 
length,  and  of  ten  thousand  in  breadth. 

10  And  for  them,  even  for  the  priests,  shall 
be  this  holy  oblation ;  toward  the  north  five 
and  twenty  thousand  in  length,  and  toward  the 
west  ten  thousand  in  breadth,  and  toward  the 
east  ten  thousand  in  breadth,  and  toward  the 
south  five  and  twenty  thousand  in  length: 
and  the  sanctuary  of  the  Lord  shall  be  in  the 
midst  thereof 

11  ^  It  "  shall  be  for  the  priests  that  are 
sanctified  of  the  sons  of  Zadok ;  which  have 
kept  my  '  charge,  which  went  not  astray  when 
the  children  of  Israel  went  astray,  ^  as  the 
Levites  went  astraj^. 

12  And  this  oblation  of  the  land  that  is  offered 
shall  be  unto  them  a  thing  most  holy  by  the 
border  of  the  Levites. 

13  And  over  against  the  border  of  the  priests 
the  Levites  shall  have  five  and  twenty  thousand 
in  length,  and  ten  thousand  in  breadth  :  all  the 
length  shall  be  five  and  twenty  thousand,  and 
the  breadth  ten  thousand. 

14  '^  And  they  shall  not  sell  of  it,  neither  ex- 
change nor  alienate  the  first-fruits  of  the  land  : 
for  it  is  holy  unto  the  Lord. 

15  '  And  the  five  thousand  that  are  left  in  the 
breadth  over  against  the  five  and  twenty  thou- 
sand, shall  be  •'  a  profane  place  for  the  city,  for 
dwelling,  and  for  suburbs  :  and  the  city  shall 
be  in  the  midst  thereof 

1 6  And  these  shall  be  the  measures  thereof ; 


•^Chap.  xliv.  15. eOr,  The  satictiJiedportionshaMhefor  the 

prifsls. f  Or,  ward,  or  ordinance. eChap.  xliv.  10. 


Verse  15.  And  the  Jive  thousand  thai  are  left]  The 
territory  of  the  Levites  was  twenty -five  thousand  square 
cubits,  ver.  20.  But  their  city  was  only  four  thousand 
five  hundred  square  cubits,  see  ver.  13  and  16;  there 
remained,  therefore,  ten  thousand  cubits  square  to  be 
divided,  of  which  five  thousand  cubits  in  breadth,  by 
twenty-five  thousand  in  length,  on  the  east  and  west 
sides,  were  reserved  for  a  sort  of  second  city ;  or  for 
suburbs  where  lajTnen  might  dwell  who  were  employed 
by  those  priests  and  Levites  who  lodged  in  the  temple 
and  in  the  city,  ver.  18.  And  another  space  of  one 
thousand  cubits  in  breadth,  by  twenty-five  thousand  in 
length,  which  extended  only  from  north  to  south,  was 


the  north  side  four  thousand  and  *j  "*•  ^*^- 
five  hundred,  and  the  south  side  oiymp.  Li.  3. 
four  thousand  and  five  himdrcd,  s<-rvii  TuUii, 
and  on  the  east  side  four  thousand  "'  """"'"'  ^- 
and  five  hundred,  and  the  west  side  four  thou 
sand  and  five  hundred. 

17  And  the  suburbs  of  the  city  shall  be 
toward  the  north  two  himdred  and  fifty,  and 
toward  the  south  two  hundred  and  fifty,  and 
toward  the  east  two  hundred  and  fifty,  and 
toward  the  west  two  himdrcd  and  fifty. 

18  And  the  residue  in  length  over  against 
the  oblation  of  the  holy  portion  shall  be  ten 
thousand  eastward,  and  ten  tiiousand  westward : 
and  it  shall  be  over  against  the  oblation  of  the 
holy  portion ;  and  the  increase  thereof  shall 
be  for  food  unto  them  that  serve  the  city. 

1 9  '  And  they  that  serve  the  city  shall  serve 
it  out  of  all  the  tribes  of  Israel. 

20  All  the  oblation  shall  be  five  and  twenty 
thousand  by  five  and  twenty  thousand :  ye 
shall  offer  the  holy  oblation  foursquare,  with 
the  possession  of  the  city. 

21  "And  the  residue  shall  be  for  the  prince, 
on  the  one  side  and  on  the  other  of  the  holy 
oblation,  and  of  the  possession  of  the  city, 
over  against  the  five  and  twenty  thousand  of 
the  oblation  toward  the  east  border,  and  west- 
ward over  against  the  five  and  twenty  thousand 
toward  the  west  border,  over  against  the  por- 
tions for  the  prince  :  and  it  shall  be  the  holy 
oblation ;  "  and  the  sanctuary  of  the  house 
shall  be  in  the  midst  thereof. 

22  Moreover  from  the  possession  of  the 
Levites,  and  fi-om  the  possession  of  the  city 
being  in  the  midst  of  that  which  is  the  prince's 
between  the  border  of  Judah  and  the  border 
of  Benjamin,  shall  be  for  the  prince. 

23  As  for  the  rest  of  the  tribes  from  the 

iiExod.  xnii.  29;  Lev.  xstrii.   10,  28,  33. iChap.   xlv.   6. 

k  Chap.  jlii.  20. '  Chap.  xlv.  6. "  Chap.  xlv.  7. »  Ver.  8, 10. 

for  fields  and  gardens  appointed  for  the  support  of  those 
lay  servants.  On  which  we  may  remark,  there  was  no 
cultivated  land  between  the  portion  of  the  Levites  and 
that  of  the  prince,  but  only  on  the  east  and  west  sides. 
See  chap.  xlv.  6,  and  the  map  FF. 

Verse  21.  And  the  residue — for  the  prince']  His 
portion  was  alongside  that  of  the  Levites,  from  west 
to  east ;  these  were  on  each  side  twenty-five  thousand 
cubits  in  length,  from  the  east  to  the  west,  by  twelve 
thousand  five  hundred  cubits  in  breadth  from  north  to 
south.  The  space  both  above  and  below  was  equal, 
between  the  tribe  of  .Tudah  and  that  of  Benjamin  to 
north  and  south  ;  and  the  portion  of  the  Levites,  which 
•SSS 


Conclusion  of  the 


A.  M.  3430.  gjist  gi(]e  unto  the  west  side,  Ben- 

Olymp.  LI.  3.  jamin  shall  have  °  a  portion. 

Ser^ii"Tuiiii,  24  Aiid  by  the  border  of  Benja- 

R.  Roman.,  5.  j^j,^^  ^^^^^    jj^g    g^g^  gj^jg  ^^fg  |}jg 


EZEKIEL.  description  of  the  temple 

on  the  north  side,  four  thousand  ^  ^  3''3°- 

and  five  hundred  measures.  Oiymp.  li.  a. 

31^  And  the  gates  of  the  city  servii  Tuiui, 

shall  be  after  the  names  of  the  ^-  ^°'°""-  ^- 


west  side,  Simeon  shall  have  a  portion. 

25  And  by  the  border  of  Simeon,  from  the 
east  side  unto  the  west  side,  Issachar  a  portion. 

26  And  by  the  border  of  Issachar,  from  the 
east  side  unto  the  west  side,  Zebuhm  ?i  portion. 

27  And  by  the  border  of  Zebulmi,  from  the 
east  side  unto  the  west  side.  Gad  &  portion. 

28  And  by  the  border  of  Gad,  at  the  south 
side  southward,  the  border  shall  be  even  from 
Tamar  unto  Pthe  waters  of  i  strife  in  Kadesh, 
and  to  the  river  toward  the  great  sea. 

29  •■  Tiiis  is  the  land  which  ye  shall  divide 
by  lot  unto  the  tribes  of  Israel  for  inheritance, 
and  these  are  their  portions,  saitli  the  Lord 
God. 

30  And  these  are  the  goings  out  of  the  city 

oHeb.  one  portion. pChap.  xlvii.  19. iHeb.  Meribah-ka- 

desk. 'Chap.  xlvu.  14,  21,  22. »Rev.  xxi.  12,  &c. >  Jer. 

jixxiii.  16. 

had  Judah  and  Benjamin  to  the  north  and  south,  and 
the  portion  of  the  prince  to  the  east  and  to  the  west. 
See  the  map. 

Verse  28.  From  Tamar — in  Kaihsh]  The  former 
was  on  the  south  of  the  Dead  Sea ;  and  the  latter,  or 
Kadesh-Barnea,  was  still  farther  south,  and  at  the  ex- 
tremity of  the  portion  of  Gad,  which  was  the  most 
sonthem  tribe,  as  Dan  was  the  most  northern. 

Verse  30.  These  axe  the  goings  out'\  Each  of  the 
four  sides  of  the  city  was /our  thousand  five  hundred 
cubits  long.  There  were  three  gates  on  each  side,  as 
mentioned  below  ;  and  the  whole  circumference  of  the 
city  was  eighteen  thousand  cubits.  See  the  map,  plan 
B.  dddd. 

The  rector  of  New  Haven  College,  in  New  England, 
supposes  the  preceding  representations  to  refer  to  the 
happy  state  of  the  Church  in  what  is  called  the  Mil- 
lennium. Leaving  this  period  out  of  the  question,  the 
following  observations  are  worthy  of  notice  : — 

"  The  Jews,  for  whom  this  vision  was  intended, 
would  conceive  their  country  to  be  divided  to  the  twelve 
tribes,  in  lots  of  a  regular  and  mathematical  form  :  and 
not  confused  or  intermixed,  as  in  Joshua's  time.  Their 
city  laid  out  larger  than  before ;  and  STaciXy  four-square , 
with  regular  suburbs  ;  the  temple  and  appendages  much 
more  commodiou.3  for  their  sacrifices,  and  the  habita- 
tions of  the  priests  and  Levites  regularly  formed  round 
about  the  temple.  So  that  this  whole  plan  of  the  di- 
vision of  the  country,  laying  out  of  the  city,  temple, 
and  all  the  appendages,  appeals  to  be  perfectly  regular 
and  uniform,  as  if  it  were  drawn  all  at  one  time,  and 
by  one  hand,  who  had  power  to  effect  it ;  and  therefore 
conveyed  to  the  Jews  the  most  complete  idea  they  were 
capable  of  conceiving  of  the  most  perfect  church,  com- 
monwealth, city,  temple,  and  conveniences,  for  Divine 
556 


tribes  of  Israel :  three  gates  northward ;  one 
gate  of  Reuben,  one  gate  of  Judah,  one  gate 
of  Levi. 

32  And  at  tlie  east  side  four  thousand  and  five 
hundred  :  and  three  gates ;  and  one  gate  of 
Joseph,  one  gate  of  Benjamin,  one  gate  of  Dan. 

33  And  at  the  south  side  four  thousand  and 
five  hundred  measures  :  and  three  gates  ;  one 
gate  of  Simeon,  one  gate  of  Issachar,  one  gate 
of  Zebulun. 

34  At  the  west  side  four  thousand  and  five 
hundred,  with  their  three  gates ;  one  gate  of 
Gad,  one  gate  of  Asher,  one  gate  of  IXaphtali. 

35  It  was  round  about  eighteen  thousand 
measures :  '  and  the  name  of  the  city  from 
that  day  shall  be,  "  The  ^  Lord  is  there. 

"  Heb.  Jehovah-shammah  ;  see  Exod.  xvii.  15 ;  Judg.  vi.  24. 
»■  Psa.  ii.  6 ;  ix.  U  ;  Ixxvi.  2  ;  xcix.  2 ;  Jer.  iii.  17 ;  Joel  iii.  21 ; 
Zech.  ii.  10 ;  Rev.  xxi.  3  ;  xxii.  3. 


worship.  I.  The  Holy  Land,  as  described  chap,  xlvii. 
and  xlviii.,  according  to  the  original  grant,  being  about 
two  hundred  and  fifty  miles  long,  north  and  south,  and 
about  one  hundred  and  fifty  miles  wide,  is  divided,  by 
parallel  lines  east  and  west,  to  the  twelve  tribes,  each 
of  them  having  a  portion  ticeniy  miles  wide.  Only 
between  Judah  and  Benjamin  there  is  a  holy  portion 
near  ten  miles  wide  ;  in  the  middle  of  which  is  the 
holy  oblation,  twentyfive  thousand  cubits  ;  that  is,  about 
ten  miles  square  for  the  priests,  Levites,  city,  and  tem- 
ple, chap.  xlv.  1  ;  xlviii.  8  ;  the  two  ends  are  for  the 
prince,  chap.  xlv.  7,  &c.  H.  The  holy  oblation,  lying 
in  the  middle  of  the  holy  portion,  is  twenty-five  thou- 
sand cubits  square,  which  is  near  ten  miles ;  of  which 
ten  thousand  cubits,  or  four  miles,  are  taken  off  from 
the  north  side  for  a  habitation  for  the  priests,  and  as 
much  for  the  Levites  on  the  south  side,  chap.  xlv.  4, 
5,  and  xlviii.  30  ;  and^i'e  thousand  cubits  in  the  mid- 
dle for  the  city  portion,  chap.  xlv.  6  ;  in  the  middle  of 
which  is  the  city,  four  thousand  five  hundred  cubits 
square,  which  is  nearly  two  miles,  chap,  xlviii.  15,  16. 
Round  about  this  is  left  tivo  hundred  and  fifty  cubits, 
near  thirty  rods,  for  suburbs,  ver.  17.  The  remaining 
ten  thousand  cubits  on  the  east  side,  and  the  ten  thou- 
sand cubits  on  the  west  side,  are  for  the  profit  of  those 
who  serve  the  city,  out  of  all  the  tribes,  ver.  18,  19. 
The  sanctuary  is  in  the  midst  of  the  city,  chap,  xlviii. 
8.  HL  The  sanctuary  or  temple,  and  its  appendages, 
were  entirely  surrounded  ^^■ith  a  wall  six  cubits  high 
and  six  cubits  thick,  chap.  xl.  5  ;  and  five  hundred  cu- 
bits long  on  each  side,  chap.  xlii.  15,  &c.,  and  xlv.  2. 
In  the  middle  square  stands  the  temple,  which  was  sur- 
rounded by  a  wall  07ie  hundred  cubits  long  on  each  side, 
chap.  xli.  13,  and  six  cubits  thick,  chap.  xli.  6.  The 
side-chambers  on  the  outside  four  cubits,  ver.  6.     The 


Description  of  the  plan 


CHAP.  XLVIII. 


of  EzekieVs  temple. 


Holy  of  Holies,  at  the  west  end,  was  twenty  cubits 
square  on  the  inside,  ver.  4.  The  holy  place,  or  outer 
court  at  the  east  end,  was  forly  cubits,  ver.  12.  The 
length  of  the  porch  on  the  north  side  was  twenty  cu- 
bits;  the  breadth  was  eleven  cubits,  chap.  xl.  49  ;  and 
the  width  of  the  separate  place  on  the  south  side  ttienty 
cubits.  On  each  side  of  the  temple,  towards  the  four 
gates  in  the  outer  wall,  stood  tieo  courts,  eight  in  the 
whole,  each  one  hundred  cubits  square,  chap.  xl.  19, 
23,  27.  In  each  of  these  were  thirty-six  little  cham- 
bers or  buildings,  about  six  cubits  square,  viz.,  six  at 
the  entrance  of  the  gate,  chap.  xl.  7,  17,  20,  &c.,  and 
thirty  on  the  pavement,  ver.  17.  Ac,  which  were  for 
lodgings  for  the  priests,  for  hanging  up  their  garments, 
and  their  part  of  the  sacrifices,  chap.  xlii.  13." 

Calniet  has  constructed  a  map  to  show  the  position 
of  the  tribes,  and  the  quantum  of  space  each  was  to 
possess.  As  this  will  give  a  better  view  of  the  sub- 
ject than  any  written  description  can,  I  have  inserted 
one  constructed  for  this  work,  wliich,  consulting  the 
places  said  to  be  connected  with  the  possessions  of  the 
different  tribes,  shows  that  the  tribes  did  not  all  possess 
the  same  ijuantum  of  space,  ^fe  of  the  southern  tribes 
possessing  only  one  half  as  much  as  those  of  the  north. 

Verse  35.  The  name  of  the  city  from  that  day  shall 
be.  The  Lord  is  there.]  It  would  have  been  better  to 
have  retained  the  original  words  : — 

T\yZ'  niri"  VEHOVAH  SHAM.MAH. 

This  is  an  allusion  to  the  shechinah,  or  symbol  of  the 
Divine  Presence,  which  was  in  the  first,  but  most  cer- 
tainly was  not  in  the  second  temple ;  but  Ezekiel  tells 
us  that  the  Divine  Presence  should  be  in  the  city  of 
which  he  speaks ;  and  should  be  there  so  fully  and  so 
powerlully,  that  it  should  give  name  to  the  citv  itself; 
and  that  the  very  name,  Jehovah  shammah,  should  re- 
mind all  men  of  the  supereminently  glorious  Being  who 
had  condescended  to  make  this  city  his  habitation. 

Two  points  must  be  considered  here  : — 1.  That  the 
prophet  intended  that,  when  they  should  be  restored, 
they  should  build  the  temple,  and  divide  the  land  as  he 
here  directs,  if  the  thing  could  be  found  to  be  practi- 
cable. 2.  That  he  had  another  temple,  another  holy 
cily,  another  Promised  Land,  in  view.  The  land  of 
Immanuel,  the  city  of  the  New  Jerusalem ;  and  his 
temple,  the  Cliristian  Church,  which  is  the  house  of 
the  living  God,  1  Tim.  iii.  15,  in  which  the  presence 
of  Christ  shall  ever  be  found  ;  and  all  its  inhabitants, 
all  that  believe  on  his  name,  shall  be  temples  of  the 
Holy  Ghost.  Xor  can  there  be  any  reasonable  doubt 
that  the  prophet  here,  by  the  Spirit  of  God,  not  only 
points  out  the  return  of  the  Israelites  from  the  Baby- 
lonish captivity,  and  what  was  to  befall  them  previously 
to  the  advent  of  Jesus  Christ ;  but  also  the  glorious 
spread  of  the  Gospel  in  the  earth,  and  the  final  con- 
version of  the  tribes  of  Israel  by  the  preaching  of  that 
Gospel. 

In  conclusion,  I  think  it  necessary  to  state,  that  there 
are  but  few  of  the  prophets  of  the  Old  Testament  who 
have  left  a  more  valuable  treasure  to  the  Church  of 
God  than  Ezekiel.  It  is  true,  he  is  in  several  places 
obscure ;  but  there  is  a  great  proportion  of  the  work 
thai  is  in  the  highest  degree  edilj-ing ;  and  several  por- 
tions that  for  the  depth  of  the  salvation  predicted,  and 


the  accuracy  and  minuteness  of  the  description,  have 
nothing  equal  to  them  in  the  Old  Testament  Scriptures 
I  On  such  portions,  I  have  felt  it  my  duty  to  be  very  par- 
ticular, that  I  might  be  able  to  point  out  spiritual  beau- 
ties and  excellencies  in  this  book  which  are  beyond  all 
praise ;  while  I  passed  slightly  over  prophecies  and 
symbols  which  I  did  not  fully  understand  ;  but  have  left 
to  time,  by  the  fulfilment  of  the  events,  to  prove  to 
successive  generations  with  what  heavenly  wisdom  this 
much  neglected  prophet  has  spoken.  And  I  take  this 
opportunity  to  recommend  this  book  to  the  serious  pe- 
rusal of  every  pious  man ;  and  while  he  wonders  at 
the  extent  of  the  wisdom  by  which  Ezekiel  has  fathomed 
the  dejith  of  so  many  Divine  mysteries,  let  him  give 
God  the  glory  for  this  additional  testimony  to  the  un- 
searchable riches  of  Christ,  and  that  plenarj'  salvation 
which  he  has  purchased  for,  and  freely  offers  to,  the 
vilest  of  the  vile,  and  to  the  whole  of  the  descendants 
of  Adam. 

M.isoRETic  Notes. — Number  of  verses,  1,273. 
Middle  verse,  chap.  xxvi.  1.     Masoretic  sections,  29. 

Description  ok  the  plan  of  Ezekiel's  temple. 

As  I  utterly  despair  of  making  the  prophet's  de- 
scription of  this  temple  intelligible  without  a  plan,  I 
have  introduced  one  drawn  up  with  great  labour  and 
skiU  by  Do/n.  August.  Calmet,  where  the  measure- 
ments, distances,  gates,  chambers,  courts,  inclosures, 
&c.,  are  all  carefully  entered  as  far  as  they  could  pos- 
sibly be  ascertained  from  Ezekiel's  description  ;  which, 
it  must  be  allowed,  though  wondrously  circumstantial, 
is  in  several  respects  obscure.  But  by  referring  to  the 
places,  both  in  Kings  and  Chronicles,  as  well  as  in  this 
prophet,  where  the  same  things  are  mentioned,  this 
obscurity  will  be  considerably  diminished,  if  not  en- 
tirely removed.  At  the  same  time,  for  a  description 
of  the  temple  in  general,  I  beg  leave  to  refer  the  reader 
to  1  Kings  vi.,  at  the  end,  where  this  subject  is  con- 
sidered at  large. 

THE  PLAN. 

[Let  it  be  observed  that  the  Hebrew  cubit  is  about 
twenty  inches  and  a  half.] 

AAAA  The  first  inclosure,  or  wall  of  six  hundred 
cubits,  i.  e.,  one  thousand  and  twenty-five  royal  feet 
in  length  on  each  side,  chap.  xlv.  2  ;  and  six  cubits 
or  ten  feet  three  inches  high,  and  as  many  in  breadth, 
chap.  xl.  5. 

BBBB  The  court  of  the  Gentiles,  or  first  court,  fifty 
cubits  in  breadth,  or  eighty-five  (eetfive  inches,  chap, 
xl.  2. 

CCCC  The  outward  wall  of  the  court  of  Israel,  or 
inclosure, ^ye  hundred  cubits  square,  i.  e.,  eight  hun- 
dred andfifly-four  feet  two  inches.  This  wall  might 
be  thirty  cubits  high,  taken  from  the  level  of  the 
threshold  of  the  gate. 

DDDD  The  court  of  Israel,  one  hundred  cubits,  or 
one  hundred  and  seventy  feet  ten  inches  broad,  chap, 
xl.  19. 

EEEE     The  outer  wall,  or  inclosure  of  the  court  of 

the   priests,  two  hundred  cubits,  or  three  hundred 

and  forty-one  feet  eight  inches  square,  is  supposed  to 

be  thirty  cubits,  or  fifty-one  feet  three  inches  in  height. 

557 


Description  of  the  plan 


EZEKIEL. 


of  EzekieVs  temple. 


FFF  The  court  of  the  priests,  one  hundred  cubits, 
or  one  hundred  and  seventy  feet  ten  inches  square, 
chap.  xl.  7  ;  xli.  14,  15. 

G  The  Sanctuary,  or  Holy  of  Holies,  twenty  cubits, 
or  thirty-four  feet  two  inches  square,  chap.  xli.  4  ; 
1  Kings  vi.  3. 

H  The  holy  place,  forty  cubits  long  by  twenty  broad, 
or  sixty-eight  feet  tioo  inches  long  by  thirty-four  feet 
two  inches  broad,  chap.  xli.  2,  and  1  Kings  vi.  2. 

1  The  vestibule  or  porch,  twenty  cubits  in  breadth, 
by  ten  (or  according  to  Ezekiel,  eleven)  cubits  in 
length,  i.  e.,  thirty-four  feet  two  inches  long  by 
seventeen  feet  one  inch  broad,  chap.  xl.  48  ;  1  Kings 
vi.  3. 

K  The  altar  of  burnt-offerings,  twelve  cubits,  or 
twenty  feet  six  inches  square,  according  to  Ezekiel, 
chap,  xliii.  12,  13,  &c.,  or  ten  cubits  high  by  twenty 
broad,  i.  e.,  seventeen  feet  one  inch  high,  and  thirty- 
four  feet  two  inches  broad,  according  to  2  Chron. 
iv.  1. 

LLL  The  wall  of  separation  which  encompassed  the 
Temple,  and  the  altar  of  burnt-offerings,  of  which 
the  Scriptures  do  not  give  the  dimensions.  It  was 
twenty  cubits  from  the  buildings  in  the  court  of  the 
priests,  and^fc  from  the  Temple,  chap.  xli.  9,  10. 
Josephus  makes  it  three  cubits  high,  Antirj.  lib.  viii. 
c.  2. 

MMMMMM  Gates  of  the  court  of  Israel,  and  of  the 
court  of  the  priests,  all  of  the  same  dimensions, 
chap.  xl.  1,  22,  36.  Each  of  the  porches  wasffty 
cubits  long,  i.  e.,  eighty-five  feet  five  inches  (as  much 
as  the  depth  of  the  aisles,  chap.  xl.  15)  and  twenty - 
five  cubits,  ox  forty-two  feet  eight  inches  and  a  half 
in  breadth  in  the  opening,  and  sixty  cubits  high,  i.  e., 
one  hundred  and  two  feet  six  inches,  chap.  xl.  14. 
On  each  side  of  the  porches  there  were  three  cham- 
bers, each  six  cubits  square,  chap.  xl.  6.  And  the 
separations  between  the  three  chambers  were  five 
cubits  in  thickness,  chap.  xl.  6. 

NNNNNNNN  Galleries  around  the  court  of  Israel, 
chap.  xl.  I  place  there  thirty  pillars  on  a  line  of 
two  hundred  cubits  in  length,  which  is  the  same  pro- 
portion as  those  given  for  one  hundred  cubits  long, 
1  Kings  vii.  2,  3,  4,  for  the  court  of  the  palace  of 
Solomon. 

OOOOOOOO  Chambers  or  apartments  round  the 
court  of  Israel ;  there  were  thirty  on  both  sides  of 
the  gate,  ox  fifteen  on  each  side,  chap.  xl.  17. 

PPPP  The  kitchens  of  the  Temple,  forty  cubits,  or 
sixty-eight  feet  four  inches  long  by  thirty  cubits,  or 
fifty-one  feet  three  inches  broad,  chap.  xlv.  21,  22, 
23,  34. 

Q  The  north  gate  of  the  court  of  the  priests,  where 
the  victims  were  prepared,  and  where  they  slew  the 
animals  designed  for  sacrifice,  chap.  xl.  38,  39. 

RRRR  Galleries  around  the  court  of  the  priests, 
chap.  xlii.  3. 

SSSSSS  .\partments  continued  round  the  court  of  the 
priests.  The  aisle,  which  was  to  the  south  of  the 
eastern  gate,  was  for  the  priests  employed  as  guards 
of  the  Temple,  chap.  xl.  45.  The  aisle  on  the  north 
side  of  the  said  gate  was  appointed  for  the  singers, 
chap.  xl.  44  ;  the  aisle  that  was  on  the  eastern  side 
of  the  south  gate  was  for  the  priests  employed  about 
558 


the  altar,  chap.  xl.  46  ;  the  aisles  which  were  to  the 
west   of   the   north    gate  and   of  the    south  gate, 
contained   the    halls   where  the  priests  ate,   chap, 
xlii.   13. 
TT     The  kitchens  of  the  court  of  the  priests  were 
those  where  they  dressed  the  trespass-offering,  sin- 
offering,  and  the  meat-offerings,  forty  cubits,  or  six- 
ty-eight feet  four  inches  long,  and  thirty  cubits,  or 
fifty-one  (eetfve  inches  broad,  chap.  xlvi.  20.     He 
speaks  only  of  that  on  the  north. 
WW     Flights  of  steps  which  led  to  the  court  of 
the  people.      In  each  flight  there  were  seven  steps, 
chap.  xl.  32-26. 
XXX     Flights  of  steps  which  led  to  the  court  of  the 
priests  ;  in  each  there  were  eight  steps,  chap.  xl.  31, 
34,  37. 
YY     A  flight  of  steps  which  led  to  the  porch  of  the 

Temple,  eight  steps  in  each,  chap.  xl.  49. 
aaa     Chambers  about  the  Temple,  thirty-three  in  num- 
ber, Ezekiel  makes  them_/o!«-  cubits  in  breadth,  chap, 
xli.  5  ;  but  in  1  Kings  vi.  5,  6,  they  are  stated  to 
be^i'e  cubits  in  the  loiver  stage,  six  in  the  second, 
and  seven  in  the  third. 
bb     Flights  of  steps  opposite  to  the  chambers,  which 
were  continued  round  the  temple,  chap.  xli.  7,  and 
1  Kings  vi.  8. 
c     The  steps  of  the  altar  of  burnt-offerings  turned  to- 
ward the  east,  chap,  xliii.  15,  16. 
dddd     Tables  of  he\^n  stone,  which  were  in  the  por- 
tico of  the  north  gate  of  the  priests'  court,  where 
they  .slew,  flayed,  and  cut  up  the  victims.      Each 
table  was  one  and  a  half  cubit  square,  chap.  xl.  38, 
39-41. 

The  great  walls  of  the  temple  were  all  six  cubits, 
or  ten  feet  three  inches  thick.  These  walls  were  :  1 . 
That  which  formed  the  first  inclosure  ;  2.  The  wall  of 
the  court  of  Israel ;  3.  The  wall  of  the  court  of  the 
priests ;  and,  4.  The  walls  of  the  Temple.  But  the 
outward  wall  of  the  thirty-three  chambers,  which  were 
around  the  holy  place  and  the  sanctuary,  was  only^fe 
cubits  broad,  and  fifteen  high  ;  i.  e.,  eight  feet  six  inches 
and  a  half  in  thickness,  and  twenty-five  feet  sei-en  inches 
and  a  half  in  height,  chap.  xli.  9,  12. 

All  the  gates  of  the  two  courts,  that  of  Israel  and 
that  of  the  priests,  are  of  the  same  dimensions.  The 
wall  where  was  the  opening  was  six  cubits,  or  ten  feet 
three  inches  in  thickness.  The  gate  was  eight  cubits, 
or  thirteen  feet  eight  inches  wide  ;  and  the  opening  of 
the  gate  was  one  cubit,  and  the  gate  was  thirteen  cu- 
bits, or  twenty-two  feet  ttoo  inches  and  a  half  high, 
chap.  xl.  9,  11. 

The  icestern  gate  of  the  Temple  is  not  mentioned 
by  Ezekiel,  because,  according  to  his  plan,  the  king's 
palace  was  not  to  be  near  the  temple  ;  and  consequently 
this  gate,  which  was  the  gate  of  the  king,  did  not  exist. 
But  this  was  not  followed,  as  we  find  that,  after  the  re- 
turn from  Babylon,  there  were  gates  on  the  western 
side  of  the  Temple,  according  to  Josephus  ;  and  before 
the  captivity  the  ivestern  gate  did  most  certainly  exist, 
see  chap,  xliii.  8;  2  Kings  xi.  6;  xvi.  18  ;  1  Chron. 
ix.  24;  xxvi.  16,  18. 

1.  The  gate  of  the  porch  of  the  holy  place  was 
fourteen  cubits  wide,  i.  e.,  twenty-three  feet  eleven 
inches,  chap.  xl.  48  ;   1  Kings  vi.  3. 


Description  of  the  plan 


CHAP.    XLVIII. 


of  EzekiePs  temple. 


8.  The  gate  of  the  holy  place  was  ten  cubits,  or 
tevenleen  feet  one  inch  wide,  chap.  xli.  1,  3. 

3.  The  gate  of  the  sanctuary  was  six  cubits,  or  ten 
feet  three  inches  wide.  Tlio  wall  of  the  separation 
was  only  two  cubits,  chap.  xli.  1,3. 

4.  The  east  gate  of  the  court  of  the  priests  was 
shut  all  the  week,  and  was  not  opened  but  on  the  Sab- 
bath and  new  moons,  according  to  Ezekiel.  It  was 
there  that  the  king  had  his  seal,  a  sort  of  tribunal,  chap, 
xliv.  2-4  ;  .\lvi.  1,  2,  &c. 

Calmet  observes,  with  respect  to  his  plan,  that  he 
assigns  only  two  galleries  to  the  apartments  which  were 
around  the  court  of  Israel ;  but  those  which  were  around 
the  court  of  the  priests  had  three,  chap.  xlii.  3,  5,  6. 
There  is  another  difference  between  the  palace  (atrium) 
of  the  court  of  the  priests,  and  that  of  the  court  of 
Israel.  The  walls  of  the  first  were  built  with  three 
rows  of  hewn  stones  and  one  of  cedar  alternately,  1 
Kings  vi.  36  ;  but  this  is  not  said  to  be  the  same  in 
the  structure  of  the  outward  court,  or  that  of  the  people. 

In  the  Old  Testament  we  find  no  mention  of  the 
court  of  the  Gentiles.  Only  tico  courts  are  mentioned 
there,  one  of  the  priests,  the  other  of  the  people ;  one 
the  inner,  the  other  the  outer  court ;  but  it  is  certain 
that  such  a  court  did  exist,  and  is  here  marked  BBBB. 

The  height  of  the  aisles,  or  apartments  that  were 
around  the  two  courts,  is  not  mentioned  any  where  in 
the  Scriptures ;  but  they  are  here  fixed  at  thirty  cu- 


bits ;  for  the  temple  was  not  higher,  neither  was  Solo- 
mon's palace.     See  1  Kings  vii.  2. 

EXFLAN.ITION  OF  THE    PLAN   FOB  THE   DIVISION  OF  TH« 

LAND  OF  Canaan,  accordino  to  Ezekiel's  vision, 
chap,  xlviii. 

A  The  Temple  of  the  Lord,^tie  hundred  cubits  square, 
chap.  xlv.  2. 

BB  The  city  of  the  heviies,  four  thousand  Jive  hun- 
dred cubits  square,  and  eighteen  thousand  in  com- 
pass, chap,  xlviii.  16. 

cccc  Suburbs  of  the  city  of  the  Levites,  two  hundred 
and  fifty  cubits  in  breadth,  chap,  xlviii.   17. 

dddd  The  twelve  gates  of  the  Levitical  city,  four  oil 
each  side,  chap,  xlviii.  31—34. 

EE  City  of  the  lay  persons  or  w-orkmen  employed 
in  the  service  of  the  priests  and  of  the  Levites, _/?te 
thousand  broad  by  twenty-five  thousand  cubits  long, 
chap.  xlv.  6. 

FF  Cultivated  ground  for  the  maintenance  of  the  lay 
artisans,  chap,  xlviii.  15. 

GG     Portion  of  the  prince  of  Israel,  twenty-five  thou- 
sand  cubits  long  by  twelve  thousand  five  hundred 
broad,  chap,  xlviii.  21. 
The  whole  extent  of  the  land  from  Kadesh-barnea 

south  to  Hethlon  or  Hamath  north,  was  about  two  hun- 
dred and  twenty  miles,  its  mean  breadth  about  one 

hundred. 

66S) 


INTRODUCTION  TO  THE  BOOK 


PROPHET     DANIEL 


T\ANIEL  is  said  to  have  descended  from  the  royal  family  of  David ;  and  he  appears  to 
have  been  carried  into  Babylon  when  very  young,  in  the  fourth  year  of  Jehoiakim  king 
of  Judah,  A.  M.  339S,  B.  C.  602,  or  606  before  the  vulgar  era.  He  and  his  three  fellovsr- 
captives,  Hatuuiiah,  Mishael,  and  Azariah,  being  likely  youtlis,  were  chosen  to  be  about  the 
king's  coiu-t,  and  were  appointed  to  have  an  education  suitable  to  the  employments  for  which 
they  were  destined.  As  they  had  been  carefully  bred  up  in  the  Mosaic  institutions,  they 
regulated  their  conduct  by  tliem,  even  in  the  court  of  a  heathen  king,  wliere  they  were  in  the 
capacity  of  slaves ;  hence,  though  ordered  to  be  fed  from  the  royal  table,  they  would  not 
touch  that  food,  because  the  Chaldeans  ate  of  meat  forbidden  by  the  Mosaic  law ;  and  pro- 
bably even  that  which  might  be  denominated  clean  became  defiled  by  having  been  saci-ificed 
to  idols  before  it  was  prepared  for  common  use.  At  their  earnest  request,  the  officer  under 
whose  care  they  were  placed  permitted  them  to  use  vegetables  only ;  and  finding  that  they 
grew  healthy  and  strong  by  this  aliment,  did  not  oblige  them  to  use  the  portion  sent  from  the 
king's  table. 

Daniel  appears  to  have  been  instructed  in  all  the  wisdom  of  the  Chaldeans,  which  was  at 
that  time  greatly  superior  to  the  learning  of  the  ancient  Egyptians ;  and  he  was  soon  distin- 
guished in  the  Babylonish  court,  as  well  for  his  wisdom  and  strong  understanding  as  for  his 
deep  and  steady  piety. 

His  interpretation  of  Nebuchadnezzar's  dream  of  the  variously  compounded  metallic  image 
raised  his  credit  so  high  at  the  coiurt  that  he  was  established  governor  of  the  province  of 
Babylon,  and  made  chief  of  all  the  Magians,  or  wise  men  in  that  country.  The  chief  facts 
and  incidents  of  his  history  are  so  particularly  woven  throughout  the  book  bearing  his  name, 
and  undoubtedly  written  by  himself,  that  they  need  not  be  detailed  here. 

The  reputation  of  Daniel  was  so  gi-eat,  even  in  his  lifetime,  that  it  became  a  proverb. 
"  Thou  art  iviser  than  Daniel,'^  said  Ezekiel  ironically  to  the  king  of  Tyre,  chap,  xxviii.  3  ; 
and  by  the  same  prophet  God  ranks  him  among  the  most  holy  and  exemplary  of  men,  when 
he  declares,  speaking  relative  to  Jerusalem,  which  had  been  condemned  to  destruction, 
"  Though  these  three  men,  Noah,  Daniel,  and  Job,  were  in  it,  they  should  deliver  but  their 
own  lives  by  their  righteousness,"  chap.  xiv.  14,  20. 

Josephi/s,  Ant.  lib.  x.,  c.  12,  says  that  God  bestowed  many  favours  on  him  :  that  he  was 
advanced  to  the  rank  of  the  most  considerable  prophets  ;  that  he  enjoyed  the  favour  of  princes, 
and  the  affection  of  the  people  during  his  life  ;  and  that  after  his  death  his  memory  became 
immortal.  He  observes  also  that,  in  the  complexion  of  his  predictions,  he  differs  widely  from 
all  other  prophets ;  they  foretold  scarcely  any  thing  but  disastrous  events ;  on  the  contrary, 
he  predicts  the  most  joyous  events,  and  fxes  the  times  of  accomplishment  with  more  circum- 
stantial precision  than  they  did.  And  this  is  so  true,  that  we  cannot  help  thinking  that  God 
had  given  this  eminent  man  a  greater  degree  of  light  to  fix  the  times  when  his  predictions 
should  issue,  than  he  had  given  in  general  to  all  his  predecessors,  who  simply  declared  the 
mind  of  God  in  relation  to  things  future,  without  attempting  to  indicate  the  distance  of  time 
in  which  they  should  be  fulfilled.  There  are  but  very  few  exceptions  to  this  either  in  Isaiah  or 
Jeremiah.  And  in  this  respect  the  prophecy  of  the  seventy  weeks  of  Daniel  exceeds  all  thai 
560 


INTRODUCTION  TO  THE  BOOK  OF  DANIEL. 

have  gone  before,  as  the  incidents  and  transactions  relative  to  its  fulfilment  were  so  variouB, 
and  yet  so  fixed  and  declared  six  hundred  years  before  the  time,  that  when  the  lime  came  in 
which  they  were  predicted  to  take  place,  they  were  expected,  and  occurred  exactly  according 
to  the  prediction,  and  the  expectations  founded  upon  it.  This  prophet  therefore,  far  from 
occupying  a  lower  place  among  divinely  inspired  men,  deserves  to  be  placed  in  the  front  rank 
with  all  those  who  have  been  most  distinguished  among  the  men  who  have  partaken  most 
largely  of  the  prophetic  gift. 

The  rabbins  have  endeavoured  to  degrade  Daniel,  and  have  placed  his  prophecies  among 
;,hc  hagiograplia,  books  which  they  consider  to  possess  a  minor  degree  of  inspiration ;  and 
it  is  probable  that  he  meets  with  this  treatment  from  them  because  his  prophecies  are  proofs 
too  evident  that  Jesus  Christ  is  the  true  Messiah,  and  that  he  came  at  the  very  time  that 
Daniel  said  the  Prince  Messiah  should  come.  But  the  testimony  and  sayings  of  such  men 
are  infinitely  overpowered  by  the  testimony  of  Ezekiel,  which  has  been  produced  above  ;  and 
the  testimony  of  our  Lord,  who  gives  him  the  title  of  prophet.  Matt.  xxiv.  1  5,  without  the 
slightest  intimation  that  he  was  to  wear  this  title  with  abatement. 

It  is  very  probable  tliat  Daniel  did  not  return  at  the  general  restoration  from  the  Baby 
lonish  captivity.     At  that  time,  if  alive,  he  must  have  been  an  old  man  ;  and  it  is  most  likely 
that  he  finished  his  days  in  Babylon,  though  some  Asiatic  authors  hold  that  he  returned  to 
Judea  with  Ezra,  came  back  afterward  to  Persia,  and  died  in  the  city  of  Susa. 

Josephus  speaks  of  Iiis  skill  in  architecture,  Anliq.  lib.  x.,  c.  12,.and  that  he  buiU  a  famous 
tower  at  Ecbatane  or  Susa,  which  remained  to  his  time,  and  was  so  exquisitely  finished  that 
it  always  appeared  as  if  newly  built.  In  this  tower  or  palace  the  lungs  of  Persia  were  in- 
ten-ed  ;  and  in  consideration  of  its  founder,  the  guard  of  it  was  always  chosen  from  the  Jews. 
Daniel  is  famous  among  the  orientahsts.  The  author  of  the  Tareekh  Muntekheh  says  that 
Daniel  floiunshed  in  the  time  of  Lohorasp,  king  of  Persia  ;  and  consequently  in  that  of  Ceresh, 
or  Cpus,  who  gave  him  the  government  of  Syria ;  that  he  taught  these  two  princes  the 
knowledge  of  the  true  God ;  that  he  preached  the  true  faith  tlirough  the  whole  of  the  Baby- 
lonian Irak  ;  and  was,  on  the  death  of  Nebuchadnezzar,  sent  by  Bahman,  (Artaxerxes  Longi- 
manus,)  son  of  Asfendiar,  who  then  reigned  in  Persia,  into  Judea ;  and  that,  having  returned, 
he  died  at  Shouster,  or  Susa,  the  capital  of  Persia,  where  he  lies  interred. 

Some  have  supposed  that  the  Zoroaster  or  Zeradusht  of  the  Persians  is  a  confused  pictiure 
of  the  Prophet  Daniel.  The  account  given  by  Abul  Pharaje,  in  his  fifth  dynasty,  may  be 
considered  favourable  to  this  opinion.  He  says,  "  Zeradusht,  author  of  the  Magiouseiah 
Magism,  or  sect  of  the  worshippers  of  fire,  flourished  in  the  reign  of  Camhasous,  (Cambyses  ;) 
that  he  was  a  native  of  the  province  of  Adherbigian,  or  Media,  or,  according  to  others,  of 
Assyria ;  that  ho  foretold  to  his  disciples  the  coming  of  the  Messiah,  who  should  be  pointed 
out  by  a  star  which  should  appear  in  the  day  time  at  his  birth  ;  that  they  should  have  the 
first  information  of  his  advent ;  that  he  should  be  born  of  a  virgin ;  and  that  they  should 
present  him  with  gifts  ;  because  he  is  the  Word  that  made  the  heavens."  Sec  Pococke's 
Abul  Pharajius,  p.  83  of  the  Ar'abic,  and  54  of  the  Latin. 

D'Herbelot,  on  this  account,  makes  the  following  remark  :  "  We  may  see  by  these  words 
of  the  historian,  that  the  prophecy  of  Balaam  was  pretty  generally  known  throughout  the  east, 
and  that  the  Magi,  who  came  to  worship  our  Lord,  were  the  true  Magians  of  Persia,  and 
not  .\rab  kings." 

The  account  given  by  Abul  Pharaje  makes  Daniel  and  Zeradusht  contemporary,  and  thus 
far  is  favourable  to  the  opinion  that  the  history  of  the  former  may  be  disguised  under  that  of 
the  latter.  There  have  been  several  Zoroasters,  of  whom  m.any  fables  are  told  ;  and  no 
wonder,  when  the  persons  themselves  are  generally  fabulous. 

The  Asiatics  make  him  the   inventor  of   J^,i  re?nel,  or  geomancy ;  and  among  them   he 
passes  for  the  author  of  a  work  entitled  Assoul  ol  Tabeer,  "  The  Principles  of  the  Interpre- 
tation  of  Dreams."      I  have  in  my  own  library'  a  verj'  ancient  work  which  pretends  to  be 
dra\\"n  from  this,  and  is  entitled    Somnia  Daniel ;  it  was  printed  in  the  infancy  of  printing. 
Vol.  IV.  (     36     )  561 


INTRODUCTION  TO  THE  BOOK  OF  DANIEL. 

out  without  date  ;  small  4to.  There  is  an  Arabic  work  in  the  French  king's  library,  No.  410, 
entitled  Odhmet  al  Mancoiil,  tin  Danial  an  Nabi,  "  The  Traditionary  Predictions  of  Daniel 
the  Prophet ;"  which  is  said  to  contain  many  falsities,  built  on  the  foundation  of  Daniel's  pro- 
phecies ;  but  it  has  never  been  given  to  the  public,  and  I  have  no  other  notice  of  it  than  the 
above  from  UHerbelot.  But  although  all  these  are  curious  from  their  antiquity,  yet  they 
are  doubtless  impostures. 

Ahul  Pharaje,  in  his  history  of  the  dynasties,  says,  that  the  seventy  weeks  of  Daniel  are  to 
be  dated  from  the  tiventieth  year  of  s::^-iMiij\j>.ij:t^C)j\  Ardsheer  Dirazdest,  the  Artaxerxes 
Longimanus  of  the  Greeks,  (called  BaJiaman  above,)  and  the  same  to  whom  Nehemiah  was 
lspU.  sakee,  or  cup-bearer.  Other  orientalists  are  of  the  same  opinion.  Tliis  shall  be  con- 
sidered more  at  large  when  we  come  to  the  prophecy  itself.  Artaxerxes  had  the  name  of 
Longimanus,  or  Long-handed,  from  the  great  extent  of  his  dominions. 

Daniel  cannot  be  ranked  among  tlie  Hebrew  poets :   his  book  is  all  in  prose ;   and  it  is 
written  partly  in  Hebreiv,  and  partly  in  Chaldee.      The  Chaldee,  or  Syro-Chaldaic  part,  be 
gins  with  "n  ['D^j'S  iiJio  rnalka  lealmin  chei,  "  O  king,  live  for  ever  !"  and  continues  to  the 
end  of  the  seventh  chapter. 

In  the  interpretation  of  his  prophecies  I  have  endeavoured  to  follow  the  best  critics  and 
chronologists  ;  and,  without  an  extended  comment,  to  give  in  as  short  a  space  as  possible  the 
meaning  of  every  place.  On  the  metallic  images  and  seventy  weeks  I  have  been  obliged  to 
be  more  prolix,  as  these  are  of  too  much  importance  to  be  slightly  handled.  It  is  not  my 
province  to  enter  into  the  controversy  about  the  date  when  the  seventy  weeks  commence ; 
even  they  who  disagree  so  much  from  each  other  on  this  point  come  so  near  to  the  general 
issue  that  the  difference  is  immaterial. 

The  chronology  of  the  several  events  mentioned  in  this  book  Calmet  endeavours  to  fix  as 
follows  : — 

A.M. 

3398.  Daniel  led  captive  to  Babylon,  chap.  i.  1—7. 

3399.  Death  of  Nabopolassar,  father  of  Nebuchadnezzar. 

3401.  Jehoiakim  revolts  against  Nebuchadnezzar,  3  Kings  Juuv.  1. 

3402.  Dream  of  the  compound  statue,  Dan.  ii.  1,  &c. 
Daniel  and  his  companions  promoted  to  honour  at  court. 
Birth  of  Cyrus,  son  of  Cambyses  and  Mandane. 

3405.   Jehoiakim  is  taken  and  put  to  death  by  the  Chaldeans. 

Jeconiah  is  raised  to  his  tlirone,  but  reigns  only  three  months  and  ten  days. 

Zedekiah,  last  king  of  Judah,  succeeds ;  and  reigns  eleven  years. 
3416.   Taking  of  Jerusalem,  and  destruction  of  the  temple,  1  Chron.  xxxvi. 

3434.  Return  of  Nebuchadnezzar  to  Babylon  after  his  great  conquests  in  Phcenicia,  Judea,  Egypt,  &c. 
His  dream  of  the  great  tree,  chap.  iv.  7,  &c. 

3435.  He  becomes  insane,  which  lasts  for  sei-en  years,  chap.  iv.  32,  33. 
3442.   He  becomes  sane,  and  re-ascends  the  tlirone. 

The  golden  image  set  up.      The  three  Hebrews  cast  into  the  fiery  furnace,  chap.  iii. 

Death  of  Nebuchadnezzar  after  a  reign  of  forty-three  years,  according  to  Berosui 

Evil-Merodach  succeeds  him,  and  reigns  two  years. — Berosus. 

He  sets  Jeconiah  at  liberty,  Jer.  Hi.  31. 
3444.   Belshazzar  his  son  succeeds,  Dan.  vii.  1. 

Daniel's  vision  of  the  four  beasts,  representing  the  four  great  empires,  chap.  vii. 
3447.  Vision  of  the  ram  and  he-goat,  chap.  viii. 

The  death  of  Belshazzar,  chap.  v. 
3449.   Darius  the  Mede,  called  Cyaxares  by  Xenophon,  and  Astyages  in  the  Apocrypha,  son  of  Astyages,  king 
of  the  Medes,  and  maternal  great  uncle  to  Belshazzar,  succeeds  him  in  the  government  of  Chal- 
dea,  chap.  v.  30,  31.      See  Isa.  xiii.  1,  &c. 

The  visions  of  Daniel  related,  chap,  ix.,  x.,  xi.,  xii. 

Cyrus  attacks  the  Medes  in  the^7-.s^  or  second  year  of  Darius  the  Mede,  chap.  x.  1. 

3455.  Daniel  is  cast  into  the  den  of  lions,  chap.  vi. 

3456.  Death  of  Darius.     Cyrus  succeeds  him. 

3457.  End  of  the  Babylonish  captivity  declared  by  Cyrus,  in  the  first  year  of  his  reign,  2  Chron.  xxxvi.  29, 

and  Ezra  i.  1  ;  but  afterward  interrupted.      See  below. 

569  (     36*     ) 


INTRODUCTION  TO  THE  BOOK  OF  DANIEL. 
A.  M. 
3485.  Termination  of  Jeremiah's  seventy  years  under  Darius  Hystaspes,  who  gives  orders  to  continue  the 

rebuilding  of  the  temple.  ^ 

3650.   Commencement  of  the  seventy  weeks,  chap.  ix.  24. 
Nehemiah  returps  to  Jerusalem,  Neh.  ii.  1-6. 

In  this  chronology  Calmet  differs  from  Usher. 

As  a  writer,  this  prophet  is  simple,  yet  pure  and  correct :  and  he  is  so  conscientious  that 
he  relates  the  very  words  of  those  persons  whom  he  introduces  as  speaking.  He  writes 
Hebrew  where  what  he  delivers  is  a  bare  narrative ;  but  he  relates  in  Chaldee  the  conversa 
tions  which  he  had  with  the  wise  men  and  the  kings ;  and  in  the  same  language  he  relates 
Nebuchadnezzar's  edict,  which  he  made  after  Daniel  had  interpreted  his  dream  concerning  the 
great  metalline  image.  This  is  a  proof  of  his  great  and  conscientious  accuracy ;  and  exhibits 
this  prophet  in  a  most  advantageous  point  of  view.  Daniel  writes  both  Hebrew  and  Chaldee 
with  great  purity. 

This  book  divides  itself  into  two  parts.      Part  I.  is  historical,  and  is  contained  in  the  six 
former  chapters.      Part  II.  is  prophetical,  and  occupies  the  other  six. 

663 


THE  BOOK 


OP  THB 


PROPHET      DANIEL. 


Chronological  Notes  relative  to  the  commencement  of  DanieVs  prophesying. 

Year  from  the  Creation,  according  to  Archbishop  Usher,  3397. — Year  of  the  Jewish  era  of  the  world,  3154. 
— Year  from  the  Deluge,  1741. — Second  year  oi  i\ie  forty-third  Olympiad. — Year  from  the  building  of 
Rome,  according  to  the  Varronian  or  generally  received  account,  147. — Year  from  the  building  of  Rome, 
according  to  Cato  and  the  Fasti  Consulares,  146. — Year  from  the  building  of  Rome,  according  to  Polybius 
the  historian,  145. — Year  from  the  building  of  Rome,  according  to  Fabius  Pictor,  411. — Year  of  the 
Julian  Period,  4107. — Year  of  the  era  of  Nabonassar,  141. — Year  from  the  foundation  of  Solomon's 
temple,  397. — Year  since  the  destruction  of  the  kingdom  of  Israel  by  Shalmaneser,  king  of  Assyria,  114. 
— Fourth  year  after  the  first  Sabbatic  year  after  the  seventeenth  Jewish  jubilee,  according  to  Helvicus. — 
Year  before  the  birth  of  Christ,  603. — Year  before  the  vulgar  era  of  Christ's  nativity,  607. — Cycle  of  the 
Sun,  19. — Cycle  of  the  Moon,  3. — Tenth  year  of  Tarquinius  Priscus,  the  fifth  king  of  the  Romans. — 
Nineteenth  year  of  Cyaxares  or  Cyaraxes,  the  fourth  king  of  Media. — Forty-fourth  year  of  Archidamus, 
king  of  Lacedgemon,  of  the  family  of  the  Proclidfe. — First  year  of  Leon,  king  of  Lacedaemon,  of  the 
family  of  the  Eurysthenidae. — Thirteenth  year  of  Alyattes  II.,  king  of  Lydia,  and  father  of  the  celebrated 
Croesus. — Thirty-fourth  year  of  Philip,  the  sixth  king  of  Macedon. — Eleventh  year  of  Pharaoh-necho, 
called  Necus  by  Herodotus.  This  king  was  the  immediate  predecessor  of  Psammis  ;  and  Psammis  was 
succeeded  by  the  celebrated  Pharaoh-hophra,  called  also  Apries. — Eighth  year  of  Ithobalus,  king  of  the 
Tyrians,  according  to  Helvicus. — Third  year  (ending)  of  Jehoiakim,  king  of  Judah  ;  for  the  principal  part 
of  A.M.  3397  corresponded  to  \he  fourth  year  of  this  prince. 


CHAPTER  I. 

This  chapter  begins  with  giving  a  short  account  of  Nebuchadnezzar'' s  conquest  of  Judea,  u-hen  Jehoiakim 
became  tributary  to  him;  and  consequently  the  seventy  years''  captivity  and  vassalage  began,  1,  2.  On 
this  expedition  (talcing  Egypt  in  his  way)  the  king  of  Pahylon  set  out  towards  the  end  of  the  third  year 
of  Jehoiakim,  but  did  not  take  Jerusalem  before  the  ninth  month  of  the  yearfnllowing.  Hence  the  seeming 
discrepancy  between  Daniel  and  Jeremiah,  (chap.  xxv.  1,)  the  one  computing  from  the  time  of  his  setting 
out  on  the  expedition,  and  the  other  from  the  time  in  which  the  purpose  of  it  was  accomplished.  We  have 
next  an  account  of  the  manner  in  which  Daniel  and  his  companions  were  brought  up  at  the  king^s  court, 
3—7.  They  reject  the  daily  provision  of  meat  granted  by  the  king,  lest  they  should  be  defiled,  and  are 
allowed  to  live  on  pulse,  8-16.  Their  great  proficiency  in  the  wisdom  of  that  time,  17-90.  Daniel 
flourishes  till  the  reign  of  Cyrus  the  Persian,  21. 


A.  M.  3397. 

B.  C.  607. 

01.  XLIII.  "2. 

Anno 

Tarqiiinii  Prisci, 

R.  Roman.,  10. 

sieged  it. 


TN  the  third  year  of  the  reign 

of  Jehoiakim  king  of  Judah 

^  came  Nebuchadnezzar  king  of 

Babylon  unto  Jerusalem,  and  be- 


»2  Kings  xxiv.  1  ;  2  Chron.  xxxvi.  6. b  Jer.  xxvii.  19,  20. 

NOTES  ON  CHAP.  I. 
Verse  1 .  In  the  third  year  of  the  reign  of  Jehoia- 
lim]  This  king  was  raised  to  the  throne  of  Judea  in 
the  place  of  his  brother  Jehoahaz,  by  Pharaoh-necho, 
king  of  Egypt,  2  Kings  xxiii.  34-36,  and  continued 
tributary  to  him  during  the  first  three  years  of  his 
reign;  but  in  the  fourth,  which  was  the_^rjf  of  Nebu- 
564 


2  And  the  Lord  gave  Jehoia- 
kim king  of  Judah  into  his  hand, 
with  ''  part  of  the  vessels  of  the 

house  of  God  :  which  he  carried 

"=  into  the  land  of  Shinar  to  the  house  of  his 

'Gen.  X.  10;  xi.  2;  Isa.  xi.  11 ;  Zech.  v.  U. 


A.  M.  cir.  3398. 

B.  C.  cir.  606. 

01.  XLIII.  3. 

Tarquinii  Prisci, 

R.  Roman, 

cir.  annum  11. 


chadnezzar,  Jer.  xxv.  1,  Nebuchadnezzar  completely 
defeated  the  Egyptian  army  near  the  Euphrates,  Jer. 
xlvi.  2  ;  and  this  victory  put  the  neighbouring  coun- 
tries of  Syria,  among  which  Judea  was  the  chief,  under 
the  Chaldean  government.  Thus  Jehoiak-im,  who  had 
first  been  tributarj^  to  Egypt,  became  now  the  vassal 
of  the  king  of  Babylon,  2  Kings  xxiv.  1. 


History  of  Daniel  and 


CHAP.  I. 


hu  three  countrymen. 


A.  M.  eir.  3398. 
B.  C.  cir.  006. 

01  XLIII.  3. 
Tarquinii  Prisci, 

R.    Roman., 
cir.  annum  11. 


god ;  ''  and  he  brought  the  vessels  j 
into  the  treasure  house  of  his 
god.  . 
3  And  the  king  spake  unto 
Ashpenaz  tlie  master  of  his  eunuchs,  tliat  he 
should  bring  certain  of  the  children  of  Israel, 
and  of  the  king's  seed,  and  of  the  princes ; 

4  Children  •  in  whom  was  no  blemish,  but 
well  favoured,  and  skilful  in  all  wisdom,  and 
cunning  in  knowledge,  and  understanding 
science,  and  such  as  had  ability  in  them  to 
stand  in  the  king's  palace,  and  ^whom  they 

J  2  Chron.  xxxvi.  7. •  See  Lev.  xxiv.  19, 20. 'Acts  vii.  22. 

8  Hcb.  the  wine  of  his  drink. 

At  the  end  of  three  years  Jehoiakim  rebelled  against 
Nebuchadnezzar,  who,  then  occupied  with  other  wars, 
did  not  proceed  against  Jerusalem  till  three  years  after, 
which  was  the  eleventh  and  last  of  Jehoiakim,  2  Kings 
xxiii.  36. 

There  are  some  difficulties  in  the  chronology  of  this 
place.  Calmel  takes  rather  a  different  view  of  these 
transactions.  He  connects  the  history  thus  :  Nabo- 
polassar,  king  of  Babylon,  finding  that  one  of  his  lords 
whom  he  had  made  governor  of  Coelesyria  and  Phoe- 
nicia had  revolted  from  him,  and  formed  an  alliance 
■with  the  king  of  Egypt,  sent  Neubuchadnezzar  his 
son,  whom  he  invested  with  the  authority  of  king,  to 
reduce  those  provinces,  as  was  customary  among  the 
easterns  when  the  heir  presumptive  was  sent  on  any 
important  expedition  or  embassy.  This  young  prince, 
having  quelled  the  insurrection  in  those  parts,  marched 
against  Jerusalem  about  the  end  of  the  third  or  begin- 
ning of  the  fourth  year  of  the  reign  of  Jehoiakim,  king 
of  Judah.  He  soon  took  the  city,  and  put  Jehoiakim 
in  chains  with  the  design  of  carrying  him  to  Babylon  ; 
but,  changing  his  mind,  he  permitted  him  to  resume 
the  reins  of  government  under  certain  oppressive  con- 
ditions. At  this  year,  which  was  A.  M.  3398,  the 
seventy  years  of  tlie  Babylonish  captivity  commence. 
Nabopolassar  dying  in  the  interim,  Nebuchadnez- 
zar was  obliged  to  return  speedily  to  Babylon,  leav- 
ing his  generals  to  conduct  the  Jewish  captives 
to  Babylon,  among  whom  were  Daniel  and  his  com- 
panions. 

Verse  2.  Part  of  the  vessels  of  the  house  of  God] 
He  took  the  richest  and  finest  of  them  for  the  service 
of  his  god  Bel,  and  left  what  were  necessary  for  carry- 
ing on  the  public  worship  of  Jehovah,  (for  he  did  not 
attempt  to  alter  the  civil  or  religious  constitution  of 
Judea  ;)  for  leaving  Jehoiakim  on  the  throne,  he  only 
laid  the  land  under  tribute.  The  Chaldeans  carried 
these  sacred  vessels  away  at  three  different  times.  1 . 
In  the  war  spoken  of  in  this  place.  2.  In  the  taking 
of  Jerusalem  and  Jeconiah  a  few  months  afVer,  2  Kings 
xsiv.  13.  3.  Eleven  years  after,  under  the  reign  of 
Zedekiah,  when  the  city  and  temple  were  totally  de- 
stroyed, and  the  land  ruined,  2  Kings  xxv.  8-15. 

The  land  of  Shinar]  This  was  the  ancient  name 
of  Babylon.     SeeGen.  xi.  2. 

The  treasure  house  of  his  god.]    This  was  Bel,  who 


might  teach  the  learning  and  the  ^g**;  ^■■^-  '399. 
tongue  of  the  Chaldeans.  oi.XLiii.  3.' 

_,,,,.  ,    ,  Tarquinii  Prisci, 

5  And  the  king  appointed  them      r.  Roman., 
a  daily  provision  of  the  king's  meat,    ""■ """""'  "• 
and  of  B  the  wine  which  he  drank  :   so  nourish- 
ing them  three  years,  that  at  the  end  thereof 
they  might  ''  stand  before  the  king. 

6  Now  among  these  were  of  the  children  of 
Judah,  Daniel,  Hananiah,  Mishael,  and  Azariah  : 

7  '  Unto  whom  the  prince  of  the  eunuchs 
gave  names :  ''  for  he  gave  unto  Daniel  the 
name  of  Belteshazzar ;  and  to  Hananiah,  of 

kVcr.  19;  Gen.  xli.  46;  1  Kings  x.  8. 'Gen.  xli.45;  2  Kings 

xxiv.  17. kChap.  iv.  8;  v.  12. 

had  a  splendid  temple  in  Babylon,  and  was  the  tutelar 
god  of  the  city  and  empire. 

Verse  3.  Master  of  his  eunuchs]  This  word  eu- 
nuchs signifies  officers  about  or  in  the  palace,  whether 
literally  eunuchs  or  not. 

Verse  -1.  Children]  D"^'7''  yeladim,  youths,  young 
men ;  and  so  the  word  should  be  rendered  throughout 
this  book. 

S/iilful  in  all  icisdom]  Rather,  persons  capable  of 
every  kind  of  literary  accomplishment,  that  they  might 
be  put  under  proper  instiuction.  And  as  children  of 
the  blood  and  of  the  nobles  were  most  likely,  from  the 
care  usually  taken  of  their  initiatory  education,  to 
profit  most  by  the  elaborate  instruction  here  designed, 
the  master  of  the  eunuchs,  the  king's  chamberlain, 
was  commanded  to  choose  the  youths  in  question  out 
of  such. 

Verse  5.  .4  daily  provision]  Athenaus,  lib.  iv.,  c. 
10,  says:  The  kings  of  Persia,  (who  succeeded  the 
kings  of  Babylon,  on  whose  empire  they  had  seized,) 
were  accustomed  to  order  the  food  left  at  their  own 
tables  to  be  delivered  to  their  courtiers. 

So  nourishing  them  three  years]  This  was  deemed 
a  sufficient  time  to  acquire  the  Chaldee  language,  and 
the  sciences  peculiar  to  that  people.  I  suppose  they 
had  good  introductory  books,  able  teachers,  and  a  pro- 
per method;  else  they  would  have  been  obliged,  like 
us,  to  send  their  children  seven  years  to  school,  and  as 
many  to  the  university,  to  teach  them  any  tolerable 
measure  of  useful  and  ornamental  literature  !  O  how 
reproachful  to  the  nations  of  Europe,  and  particularly 
to  our  own,  is  this  backward  mode  of  instruction.  .\ni 
what  is  generally  learned  after  this  vast  expense  of 
time  and  money  ?  A  little  Latin,  Greek,  and  mathe- 
matics ;  perhaps  a  little  moral  philosophy  ;  and  by  this 
they  are  entitled,  not  qualified,  to  teach  others,  anc 
especially  to  teach  the  people  the  important  science  oj 
salvation !  To  such  shepherds,  (and  there  are  many 
such,)  the  hungry  sheep  look  up,  and  are  not  fed  ;  and 
if  all  are  not  such,  no  thanks  to  our  plan  of  national 
education. 

Verse  6.  Now  among  these]  There  were  no  doubt 
several  noble  youths  from  other  provinces :  but  the 
four  mentioned  here  were  Jews,  and  are  supposed  to 
have  all  been  of  royal  extraction. 

Verse  7.  Unto  whom  the  prince  of  the  eunuchs  govt 
565 


History  of  Daniel  and 


A  M.  cir.  3398.   Shadiach  ;    and  to  Mishael,  of 

B.  C.  cir.  606.  '  ' 

01.  XLiii.  3.     Meshach ;    and   to   Azariah,   of 

Tarquinii  Prisci,      .  ,      , 

R.  Roman.,     Abed-nego. 

cir.  annum  11.         g    g^    j)^,^jg^    purposed   in  his 

heart  that  he  would  not  defile  himself  ^  with 
the  portion  of  the  king's  meat,  nor  with  the 
wine  which  he  drank :  therefore  he  requested 
of  the  prince  of  the  eunuchs  that  he  might  not 
defile  himself. 

9  Now  ■"  God  had  brought  Daniel  into  favoiu- 
and  tender  love  with  the  prince  of  the  eunuchs. 

10  And  the  prince  of  the  eunuchs  said  unto 
Daniel,  I  fear  my  lord  the  king  who  hath 
appointed  your  meat  and  your  drink:  for  why 
should  he  see  your  faces  °  worse  liking  than 
the  children  which  are  of  your  °  sort  ?  then 
shall  ye  make  me  endanger  my  head  to  the 
king. 

1 1  Then  said  Daniel  to  p  Melzar,  whom  the 
prince  of  the  "i  eunuchs  had  set  over  Daniel, 
Hananiah,  Mishael,  and  Azariah, 


DANIEL.  his  three  countrymen 

12  Prove  thy  servants,  I  beseech  *;  ^.  cir.  3398. 

,  ,       •'  ,  1        ,  .  B.  C.  cir.  606. 

thee,  ten  days  ;  and  let  them  give     oi.  XLiii.  a. 
us   "■  pulse  '  to  eat,  and  water  to      R'J^RomanT'' 
drink. 


1  Deut.  xxxii.  38  ;    Ezek.  iv.  13;    Hos 

ix.  3. "  See  Gen. 

xxxix.  21 ;  Psa.  cvi.  46  ;  Prov.  xvi.  7. 

n  Heb.  sadder. -o  Or, 

term,  or  continuaiwe. P  Or,  the  steward,— 

— q2  Kings  ix.  32;  xx. 

18 ;  Isa.  xxxix.  7 ;  Acts  viii.  27. 

names]  This  change  of  names,  Calmct  properly  re- 
marks, was  a  mark  of  dominion  and  authority.  It  was 
customary  for  masters  to  impose  new  names  upon 
their  slaves ;  and  rulers  often,  on  their  ascending  the 
throne,  assumed  a  name  different  from  that  which  they 
had  before. 

bs'JT  D.4NIEL  signifies  "  God  is  my  Judge."  This 
name  they  changed  into  "iSSiyoS^  Belteshatstsar  ; 
in  Chaldee,  "  The  treasure  of  Bel,"  or  "  The  deposi- 
tory of  the  secrets  (or  treasure)  of  Bel." 

ri'jn  Hananiah  signifies,  "  The  Lord  lias  been 
gracious  to  me  ;"  or  "  He  to  whom  the  Lord  is  gra- 
cious." This  name  was  changed  into  "yMiS  Shad- 
RACH,  Chaldee,  which  has  been  variously  translated  : 
"  The  inspiration  of  the  sun  ;"  "  God,  the  author  of 
evil,  be  propitious  to  us  ;"  "  Let  God  preserve  us  from 
evil." 

Ssty'D  Mishael  signifies,  "  He  who  comes  from 
God,"  Him  they  called  liy^D  Meshach,  which  in 
Chaldee  signifies,  "  He  who  belongs  to  the  goddess 
Sheshach,"  a  celebrated  deity  of  the  Babylonians,  men- 
tioned by  Jeremiah,  chap.  xxv.  26. 

n'l'l'  Azariah,  which  signifies  "  The  Lord  is  my 
Helper,"  they  changed  into  ijj  T3i\  Abed-nego.  which 
in  Chaldee  is  "  the  servant  of  Nego,"  who  was  one  of 
their  divinities  ;  by  which  they  meant  either  the  sun.  or 
the  morning  star ;  whether  Jupiter  or  Venus. 

The  vicious  pronunciation  of  this  name  should  be 
carefully  avoided ;  I  mean  that  which  lays  the  accent 
on  the  first  syllable,  and  hurries  to  the  end,  without 
attending  to  the  natural  division  of  the  word  Abed- 
Nego. 

Verse  8.   But  Daniel — would  not  defile  himself]    I 

5eu 


cir.  annum  11. 

1 3  Then  let  our  countenances  be  looked  upon 
before  thee,  and  the  countenance  of  the  cliil- 
dren  that  eat  of  the  portion  of  the  king's  meat : 
and  as  thou  seest,  deal  with  thy  servants. 

14  So  he  consented  to  them  in  this  matter, 
and  proved  them  ten  days. 

15  And  at  the  end  of  ten  days  their  coun- 
tenances appeared  fairer  and  fatter  in  flesh 
than  all  the  children  which  did  eat  the  portion 
of  the  king's  meat. 

16  Thus  Melzar  took  away  the  portion  of 
their  meat,  and  the  wine  that  they  should  drink ; 
and  gave  them  pulse. 

17  As  for  these  four  children, '  God  gave  them 
"  knowledge  and  skill  in  all  learning  and  wis- 
dom ;  and  "  Daniel  had  "  understanding  in  all 
visions  and  dreams. 

r  Heb.  of  pulse. 9  Heb.  that  we  may  eat,  &c. 1 1  Kings  iii. 

12  ;  James  i.  5,  17. "  Acts  vii.  22. "  Or,  he  made  Daniel  un- 
derstand.  wNum.  xii.  6;    2  Chron.  xxvi.  5;    cliap.  v.  11,  12, 

14;  X.  1. 

have  spoken  of  this  resolution  in  the  introduction.  The 
chief  reasons  why  Daniel  would  not  eat  meat  from  the 
royal  table  were  probably  these  three  : — 1.  Because 
they  ate  unclean  beasts,  which  were  forbidden  by  the 
Jewish  law.  2.  Because  they  ate,  as  did  the  heathens 
in  general,  beasts  which  had  been  strangled,  or  no* 
properly  blooded.  3.  Because  the  animals  that  were 
eaten  were  first  offered  as  victims  to  their  gods.  It  is 
on  this  account  that  Athenaeus  calls  the  beasts  which 
were  served  up  at  the  tables  of  the  Persian  kings, 
ispia,  victims,  lib.  iv.  c.  10,  p.  145. 

Verse  1 1 .  Then  said  Daniel  to  Melzar]  Melzar 
was  an  officer  under  Ashpenaz,  whose  office  it  was  to 
attend  to  the  food,  clothing,  &c.,  of  these  royal  cap- 
tives. Others  think  ix'??3  meltsar,  master  of  the  inn 
or  hotel,  the  name  of  an  office. 

Verse  12.  Give  us  pulse  to  eat]  D'^fltn  hazzeraim, 
seeds  or  grain,  such  as  barley,  wheat,  rye,  and  peas, 
&c.  Though  a  vegetable  diet  might  have  produced 
that  healthiness  of  the  system  in  general,  and  of  the 
countenance  particularly,  as  mentioned  here  ;  yet  we 
are  to  understand  that  there  was  an  especial  blessing 
of  God  in  this,  because  this  spare  diet  was  taken  on  a 
religious  account. 

Verse  17.  As  for  these  four  children]  Young  7nen 
or  youths.     Our  translation  gives  a  false  idea. 

In  all  visions  and  dreams.]  That  is,  such  as  are 
Divine ;  for  as  to  dreams  in  general,  they  liave  as 
much  signification  as  they  have  connexion,  being  the 
effects  of  the  stale  of  the  body,  of  the  mind,  or  of  the 
circumstances  of  the  dreamer.  A  dream  may  be  con- 
sidered supernatural,  if  it  have  nothing  preposterous, 
nothing  monstrous,  and  nothins  irregular.    If  the  whole 


History  of  Daniel  and 


CHAP.    II. 


hts  three  countr 


ymen. 


*:  **•  "'■  11?'-      18   Now  at  the  end  of  the  days 

B.  C.  cir.  60J.  •; 

01.  XLIV.2.     tliat  the  king  had  said  he  should 
R?  Koman.,      bring  ihcm  111,  then  the  prince  01 
.cir.  annum  14.    ^j^^  gunuchs  brought  them  in  be- 
fore Nebuchadnezzar. 

19  And  the  king  communed  with  them ;  and 
among  them  all  was  found  none  like  Daniel, 
Hananiah,  Mishael,  and  Azariah :  therefore 
'  stood  they  before  the  king. 

»Gen.  xli.  46;  ver.  5. yl  Kings  x.  1. «Heb.  wisdom  of 

undfTstanding. ■  Chap.  vi.  28 ;  x.  1.  He  lived  to  see  that  glo- 

order  and  consequences  of  the  things  be  preserved  in 
them,  from  beginning  to  end,  then  we  may  presume 
they  are  supernatural.  In  such  dreams  Daniel  had 
understanding. 

Verse  18.  yow  at  the  end  of  the  dai/s]  That  is,  at 
the  end  of  three  years,  ver.  5. 

Verse  19.  And  among  them  all]  All  the  young 
noble  captives  from  different  nations. 


20   ^  And    in    all    matters    of 


A.  M.  cir.  3401. 
.  B.  C.   cir.  603. 

'  wisdom  and  understanding,  that     01.  XLiv.  2, 

...  ■       1        /•      1  1        Tarquinii  Prisci, 

the  king  inquired    01    them,    he      r.  Roman., 
found  liiem  ten  times  better  than     '="^- "'""'"'<■ 
all  the  magicians  and  astrologers  that  were  in 
all  his  realm. 

21    "And  Daniel  continued  even    unto  the 
first  year  of  king  Cyrus. 


rious  time  of  the  return  of  his  people  from  the  Babylonian  captivity, 
though  he  did  not  die  then ;  so  lilt  is  used,  Psa.  ex.  1  ;  cxii.  8. 

Therefore  stood  they  before  the  king.]  It  appears 
that  only  four  were  wanting. 

Verse  20.  Magicians  and  astrologers]  Probably  the 
same  as  philosophers  and  astronomers  among  us. 

Verse  21.  The  first  year  of  king  Cyrus.]  That  is, 
to  the  end  of  the  Chaldean  empire.  And  we  find 
Daniel  alive  in  the  third  year  of  Cyrus,  see  chap. 
X.  1. 


CHAPTER  n. 

Nebuchadnezzar,  in  the  second  year  of  his  reign,  (or  in  the  fourth,  according  to  the  Jewish  account,  which 
takes  in  the  first  two  years  in  which  he  reigned  conjointly  with  his  father,)  had  a  dream  which  greatly 
troubled  him ;  but  of  tvhich  nothing  remained  in  the  morning  but  the  uneasy  impression.  Hence  the  divin- 
ers, when  brought  in  before  the  king,  could  give  no  interpretation,  as  they  were  not  in  possession  of  the 
dream,  1—13.  Daniel  then,  having  obtained  favour  from  God,  is  made  acquainted  with  the  dream,  and  its 
interpretation,  14—19  ;  for  which  he  blesses  God  in  a  lofty  and  beautiful  ode,  20-23  ;  and  reveals  both  unto 
the  king,  telling  him  first  the  particulars  of  the  dream,  24-35,  and  then  interpreting  it  of  the  four  great 
monarchies.  The  then  existing  Chaldean  empire,  represented  by  the  head  of  gold,  is  the  first ;  the  next 
is  the  Medo-Persian  ;  the  third,  the  Macedonian  or  Grecian;  the  fourth,  the  Roman,  ivhich  should  break 
every  other  kingdom  in  pieces,  but  which,  in  its  last  stage,  should  be  divided  into  ten  kingdoms,  represented 
by  the  ten  toes  of  the  image,  as  they  are  in  another  vision  (chap,  vii.)  by  the  ten  horns  of  the  fourth  beast. 
He  likewise  informs  the  king  that  in  the  time  of  this  last  monarchy,  viz.,  the  Roman,  God  would  set  up  the 
kingdom  of  the  Messiah  ;  which,  though  small  in  its  commencement,  should  ultimately  be  extended  over 
the  whole  earth,  36-45.  Daniel  and  his  three  friends,  Hananiah,  Mishael,  and  Azariah,  (named  by  the 
prince  of  the  eunuchs,  Shadrach,  Meshach,  and  Abed-nego,)  are  then  promoted  by  the  king  to  great  ho- 
nour, 46—49. 


A.  M.  3401. 

B.  C.  603. 

01.  XLIV.  2. 

Anno 

Tarquinii  Prisci, 

R.  Roman.,  14. 


A  ND   in    the   second    year   of 

the  reign  of  Nebuchadnezzar, 

Nebuchadnezzar  dreamed  dreams, 

"  wherewith  his  spirit  was  troub- 

•  Gen.  xli.  8 ;  chap.  iv.  5. 1>  Esth.  vi.  1  ;  chap.  vi.  18. 

NOTES  ON  CHAP.  II. 

Verse  1 .  The  second  year  of  the  reign  of  Nebuchad- 
nezzar] That  is,  the  second  year  of  his  reigning  alone, 
for  he  was  king  two  years  before  his  father's  death. 
See  the  notes  on  chap.  i.  1 .  This  was  therefore  the 
fifth  year  of  his  reign,  and  the  fourth  of  the  captivity 
of  Daniel. 

Nebuchadnezzar  dreamed  dreams  wherewith  his 
spirit  was  troubled]  The  dream  had  made  a  deep  and 
solemn  impression  upon  his  mind ;  and,  having  for- 
gotten all  but  general  circumstances,  his  mind  was  dis- 
tressed. 

A'erseS.  The  magicians]  D'3Din  cAaWummJm.  See 
the  note  on  Gen.  xli.  8. 


A.  M.  3401. 

B.  C.  603. 

01.  XLIV.  2. 

.\nno 


Then  the  king  commanded  Tarmimii  Prisci, 

R.  Roman.,  14 


led,  and    ''  his  sleep  brake  from 
him. 

2 
to   call    the    magicians,   and  the 

cGen.  xli.  8;  Exod.  vii.  11  ;  chap.  v.  7. 

The  astrologers]  D'Styx  ashshaphim.  Perhaps  from 
'Va'j  nashaph,  to  breathe,  because  they  laid  claim  to 
Divine  inspiration ;  but  probably  the  persons  in  ques- 
tion were  the  philosophers  and  astronomers  among  the 
Babylonians. 

The  sorcerers]  D'SiyOO  mechashshephim.  See  the 
note  on  Deut.  xviii.  10,  and  on  Exod.  xxii.  18,  and  Lev. 
xix.  31,  where  several  of  these  arts  are  explained. 

The  Chaldeans]  Who  these  were  is  difficult  to  be 
ascertained.  They  might  be  a  college  of  learned 
men,  where  all  arts  and  sciences  were  professed  and 
taught.  Tlie  Chaldeans  were  the  most  ancient  philo- 
sophers of  the  world ;  they  might  have  been  origi- 
nally inhabitants  of  the  Babylonian  Irak ;  and  still 
567 


Nebuchadnezzar's  dream 


DANIEL. 


of  the  metallic  image. 


■^M.  34M.      astrologers,    and    the    sorcerers, 

Ol.XLiv.  2.     and  the  Chaldeans,  for  to  show 

TarquinhPrisci,  the  king   liis  drcams.      So  they 

R.  Roman.,  14.    came  and  stood  before  the  king. 

3  And  the  king  said  unto  them,  I  have 
dreamed  a  dream,  and  my  spirit  was  troubled 
to  know  the  dream. 

4  Then  spake  the  Chaldeans  to  the  king  in 
Syriac,  ^  0  king,  live  for  ever :  tell  thy  ser- 
vants the  dream,  and  we  will  show  the  inter- 
pretation. 

5  Tlie  king  answered  and  said  to  the  Chal- 
deans, The  thing  is  gone  from  me  :  if  ye  will 
not  make  known  unto  me  the  dream,  with  the 
interpretation  thereof,  ye  shall  be  "  cut  ''  in 
pieces,  and  your  houses  shall  be  made  a 
dunghill. 

6  «  But  if  ye  show  the  dream,  and  the  inter- 
pretation thereof,  ye  shall  receive  of  nre  gifts 
and  ''  rewards  and  great  honour :  therefore 
show  me  the  dream,  and  the  interpretation 
thereof. 

7  They  answered  again  and  said,  Let  the 
king  tell  his  servants  the  dream,  and  we  will 
show  the  interpretation  of  it.  ; 

8  The  king  answered  and  said,  I  know  of 
certainty  that  ye  would  '  gain  the  time,  be 
cause  ye  see  the  thing  is  gone  from  me. 


■il  Kings  i.  31;  chap.  iii.  9;  v.  10;  vi.  6, 21. 'Ezravi.  11 ; 

2  Kings  X.  27  ;  chap.  iii.  29. f  Chald.  made  pieces. 5  Chap. 

V.  16. iiOr,/ec;  chap.  v.  17;  ver.  48. — ->  Chald.  buy;  Eph. 

V.  16. 


have  preserved  to  themselves  exclusively  the  name  of 
Chaldeans,  to  distinguish  themselves  from  other  na- 
tions and  peoples  who  inhabited  tlie  one  hundred  and 
twenty  provinces  of  wliich  the  Baliylonish  government 
was  composed. 

Verse  4.  Then  spake  the  Chaldeans  to  the  liing  in 
Syriac]  iTOiX  aramith,  the  language  oi  Aram  or  Syria. 
What  has  been  generally  called  the  Chaldee. 

O  king,  live  for  ever]  "n  "dSj"'?  Nd'^D  Malca  leol- 
min  cheyi.  With  these  words  tlie  Chaldee  part  of 
Daniel  commences ;  and  continues  to  the  end  of  the 
seventh  chapter.  These  kinds  of  compliments  are  still 
in  use  in  the  East  Indies.  A  superior  gives  a  blessing 
to  an  inferior  by  saying  to  him,  when  the  laller  is  in 
the  act  of  doing  him  reverence,  "  Long  life  lo  Ihee.^^ 
A  poor  man,  going  into  the  presence  of  a  king  to  soli- 
cit a  favour,  uses  the  same  kind  of  address  :  O  father, 
thou  art  the  support  of  the  destitute  ;  mayest  thou  live 
to  old  age! — Ward's  Customs. 

Verse  5.  Ye  shall  be  cut  i>i  pieces]  This  was  arbi- 
trary and  tyrannical  in  the  extreme ;  but,  in  the  order 
of  God's  providence,  it  was  overruled  to  serve  the 
most  important  purpose. 

Verse  8.  That  ye  would  gain  the  time]  The  king 
568 


9  But   if    ye   will    not   make     A^^'-^iO'- 
known  unto  me  the  dream,  ^  there     oi.  xnv.  2. 
is  6i<<  one  decree  for  you  :  for  ye  Tarquinii  Prisci, 
have  prepared  '  lying  and  corrupt    R-  Roman.,  14. 
words    to    speak  before  me,  till  the  time  be 
changed  :    therefore  tell  me  the  dream,  and  I 
shall  know  that  ye  can  show  me  the  interpreta 
tion  thereof. 

10  The  Chaldeans  answered  before  the  king, 
and  said.  There  is  not  a  man  upon  the  earth 
that  can  show  the  king's  matter :  therefore 
there  is  no  king,  lord,  nor  ruler,  that  asked 
such  things  at  any  magician,  or  astrologer,  or 
Chaldean. 

11  And  it  is  a  rare  thing  that  the  king 
requireth,  and  there  is  none  other  that  can 
show  it  before  the  king,  ""  except  the  gods, 
whose  dwelling  is  not  with  flesh. 

12  For  this  cause  the  king  was  angry  and 
very  furious,  and  commanded  to  destroy  all 
the  wise  men  of  Babylon. 

13  And  the  decree  went  forth  that  the  wise 
men  should  be  slain ;  and  they  sought  Daniel 
and  his  fellows  to  be  slain. 

1 4  Then  Daniel  "  answered  with  counsel 
and  wisdom  to  Arioch  the  °  captain  ?  of  the 
king's  guard,  which  was  gone  forth  to  slay  the 
wise  men  of  Babylon  : 


t  Esth.  iii.  15 ;  iv.ll;ix.l4. iProv.vi.l7;  xii.l9;xxi.6 

xxvi.  28. m  Ver. 28 ;  chap.  v.  11. "Chald.  remmed. " Or 

cliief  Tnarshal. P  Chaid.  chief  of  the  executioners,  or  slaughter. 

men ;  Gen.  xxxvii.  36. 


means  either  that  they  wished  to  prolong  the  tune  that 
he  might  recollect  it,  or  get  indifferent  about  it ;  or 
that  they  might  invent  sometliing  in  the  place  of  it ; 
or  make  iheir  escape  to  save  theu-  lives,  after  having 
packed  up  their  valuables.    See  ver.  9. 

A'erse  10.  There  is  not  a  man  upon  the  earth]  The 
thing  is  utterly  impossible  to  man.  This  was  their  de- 
cision :  and  when  Daniel  gave  the  dream,  with  its 
interpretation,  they  knew  that  the  spirit  of  the  holy 
gods  was  in  him.  .So,  even  according  to  their  own 
theology,  he  was  immeasurably  greater  than  the  wisest 
in  Babylon  or  in  the  world. 

Verse  13.  They  sought  Daniel  and  his  fellows]  As 
the  decree  stated  that  all  the  wise  men  of  Babylon 
should  be  slain,  the  four  young  Hebrews,  being  re- 
puted among  the  ivisest.  were  considered  as  sentenced 
to  death  also. 

Verse  14.  Captain  of  the  king's  guard]  Chief  of 
the  king''s  executioners  or  slaughter  men.  Margin. 
N'n^n  D"i  rab  talachaiya,  chief  of  the  butchers,  he  that 
took  off  the  heads  of  those  whom  the  king  ordered  to 
be  slain,  because  they  had  in  any  case  displeased  him. 
"  Go  and  bring  me  the  head  of  Giaffer."  The  honour- 
able butcher  went  and  brought  the  head  in  a  bag  on  a 


Daniel  offers  tu  tntefpret 


CHAP.    11. 


Nebuchadnezzar^ s  dream. 


A-  M  ^01.         [  5  jje   answered   and  said  to  , 
01.  XLiv.  2.     Arioch  the  king's  captain,  Why  i 
Tarmiim'iPrisci,  »«  the  dccree  SO  hasty  from  llic 
K.  ftoiuan.,  14.    j^j^g  7    -pj^g^    Ariocli   niadc    the 

thing  known  to  Daniel. 

1 6  Then  Daniel  went  in,  and  desired  of  the 
king  that  he  would  give  him  lime,  and  that  he 
would  show  the  king  the  interpretation. 

17  Then  Daniel  went  to  his  house,  and 
made  the  thing  known  lo  Hananiah,  Mishael, 
and  Azariah,  his  companions  : 

18  iThat  they  would  desire  mercies  ■■  of  the 
('od  of  heaven  concerning  this  secret;  "  tliat 
Daniel  and  his  fellows  should  not  perish  with 
the  rest  of  the  wise  men  of  Babylon. 

19  Then  was  the  secret  revealed  unto  Da- 
niel 'in  a  night  vision.  Then  Daniel  blessed 
the  God  of  heaven. 

20  Daniel  answered  and  said,  "  Blessed  be 
the  name  of  God  for  ever  and  ever :  "  for 
wisdom  and  might  are  his  : 

2 1  And  he  changeth  "  the  times  and  the 
seasons  :  "  he  removeth  kings,  and  settetli  up 
kings :  >'  he  giveth  wisdom  unto  the  wise, 
and  knowledge  to  them  that  know  under- 
standing : 

22  '■  He  revealeth  the  deep  and  secret  things : 

iMatt.  yi-iii.   12. rChald.  yrom  before  God. "Or,   that 

they  should  twi  deslrot/  Daniel,  &c. '  Num.  xii.  6  ;  Job  xxxiii. 

15,16. ''Psa.cxiii.2;  cxv.  18. >  Jer.xxxii.  19. "  Esth. 

i.  13 ;  1  Chron.  xxix.  30 ;  chap.  vii.  25 ;  xi.  6. »  Job  xii.  18  ; 

Psa.  Ixxv.  6,  7 ;   Jer.  xxvii.  5 ;   chap.  iv.  17. s  James  i.  5. 

dish.  It  was  Herod's  chief  butcher  that  brought  the 
head  of  John  the  Baptist  in  a  dish  to  tlie  delicate 
daughter  of  Herodias.  This  was  the  custom  of  the 
country.  Xo  law,  no  judge,  no  jury.  The  will  or  ca- 
price of  the  king  governed  all  things.  Happy  England ! 
know  and  value  thy  excellent  privileges ! 

Verse  16.  That  he  would  give  him  time]  That  is, 
that  he  might  seek  unto  God  for  a  revelation  of  the 
thing.  The  Chaldeans  dared  not  even  to  promise  this  ; 
they  would  otdy  pledge  themselves  for  the  interpreta- 
tion, provided  the  king  would  furnish  the  dream.  Da- 
niel engages  both  to  find  the  lost  dream,  and  to  give 
the  proper  interpretation. 

A'erse  18.  That  they  would  desire  mercies}  For 
this  Daniel  had  requested  a  little  time  ;  and  doubtless 
both  he  and  his  three  companions  prayed  incessantly 
till  God  gave  the  wished  for  revelation  ;  but  whether 
it  was  given  that  same  night,  we  do  not  know. 

Verse  19.  Then  was  the  secret  revealed — in  a  night 
vision.]  Daniel  either  dreamed  it,  or  it  was  repre- 
sented to  his  mind  by  an  immediate  inspiration. 

Verse  20.  Wisdom  and  might  are  his]  He  knows 
all  things,  and  can  do  all  things. 

Verse  2 1 .  He  changeth  the  time.i]  Time,  duration, 
succession  are  his,  and  under  his  dominion.     It  is  in 


A.  M.  3401. 

B.  C.  C03. 

01.  XLIV.   2. 

Anno 

Tarquinii  Prisci 

R.  Roman 


14. 


"he  knowelh  wiial  is  in  the  dark- 
ness, and  ''the  light  dwelleth 
witli  him. 

23  I  thank  thee,  and  praise  thee, 
'  0  thou  God  of  my  fathers,  who  hast  given  me 

wisdom  and  niight,  and  hast  made  known  unto 

me  now  what  we  "  desired  of  thee  :    for  thou 

(  hast  710W  made  known  vmto  us  the  king's  matter. 

24  Therefore  Daniel  went  in  unto  Arioch, 
wiiom   the   king  had  ordained  to  destroy  the 

j  wise  ?nen  of  Babylon  :  he  went  and  said  thus 
unto  him  :  Destroy  not  the  wise  men  of  Baby- 
lon :  bring  me  in  before  llie  king,  and  I  will 
show  unto  the  king  the  interpretation. 

25  Then  Arioch  brought  in  Daniel  before 
I  the  king  in  haste,  and  said  thus  unto  him,  ^  I 

have  found  a  man  of  the  '  captives  of  Judah, 
that  will  make  known  unto  the  king  the  inter- 
pretation. 

26  The  king  answered  and  said  to  Daniel, 
whose  name  tuas  Belteshazzar,  Art  thou  able 
to  make  known  unto  me  the  dream  which  I 
have  seen,  and  the  interpretation  thereof? 

27  Daniel  answered  in  the  presence  of  the 
king,  and  said,  The  secret  which  the  king  hath  de- 
manded cannot  the  wise  men,  the  astrologers,  ihe 
magicians,  the  soothsayers,  show  unto  the  king; 

J  Job.  xii.  22  ;  Psa.  xxv.  14  ;  ver.  28,  29. «  Psa.  cxxxix.  1 1 , 

12:  Heb.  iv.  13. 'Chap.  v.  11,14;  James  i.  17. 'Ver.  18. 

d  Chald.  T^at  I  have  found. ^Chald.  children  of  the  captivity 

of  Judah. 


the  course  of  his  providence  that  one  king  is  put  down, 
and  another  raised  up  ;  and  therefore  he  can  distinctly 
tell  what  he  has  purposed  to  do  in  the  great  empires 
of  the  earth. 

Verse  23.  I  thank  thee  and  praise  thee]  Xo  wonder 
he  should  feel  gratitude,  when  God  l)y  this  merciful  in- 
terference had  saved  both  the  life  of  him  and  his  fel- 
lows ;  and  was  about  to  reflect  the  highest  credit  on 
the  God  of  the  Jews,  and  on  the  people  themselves. 

Verse  24.  Destroy  not  the  wise  men]  The  decree 
was  suspended  till  it  should  be  seen  whether  Daniel 
could  tell  the  dream,  and  give  its  interpretation. 

A'^erse  27.  Cannot  the  wise  men]  Cannot  your  own 
able  men,  aided  by  your  gods,  tell  you  the  secret ' 
This  question  was  necessary  in  order  that  the  king 
niight  see  the  foolishness  of  depending  on  Ihe  one,  or 
worshipping  the  other. 

The  soolhsai/ers]  One  of  our  old  words  :  "  The 
tellers  of  truth  :'"  but  ['lij  gazerin  is  the  name  of 
another  class  of  those  curious  artists,  unless  we  sup- 
pose it  to  mean  the  same  as  the  Chaldeans,  ver.  2. 
They  are  supposed  lo  be  persons  who  divined  by  num- 
bers, amulets,  &c.  There  are  many  conjectures  about 
them,  which,  whatever  learning  they  show,  cast  little 
light  upon  this  place. 

569 


Daniel  interprets 


DANIEL. 


Nebuchadnezzar'' s  dream 


A.  M.  3401. 

B.  C.  603. 

Ol.  XLIV.  2. 

Anno 


28  '  But  there  is  a  God  in 
heaven  that  revealeth  secrets, 
Tarquinii  Prisci,  and  ^  makcth  known  to  the  king 
R.  feoman.,  14.  Nebuchadnczzar  '■  what  shall  be 
in  the  latter  days.  Thy  dream,  and  the  visions 
of  thy  head  upon  thy  bed,  are  these  ; 

29  As  for  thee,  O  king,  thy  thoughts  '  came 
into  thy  mind  upon  thy  bed,  what  should 
come  to  pass  hereafter :  ''  and  he  that  revealeth 
secrets  maketh  known  unto  thee  what  shall 
come  to  pass. 

30  '  But  as  for  me,  this  secret  is  not  revealed 
to  me  for  any  wisdom  that  I  have  more  than 
any  living,  ■"  but  for  their  sakes  that  shall  make 
known  the  interpretation  to  the  king,  "and  that 
thou  mightest  know  the  thoughts  of  thy 
heart. 

31  Thou,  O  king,  "  sawest,  and  behold  a 
great  image.  This  gi-eat  image,  whose  bright- 
ness was  excellent,  stood  before  thee  ;  and  the 
form  thereof  loas  terrible. 

32  PThis  image's  head  was  of  fine  gold,  his 
breast  and  his  arms  of  silver,  his  belly  and 
his  1  thighs  of  brass, 

33  His  legs  of  iron,  his  feet  part  of  iron  and 
part  of  clay. 

34  Thou  sawest  till  that  a  stone  was  cut  out 
'  without  ^  hands,  which  smote  the  image  upon 
his  feet  that  were  of  iron  and  clay,  and  brake 
them  to  pieces. 


35  Then  was  the  iron,  the  clay,      *g  **•  ^lo'- 
the    brass,    the    silver,    and   the     oi.  XLiv.  2. 

gold,  broken    to    pieces   together,    Tarquinii  Prisci, 

and  became  '  like  the  chaff  of  the  R-  «"""'■'■>  '^- 
summer  threshing-floors ;  and  the  wind  car- 
ried them  away,  that  "  no  place  was  found  for 
them  :  and  the  stone  that  smote  the  image 
'  became  a  great  mountain,  ■*'  and  filled  the 
whole  earth. 

36  This  is  the  dream ;  and  we  will  tell  the 
interpretation  thereof  before  the  king. 

37  ^  Thou,  0  king,  art  a  king  of  kings :  ''  for 
the  God  of  heaven  hath  given  tliee  a  kingdom, 
power,  and  strength,  and  glory. 

38  '^  And  wheresoever  the  children  of  men 
dwell,  the  beasts  of  the  field  and  the  fowls  of 
the  heaven  hath  he  given  into  thine  hand,  amd 
hath  made  thee  ruler  over  them  all.  "  Thou 
art  this  head  of  gold. 

39  And  after  thee  shall  arise  '' another  kmg- 
dom  °  inferior  to  thee,  and  another  third  king- 
dom of  brass,  ^  which  shall  bear  rule  over  all 
the  earth. 

40  And  'the  fourth  kingdom  shall  be  strong 
as  iron  :  forasmuch  as  iron  breaketh  in  pieces, 
and  subdueth  all  things :  and  as  iron  that 
breaketh  all  these,  shall  it  break  in  pieces  and 
bruise. 

41  And  whereas  thou  sawest  ^the  feet  and 
toes,  part  of  potters'  clay,   and  part  of  iron, 


rGen.  xl.,8;    xli.  16  ;   ver.  18,  47;    Amos  iv.  13. sChald. 

hath.  7nade knoum. '■  Gen.  xlix.  1. •  Chald.  ca?neup.~ — k  Ver. 

22,  28. 1  So  Gen.  xli.  16  ;  Acls  iil.  12. •"  Or,  but  for  the  in- 
tent that  the  interpretation  may  be  made  known  to  the  king. "  Ver. 

47. "  Chald.  wast  seeing. p  See  ver.  38,  &c. 1 0r,  sides. 

>  Or,  which  wns  Tiot  in  haniis ;  as  ver.  45. 


A''erse  28.  There  is  a  God  in  heaven]  To  distin- 
guish hiin  from  those  idols,  the  works  of  men's  hands  ; 
and  from  the  false  gods  in  which  the  Chaldeans 
trusted. 

In  the  latter  dai/s.]  A  phrase  which,  in  the  pro- 
phets, generally  means  the  times  of  the  Messiah.  God 
is  about  to  show  what  shall  take  place  from  this  time 
to  the  latest  ages  of  the  world.  And  the  vision  most 
certainly  contains  a  very  extensive  and  consecutive 
prophecy  ;  which  I  shall  treat  more  largely  at  the  close 
of  the  chapter,  giving  in  the  mean  time  a  short  expo- 
sitio". 

Verse  31.  -4  great  image']  Representing  the /our 
great  monarchies. 

Verse  32.  Head  was  of  Jine  gold]  The  Babylonish 
empire,  the  first  and  greatest. 

Breast  and  his  arms  of  stiver]  The  Medo-Persian 
empire,  under  Cyrus,  &c. 

His  belli/  and  his  thighs  of  brass]  The  Macedonian 
empire,  under  Alexander  the  Great,  and  his  succes- 
sors. 

570 


sChap.  viii.  25;    Zech.  iv.  6;    2  Cor.  v.  1;    Heb.  ix.  24. 

iPsa.  i.  4 ;   Hos.  xiii.  3. "Psa.  xxxvii.  10,  36. 'Isa.  ii.  2, 

3. w  Psa.  Ixxx.  9. ^  Ezra  vii.  12 ;  Isa.  xlvii.  5  ;  Jer.  xxvii. 

6,  7  ;  Ezek.  xxvi.  7;    Hos.  viii.    10. y  Ezra  i.  2. »  Chap. 

iv.  21,  22;    Jei.  xxvii.   6. "Ver.  32. ^Chap.  v.  28.  31. 

c  Ver.  32. <i  1  Mac.  i.  3. '  Chap.  vii.  7,  23. — — f  Ver.  33. 

Verse  33.  His  legs  of  iro7t]  The  Rmnan  govern 
ment. 

His  feel  part  of  iron  and  part  of  clay.]  The  same, 
mixed  with  the  barbaric  nations,  and  divided  into  ten 
kingdoms.    See  at  the  end  of  the  chapter. 

Verse  34.  A  stone  teas  cut  out]  The  fifth  mo- 
narchy ;  the  spiritual  kingdom  of  the  Lord  Jesus, 
which  is  to  last  for  ever,  and  diffuse  itself  over  the 
whole  earth. 

Verse  35.  The  stone — became  a  great  mountain] 
There  is  the  kingdom  pS  eben,  of  the  stone,  and  the 
kingdom  of  the  mountain.  See  at  the  end  of  the 
chapter. 

Verse  37.  The  God  of  heaven]  Not  given  by  thy 
own  gods,  nor  acquired  by  thy  own  skill  and  prowess ; 
it  is  a  Divine  gift. 

Poiver]     To  rule  this  kingdom. 

And  strength]     To  defend  it  against  all  foes. 

And  glory.]     Great  honour  and  dignity. 

Verse  38.  Thoti  art  this  head  of  gold]  See  on  ver. 
;  31-34.  and  at  the  end. 


Daniel  and  his  companions 


CHAP.  II. 


are  promoted  lo  great  honour 


A   M.  3401. 

B.  C.  B03. 

01.  XLIV.  2. 

Anno 

TarquiniiPrjsci, 


larqii 
R.  R( 


tlie    kingdom  shall   be    divided ; 
but  there   shall  be  in   it  of  the 
strength  of  the  iron,  forasmuch  as 
Oman.,  14.    ^i^^^^  sawcst  llic  iron  mi.ved  with 
miry  clay. 

42  And  as  the  toes  of  the  feet  were  part  of 
iron,  and  part  of  clay,  so  the  kingdom  shall 
be  partly  strong,  and  partly  ^  broken. 

•43  And  whereas  thou  sawcst  iron  mixed 
with  miry  clay,  they  shall  mingle  themselves 
with  the  seed  of  men :  but  they  shall  not 
cleave  '■  one  to  another,  even  as  iron  is  not 
mi.\ed  with  clay. 

44  And  in  '  the  days  of  these  kings  "^  shall 
the  God  of  heaven  set  up  a  kingdom,  '  which 
shall  never  be  destroyed  :  and  the  ™  kingdom 
shall  not  be  left  to  other  people,  "but  it  shall 
break  in  pieces  and  consume  all  these  king- 
doms, and  it  shall  stand  for  ever. 

45  "  Forasmuch  as  thou  sawcst  that  the  stone 
was  cut  out  of  the  mountain  i*  without  hands, 
and  that  it  brake  in  pieces  the  iron,  the  brass, 
the  clay,  the  silver,  and  the  gold ;  the  great 


sOr 

brittle. 



-1.  Chald. 

this 

leilh  this. — 

-'  Chald 

their 

days. 

k  Vcr. 

28. 

CI 

ap.  iv.  3, 

31; 

vi.  26  ;   vii. 

14,27; 

Mlc. 

iv.  7; 

Luke 

.  32,  33 

— 

-■"  Chald 

kingdom  thereof.- 

"Psa 

11.9 

;  Isa. 

Ix.  12 

1  Cor. 

XV 

24. 

Verse  44.  .4  hingdom  which  shall  never  be  destroyed] 
The  extensive  and  extending  empire  of  Christ. 

Shall  not  be  left  to  other  people]  All  the  preceding 
empires  have  swallowed  up  each  other  successively  ; 
but  this  shall  remain  to  the  end  of  the  world. 

Verse  45.  The  dream  is  certain]  It  contains  zjusl 
representation  of  things  as  they  shall  be. 

And  the  interpretation  thereof  sure.]  The  parts  of 
(he  dream  being  truly  explained. 

Verse  46.  The  king — fell  upon  his  face]  Prostrated 
himself:  this  was  the  fullest  act  of  adoration  among 
the  ancients. 

Worshipped  Daniel]  Supposing  him  to  be  a  god, 
or  Divine  being.  No  doubt  Daniel  forbade  him  ;  for 
to  receive  this  would  have  been  gross  idolatr)-. 

Verse  47.  Your  God  is  a  God  of  gods]  He  is 
greater  than  all  others. 

And  a  Lord  of  kmg.^]  He  governs  both  in  heaven 
and  earth. 

Verse  48.  Made  Daniel  a  great  man]  By,  1.  Giv- 
ing him  many  rich  gifts.  2.  By  making  him  gover- 
nor over  the  whole  province  of  Babylon.  And,  3.  By 
making  hira  the  chief  or  president  over  all  the  ivise 
men. 

Verse  49.   Daniel  ret/uestcd  of  the  king,  and  he  set 


God    hath    made    known  to  the      Ai  "^i' ^.l??- 

li.  C  603. 

king  what  shall    come    to    pass     01.  XLiv.  s. 
■i hereafter;    and    the    dream    is  Tarmiinii Prisci 
certain,    and    the    interpretation    R-  Roman..  14. 
thereof  sure. 

46  '  Then  the  king  Nebuchadnezzar  fell 
upon  his  face,  and  worshipped  Daniel,  and 
commanded  that  they  should  offer  an  oblation 
'  and  sweet  odours  unto  him. 

47  The  king  answered  unto  Daniel,  and 
said,  Of  a  truth  it  is,  that  your  God  is  a  God 
of  gods,  and  a  Lord  of  kings,  '  and  a  revcaler 
of  secrets,  seeing  thou  couldest  reveal  this 
secret. 

48  Then  the  king  made  Daniel  a  great  man, 
"  and  gave  him  many  great  gifts,  and  made 
him  ruler  over  the  whole  province  of  Babylon, 
and  '  chief  of  the  governors  over  all  the  wise 
men  of  Babylon. 

49  Then  Daniel  requested  of  the  king,  "  and 
he  set   Shadrach,   Mesliach,    and   Abed-nego 
over  the  affairs  of  the  province  of  Babylon 
but  Daniel  ^sat  in  the  gate  of  the  king. 

oVer.  35;    Isa.  xxviii.  16. pOr,  which  was  not  in  hand. 

1  Chald.  after  this. '  See  Acts  x.  25 ;    xiv.   13  ;    xxviii.    6. 

» Ezra  vi.  10. '  Ver.  28. "  Ver.  6. »  Chap.  iv.  a  ;  v.  11 

»Chap.  iii.  12. »Esth.  ii.  19,  21 ;  iii.  2. 


Daniel  sat  in  the  gate  of  the  king.]  That  is,  was 
the  chief  officer  in  the  palace ;  and  the  greatest  con- 
fidant and  counsellor  of  the  king.  But  whatever  his 
influence  and  that  of  his  friends  was,  it  extended  only 
over  the  province  of  Babylon  ;  not  through  the  empire. 

A   DISCOURSE   ON   NEBUCHADNEZZAR'S    DREAM, 

chap.  ii.  41—45. 

I  shall  now  consider  this  most  important  vision  more 
at  large,  and  connect  it  with  a  portion  of  the  previous 
history  of  the  Jewish  people. 

The  kingdoms  of  Israel  and  Judah  after  a  series  of 
the  most  unparalleled  ingratitude  and  rebellion,  against 
displays  of  mercy  and  benevolence,  only  equalled  by 
their  rebellions,  were  at  last,  according  to  repeated 
threatenings,  given  over  into  the  hands  of  their  ene- 
mies. The  inhabitants  of  the  former  country  were  sub- 
dued and  carried  away  captives  by  the  Assyrians  ;  and 
those  of  the  latter,  by  the  Clialdeans. 

The  people  of  Israel  never  recovered  their  ancient 
territories ;  and  were  so  disposed  of  by  their  conquer- 
ors, that  they  either  became  amalgamated  with  the 
heathen  nations,  so  as  to  be  utterly  undistiiiguishable  ; 
or  they  were  transported  to  some  foreign  and  recluse 
place  of  settlement,  that  the  land  of  their  residence 


Shadrach,  Meshach,  and  Abed-nego  over  the  affairs  of    though  repeatedly  sought  for  and  guessed  at,  has  foi 
the  province  of  Babylon]    He  wished  his  three  compa-  '  more  than  /ico  lhnii.\-and  years  been  totally  unknown, 
nions  promoted,  who    had  shared   his   anxieties,  and         Judah,  after  having  been  harassed  by  the  Chaldeans 
helped  him  by  their  prayers.      They  all  had  places  of  I  Egyptians,  and  others,  was  at  last  invaded  by  Nebu- 
t'ust,  in  which  they  could  do  much  good,  and  prevent  j  chadnezzar,  king  of  Babylon  ;  Jerusalem  besieged  and 


much  evil. 


,  taken  ;  and  Jehoiachin  the  king,  who  had  before  be- 
l 


Nebuchadnezzar^ s  dream 


DANIEL. 


farther  illustrated. 


come  tributary  to  the  Babylonians,  with  his  mother, 
wives,  officers  of  state,  and  chief  military  commanders, 
princes,  and  mighty  men  of  valour,  to  the  amount  of 
ten  thousand;  and  all  the  artificers,  sjniths,  &c.,  to 
the  number  of  one  thousand,  with  all  that  were  fit  for 
war,  he  carried  captives  to  Babylon ;  leaving  only  the 
poorest  of  the  people  behind,  under  the  government  of 
Mattaniah,  son  of  the  late  king  Josiah,  and  uncle  to 
Jehoiachin ;  and,  having  changed  his  name  to  Zede- 
kiah,  gave  him  a  nominal  authority  as  king  over  the 
WTetched  remains  of  the  people.  Zedekiah,  after  ha- 
ving reigned  nine  years,  rebelled  against  Nebuchad- 
nezzar, who,  coming  against  Jerusalem  with  all  his 
forces,  besieged  it ;  and  having  reduced  it  to  the  last 
extremity  by  famine,  and  made  a  breach  in  the  walls, 
took  the  city,  pUlaged  and  destroyed  the  temple  by  fire, 
slew  the  sons  of  Zedekiah  before  his  face,  then  put  out 
his  eyes,  and  carried  him  bound  in  brazen  fetters  to 
Babylon,  2  Kings,  chap.  xxiv.  and  xxv.  Thus,  the 
temple  of  God,  the  most  glorious  building  ever  laid  on 
the  face  of  the  earth,  was  profaned,  pillaged,  and 
burnt,  with  the  king's  palace,  and  all  the  houses  of  the 
Jewish  nobility,  in  the  eleventh  year  of  Zedekiah, — 
the  nineteenth  of  Nebuchadnezzar, — the  first  of  the 
forty-eighth  Olympiad, — the  one  hundred  and  sixtieth 
current  year  of  the  era  of  Nabonassar, — four  hundred 
and  twenty  four  years,  three  months,  and  eight  days 
fromthetimeinwhich'S'o/omoulaid  its fomidation  stone! 

In  the  same  month  in  which  the  city  was  taken, 
and  the  temple  burnt,  Nebuzar-adan,  commander  in 
chief  of  the  Babylonish  forces,  carried  off  the  spoils  of 
the  temple,  with  the  Jewish  treasures,  and  the  princi- 
pal part  of  the  residue  of  the  people  ;  and  brought 
them  also  to  Babylon.  And  thus  Judah  was  carried 
away  out  of  her  own  land,  four  hundred  and  sixty- 
eight  years  after  David  began  to  reign  over  it ;  from 
the  division  under  Rehohoam,  three  hundred  and  eighty- 
eight  years ;  from  the  destruction  of  the  kingdom  of 
Israel,  one  hundred  and  thirty-four  je&xs  ;  in  the  year 
of  the  world,  three  thousand  four  hundred  and  sixteen  ; 
and  before  the  nativity  of  our  Lord,_^(ie  hundred  and 
eighty-eight. 

In  the  fourth  year  of  Jehoiakim,  king  of  Judah, 
A.  M.  3397,  B.  C.  607,  Nebuchadnezzar,  having  be- 
sieged Jerusalem,  and  made  its  king  tributary,  carried 
away  a  number  of  captives ;  and  among  them  was  the 
Prophet  Daniel,  then  in  his  youth,  who  became,  for  his 
wisdom,  and  knowledge  of  future  events,  very  eminent 
at  Babylon ;  and,  with  some  other  Jew'ish  captives, 
great  favourites  of  Nebuchadnezzar  the  king ;  who 
made  Daniel  president  of  all  the  wise  men  of  his  city. 
It  was  in  the  second  year  of  the  reigu  of  this  king,  that 
a  circumstance  occurred  which,  though  at  first  it  threat- 
ened the  destruction  of  the  prophet,  finally  issued  in  the 
increase  of  his  reputation  and  celebrity. 

As  prophecy  is  one  of  the  strongest  proofs  of  the 
authenticity  of  what  professes  to  be  a  Divine  revela- 
tion, God  endued  this  man  with  a  large  portion  of  his 
Spu'it,  so  that  he  clearly  predicted  some  of  the  most 
astonishing  political  occurrences  and  changes  which 
have  ever  taken  place  on  the  earth ;  no  less  than  the 
rise,  distinguishing  characteristics,  and  termination  of 
the  FOUR  great  monarchies  or  empires,  which  have  been 
so  celebrated  in  all  the  histories  of  the  world.  And 
572 


as  the  Babylonian,  under  which  he  then  lived,  was  one 
of  these  monarchies,  and  was  shortly  to  be  absorbed 
by  the  Medo-Persian,  which  was  to  succeed  it,  he 
made  Nebuchadnezzar,  the  then  reigning  monarch,  by 
means  of  a  most  singular  dream,  the  particulars  of 
Which  he  had  forgotten,  the  instrument  that  appeared 
to  give  birth  to  a  prediction,  in  which  the  ruin  of  his 
own  empire  was  foretold ;  as  well  as  other  mighty 
changes  which  should  take  place  in  the  political  state 
of  the  world,  for  at  least  the  term  of  one  thousand 
years  next  ensuing.  Nor  did  the  prophetic  Spirit  in 
this  eminent  man  limit  his  predictions  to  these ;  but 
showed  at  the  same  time  the  origin  and  nature  of  that 
FIFTH  monarchy,  which,  under  the  great  King  of  kings, 
should  be  administered  and  prevail  to  the  end  of  time. 

The  dream  itself,  with  its  interpretation,  and  the 
exact  and  impressive  manner  in  which  the  predictions 
relative  to  the  four  great  monarchies  have  been  ful- 
filled, and  those  which  regard  the  fifth  monarchy  are 
in  the  course  of  being  accomplished,  are  the  subjects 
to  which  I  wish  to  call  the  reader's  most  serious  and 
deliberate  attention. 

This  image,  so  circumstantially  described  from  the 
thirty-eighth  to  the  forty-fourth  verse,  was,  as  we  learn 
from  the  prophet's  general  solution,  intended  to  point 
out  the  rise  and  fall  of  four  different  empires  and 
stales ;  and  the  final  prevalence  and  establishment  of 
Si  fifth  empire,  that  shall  never  have  an  end,  and  which 
shall  commence  in  the  last  days,  ver.  28  ;  a  phrase 
commonly  used  in  the  prophets  to  signify  the  times  of 
the  Messiah,  and  in  the  New-  Testament,  his  advent  to 
judge  the  world. 

Before  we  proceed  to  particular  parts,  we  may 
remark  in  general,  that  the  whole  account  strongly 
indicates  : — 

1 .  The  especial  providence  of  God  in  behalf  of  the 
Jews  at  that  time.  For,  although  suffering  grievously 
because  of  their  sins,  being  deprived  of  both  their  po- 
litical and  personal  liberty,  God  shows  them  that  he 
has  not  abandoned  them  ;  and  the  existence  of  a  pro- 
phet among  them  is  a  ptoof  of  his  fatherly  care  and 
unremitted  attention  to  their  eternal  welfare. 

2.  The  particular  interference  of  God  to  manifest 
the  superiority  of  his  truth,  to  wean  an  idolatrous  na- 
tion from  their  vanity  and  superstition,  and  lead  them 
to  that  God  who  is  the  fountain  of  truth,  the  revealer 
of  secrets,  and  the  governor  of  all  things. 

And,  3.  The  direct  inspiration  of  God  immediately 
teaching  his  servant  things  which  could  be  known  only 

j  to  God  himself,  and  thus  showing  the  Babylonians 
that  his  prophets  had  spoken  by  an  unerring  Spirit; 

,  that  the  Jews  were  the  depositaries  of  the  true  reli- 
gion ;  that  HE  was  the  only  true  God  ;  and  as  he  was 

1  omniscient,  so  he  was  omnipotent ;  and  the  things 
which  his  wisdom  had  predicted,  his  power  could  and 
would  accomplish. 

The  sum  of  the  account  given  in  this  chapter  is  the 
following ; — 

1 .  Nebuchadnezzar,  king  of  Babylon,  in  the  second 
year  of  his  reign,  about  A.  M.  3401,  and  B.  C.  603 
had  a  remarkable  dream,  which,  although  it  made  a 
deep  impression  on  his  mind,  yet,  on  his  awaking,  he 
found  it  impossible  to  recoUect ;  the  general  impres- 
sion only  remaining. 


Nebuchadnezzar's  dream 


CHAP.   II. 


Jarther  illustrated 


2.  He  siuTunoned  his  wise  men,  astrologers,  &c., 
told  them  that  he  had  a  dream  or  vision,  which  he  had 
forgotten  ;  and  commanded  them  to  tell  hini  the  dream, 
and  give  its  interpretation. 

3.  They  request  the  king  to  tell  them  the  dream ; 
and  promise,  then,  to  make  known  the  meaning.  Tliis 
he  could  not  do,  having  forgotten  it  ;  yet  he  insists  on 
(heir  compliance  on  pain  of  death. 

4.  To  tell  the  king  his  dream  they  find  impossible ; 
and  a  decree  for  the  destruction  of  the  wise  men  of 
Babylon  is  issued,  in  which  Daniel  and  his  fellows  are 
included. 

5.  Daniel,  hearing  of  it,  speaks  to  Arioc/i,  captain 
of  the  king's  guard  or  the  royal  executioner ;  desires 
to  be  brought  before  the  king ;  and  promises  to  teU 
the  dream,  &c. 

6.  He  is  introduced  ;  and  immediately  tells  the  king 
what  he  had  dreamed,  and  shows  him  its  interpretation. 

THE    DREASI. 

A  vast  image,  exceedingly  luminous,  of  terrible 
form,  and  composed  of  different  substances,  appears  in 
a  night  vision  to  the  king,  of  which  the  following  is 
the  description  : — 

I.   Its  head  was  of  fine  gold. 

n.   Its  breast  and  arms  of  silver. 

HI.   Its  belli/  and  thighs  of  brass. 

IV.  Its  legs  of  iron,  and  i\s  feet  and  tots  of  iron 
and  clay.     While  gazing  on  this  image  he  sees, — 

V.  A  stone  cut  out  of  a  mountain  without  hands, 
which  smites  the  image  on  its  feet,  and  dashes  it  all 
to  pieces ;  and  the  gold,  and  silver,  brass,  iron,  and 
clay  become  as  small  and  as  light  as  chaff". 

VI.  A  wind  carries  the  whole  away,  so  that  no 
place  is  found  for  them. 

VII.  The  stone  becomes  a  great  mountain,  and  fills 
the  earth. 

In  order  to  explain  this,  certain  data  must  be  laid 
down. 

1.  This  image  is  considered  a  political  representa- 
tion of  as  many  different  governments,  as  it  was  com- 
posed of  materials ;  and  as  all  these  materials  are 
successively  inferior  to  each  other,  so  are  the  govern- 
ments in  a  descending  ratio. 

2.  The  human  figure  has  been  used,  both  by  histo- 
rians and  geographers,  to  represent  the  rise,  progress, 
establishment,  and  decay  of  empires,  as  well  as  the  re- 
lative situation  and  importance  of  the  different  parts 
of  the  government.  Thus  Florus,  in  the  promniiim 
to  his  Roman  history,  represents  the  Romans  under 
the  form  of  a  human  being,  in  its  different  stages, 
from  infancy  to  old  age,  viz. 

Si  quis  ergo  populum  Romanum  quasi  hominem 
consideret,  totamque  ejus  atatem  percenseat,  ut  coepe- 
BIT,  utque  ADOLEVERIT,  ut  quasi  ad  quemdam  juvent.*: 
florem  pervenerit ;  ut  postea  velut  consenderit,  qna- 
tuor  gradus  progressusque  ejus  inveniet. 

1.  Prima  atas  sub  Regibus  fuit,  prope  ducentos 
quinquaginta  per  annos,  quibus  circum  ipsam  matrem 
suam  cum  finitimis  luctatus  est.     Haee  erit  ejus  in- 

PANTIA. 

2.  Sequens  a  Brute,  CoUatinoque  consulibus,  in 
Appium  Claudium,  Quinctiumque  Fulvium  consules, 
ducentos  quinquaginta  annos  habel,  quibus  Italiam  su- 


begit.     Hoc  fuit  tempus  viris  armisque  exercitatissi 
mum  !  ideo  quis  adolescentiam  dixerit. 

3.  Dehinc  ad  Ct-sarem  Augustum,  ducenti  quin- 
quaginta anni,  quibus  totum  orbein  pacavit.  Hie 
Jam  ipsa  juventa  Imperii,  et  quasi  qusedam  robusta 
maturitas. 

4.  A  Caesaie  Augusto  in  SKCuIum,  nostrum,  sunt 
non  multo  minus  anni  ducenti,  quibus  inertia  C'aesarum 
quasi  consi:niit  atque  decoxit.    L.  An.  Flori  Pro(em 

1.  Infancy  ;  ^;-s<  stage — under  kings,  from  Romu- 
lus to  Tarquinius  fcjuperbus ;  about  two  hundred  and 
fifty  years. 

2.  Youth  ;  second  stage — under  consuls,  from 
Brutus  and  Collatinus  to  Appius  Claudius  and  M.  Ful- 
vius  ;  about  tivo  hundred  and  fifty  years. 

3.  Manhood  ;  third  stage — the  empire  from  the 
conquest  of  Italy  to  Csesar  Augustus  ;  about  tico  hun- 
dred and  fifty  years. 

4.  Old  age  ;  fourth  stage — from  Augustus,  through 
the  twelve  Caesars,  down  to  A.  D.  200  ;  about  ttco 
hundred  years. 

Geographers  have  made  similar  representations. 
The  Germanic  empire,  in  the  totality  of  its  dependent 
states,  has  been  represented  by  a  map  in  the  form  of 
a  man;  different  parts  being  pointed  out  by  head, 
breast,  arms,  belly,  thighs,  legs,  feet,  &c.,  according 
to  their  geographical  and  political  relation  to  the  em- 
pire in  general. 

3.  Different  metals  are  used  to  express  different  de- 
grees of  political  strength,  excellence,  durability,  &c. 

4.  Clay,  earth,  dust,  are  emblems  of  weakness,  in- 
stability, &c. 

5.  Mountains  express,  in  Scripture,  mighty  em- 
pires, kingdoms,  and  states. 

6.  Stone  signifies  Jesus  Christ,  Gen.  xlix.  24  : 
"  From  thence"  (of  the  posterity  of  Jacob)  "  is  the 
Shepherd,  the  Stone  of  Israel."  That  our  blessed 
Lord,  "the  good  shepherd,"  John  x.  11-17,  is  here 
intended,  will  appear  most  plainly  from  the  following 
passages;  Isa.  viii.  14:  "And  he  shall  be  for  a  sanc- 
tuary ;  but  for  a  stone  of  stumbling  and  for  a  rock  of 
offence  to  both  the  houses  of  Israel."  Isa.  xxviii.  16  : 
"  Tims  saith  the  Lord  God,  Behold,  I  lay  in  Zinn  for 
a  foundation  a  stone,  a  fried  .stone,  a  precious  corner 
stone,  a  sure  foundation ;  ho  that  believeth  shall  not 
make  haste."  1  Peter  ii.  4,  6,  8.  Collate  these  with 
Psa.  cxviii.  22  :  "  The  stone  which  the  builders  re- 
fused is  become  the  head  stone  of  the  corner."  Matt. 
xxi.  42  ;  Mark  xii.  10  ;  Luke  xx.  17  ;  Acts  iv.  1 1  ;  in 

I  which  latter  quotations  the  whole  is  positively  applied 
to  Christ ;  as  also  1  Peter  ii.  4-8  :  "  To  whom  com- 
ing as  unto  a  living  stone,"  &c.  ;  who  seems  to  have 
all  the  preceding  passages  in  view.  See  also  Isa.  ii.  2  : 
"  The  mountain  of  the  Lord's  house  shall  be  esta- 
blished in  the  top  of  the  mountains,"  &c. 

7.  This  stone  is  said  to  be  cut  out  without  hands, 
ver.  34.  Without  hands  signifies  that  which  is  spi- 
ritual. So  2  Cor.  v.  \,  a  house  not  made  with  hands 
means  a  .spiritual  building. 

explanation. 

The  Chaldean  empire,  called  the  Assyrian  in  its 
commencement,  the  Chaldean  from  the  country',  the 
Babylonish  from  its  chief  citv. 
573 


Nebuchadnezzar's  dream 


DANIEL. 


Jarther  illustrated. 


I.  Head  op  gold.  This  was  the  first  raonatchy, 
begun  by  Nimrod,  A.  M.  1771,  B.  C.  2233,  and  ending 
witli  the  death  of  Belshazzar,  A.  M.  3466,  B.  C.  538, 
after  having  lasted  nearly  seventeen  hundred  years. 
In  the  time  of  Nebuchadnezzar  it  extended  over  C/ial- 
dea,  Assyria,  Arabia,  Syria,  and  Palestine.  He,  Ne- 
buchadnezzar, was  the  head  of  gold. 

II.  Breasts  and  arms  of  silver.  The  Medo-Per- 
sian  empire ;  which  properly  began  under  Darius  the 
Mede,  allowing  him  to  be  the  same  with  Ct/axares,  son 
of  Astyages,  and  uncle  to  Cyrus  the  great,  son  of  Cam- 
byses.  He  first  fought  under  his  uncle  Cyaxares  ;  de- 
feated Neriglissar,  king  of  the  Assyrians,  and  Crasus, 
king  of  the  Lydians ;  and,  by  the  capture  of  Babylon, 
B.  C.  538,  terminated  the  Chaldean  empire.  On  the 
death  of  his  father  Cambyses,  and  his  uncle  Cyaxares, 
B.  C.  536,  he  became  sole  governor  of  the  Medes  and 
Persians,  and  thus  established  a  potent  empire  on  the 
ruins  of  that  of  the  Chaldeans. 

III.  Belly  and  thighs  of  brass.  The  Macedonian 
or  Greek  empire,  founded  by  Alexander  the  Great. 
He  subdued  Greece,  penetrated  into  Asia,  took  Tyre, 
reduced  Egypt,  overthrew  Darius  Codomanus  at  Ar- 
bela,  Oct.  2,  A.  M.  3673,  B.  C.  331,  and  (bus  termi- 
nated the  Persian  monarchy.  He  crossed  the  Cau- 
casus, subdued  Hyrcania,  and  penetrated  India  as  far 
as  the  Ganges  ;  and  having  conquered  all  the  countries 
that  lay  between  the  Adriatic  sea  and  this  river,  the 
Ganges,  he  died  A.  M.  3681,  B.  C.  323;  and  after 
his  death  his  empire  became  divided  among  his  gene- 
rals, Cassander,  Lysimachus,  Ptolemy,  and  Seleucus. 
Cassander  had  Macedon  and  Greece  ;  Lysimachus 
had  Thrace,  and  those  parts  of  Asia  which  lay  on  the 
Hellespont  and  Bosphorus  ;  Ptolemy  had  Egypt,  Ly- 
bia,  Arabia,  Palestine,  and  Coslesyria  ;  Seleucus  had 
Babylon,  Media,  Susiana,  Persia,  Assyria,  Bactria, 
Hyrcania,  and  all  other  provinces,  even  to  the  Ganges. 
Thus  this  empire,  founded  on  the  ruin  of  that  of  the 
Persians,  "  had  rule  over  all  the  earth." 

IV".  Legs  of  iron,  .ind  feet  and  toes  of  iron  and 
CLAY.  I  think  this  means,  in  the  first  place,  the  hing- 
dom  of  the  Lagid.e,  in  Egypt ;  and  the  kingdom  of  the 
Seleucid.e,  in  Syria.  And,  secondly,  the  Roman  em- 
pire, which  was  properly  composed  of  them. 

1.  Ptolemy  Lagus,  one  of  Alexander's  generals, 
began  the  new  kingdom  of  Egypt,  A.  M.  3692,  B.  C. 
312,  which  was  continued  through  a  long  race  of 
sovereigns,  till  A.  M.  3974,  B.  C.  30  ;  when  Octavius 
CiBsar  look  Alexandria,  having  in  the  preceding  year 
defeated  Anthony  and  Cleopatra  at  the  battle  of  Ac- 
tium,  and  so  Egypt  became  a  Roman  province.  Thus 
ended  the  kingdom  of  the  Lagidie,  after  it  had  lasted 
two  hundred  and  eighty-two  years. 

2.  Seleucus  Nicator,  another  of  Alexander's  ge- 
nerals, began  the  new  kingdom  of  Syria,  A.  M.  3692, 
B.  C.  312,  which  continued  through  a  long  race  of 
sovereigns,  till  A.  M.  3939,  B.  C.  65,  when  Pompey 
dethroned  Antiochns  Asiaticus,  and  Syria  became  a 
Roman  province  after  it  had  lasted  two  hundred  and 
forty-seven  years. 

That  the  two  legs  of  iron  meant  the  kingdom  of  the 
Lagidie  and  that  of  the  Seleucid<r,  seems  strongly  in- 
timated by  the  characters  given  in  the  text.      "  And 
the  fourth  kingdom  shall  be  strong  as  iron.      Foras- 
574 


much  as  iron  breaketh  in  pieces  and  subdueth  all 
things ;  and  as  iron  that  breaketh  all  these,  shall  it 
break  in  pieces  and  bruise,"  ver.  40.  1.  The  iron 
here  not  only  marks  the  strength  of  these  kingdoms, 
but  also  their  violence  and  cruelty  towards  the  people 
of  God.  History  is  full  of  the  miseries  which  the 
kings  of  Egypt  and  Syria  inflicted  on  the  Jews.  2. 
It  is  said  that  these  legs  should  break  in  pieces  and 
bruise.  How  many  generals  and  princes  were  de- 
stroyed by  Seleucus  Nicator,  and  by  Ptolemy,  son  of 
Lagus  !  Seleucus,  particularly,  could  not  consider 
himself  secure  on  his  throne  till  he  had  destroyed  An- 
tigonus,  Nicanor,  and  Demetrius  ;  and  Ptolemy  endea- 
voured to  secure  himself  by  the  ruin  of  Perdiccas,  and 
the  rest  of  his  enemies.  3.  The  dividing  of  the  king- 
dom, the  iron  and  clayey  mixture  of  the  feet,  point  out 
the  continual  divisions  which  prevailed  in  those  em- 
pires ;  and  the  mixture  of  the  good  and  evil  qualities 
which  appeared  in  the  successors  of  Seleucus  and  Pto- 
lemy ;  none  of  them  possessing  the  good  qualities  of 
the  founders  of  those  monarchies  ;  neither  their  valour, 
wisdom,  nor  prudence.  4.  The  efforts  which  these 
princes  made  to  strengthen  their  respective  govern- 
ments by  alliances,  which  all  proved  not  only  useless 
but  injurious,  are  here  pointed  out  by  their  mingling 
themselves  tcith  the  seed  of  men.  "  But  they  shall  not 
cleave  one  to  another,"  ver.  43.  Antiochus  Theos, 
king  of  Syria,  married  both  Laodice  and  Bere7uce, 
daughters  of  Ptolemy  Philadelphus,  king  of  Egypt. 
Antiochus  Magnus,  king  of  Syria,  gave  his  daughter 
Cleopatra  to  Ptolemy  Epiphanes,  king  of  Egypt ;  but 
these  marriages,  instead  of  being  the  means  of  conso- 
lidating the  union  between  those  kingdoms,  contributed 
more  than  any  thing  else  to  divide  them,  and  excite 
the  most  bloody  and  destructive  wars. 

In  chap.  vii.  7,  the  prophet,  having  the  same  sub- 
ject in  view,  says,  "  I  saw  in  the  night  visions,  and 
behold  a  fourth  beast,  dreadful  and  terrible,  and  strong 
exceedingly  ;  and  it  had  great  iron  teeth  :  it  devoitred 
and  brake  in  pieces,  and  stamped  the  residue  with  the 
feet  of  it ;"  and  in  chap.  viii.  22  :  "  Now  that  being 
broken,"  the  horn  of  the  rough  goat,  the  Grecian  mo- 
narchy, "  whereas  four  stood  up  for  it,  four  kingdoms 
shall  stand  up  out  of  the  nation,  but  not  in  his  power." 
These  and  other  declarations  point  out  those  peculiar 
circumstances  that  distinctly  mark  the  kingdom  of  the 
Seleucidm,  and  that  of  the  Lagida  ;  both  of  which  rose 
out  of  the  Macedonian  or  Grecian  empire,  and  both 
terminated  in  that  of  the  Romans. 

2.  These  two  legs  of  iron  became  absorbed  in  the 
Roman  government,  which  also  partook  of  the  iron  na- 
ture ;  strong,  military,  and  extensive  in  its  victories ; 
and  by  its  various  conquests  united  to  and  amalga- 
mated with  itself  various  nations,  some  strong,  and 
some  loeak,  so  as  to  be  fitly  represented  in  the  symbo- 
lical image  hj  feet  and  toes,  partly  of  iron  and  partly 
of  clay.  Thus,  as  the  Lagidce  and  Seleucidce  arose 
out  of  the  wreck  of  the  Grecian  empire ;  so  the  Roman 
empire  arose  out  of  their  ruin.  But  the  empire  became 
iveakened  by  its  conquests  ;  and  although,  by  mingling 
themselves  with  the  seed  of  men,  that  is,  by  strong 
leagues,  and  matrimonial  alliances,  as  mentioned  above, 
they  endeavoured  to  secure  a  perpetual  sovereignty, 
yet  they  did  not  cleave  to  each  other,  and  they  also 


Nebuchadnezzar^ s  dream 


CHAP.  II. 


further  illustrated. 


were  swallowed  up  by  the  barbarous  northern  nations ; 
and  thus  terminated  those  four  most  powerful  mo- 
narchies. 

V.  "  A  stone  cut  out  of  tlie  mountain  without 
hands." 

1.  That  Jesus  Christ  has  been  represented  by  a 
stone,  we  have  already  seen  ;  but  this  stone  refers 
chiefly  to  his  Church,  which  is  represented  as  a  spi- 
ritual building,  which  he  supports  as  a  foundation 
stone,  connects  and  strengthens  as  a  comer  stone,  and 
finishes  and  adorns  as  a  lop  stone.  He  is  called  a 
stone  also  in  reference  to  the  prejudice  conceived 
against  him  by  his  countrymen.  Because  he  did  not 
come  in  worldlt/  pomp  they  therefore  refused  to  re- 
ceive him ;  and  to  them  he  is  represented  as  a  stone 
of  stumbling,  and  rock  of  offence. 

2.  But  here  he  is  represented  under  another  notion, 
viz.,  that  of  a  stone  projected  from  a  catapult,  or  some 
military  engine,  which  smote  the  image  on  its  feet ; 
that  is,  it  smote  the  then  existing  government  at  its 
foundation,  or  principles  of  support ;  and  by  destroy- 
ing these,  brought  thi^  whole  into  ruin. 

3.  By  this  stroke  the  clay,  the  iron,  the  brass,  the 
silver,  and  the  gold  were  broken  to  pieces,  and  became 
like  chaff  which  the  irind  carried  au-ay.  Now  we 
have  already  seen  that  the  Roman  empire,  which  had 
absorbed  the  kingdoms  of  the  Lagida:  and  Seleucidee, 
was  represented  by  the  legs  of  iron,  and  feet  and  toes 
of  iron  and  clay  ;  but  as  we  find  that  not  only  the 
iron  and  clay,  but  also  tlie  brass,  silver,  and  gold  were 
confounded  and  destroyed  by  that  stroke,  it  follows 
that  there  was  then  remaining  in  and  compacted  with 
the  Roman  government,  something  of  the  distinguish^ 
ing  marks  and  principles  of  all  the  preceding  empires  ; 
not  only  as  to  their  territorial  possessions,  but  also  as 
Jo  their  distinctive  characteristics.  There  were  at  the 
time  here  referred  to  in  the  Roman  empire,  the  splen- 
dour of  the  Chaldeans,  the  riches  of  the  Persians, 
the  discipline  of  the  Greeks,  and  the  strength  of  the 
Egyptian  and  Syrian  governments,  mingled  with  the 
incoherence  and  imbecility  of  those  empires,  kingdoms, 
and  states  which  the  Romans  had  subdued.  In  short, 
with  every  political  excellence,  it  contains  the  prin- 
ciples of  its  own  destruction,  and  its  persecution  of  the 
Church  of  Christ  accelerated  its  ruin. 

4.  As  the  stone  represents  Christ  and  his  govern- 
ing influence,  it  is  here  said  to  be  a  kingdom,  that  is, 
a  state  of  prevailing  rule  and  government ;  and  was  to 
arise  in  the  days  of  those  kings  or  kingdoms,  ver.  44. 
And  this  is  literally  true ;  for  its  rise  was  when  the 
Roman  government,  partaking  of  all  the  characteristics 
of  the  preceding  empires,  was  at  its  zenith  of  imperial 
splendour,  mditary  glory,  legislative  authority,  and  lite- 
rary eminence.  It  took  place  a  few  years  after  the 
battle  of  Actium,  and  when  Rome  was  at  peace  with 
the  whole  world,  September  2,  B.  C.  31. 

5.  This  stone  or  government  was  cut  out  of  the 
mountain,  arose  in  and  under  the  Roman  government, 
Judea  being,  at  the  time  of  the  birth  of  Christ,  a  Ro- 
man province. 

6.  It  was  cut  out  without  hands  ;  probably  alludin" 
,0  the  miraculous  birth  of  our  Lord,  but  particularlv 
to  the  spiritual  nature  of  his  kingdom  and  government, 
in  which  no  worldly  policy,  human  maxims,  or  military 


force  were  employed  ;  for  it  was  not  by  might  nor 
power,  but  by  the  Spirit  of  the  Lord  of  hosts. 

Two  things  may  be  here  distinguished  :  1.  The  go- 
vernment or  kingdom  of  the  stone.  2.  The  govern- 
ment or  kingdom  of  the  mountain. 

1.  The  kingdom  of  the  stone  smites,  breaks  to 
pieces,  and  destroys  all  the  other  kingdoms,  till  no 
vestige  of  them  remains,  and  till  the  whole  earth  is 
subdued  by  it. 

•2.  Tlie  kingdom  of  the  mountain  fUls,  and  continues 
to  govern,  all  tliat  has  been  thus  subdued,  maintaining 
endless  peace  and  righteousness  in  the  earth. 

First,  The  stone  began  to  strike  the  image,  when 
the  apostles  went  out  into  every  part  of  the  Roman 
empire,  pulling  down  idolatry,  and  founding  Christian 

I  Churches. 

j       Secondly,  But  the  great  blow  was  given  to  the  hea- 

I  then  Roman  empire  by  the  conversion  of  Constantine, 

I  just  at  the  time  when  it  was  an  epitome  of  the  four 
great  monarchies,  being  under  the  government  of 
FOUR   E.MPEBons   at  once,  .\.  D.  308  :    Constantius, 

'  who  governed  Gaul,  Spain,  and  Britain ;  Galebius, 
who  had  Illi/ricum,  Thrace,  and  Asia  ;  Sevebus,  who 
had  Italy  and  Africa  ;  and  Maximin,  who  had  the 
East  and  Egypt. 

I  1 .  The  conversion  of  Constantine  took  place  while 
he  was  in  Gaul,  A.  D.  312,  by  the  appearance  of  a 
luminous  cross  ii:  the  sky  above  the  sun,  a  little  after 
noon-day,  with  this  inscription,  Ev  toutu  vixa,  "  By 
this  conquer  ;"  Eiiscb.  De  Vit.  Const,  lib.  i.  cap.  28. 
In  A.  D.  324  he  totally  defeated  Licinius,  who  had 
shared  the  empire  with  him,  and  became  sole  emperor. 
He  terminated  the  reign  of  idolatry  in  A.  D.  331,  by 

!  an  edict  ordering  the  destruction  of  all  the  heathen 
temples.  This  made  Christianity  the  religion  of  the 
empire. 

2.  The  stroke  which  thus  destroyed  idolatry  in  the 
Roman  empire  is  continual  in  its  effects ;  and  must 
be  so  till  idolatry  be  destroyed  over  the  face  of  the 
earth,  and  the  universe  filled  with  the  knowledge  of 
Christ. 

3.  This  smiling  has  been  continued  by  al!  the  means 
which  God  in  his  providence  and  mercy  has  used  for 
the  dissemination   of  Christianity,  from  the  time  of 

[  Constantine  to  the  present :  and  particularly  noiv,  by 
means  of  the  British  and  Foreign  Bible  Society,  and 
its  countless  ramifications,  and  by  the  numerous  mis- 
sionaries sent  by  Christian  societies  to  almost  every 
part  of  the  globe.   Thus  far  the  kingdom  of  the  stone. 

j      In  ver.  44,  the  kingdom  of  the  .■stone,  grown  into  a 

[great  mountain  and  filling  the  whole  earth,  is  particu- 
larly described  by  various  characters. 

1.  It  is  a  kingdom  which  the  God  of  heaven  .tets  tip. 
That  this  means  the  whole  dispensation  of  the  Gospel, 
and  the  moral  effects  produced  by  it  in  the  souls  of 
men  and  in  the  world,  needs  little  proof;  for  our  Lord, 
referring  to  this  and  other  prophecies  in  this  book, 
calls  its  influence  and  his  Gospel  the  kingdom  of  God, 
and  the  kingdom  of  heaven ;  showing  thereby  that  it 
is  a  kingdom  not  of  this  world — not  rai.sed  by  human 
ambition,  the  lust  of  rule,  or  military  conquest ;  but  a 
spirilual  kingdom,  raised  and  maintained  by  the  grace 
of  God  himself,  in  which  he  himself  lives  and  rules, 

,  governing  by  his  own  laws,  influencing  and  directing 
575 


NebucJiadnezzai's  dream 


DANIEL. 


farther  illustrated 


by  his  own  Spirit ;  producing,  not  wars  and  conten- 
tions, but  glory  to  God  in  the  highest,  and  on  earth 
peace  and  good  loill  among  men. 

2.  This  is  called  the  kingdom  of  heaven,  because  it 
is  to  be  a  counterpart  of  the  kingdom  of  glory.  The 
kingdom  of  God,  says  the  apostle,  is  righteousness, 
peace,  and  joy  in  the  Holy  Ghost,  (Rom.  xiv.  17;) 
righteousness,  without  any  sin  ;  peace,  without  inward 
disturbance ;  joy,  without  any  mental  unhappiness. 
An  eternity  of  rigliteousness,  peace,  and  spiritual  joy 
constitutes  heaven  ;  nor  can  we  conceive  in  that  state 
any  thing  higher  or  more  excellent  than  these. 

3.  This  kingdom  shall  never  he  destroyed :  it  is  the 
everlasting  Gospel,  and  the  work  of  the  everlasting 
God.  As  it  neither  originates  in  nor  is  dependent  on 
the  passions  of  men,  it  cannot  be  destroyed.  All  other 
governments,  from  the  imperfection  of  their  nature, 
contain  in  them  the  seeds  of  their  own  destruction. 
Kings  die,  ministers  change,  subjects  are  not  perma- 
nent ;  new  relations  arise,  and  with  them  new  mea- 
sures, new  passions,  and  new  projects  ;  and  these  pro- 
duce political  changes,  and  often  political  ruin.  But 
this  government,  being  ihe  government  of  God,  cannot 
be  affected  by  the  changes  and  chances  to  which  mor- 
tal things  are  exposed. 

4.  This  kingdom  shall  not  be  left  to  other  people. 
Every  dispensation  of  God,  prior  to  Christianity,  sup- 
posed another  by  which  it  was  to  be  succeeded.  1. 
Holy  patriarchs  and  \he\t  families  were  Xhe  first  peo- 
ple among  whom  the  kingdom  of  God  was  found.  2. 
Hebrews,  in  Egypt  and  in  the  wilderness,  were  the 
next.  3.  Jews,  in  the  promised  land,  were  a  third 
denomination.  4.  And  after  the  division  of  the  king- 
doms, captivity,  and  dispersion  of  the  Jews,  the  Israel 
q/"  Gorf  became  a _/bi(WA  denomination.  5.  Under  the 
Gospel,  CuRisTi.ix  is  the  name  of  the  people  of  this 
kingdom.  Every  thing  in  the  construction  of  the  Gos- 
pel system,  as  well  as  its  own  declarations,  shows  that 
it  is  not  to  be  succeeded  by  any  other  dispensation  : 
its  name  can  never  be  changed  ;  and  Christian  will  be 
the  only  denomination  of  the  people  of  God  while  sun 
and  moon  endure.  All  former  empires  have  changed, 
and  the  very  names  of  tlie  people  have  changed  with 
them.  The  Assyrians  were  lost  in  the  Chaldeans  and 
Babylonians ;  the  Babylonians  were  lost  in  the  Modes ; 
ths  Medes  in  the  Persians  ;  the  Persians  in  the  Greeks; 
and  the  Greeks  in  the  Syrians  and  Egyptians ;  these 
in  the  Romans ;  and  the  Romans  in  the  Goths,  and  a 
variety  of  other  nations.  Nor  does  the  name  of  those 
ancient  governments,  nor  the  people  who  lived  under 
them,  remain  on  the  face  of  the  earth  in  the  present 
day  !  They  are  only  found  in  the  page  of  history.  This 
spiritual  kingdom  shall  never  be  transferred,  and  the 
name  of  its  subjects  shall  never  be  changed. 

5.  It  shall  break  in  pieces  and  consume  all  these 
kingdoms;  that  is,  the  preaching  and  influence  of 
Christianity  shall  destroy  idolatry  universally.  They 
did  so  in  the  Roman  empire,  which  was  the  epitome 
of  all  the  rest.  But  this  was  not  done  by  the  sword, 
nor  by  any  secular  influence.  Christians  wage  no 
wars  for  the  propagation  of  Christianity  ;  for  the  reli- 
gion of  Christ  breathes  nothing  but  love  to  God,  and 
peace  and  good  will  to  all  mankind.  The  sum  of  the 
Gospel  is  contained  in  these  words  of  Christ :   "  God  i 

576 


so  loved  the  world  that  he  gave  his  only-begotten  Son, 
that  whosoever  believeth  on  him  should  not  perish,  but 
have  everlasting  life  ; — for  the  Son  of  man  is  not  come 
to  destroy  men's  lives,  but  to  save." 

For  his  own  cause,  God  fights  in  the  course  of  hia 
providence.  He  depresses  one,  and  exalts  another ; 
but  permits  not  his  own  people  to  join  with  him  in 
the  infliction  of  judgments.  It  is  by  his  own  Spirit 
and  energy  that  his  kingdom  is  propagated  and  main- 
tained in  the  world  ;  and  by  the  same  his  enemies  are 
confounded.  All  false  religions,  as  well  as  falsified 
and  corrupted  systems  of  Christianity,  have  had  re- 
course to  the  sword,  because  they  were  conscious 
they  had  no  God,  no  influence  but  what  was  merely 
human. 

6.  The  kingdom  of  Christ  breaks  in  pieces  and  con 
sumes  all  other  kingdoms ;  that  is,  it  destroys  every 
thing  in  every  earthly  government  where  it  is  received, 
that  is  opposed  to  the  glory  of  God  and  the  peace  and 
happiness  of  men,  and  yet  in  such  a  way  as  to  leave 
all  political  governments  unchanged.  No  law  or  prin- 
ciple in  Christianity  is  directed  against  the  political 
code  of  any  countiy.  Britain  is  Christian  without  the 
alteration  of  her  Magna  Ckarta  or  her  constitution. 
All  the  other  empires,  kingdoms,  and  states  on  the 
face  of  the  earth,  may  become  Christian  and  preserve 
their  characteristic  forms  of  political  government.  If 
there  be  in  them  any  thing  hostile  to  Christianity,  and 
the  peace  and  happiness  of  the  subject,  the  wind  of 
God — the  Divine  Spirit,  will  fan  or  loinnow  it  away, 
so  that  no  more  place  shall  be  found  for  it.  But  this 
he  will  do  in  the  way  of  his  ordinar}'  providence ;  and 
by  his  influence  on  their  hearts,  dispose  truly  Chris- 
tianized rulers  to  alter  or  abrogate  whatever  their  laws 
contain  inimical  to  the  mild  sway  of  the  sceptre  of 
Christ. 

7.  And  it  shall  stand  for  ever.  This  is  its  final 
characteristic.  It  shall  prevaU  over  the  whole  world ; 
it  shall  pervade  every  government ;  it  shall  be  the  ba- 
sis of  every  code  of  laws  ;  it  shall  be  professed  by  every 
people  of  the  earth  :  "  The  Gentiles  shall  come  to  its 
light,  and  kings  to  the  brightness  of  its  rising."  The 
whole  earth  shall  be  subdued  by  its  influence,  and  the 
whole  earth  filled  w-ith  its  glory. 

8.  The  actual  constitution,  establishment,  and  main- 
tenance of  this  kingdom  belong  to  the  Lord  ;  yet  he 
wdl  use  human  means  in  the  whole  administration  of 
his  government.  His  word  must  be  distributed,  and 
that  word  must  be  preached.  Hence,  under  God, 
Bibles  and  missionaries  are  the  gi-and  means  to  be 
emplo3'ed  in  things  concerning  his  kingdom.  Bibles 
must  be  printed,  sent  out,  and  dispersed  ;  missionaries, 
called  of  God  to  the  work,  and  filled  with  the  Divine 
Spirit,  must  be  equipped,  sent  out,  and  maintained ; 
therefore  eypenses  must  necessarily  be  incurred.  Here 
the  people  now  of  the  kingdom  must  be  helpers.  It  is 
the  duty,  therefore,  of  every  soul  professing  Chris- 
tianity to  lend  a  helping  hand  to  send  forth  the  Bible ; 
and  wherever  the  Bible  is  sent,  to  send  a  missionary, 
full  of  faith  and  of  the  Holy  Ghost,  to  enforce  its 
truths. 

9.  The  duration  of  the  kingdom  of  the  mountain 
upon  earth.  The  world  has  now  lasted  nearly  six 
thousand  years,  and  a  very  ancient  tradition  has  pre- 


Nebuchadnezzar's  dream 


CHAP.  III. 


farther  illustrated. 


dieted  its  termination  at  the  close  of  that  period.  Its 
duration  has  been  divided  into  l/iree  grand  periods, 
each  comprising  two  thousand  years,  which  should  be 
closed  by  a  period  without  terminating  limits ;  and 
these  have  been  supposed  to  have  their  types  in  the 
six  days''  work  of  the  creation,  and  the  seventh  day, 
called  Sabbath  or  rest. 

1.  There  have  been  two  thousand  years  from  the 
creation  without  any  written  revelation  from  God  ;  this 
was  called  the  patriarchal  dispensation. 

2.  There  have  been  two  thousand  years  under  the 
law,  where  there  has  been  a  written  revelation,  a  suc- 
cession of  prophets,  and  a  Divine  ecclesiastical  esta- 
blishment. This  has  been  tornied  the  Mosaic  dispen- 
sation. 

3.  One  thousand  eight  hundred  and  twenty-nine 
years  have  passed  since  the  true  epoch  of  the  nativity 
of  our  blessed  Lord ;  and  this  is  called  the  Gospel  or 
Christian  dispensation,  which  is  now  within  one  hun- 
dred and  seventy-one  years  of  closing  its  two  thousand .' 

According  to  the  ancient  tradition  there  were,  1. 
Two  thousand  years  void ;  that  is,  without  the  law. 
2.  Two  thousand  years  under  the  law.  And,  3.  Two 
thousand  years  under  the  Messiah.  And  at  the  termi- 
nation of  the  third  the  endless  Sabbath  should  com- 
mence. The  comments  on  this  ancient  tradition  go 
on  to  state,  that  at  the  termination  of  each  day's  work 
of  the  creation  it  was  said.  The  evening  and  the  morn- 
ing icere  the  first,  second,  third,  fourth,  fifth,  and 
si.Tth  day ;  but  when  the  Sabbath  is  introduced,  and 
God  is  said  to  rest  from  his  ivork,  and  to  have  hal- 
lowed this  day,  there  is  no  mention  of  the  evening  and 
the  morning  being  the  seventh  day.  That  is  left  with- 
out termination ;  and  therefore  a  proper  type  of  the 
eternal  Sabbath,  that  rest  which  remains  for  the  peo- 
ple of  God. 

And  are  we  indeed  so  near  that  time  when  the  ele- 
ments of  all  things  shall  be  dissolved  by  fervent  heat ; 
when  the  heavens  shall  be  shrivelled  up  like  a  scroll, 
and  the  earth  and  all  it  contains  be  burned  up  t  Is 
the  fifth  empire,  the  kingdom  of  the  stone  and  the  king- 
dom of  the  mountain,  so  near  its  termination  !  Are  all 
vision  and  prophecy  about  to  be  sealed  up,  and  the 
whole  earth  to  be  illuminated  with  the  bright  beams 
of  the  Sun  of  righteousness  ?  Are  the  finally  incor- 
rigible and  impenitent  about  to  be  swept  off  the  face 
of  the  earth  by  the  besom  of  destruction,  while  the 
righteous  shall  be  able  to  lift  up  their  heads  with  inef- 
fable joy,  knowing  their  final  redemption  is  at  hand  ! 
Are  we  so  near  the  eve  of  that  period  when  "  they 


who  turn  many  to  righteousness  shall  shine  as  the  stars 
for  ever  and  ever  V  What  sort  of  persons  should  we 
then  be  in  all  holy  conversation  and  godliness  ^  Where 
is  our  zeal  for  God?  Where  the  sounding  of  our 
bowels  over  the  perishing  nations  who  have  not  yet 
come  under  the  yoke  of  the  Gospel  1  Multitudes  of 
whom  are  not  under  the  yoke,  because  they  have  never 
heard  of  it ;  and  they  have  not  heard  of  it,  because 
those  who  enjoy  the  blessings  of  the  Gospel  of  Jesus 
have  not  felt  (or  have  not  obeyed  the  feeling)  the  im- 
perious duty  of  dividing  their  heavenly  bread  with  those 
who  are  famishing  with  hunger,  and  giving  the  water 
of  life  to  those  who  are  dying  of  thirst.  How  shall 
they  appear  in  that  great  day  when  the  conquests  of 
the  Lion  of  the  tribe  of  Judah  arc  ended  ;  when  the 
mediatorial  kingdom  is  delivered  up  unto  the  Father, 
and  the  Judge  of  quick  and  dead  sits  on  the  great 
white  throne,  and  to  those  on  his  left  hand  says,  "  I 
was  hungry,  and  ye  gave  me  no  meat ;  I  was  thirsty, 
and  ye  gave  me  no  drink."  I  say.  How  shall  they 
appear  who  have  made  no  exertions  to  tell  the  lost 
nations  of  the  earth  the  necessity  for  preparing  to 
meet  their  God  ;  and  showing  them  the  means  of  doing 
it,  by  aflording  them  the  blessings  of  the  Gospel  of  the 
grace  of  God  t  Let  us  beware  lest  the  stone  that 
struck  the  motley  image,  and  dashed  it  to  pieces,  fall 
on  us,  and  grind  us  to  powder. 

Bibles  are  sent  out  by  millions  into  heathen  coun- 
tries ;  but  hoic  shall  they  hear  without  a  preacher ; 
and  how  shall  they  understand  the  things  which  they 
read,  unless  those  who  know  the  things  of  God  teach 
them  ?  Let  us  haste,  then,  and  send  missionaries  after 
the  Bibles.  God  is  mightily  at  work  in  the  earth  :  let 
us  be  workers  together  tvith  him,  that  we  receive  not 
the  grace  of  God  in  vain.  He  that  giveth  to  those 
poor  (emphatically  poor,  for  they  are  without  God  in 
the  world,  and  consequently  without  the  true  riches) 
lendeth  unto  the  Lord  ;  and  let  him  look  what  he  lay- 
eth  out,  and  it  shall  be  paid  unto  him  again.  For  "  he 
that  converlelh  a  sinner  from  the  error  of  his  ways 
shall  save  a  soul  from  death,  and  hide  a  multitude 
of  sins."  God  does  not  call  on  us  to  shake  hands 
with  all  secular,  social,  and  family  comfort,  and  bid 
farewell  to  the  whole  ;  and  go  to  the  heathen  with  the 
glad  tidings  of  great  joy  :  but  he  loudly  calls  on  us  to 
assist  in  sending  those  who,  in  the  true  spirit  of  sacri- 
fice, the  love  of  Christ  constraining  them,  say,  "  Here 
are  we !  O  Lord,  send  us."  Let  these  servants  of 
God  run  to  and  fro ;  that  by  their  ministry  knowledge 
may  be  increased.     Amen. 


CHAPTER  III. 

Nebuchadnezzar,  having  erected  an  image,  whose  height  (including  probably  a  very  high  pedestal)  was  sixty 
cubits,  and  the  breadth  six,  ordered  a  numerous  assembly,  which  he  had  convened,  to  fall  down  and  worship 
it;  threatening,  at  the  same  time,  that  whosoever  refused  should  be  cast  into  a  fiery  furnace,  1-7;  a 
punishment  not  uncommon  in  that  country,  (see  Jer.  xsix.  22.)  Daniel's  three  companions,  Shadrach, 
Meshach,  and  Abed-nego,  who  were  present,  being  observed  to  refrain  from  this  idolatrous  worship,  were 
accused  before  the  king ;  who,  in  great  wrath,  commanded  them  to  comply  with  his  orders  on  pain  of  death, 
8-15.  But  these  holy  men,  with  the  greatest  composure  and  serenity,  expressed  their  firm  resolution  not 
to  worship  his  gods  or  his  images,  whatever  might  be  the  consequence,  16—18.  Upon  which  the  king, 
unaccustomed  to  have  his  will  opposed,  in  the  height  of  his  wrath,  ordered  the  furnace  to  be  made  seven 
Vol.  IV.  (     37     )  677 


Nehuchadnezzar  sets 


DANIEL. 


up  a  golden  image 


times  hotter  than  usual,  and  these  men  to  be  cast  into  it,  bound  by  the  most  mighty  of  his  army,  who  were 
killed  by  the  flame  in  the  execution  of  this  service,  19-23.  On  this  occasion  God  ]iter3.]ly  performed  his 
promise  by  Isaiah,  (chap,  xliii.  2  :)  "  When  thou  walkest  through  the  fire,  thou  shalt  not  be  burnt ;  neither 
shall  the  flame  kindle  upon  thee;"  for  an  angel  of  God,  appearing  in  the  furnace,  protected  these  young 
men,  and  counteracted  the  natural  violence  of  the  fire ;  which,  only  consuming  the  cords  with  which  they 
were  bound,  left  them  to  loalk  at  liberty,  and  in  perfect  safety,  in  the  midst  of  the  furnace.  The  king, 
astonished  at  this  prodigy,  called  to  them  to  come  out  of  the  furnace,  and  blessed  God  for  sending  an  angel 
to  deliver  his  servants  ;  and  commanded  all  his  subjects,  upon  pain  of  death,  not  to  speak  irreverently  of 
the  God  of  Shadrach,  Meshach,  and  Abed-nego,who  toere  promoted  to  great  power  and  honour,  24—30.  -4. 
striking  example  of  the  interposition  of  Providence  in  favour  of  true  and  inflexible  piety. 


A.  M.  cir.  3424. 
B.  C.  cir.  580. 
01.  cir.  L.  1. 


J^EBUCHADNEZZAR     the 

king   made    "  an   image    of 

TarquinilPrisci,  ,  ,  ,  i      ■    i  .  .i 

e;  Roman.,     gold,  wiiose    height    loas   three- 

cir.  annum  37.      ^^^^.g     ^^^^^^^     ^.^^    ^JJg     breadth 

thereof  six  cubits  :   he  set  it  np  in  the  plain 
of  Dura,  in  the  ^  province  of  Babylon. 
2  Then  Nebuchadnezzar  the   king  sent   to 

aVer.  5,  7,  10,  12,  14. 

NOTES  ON  CHAP.  III. 
Verse  1.  Nebuchadnezzar  the  king  made  an  image 
of  gold]  It  is  supposed  that  the  history  given  here  did 
not  occur  till  the  close,  or  near  the  end,  of  Nebuchad- 
nezzar's reign.  For  it  was  after  his  insanity,  as  we 
see  chap.  iv.  33-36,  and  this  happened  near  the  close 
of  his  reign.  The  authorized  version,  which  is  fol- 
lowed in  the  margin,  fixes  the  date  of  this  event  seven- 
teen years  earlier,  and  ten  years  before  the  king's  in- 
sanity. A  few  observations  on  this  image  may  be 
necessary  : — 

1.  It  is  not  likely  that  this  image  was  in  human 
form — the  dimensions  show  the  improbability  of  this  ; 
for  what  proportion  is  there  between  sixty  cubits 
(ninety  feet)  in  length,  and  six  cubits  (nine  feet)  in 
bieadth  ? 

2.  It  is  not  likely  that  this  image  was  all  of  gold ; 
for  this  would  have  required  more  of  this  precious 
metal  than  the  whole  province  of  Babylon  could  pro- 
duce ;  for  as  I  suppose  the  sixty  cubits  apply  to  the 
perpendicular  altitude,  so  I  take  it  for  granted  that  the 
six  cubits  intend  the  diameter.  Now  a  column  of  gold 
of  this  height  in  diameter,  upon  the  supposition  that 
the  piUar  was  circular,  contains  five  thousand  seven 
hundred  and  twenty-five  and  a  half  cahic  feet;  and  as 
there  are  nineteen  thousand  avoirdupois  ounces  in  a 
cubic  foot,  the  weight  of  the  whole  pillar  would,  be 
eight  millions  two  hundred  and  sixty-two  thousand  eight 
hundred  and  six  pounds  ten  ounces  of  gold. 

3.  It  might  have  been  a  pillar  on  which  an  image 
of  the  god  Bel  was  erected.  The  linage  itself  might 
be  of  gold,  or  more  probably  oi7/,  that  is,  covered  with 
thin  plates  of  gold,  and  on  this  account  it  might  be 
called  the  golden  image  ;  and  most  probably  the  height 
of  the  image  may  be  confounded  with  the  height  of  the 
pillar.  Or  perhaps  it  was  no  more  than  a  pillar,  on 
the  sides  of  which  their  gods  and  sacred  emblems  were 
engraven,  surmounted  with  Bel  on  the  top. 

The  plain  of  Dura]  The  situation  of  this  place  is 
not  exactly  known ;  there  was  a  town  or  city  called 
Dura,  or  Doura,  in  Mesopotamia,  near  the  Tigris. 

Verse  2.  Sent  to  gather  together  the  princes]  It  is 
578 


gather  together  the  princes,  the  ^  M;  ■jj"'^-  ^^^l^^^- 
governors,  and  tlie  captains,   the     oi.  cir.  l.  i. 

,  ,  ,  Tarquinii  Prisci, 

judges,  the  treasurers,  the  coun-      r.  Roman., 
sellors,  the   sheriffs,  and  all  the    '^J^- ^"""m  37. 
rulers  of  the  provinces,  to  come  to  the  dedica- 
tion of  the  image  which  Nebuchadnezzar  the 
king  had  set  up. 


nCliap.  ii.  48. 


not  easy  to  show  what  these  diiierent  offices  were,  as 
it  is  difficult  to  ascertain  the  meaning  of  the  Chaldee 
words.     Parkhurst  analyzes  them  thus  : — 

The  princes]  N'jijniynN  achashdarpenaiya,  from 
lynx  achash,  great  or  eminent,  and  ^^  dar,  "  to  go  about 
freely,"  and  CJiJ  panim,  "  the  presence."  Satraps  or 
privy  counsellors  who  had  free  access  to  the  presence 
of  the  king. 

The  governors]  N'JJO  signaiya,  lieutenants  or 
viceroys,  for  JJD  sagan,  among  the  Hebrews,  was  the 
name  of  the  high  priest's  deputy. 

The  captains]  Nmnil  pachavatha,  from  n2  pach,  to 
extend,  because  set  over  those  provinces  that  had  been 
annexed  to  the  kingdom  by  conquest.  Pashas — This 
word  and  office  are  still  in  use  in  Asiatic  countries. 
By  corruption  we  pronounce  bashaw. 

The  judges]  N''1U"nN  adargazeraiya,  from  "ns 
adar,  noble  or  magnificetit,  and  "ItJ  gazar,  to  decree. 
The  nobles,  the  assistants  to  the  king  in  making  laws, 
statutes,  &c.  The  same  probably  in  Babylon,  as  the 
House  of  Lords  in  England. 

The  treasurers]  N'IDIJ  gedaberaiya,  from  iJ.J  ga- 
naz,  (the  T  zain  being  changed  into  T  daleth,  according 
to  the  custom  of  the  Chaldee.)  to  treasure  up,  and  13 
bar,  pure.  Those  who  kept  the  current  coin,  or  were 
over  the  mint;  the  treasurers  of  the  exchequer  in 
Babylon. 

The  counsellors]  N^"i2rn  dethaberaiya,  from  m 
dath,  a  statute,  and  13  bar,  "  to  declare  the  meaning 
of  the  law ;"  for  in  all  ages  and  countries  there  has 
been  what  is  termed  the  glorious  uncertainly  of  the 
law  ;  and  therefore  there  must  be  a  class  of  men 
whose  business  it  is  to  explain  it.  WTiat  a  pity  that 
law  cannot  be  tendered  to  the  people  as  other  sciences 
are,  in  plain,  unsophisticated,  and  intelligible  terms, 
and  by  persons  whose  business  it  is  to  show  what  is 
just  and  right,  and  not  pervert  truth,  righteousness, 
and  judgment. 

The  sheriffs]  NTii3n  tiphtaye,  from  nan  taphath, 
in  Hebrew,  naty  shaphath,  "  to  set  in  order."  Probably 
civil  magistrates. 

And  all  the  rulers  of  the  provinces]  All  other  state 
C     37*      ^ 


Tlie  three  Hebrews  died  before 


CHAP.   III. 


the  king  for  disobedience 


^b'c  ci'sso''      3  '^^^"    ^^^^  princes,  the  gov- 
01.  cir.  L.  1.     emors,  and  captains,  the  judges, 

Tarquiiiii  Pnsci,      ,  ,  ,, 

R.  Roman.,  the  treasurers,  the  counsellors, 
cir..->nnum37.  (j^^  sheriffs,  and  all  the  rulers  of 
the  provinces,  were  gathered  together  unto  the 
dedication  of  the  image  that  Nebuchadnezzar 
the  king  had  set  up ;  and  they  stood  before 
the  image  that  Nebuchadnezzar  had  set  up. 

4  Then  a  herald  cried  "  aloud,  To  you  "^  it 
s  commanded,  "  0  people,  nations,  and  lan- 
guages, 

5  That  at  what  time  ye  hear  llie  sound  of 
the  cornet,  flute,  harp,  sackbut,  psaltery,  ^  dul- 
cimer, B  and  all  kinds  of  music,  ye  fall  down 
and  worship  the  golden  image  that  Nebuchad- 
nezzar the  king  hath  set  up  : 

6  And  whoso  falleth  not  down  and  wor- 
jhippeih  shall  tiie  same  hour  '"  be  cast  into 
the  midst  of  a  burning  fiery  furnace. 

7  Therefore  at  that  time,  when  all  the  people 
heard  the  sound  of  the  cornet,  flute,  harp, 
sackbut,  psaltery,  and  all  kinds  of  music,  all 
the  people,  the  nations,  and  the  languages, 
fell  down  and  worshipped  the  golden  image 
that  Nebuchadnezzar  the  king  had  set  up. 

=  Chal<i.  icith  might. ^  Chald.  they  command. •  Chap.  iv. 

\ ;  Ti.  25. f  Or,  singing. g  Chald.  symphony. 1>  Jer.  xxix. 

J2;  Rev.  xiii.  15. 

or  civil  officers,  not  only  to  grace  the  solemnity,  but 
to  maintain  order.  My  old  Bil)le  renders  them  : 
^.itrnpiji,  or  Vuii'Se  men.  ./tl.igigtt.ui?',  SlugiiS. 
©uiihipi,  Cut.uinti?'.  ot  ^tronge  men.  Ptcfccti.S,  anb 
allc  tijc  PtmtejJ  of  >Cuiutcc.se- 

Verse  4.  Then  a  herald  cried  aloud]  S'nn  Nip  Xins 
■aroza  kara  bcchayit,  "  a  crier  called  with  might." 
5£  licScl  tncb  miglKlli. — Old  MS.  Bible. 

Verse  5.  The  sound  of  Ihe  cornet]  There  is  not 
less  difficulty  in  ascertaining  the  precise  meaning  of 
these  musical  itistrumenls  than  there  is  in  the  offices 
in  ver.  2.  SJip  karna,  liere  translated  comet,  is  the 
common  blowing  horn,  which  makes  a  deep  and  hollow 
sound,  as  well  as  one  shrill  and  piercing. 

Flvte]  Nr>"pn'iyr3  mashroldlha,  from  p"B"  sharai, 
lo  whistle,  shriek.  A  wind  instrimient  which  made 
a  strong  and  shrill  noise,  such  as  the  hautbois  or  cla- 
rionet. 

H.^Rp]  STiTp  kithros,  cytharus ;  xidapa.  Some 
kind  of  stringed  instrument.  It  seems  to  be  formed 
from  the  Greek  word. 

Sackbct]  N32D  sabbecha.  The  Greek  has  it  tfaa- 
/SuXT],  from  which  our  word  sackbut,  from  '\2D  sahach, 
lo  interweave ;  probably  on  account  of  the  number  of 
chords,  for  it  seems  to  have  been  a  species  of  harp. 

Psaltery]  "ijiJOiJ  pesanterin  ;  Greek,  4'aXTi;piov. 
A  stringed  instrument,  struck  with  a  plectrum ;  that 
called  santeer  in  Egypt  is  probably  the  same.  Dr. 
Rtissel  says  •   "  It  is  a  large  triangle,  and  has  two  bot- 


8  Wlierefore  at  that  time  certain  *i  *'■  <="  ^^^^■ 

/-,,,,  ,  B-  C.  cir.  580. 

Chaldeans    '  came  near,  and  ac-     01.  cir.  L.  i. 

J  ,1        T  Tarquinii  Prisci, 

cused  the  Jews.  r.  Roman., 

9  They  spake  and  said  to  the    ''"■  ^""""'  ^^- 
king    Nebuchadnezzar,     ''  0  king,    live     for 
ever. 

10  Thou,  O  king,  hast  made  a  decree,  that 
every  man  that  shall  hear  the  sound  of  the 
cornet,  flute,  harp,  sackbut,  psaltery,  and  dul 
ciincr,  and  all  kinds  of  music,  shall  fall  down 
and  worship  the  golden  image  : 

1 1  And  whoso  falleth  not  down  and  wor- 
sliippelh,  that  he  should  be  cast  into  the  midst 
of  a  burning  fiery  furnace. 

1 2  '  There  are  certain  Jews  whom  thou  hast 
set  over  the  affairs  of  the  province  of  Babylon, 
Shadrach,  Meshach,  and  Abed-nego ;  these 
men,  O  king,  ™  have  not  regarded  thee  :  they 
serve  not  thy  gods,  nor  worship  tlie  golden 
image  which  thou  hast  set  up. 

1.3  Then  Nebuchadnezzar  in  his  rage  and 
fury  commanded  to  bring  Shadrach,  Meshach, 
and  Abed-nego.  Then  they  brought  these 
men  before  the  king. 

14   Nebuchadnezzar    spake    and    said    unto 


iChap.  vi.  12. 
49. — 


— k  Chap.  ii.  4  ;  V.  10;  vi.  6,  21. 

n  Chald.  have  set  no  regard  upon  thee. 


J  Chap.  ii. 


toms  two  inches  from  each  other,  with  about  twenty 
catguts  of  different  sizes."  It  was  the  ancient  psal- 
terium,  and  most  probably  the  same  as  David's  harp. 

Dulcimer]  T^^i3'^:^'D  sumponei/ah;  Greek,  rfufiipwviia. 
Probably  a  kind  of  tamboor,  tambourine,  or  tomtom 
drum.  It  does  not  mean  the  same  as  the  Greek  sym- 
phonia,  which  signifies  a  concert  or  harmony  of  many 
instruments,  for  here  one  kind  of  instrument  only  is 
intended. 

.1//  kinds  of  music]  NIO"  '3!  Sj  col  zeney  zemara, 
the  whole  stock,  or  band,  of  music ;  the  preceding  being 
the  chief,  the  most  common,  and  the  most  sonorous. 
My  old  MS.  Bible  has,  Ctumpe,  anb  Pipe,  anb 
tfatpe:  ^ambukc,  .^antric,  anb  .Spnfonpc,  anb  al 
hpnbe  of  ntujSnftesf. 

Verse  6.  Shall  the  same  hour]  This  is  the  first 
place  in  the  Old  Testament  where  we  find  the  division 
of  time  into  hours.  The  Greeks  say  that  Anaximan- 
der  was  the  inventor.  He  had  it  probably  from  the 
Chaldeans,  among  whom  this  division  was  in  use  long 
before  Anaximander  was  born. 

Be  cast  into  the  midst  of  a  burning  fiery  furnace.] 
This  was  an  ancient  mode  of  punishment  among  the 
Chaldeans,  if  we  may  credit  the  tradition  that  Abram 
was  cast  into  such  a  fire  by  this  idolatrous  people  be- 
cause he  would  not  worship  their  idols. 

Verse  8.  Accused  the  Jews.]  That  is,  Shadrach, 
Meshach,  and  Abed-nego.  The  other  Jews  were  left 
unnoticed  ;  and  probablv  at  this  time  Daniel  was  too 
'  679 


Tlie  three  Hebrews  cast  into 


DANIEL. 


the  burning  fiery  furnace 


B  'c'  cir  ^sfo*'  ^^^"^'   ^^  *^   "  ^'^"^'  ^  Shadrach, 
01.  cir.  L.  1.      Meshach,  and  Abed-nego,  do  not 

TarquiniiPrisci,  -.  i  . 

R.  Roman.,      ye  serve  my  gods,  nor  worship 

cir.  annum  37.     ^j^g    g^j^jg^    -^^^^^    ,^^,j^|^jj  j   j^^^g 

set  up  ? 

1 5  Now  if  ye  be  ready  that  at  what  time  ye 
hear  the  sound  of  the  cornet,  fiute,  harp,  sack- 
but,  psahery,  and  dulcimer,  and  all  kinds  of 
music,  ye  fall  down  and  worship  the  image 
which  I  have  made  ;  °ivell:  but  if  ye  worship 
not,  ye  shall  be  cast  the  same  hour  into  the 
midst  of  a  burning  fiery  furnace  :  p  and  who 
is  that  God  that  shall  deliver  you  out  of  my 
hands  ? 

16  Shadrach,  Meshach,  and  Abed-nego, 
answered  and  said  to  the  king,  O  Nebuchad- 
nezzar, '  we  are  not  careful  to  answer  thee  in 
this  matter. 

17  If  it  be  so,  our  God  whom  we  serve  is 
able  to  deliver  us  from  the  burning  fiery  fur- 
nace, and  he  will  deliver  us  out  of  thine  hand, 
O  king. 

18  'But  if  not,  be  it  known  unto  thee,  0 
king,    that  we   will  not  serve  thy  gods,  nor 


"Or,  of  purpose,  as  E.xod.  xxi.  13. ^As  Exod.  xxxii.  32; 

Lulte  xiii.  9. pExod.  v. 2;  2  Kings  xviii.  35. iMatt.  x.  19. 


high  to  be  touched ;  but  we  may  rest  assured  that  he 
was  not  found  among  these  idolaters,  see  ver.  12. 

Verse  16.  We  are  not  careful]  We  have  no  need 
to  put  thee  to  any  farther  trouble ;  we  have  made  up 
our  minds  on  this  subject,  and  have  our  answer  ready : 
Be  it  known  unto  thee,  we  will  not  serve  thy  gods. 
This  was  as  honest  as  it  was  decisive. 

Verse  17.  If  it  be  so]  Thou  mayest  cast  us  into 
the  furnace  ;  the  terror  of  it  has  no  effect  on  our  minds 
to  induce  us  to  alter  the  resolution  we  have  taken,  nor 
shall  the  fire  change  our  purpose.  We  serve  a  God 
who  is  able  to  deliver  us.  Should  he  not,  we  are 
equally  determined  ;  but  we  are  satisfied  tliat  in  some 
way  or  other  he  will  deliver  us  out  of  thy  hand.  Thy 
power  cannot  affect  us  in  the  kingdom  of  our  God  to 
which  we  shall  ascend  from  thy  furnace,  should  he 
permit  the  fire  to  kindle  upon  us.  "  Render  to  Caesar 
the  things  which  are  Cajsar's,"  is  a  maxim  of  Jesus 
Christ  ;  but  when  Caesar  arrogates  to  himself  the  things 
that  are  the  Lord's,  then,  and  in  such  cases,  his  autho- 
rity is  to  be  resisted.  God  does  not  desire  Caesar's 
things  ;  Caesar  must  not  have  the  things  of  God. 

Verse  19.  Then  loas  Nebuchadnezzar  full  of  fury] 
How  strange  is  this,  after  having  had  so  many  proofs 
of  the  supremacy  of  Jehovah  !  He  had  seen  how  God 
poured  contempt  upon  his  authority  in  the  case  of  the 
three  Hebrews,  and  yet  he  will  try  his  strength  once 
more  !     How  infatuated  is  man  ! 

Seven  times  more]  As  hot  as  it  could  be  made. 
Seven  expresses  the  great  intensity  of  the  heat. 

Verse  20.  The  most  mighty  men]  The  generals, 
580 


worship  the  golden  image  which  A^'^  "'■  ^■*24 
thou  hast  set  up.  61.  cir.L.  i. 

19  Then  was  Nebuchadnezzar  r.  Roma".,  ' 
»  full  of  fury,  and  the  form  of  his  "■■•  ^""""^  3' ■ 
visage  was  changed  against  Shadrach,  Me- 
shach, and  Abed-nego:  therefore  he  spake, 
and  commanded  that  they  should  heat  the  fur- 
nace one  seven  times  more  than  it  was  wont 
to  be  heated. 

20  And  he  commanded  the  '  most  mighty 
men  that  tvere  in  his  army  to  bind  Shadrach, 
Meshach,  and  Abed-nego,  and,  to  cast  them 
into  the  burning  fiery  furnace. 

21  Then  these  men  were  bound  in  their 
"  coats,  their  hosen,  and  their  ^  hats,  and  their 
other  garments,  and  were  cast  into  the  midst 
of  the  burning  fiery  furnace. 

22  Therefore  because  the  king's  ""  command 
ment  was  urgent,  and  the  furnace  e.xceeding 
hot,  the  ^  flame  of  the  fire  slew  those  men  that 
took  up  Shadrach,  Meshach,  and  Abed-nego. 

23  And  these  three  men,  Shadrach,  Meshach, 
and  Abed-nego,  fell  down  bound  into  the  midst 
of  the  bttrning  fiery  furnace. 


r  2  Mac.  vii.  2. »  Chs\A.  filled. '  Chald.  mighty  of  strength. 

"  Or,  mantles. "^  Or,  tiirbans. w  Chald.  mord. ^  Or,  sparks 

or  chief  officers  of  his  army  ;  not  strong  men  ;  there 
was  no  need  of  such. 

Verse  21.  Their  hats]  This  word,  hat,  is  found 
only  in  this  place  in  the  Old  Testament.  The  word 
S31D  sarbal  properly  means  an  outer  garment.  He- 
rodotus, who  lived  about  one  hundred  years  after  Da- 
niel, says,  "  the  dress  of  the  Babylonians  consisted 
of  a  tunic  of  linen  reaching  down  to  the  feet ;  over 
this  a  tunic  of  woollen ;  and  over  all  a  white  short 
cloak  or  mantle,  j(X«vii5i(iv ;  and  on  their  heads  they 
wore  turbans,  (jurpTjO'i."  Following  this,  Mr.  Parkhurst 
translates  the  verse  thus  :  "  Then  these  three  men 
were  bound  [[in'blllD^  hesarbaletjhon]  in  their  cloaks, 
[pn""«:''D3  pateshei/hon]  their  tl'bb.ins,  [;inn'73"\21  ve- 
charhelathehon]  and  in  their  vpper  (woollen)  tunics, 
[pn'iynSi  ulebushelion]  and  their  under  (linen)  tu- 
nics." And  as,  according  to  this  interpretation,  their 
'^310  sarbaley  were  their  outermost  garments,  we  see 
the  propriety  with  which  it  is  observed  at  ver.  27  that 
these  were  not  changed  by  the  fire. 

Verse  23.  And  these  three  men — fell  doum  bound] 
There  is  a  most  evident  want  of  connexion  between 
this  and  the  following  verse ;  and  it  is  between  these 
verses  that  the  apocryphal  Song  of  the  Three  Chil- 
dren, as  it  is  called,  has  been  inserted  by  St.  Jerome 
and  others  ;  but  with  tliis  note  :  Quae  sequuntur  in  He- 
braeis  voluminibus  non  reperi ;  "  What  follows  I  have 
not  found  in  the  Hebrew  books."  And  then  begins, 
"  They  walked  in  the  midst  of  the  flame,  praising  God, 
and  blessing  the  Lord."  The  Septuaginl  and  Arabic 
read  the  twenty-fourth  verse  thus  :   "  Then  Nebuchad- 


God  delivers  them,  and  a  decree 


I 


^i^U""-^*-     24   Then  Nebuchadnezzar  the 

B.  C.  cir.  580. 

01.  rir.  I..  I.      kinfT  was  astonicd,  and   rose   up 

Tarnuinii  Prisci,     .      ,  i  ,  ]        ■  j 

R.  Roman.,      lu  haste,  and  spake,  ajid  said  uiilo 

cir.  annum  37.    j^j^  y  counsellors,  Did  not  we  cast 

three  men  bound  into  the  midst  of  the  fire  ? 

They  answered  and  said  luito  the  king,  True, 

0  king. 

25  He  answered  and  said,  Lo,  I  see  four 
men  loose,  '•  walking  in  the  midst  of  the  fire, 
and  "  they  have  no  hurt ;  and  the  form  of  the 
fourth  is  like  *"  the  Son  of  God. 

26  Then  Nebuchadnezzar  came  near  to  the 
'  mouth  of  the  binning  ficn,'  furnace,  and 
spake,  and  said,  Shadrach,  Jleshacli,  and  Abed- 
nego,  ye  servants  of  the  most  high  God,  come 
forth,  and  come  hither.  Then  Shadrach, 
Meshach,  and  Abed-nego,  came  fortii  of  the 
midst  of  the  fire. 

27  And  the  princes,  governors,  and  captains, 
and  the  king's  counsellors,  being  gathered 
together,  saw  these  men,  ''upon  whose  bodies 

J  Or,  governors. «  Isa.  xliii.  2. *  Chald.  there  is  no  hurt  in 

than.- — -^  Job  i.  6  ;  xi.tviii.  7  ;  Psa.  xxxiv.  7  ;  ver.  28. =  Chald. 

door. <*  Heb.  xi.  34. '  Psa.  xxxiv.  7,  8 ;  Jer.  xvii.  7  ;  chap. 

nezzar  heard  them  singing  praise,  and  was  astonished." 
To  connect  the  two  verses  Houbigant  adds  two  verses 
found  in  the  Vulgate,  which  are  the  forty-ninth  and 
the  twenty-third :  "  But  an  angel  of  the  Lord  went 
do\vn  with  Azariah  and  his  companions  into  tlie  fur- 
nace, and  drove  out  the  flame  of  fire  from  the  furnace  ; 
and  they  walked  in  the  midst  of  the  furnace."  Tliis 
verse  (the  forty-ninth)  has  been  added  to  show  the 
reason  of  Nebuchadnezzar's  astonishment,  and  also  to 
account  for  the  appearance  of  a  fourth  person  in  the 
furnace,  as  in  ver.  25. 

Verse  25.  Is  like  the  Son  of  God.]  A  most  im- 
proper translation.  NAHiat  notion  could  this  idolatrous 
king  have  of  the  Lord  Jesus  Christ  ?  for  so  the  place 
is  understood  by  thousands.  "nSx  ID  bar  elahin  sig- 
nifies a  son  of  the  gods,  that  is,  a  Divine  person  or 
angel ;  and  so  the  king  calls  him  in  ver.  28  :  "  God 
hath  sent  his  angel,  and  delivered  his  servants."  And 
though  even  from  this  some  still  contend  that  it  was 
the  Angel  of  the  covenant,  yet  the  Babylonish  king 
knew  just  as  much  of  the  one  as  he  did  of  the  other. 
No  other  ministration  was  necessary ;  a  single  angel 
from  heaven  was  quite  sufiBcient  to  answer  this  purpose, 
as  that  which  stopped  the  mouths  of  the  lions  when 
Daniel  was  cast  into  their  den. 

Verse  27.  Upon  whose  bodies  the  fre  had  no  power] 
The  heathens  boasted  that  their  priests  could  walk  on 
burning  coals  unhurt ;  and  Virgil  mentions  this  of  the 
priests  of  Apollo  of  Soracte  : — 

Summe  Deum,  sancti  custos  Soractis  Apollo ! 
Quem  primi  colimus,  cui  pineus  ardor  acervo 
Pascitur  ;  et  medium,  freti  pietate,  per  ignem 
Cultores  multa  premimus  vestigia  pruna. 

ViBG.  Mn.  xi.  785. 


CHAP.  HI.  is  made  in  their  Javour. 

the  fire  liad  no  power,  nor  was  a  *;  ij-  ■='.■■•  ^^*- 

,     .        r    ,      .      ,         ,      .  ,  ■  ,  B.  C.  cir.  590 

hair  of  their  head  singed,  neitlier      oi.  cir.  i^.  i. 

.1     •  .        ,  1  ,,        Tarq\iiniiPri«ci, 

were  their  coats  cliaiigcu,  nor  the      r.  Roman., 


smell  of  fire  had  passed  on  them.    "■■■  »"""■"  37. 

28  Then  Nebuchadnezzar  spake,  and  said, 
Blessed  he  the  God  of  Shadrach,  Meshach, 
and  Abed-nego,  who  hath  sent  his  angel,  and 
delivered  his  servants  that  "  trusted  in  nim, 
and  have  changed  the  king's  word,  and  yielded 
their  bodies,  that  they  might  not  serve  nor 
worship  any  god,  except  their  own  God. 

29  f  Therefore  « I  make  a  decree,  That 
every  people,  nation,  and  language,  which 
speak  ^  any  thing  amiss  against  the  God  of 
Shadrach,  Meshach,  and  Abed-nego,  shall  be 
'  cut  ''  in  pieces,  and  their  houses  shall  be 
made  a  dunghill  :  '  because  there  is  no  other 
god  that  can  deliver  after  this  sort. 

30  Then  the  king  ■"  promoted  Shadrach, 
Meshach,  and  Abed-nego,  in  the  province  of 
Babylon. 

vi.  22,  23. fChap.  vi.  26. S  Chald.  a  decree  is  made  by  me. 

fi  Chald.  error. i  Chap.  ii.  5. It  Chald.  made  pieces. 'Oh. 

vi.  27. "  Chald.  made  to  prosper. 

O  Phcebus,  guardian  of  Soracte's  woods 

And  shady  hiUs ;  a  god  above  the  gods  ; 

To  whom  our  natives  pay  the  rites  divine. 

And  burn  whole  crackling  groves  of  hallowed  pine  ; 

Walk  through  the  fire  in  honour  of  thy  name. 

Unhurt,  unsinged,  and  sacred  from  the  fame. 

Pitts. 
But  Varro  tells  us  that  they  anointed  the  soles  of  their 
feet  wilh  a  species  of  unguent  that  preserved  them 
from  being  burnt.  Very  lately  a  female  showed  many 
feats  of  this  kind,  putting  red  hot  iron  upon  her  arms, 
breasts,  &c.,  and  passing  it  over  her  hair  without  the 
slightest  inconvenience ;  but  in  the  case  of  the  three 
Hebrews  all  was  supernatural,  and  the  king  and  his 
officers  well  knew  it. 

Verse  28.  Blessed  bo  the  God  of  Shadrach,  4-c.] 
Here  is  a  noble  testimony  from  a  heathen.  And  what 
produced  it  ^  The  intrepidly  pious  conduct  of  these 
three  noble  Jews.  Had  they  been  time-servers,  the 
name  of  the  true  God  had  not  been  known  in  Babylon. 
What  honour  does  the  Lord  put  on  them  that  are  stead- 
fast in  the  faith ! 

Verse  29.  Speak  any  thing  amiss]  Though  by  the 
decree  the  king  does  not  oblige  the  people  to  worship  the 
true  God,  yet  he  obliges  them  to  treat  him  with  reverence. 

Verse  30.  Then  the  king  promoted,  cj-c]  He  re- 
stored them  to  the  offices  which  they  held  before  the 
charge  of  disobedience  and  treason  was  brought  against 
them. 

At  the  end  of  this  verse  the  Septuagint  add,  "  And 
he  advanced  them  to  be  governors  over  all  the  Jews 
that  were  in  his  kingdom."  This  may  be  the  meaning 
of  the  latter  verse.  They  were  more  likely  to  be  set 
over  the  Jeics  than  over  the  Chaldeans. 
68) 


The  king  relates  his  remarkable 


DANIEL. 


dream,  and  what  followed- 


CHAPTER  IV. 

Nebuchadnezzar,  after  having  subdued  all  the  neighbouring  countries,  and  greatly  enriched  and  adorned  his 
own,  became  so  intoxicated  with  his  prosperity,  as  to  draw  down  upon  himself  a  very  remarkable  judgment, 
of  ivhich  this  chapter  gives  a  particular  account,  in  the  very  tcords  of  the  edict  or  proclamation  which  the 
Babylonish  monarch  issued  on  his  restoration  to  the  throne.  This  state  document  begins  with  Nebuchad- 
nezzar's acknowledging  the  hand  of  God  in  his  late  malady,  1—3.  It  then  gives  an  account  of  the  dream 
of  Nebuchadnezzar,  which  portended  the  loss  of  his  kingdom  and  reason  for  seven  years,  on  account  of  his 
pride  and  arrogance,  4—18.  So  it  was  explained  by  Daniel,  19—27,  and  so  it  was  verified  by  the  event, 
28—33.  It  then  recites  how,  at  the  end  of  the  period  fixed  by  the  God  of  heaven  for  the  duration  of  his 
malady,  the  Chaldean  monarch  became  sensible  of  his  dependence  on  the  Supreme  Being,  and  lifted  up  his 
eyes  to  heaven  in  devout  acknowledgment  of  the  sovereign  majesty  of  the  King  of  kings,  the  Rider  of  the 
earth,  whose  dominion  alone  is  universal,  unchangeable,  and  everlasting,  34—37. 


I 


^,'^J;  "'-'■  ?«*•  IVTEBUCHADNEZZAR     the 

B.  C.  cir.  5i0.  ]_\ 

01.  cir.  Lll.  3.  king-,   ="111110  all  people,  na- 

ServiiTuUii,  .                   ,    ,                          .i     ..    j       ii 

R.  Roman.,  tioiis,  and  languages,   that  dwell 

""■  ='""""'  °-  in  all  the  earth ;  Peace  be  mul- 


tiplied unto  you. 

2  '^  I  thought  it  good  to  show  the  signs  and 
wonders  "  that  the  high  God  hath  wrought 
toward  me. 

3  *  How  great  are  his  signs !  and  how  mighty 
are  his  wonders  !  his  kingdom  is  °  an  ever- 
lasting kingdom,  and  his  dominion  is  from 
generation  to  generation. 

4  I  Nebuchadnezzar  was  at  rest  in  mine 
house,  and  flourishing  in  my  palace  : 

5  I  saw  a  dream  which  made  me  afraid, 
^and  the  thoughts  upon  my  bed  and  the 
visions  of  my  head  ^  troubled  me. 

6  Therefore  made  I  a  decree  to  bring  in  all 


logers,  the    Chaldeans,   and   the  ^a '^  <=''•  ^!^*- 

o       '                                      '  B.  C.  cir.  570. 

soothsayers  :  and  I  told  the  dream  01.  cir.  Lll.  3. 

be            1                ,           1            ...  Servii   Tullii, 

etore    them ;    but  they  did  not  r.  Roman., 

make  known  unto  me  the  inter-  '^""-  '^"'"'"  ^- 


the  wise  men  of  Babylon  before  me,  that  they    gi-eat. 


pretation  thereof. 

8  But  at  the  last  Daniel  came  in  before  me, 
'  whose  name  was  Belleshazzar,  according  to 
the  name  of  my  god,  '^  and  in  whom  is  the 
spirit  of  the  holy  gods  :  and  before  him  I  told 
the  dream,  saying, 

9  O  Belteshazzar,  '  master  of  the  magicians, 
because  I  know  that  the  spirit  of  the  holy  gods 
is  in  thee,  and  no  secret  troubleth  thee,  tell 
me  the  visions  of  my  dream  that  I  have  seen, 
and  the  interpretation  thereof. 

10  Thus  ivere  the  visions  of  mine  head  in 
my  bed  ;  "■  I  saw,  and  behold  "  a  tree  in  the 
midst  of  the  earth,  and  the  height  thereof  was 


might  make  known  unto  me  the  interpretation 
of  the  dream. 
7   ^  Then  came  in  the  magicians,  the  astro- 

i^Chap.  iii.  4;    vi.  25. ^  Chald.  /(  was  semdy  before  me. 

cChap.  iii.  26. iiChap.  vi.  27. eVer.  34;  chap.  ii.  44;  vi. 

26.— J- Chap.  ii.  28,  29. eChap.  ii.  1. 

NOTES  ON  CHAP.  IV. 

Verse  1.  Nebuchadnezzar  the  king,  unto  all  people] 
This  is  a  regular  decree,  and  is  one  of  the  most  an- 
cient on  record ;  and  no  doubt  was  copied  from  the 
state  papers  of  Babylon.  Daniel  has  preserved  it  in 
the  original  language. 

Verse  2.  /  thought  it  good  to  show]  A  part  of  the 
decree  was  a  recital  of  the  wonders  wrought  by  the 
hand  of  the  true  God  in  his  kingdom  and  on  his 
person. 

V  erse  3 .  How  great  are  his  signs  !]  There  are  no 
preternatural  signs  like  his  !  His  wonders — miracu- 
lous interferences,  are  mighty — they  surpass  all  human 
power.  He  is  the  Sovereign  of  all  kings,  and  his  do- 
minion is  everlasting ;  and  every  generation  is  a  proof 
of  his  all-governing  influence.  These  are  very  fine 
sentiments,  and  show  how  deeply  his  mind  was  im- 
pressed with  the  majesty  of  God. 
582 


1 1  The  tree  grew,  and  was  strong,  and  the 
height  thereof  reached  unto  heaven,  and  the 
sight  thereof  to  the  end  of  all  the  earth  : 

I"  Chap.  ii.  2. iChap.  i.  7. kjsa.  Ixiii.  11 ;  ver.  18;  chap. 

ii.  11 ;  V.  !1,  14. 'Chap.  ii.  48;  v.  11. •"Chald.  I  was  set- 

ing. nEzek.  xxxi.  3,  &c. ;  ver.  20. 

Verse  4.  / — was  at  rest]  I  had  returned  to  my 
palace  in  Babylon  after  having  subdued  Syria,  Phoe- 
nicia, Judea,  Egypt,  and  Arabia.  It  was  probably 
these  great  conquests  that  puffed  him  up  with  pride, 
and  brought  that  chastisement  upon  him  which  he 
afterwards  describes.  See  the  dream  of  the  emblema- 
tical tree  explained. 

Verse  5.  /  saw  a  dream]  See  this  dream  circum- 
stantially explained  in  the  following  verses. 

Verse  10.  I  saw — a  tree]  This  vision  Nebuchad- 
nezzar says  made  him  afraid.  What  a  mercy  it  is 
that  God  has  hidden  futurity  from  us !  Were  he  to 
show  every  man  the  lot  that  is  before  him,  the  misery 
of  the  human  race  would  be  complete. 

Great  men  and  princes  are  often  represented,  in  the 
language  of  the  prophets,  under  the  similitude  of  trees  ; 
see  Ezek.  xvii.  5,  6  ;  xx.xi.  3,  &c.  ;  Jer.  xxii.  15; 
Psa.  i.  3  ;  xxxvii.  35. 


The  kins;  relates  his  remarkable 


CHAP.  IV. 


dream,  and  what  followed 


A.M.cir.  3««.      12  The  leaves  thereof  tuere  fair, 

B.  C.  cir.  ;i70.  ' 

01.  cir.  Lii.  3.    and  the  fruit  thereof  miicli,  and 

Servu  Tullii,  ^     r  ii  i 

R.  Roman.,      m   It    wus    incat   lor   all :     "  the 

"'■ """""'  "•     beasts  of  the  field  had   shadow 

under  il,  and  the  fowls  of  the  heaven  dwelt  in 

the  boughs  thereof,  and  all  flesh  was  fed  of  it. 

13  I  saw  in  the  visions  of  my  head  upon  my 
bed,  and,  behold,  v  a  watcher  and  "^  a  holy  one 
came  down  from  heaven  ; 

14  He  cried  'aloud,  and  said  thus,  'Hew 
down  the  tree,  and  cut  off  his  branches,  shake 
off  his  leaves,  and  scatter  his  fruit :  '  let  the 
beasts  get  away  from  under  it,  and  the  fowls 
from  his  branches. 

15  Nevertheless  leave  the  stump  of  his 
roots  in  tlie  earth,  even  with  a  band  of  iron 
and  brass,  in  the  tender  gi-ass  of  the  field  ;  and 
let  it  be  wet  with  the  dew  of  heaven,  and  let 
his  portion  be  with  the  beasts  in  the  grass  of 
the  earth  : 

16  Let  his  heart  be  changed  from  man's, 
and  let  a  beast's  heart  be  given  unto  him  ;  and 
let  seven  "  times  pass  over  him. 

17  This  matter  is  by  the  decree  of  the 
watchers,  and  the  demand  by  the  word  of  the 
holy  ones  :   to  the  intent  "  that  the  living  may 


know  "  that  the  Most  High  rulcth  ''^.^a  "'■  lH* 

in    the    kingdom    of   men,    and  oi.  cir.  lii.  3. 

giveth  it  to  whomsoever  he  will,  r.  Roman'.,' 

and  setteth  up  over  it  the  basest  "'■  """"*"  ^- 


»  Ezek.  ivii 
ver.  17.  23. — 

Jude  14. ' 

xxxi.  12. 

23 ;  xjxi.  6 ;  see 
-^  Deut.  xxxiii.  2 ; 
Chald.  iti/4  Tnight 

Lam. 
chap 

s 

IT.  20 
.  viii. 
Matt. 

13 
iii. 

-pPsa. 
Zech 
10. 

ciii.  20 ; 

xiv.  5  ; 

-tEzek. 

Verse  13.  A  watcher  and  a  holy  one]  These  are 
both  angels ;  but,  according  to  the  Chaldean  oracles, 
of  different  orders.  They  appear,  according  to  their 
opinions,  to  be  a  kind  oC  judges  of  human  actions  who 
had  the  power  of  determining  the  lot  of  men ;  see 
ver.  17. 

Verse  14.  Hew  down  the  tree]  As  the  tree  was  to 
be  cut  down,  the  beasts  are  commanded  \o  flee  away 
from  under  his  branches.  His  courtiers,  officers,  &c., 
all  abandoned  him  as  soon  as  his  insanity  appeared  ; 
but  he  soon  fled  from  the  society  of  men. 

Verse  15.  Leave  the  stump]  Let  him  not  be  de- 
stroyed, nor  his  kingdom  alienated. 

Verse  16.  Let  his  heart  be  changed]  Let  him  con- 
ceive himself  to  be  a  beast,  and  act  as  such,  herding 
among  the  beasts  of  the  fieT7. 

Let  seven  limes  pass  over  him.]  Let  him  continue 
in  tliis  state  for  seven  years.  I  knew  a  man  who  was 
thus  changed  in  his  heart — in  his  imagination.  He 
believed  himself  to  be  a  bear,  and  wouW  imitate  the 
ursal  growl,  &c.  ;  and  the  case  did  not  appear  to  be 
hypochondriacal.  Whether  he  ever  came  to  sound 
mind,  I  know  not. 

^'erse  17.  This  matter  is  by  the  decree  of  the  watch- 
ers]    See  on  ver.  13. 

The  Most  High  ruleth]  He  never  leaves  the  go- 
vernment of  the  world  to  man,  to  second  causes,  or  to 


of  men. 

18  This  dream  I  king  Nebuchadnezzar  have 
seen.  Now  thou,  O  Belteshazzar,  declare  the 
interpretation  thereof,  ^  forasmuch  as  all  the 
wise  men  of  my  kingdom  are  not  able  to  make 
known  unto  me  the  interpretation :  but  thou 
art  able  ;  ^  for  the  spirit  of  the  holy  gods  is 
in  thee. 

19  Then  Daniel,  *  whose  name  was  Belte- 
shazzar, was  astonied  for  one  hour,  and  his 
thoughts  troubled  him.  The  king  spake,  and 
said,  Belteshazzar,  let  not  the  dream,  or  the 
interpretation  thereof,  trouble  thee.  Belte- 
shazzar answered  and  said,  My  lord,  "  the 
dream  be  to  them  that  hate  thee,  and  the 
interpretation  thereof  to  thine  enemies. 

20  ''  The  tree  that  thou  sawest,  which  grew, 
and  was  strong,  whose  height  reached  unto  the 
heaven,  and  the  sight  thereof  to  all  the  earth ; 

21  Whose  leaves  were  fair,  and  the  fruit 
thereof  much,  and  in  it  was  meat  for  all ; 
under  which  the  beasts   of  the   field    dwelt, 


u  Chap,  xi 

13; 

lii.  7. 



-'Psa.ix 

16.— 

— "  Chap 

ii 

21  ;t. 

21; 

ver.  25,  32.- 

1 

Gen. 

xli 

8,   15; 

chap. 

T.  8,  15. 

— 

-)•  Ver 

8. 

.Ver.  8. 

.a  See  2  S 

am 

xviii.  32 

;   Jer 

xxix.  7.- 

— 

-b  Ver. 

10, 

11,13. 

fortuitous  occurrences.     VThit  are  thus  called  are  his 
agents ;  they  are  no  moving  causes. 

And  setteth  up — the  basest  of  men.] 

"Tyrants  and  kings  from  Jove  proceed; 
Those  are  permitted,  these  decreed." 

The  throne  ennobles  no  man  :  to  be  properly  filled, 
the  man  must  be  noble.  Some  of  the  greatest  and 
some  of  the  meanest  of  men  have  sat  on  the  throne. 
Kings  differ  in  education,  seldom  in  intellect,  from  the 
common  mass  of  men ;  the  power  and  authority  are 
from  God.  The  king  himself  may  be  given  either  in 
mercy  or  in  wrath.  When  James  II.  ruled  this  king- 
dom, it  might  well  be  said,  God  hath  set  up  over  it  the 
basest  of  men.  His  successor  was  one  of  the  best. 
The  former  nearly  ruined  it  both  in  a  civil  and  religious 
point  of  view  ;  the  latter  was  the  means  of  restoring  it 
in  both  these  respects. 

Verse  19.  Daniel — teas  astonied  for  one  hour]  He 
saw  the  design  of  the  dream,  and  he  felt  the  great  de- 
licacy of  interpreting  it.  He  was  not  puzzled  by  the 
difficuhies  of  it.  He  felt  for  the  king,  and  for  the  nation ; 
and  with  what  force  and  delicacy  does  he  express  the 
general  portent ;  "  The  dream  to  them  that  hate  thee, 
and  the  interpretation  thereof  to  thine  enemies  '." 

Verse  20.  The  tree  that  thou  sawest]  The  dream 
is  so  fully  interpreted  in  the  following  verses  that  it 
needs  no  comment. 

583 


Daniel  interprets  the  dream.  DANIEL. 

4  M.  cir.  3434.  ^^(j   ^pg,^    whose    tjianches    the 

B.  C.  cir.  570.  ^  ,      i      i     ■ 

01.  cir.  Lii.  3.  fowls    of  the    hcavcii  had   then 

Servii   Tullii,  ,     ,  . 

R.  Roman.,  habitation  : 

cir.  annum  9. 


Nebuchadnezzar  becomes  insane. 


22  "^  It  is  thou,  O  king,  that  art 
grown  and  become  strong  :  for  thy  greatness 
is  grown,  and  reacheth  unto  heaven,  ^  and  thy 
dominion  to  the  end  of  the  earth. 

23  "  And  whereas  the  king  saw  a  watcher 
and  a  holy  one  coming  down  from  heaven, 
and  saying,  Hew  the  tree  down,  and  destroy 
it ;  yet  leave  the  stump  of  the  roots  thereof 
in  the  earth,  even  with  a  band  of  iron  and 
brass,  in  the  tender  grass  of  the  field ;  and 
let  it  be  wet  with  the  dew  of  heaven,  ^and 
let  his  portion  be  with  the  laeasts  of  the  field, 
till  seven  times  pass  over  him ; 

24  This  is  the  interpretation,  O  king,  and 
this  is  the  decree  of  the  Most  High,  which  is 
come  upon  my  lord  the  king  : 

25  That  they  shall  »  drive  thee  from  men, 
and  thy  dwelling  shall  be  with  the  beasts  of 
the  field,  and  they  shall  make  thee  ^  to  eat 
grass  as  oxen,  and  they  shall  wet  thee  with 
the  dew  of  heaven,  and  seven  times  shall  pass 
over  thee,  '  till  thou  know  that  the  Most  High 
ruleth  in  the  kingdom  of  men,  and  ^  giveth  it 
to  whomsoever  he  will. 

26  And  whereas  they  commanded  to  leave 
the  stump  of  the  tree  roots ;  thy  kingdom 
shall  be  sure  unto  thee,  after  that  thou  shalt 
have  known  that  the  ^  heavens  do  rule. 

27  Wherefore,  O  king,  let  my  counsel  be 
acceptable  unto  thee,  and  ■"  break  off  thy  sins 
by  righteousness,  and  thine  iniquities  by 
showing  mercy  to  the  poor ;  °  if  it  may  be  °  a  p 
lengthening  of  thy  tranquillitj'. 


•:  Chap.  ii.  38. ■!  Jer.  xxvii.  6,  7,  8. «  Ver.  13. f  Chap. 

V.  21.- eVer.  32;  chap.  v.  21,&c. h  Psa.  cvi.  20. iVer. 

17,32;    Psa.  Ixxxiii.  18. tjer.  xsvii.  5. '.Matt.   xsi.  25  ; 

Luke  XV.  18,  21.- — m  1  Pet.  iv.  8. »  Psa.  xli.  1 ,  &c. «  Or, 

a  healing  of  thine  error. 


Verse  26.  Thy  kingdom  shall  be  sure  unto  thee]  No 
new  king  was  set  up  ;  Evil-merodaeh  his  son  was  re- 
gent during  his  father's  insanity. 

Verse  27.  Break  off  thy  sins  by  righteousness]  Do 
justice.  Thou  hast  been  an  oppressive  man ;  shoio 
mercy  to  the  poor,  many  of  whom  hare  been  made 
such  by  thyself :  witness  the  whole  nation  of  the  Jews. 
He  was  to  cease  from  his  sins — -repent,  and  bring  forth 
fruits  meet  for  repentance,  in  order  that  lie  might  find 
mercy  at  the  hand  of  God. 

Verse  30.   Is  not  this  great  Babylon]     Here  his 

heart   was   inflated  with   pride ;    he  attributed   every 

thing  to  himself,  and  acknowledged  God  in  nothing. 

The  walls,  hanging  gardens,  temple  of  Bel,  and  the 

584 


28  All  this  came  upon  the  king  *;  M-  "'.f-  3*34. 

5      B.  C.   cir.  570. 

JNebuchadnezzar.  Ol.  cir.  LII.  3. 

29  At  the  end  of  twelve  months  r.  Roman!,' 
he  walked  i  in  the  palace  of  the  '^'''- ^"""^  ^- 
kingdom  of  Babylon. 

30  The  king  ■■  spake,  and  said.  Is  not  this 
great  Babylon,  that  I  have  built  for  the  house 
of  the  kingdom  by  the  might  of  my  power, 
and  for  the  honour  of  my  majesty  1 

3 1  '  While  the  word  was  in  the  king's  mouth, 
there  fell  '  a  voice  from  heaven,  saying,  O 
king  Nebuchadnezzar,  to  thee  it  is  spoken ; 
The  kingdom  is  departed  from  thee. 

32  And  "  they  shall  drive  thee  from  men, 
and  thy  dwelling  shall  be  with  the  beasts  of 
the  field :  they  shall  make  thee  to  eat  grass  as 
oxen,  and  seven  times  shall  pass  over  thee, 
until  thou  know  that  the  Most  High  ruleth  in 
the  kingdom  of  men,  and  giveth  it  to  whom- 
soever he  will. 

33  The  same  hour  was  the  thing  fulfilled 
upon  Nebuchadnezzar :  and  he  was  driven 
from  men,  and  did  eat  grass  as  oxen,  and  his 
body  was  wet  with  the  dew  of  heaven,  till  his 
hairs  were  grown  like  eagles'  feathers,  and 
his  nails  like  birds'  claws. 

34  And  ^  at  the  end  of  the  days    *•  M.  cir.  344i. 

■'         B.  C.  cir.  563. 

I  Nebuchadnezzar  lifted  up  mine      oi.  Liv.  2. 

,  J        .'^  Sen-ii  Tullii, 

eyes  unto  heaven,  and  mine  un-       r.  Roman, 
derstanding    returned    unto    me,    cir.  annum  16. 
and  I  blessed  the  Most  High,   and  I  praised 
and  honoured  him  ^'  that  liveth  for  ever,  whose 
dominion  is  ^  an  everlasting  dominion,  and  his 
kingdom  is  from  generation  to  generation  : 

35  And  >■  all  the  inhabitants  of  the  earth  ore 
reputed  as  nothing  :   and  ^  he  doeth  according 


,  upon. r  Prov.  xvi.  18;   chap.  t. 


Pi  Kings  jcxi.  29. qOr,  -, -        ,       ^     - 

20. sChap.  V.  5;    Luke  xii.  20. "Ver.  24. "Ver.  25. 

*■  Ver.  26. ^Chap.  xii.  7;  Rev.  iv.  10. sPsa.  x.  16;  chap. 

ii.  44;    vii.  14;    Mic.  iv.  7;    Luke  i.  33. jlsa.  xl.   15,   17. 

2  Psa.  cxv.  3  ;  cxxxv.  6. 


royal  palace,  all  buUt  by  Nebuchadnezzar,  made  it  the 
greatest  city  in  the  world. 

Verse  31.  While  the  loord  was  in  the  king's  mouth] 
How  awful  to  a  victorious  and  proud  king :  "  Thy 
kingdom  is  departed  from  thee !"  All  thy  goods  and 
gods  are  gone  in  a  moment ! 

A'erse  32.  They  shall  make  thee,  <^c.]  Thou  shall 
be  made  to  eat  grass  as  oxen.  The  madness  that  fell 
upon  him  induced  him  to  forsake  society,  and  to  run 
to  the  woods  and  deserts,  where  he  lived  like  a  wild 
beast,  his  hairs  growing  long  and  thick,  so  as  to  be  a 
substitute  for  clothing  ;  and  his  nails  strong  and  hooked, 
that  he  might  the  better  climb  trees  and  grub  up  the 
groimd,  in  order  to  get  roots  and  earth-nuts.     It  was 


The  profane  feast 


CHAP.    V. 


of  Behhazxar 


A.  M.  cir.  3441. 

B.  C.  cir.  563. 

01.  LIV.  2. 

Servii  Tullii, 

R.  Roman., 

cir.  annum  16. 

doest  thou  ? 
36   At  the 


to  his  will  in  the  army  of  heaven,  ] 
and  among  the  inhabitants  of  the  | 
eartli  :   and    "  none   can  stay  liis 
hand,  or   say  unto  him,   ''  What 


unto  me; 


same  time  my  reason  returned 
unto  me ;  "  and  for  the  glory  of  my  kingdom, 
mine  honour  and  brightness  returned  unto 
me  ;  and  my  counsellors  and  my  lords  sought 

•  Job  xxxiv.  29. 1>  Job  is.  12 ;  Isa.  xlv.  0  ;  Rom.  ii.  20. =  Vcr. 

26. '"Job  xlii.  12;  Prov.  xxii.  4 ;  Matt.  vi.  33. 


the  mercy  of  God  that  thus  clothed  and  accoutred 
him.  His  case  seems  much  like  that  of  the  maniac 
in  the  Gospel,  whose  dwelling  was  among  the  tombs 
and  in  the  mountains,  and  who  shunned  the  society 
of  men. 

Verse  36.  My  reason  returned]  Every  thing  was 
fulfilled  that  was  exhibited  by  the  dream  and  its  inter- 
pretation. It  is  very  likely  that  this  unfortunate  king 
had  so  concealed  himself  that  the  place  of  his  retreat 
was  not  found  out ;  and  the  providence  of  God  had  so 
watched  over  every  thing,  that,  on  his  return  to  his 


A.  M.  cir.  3441 

B.  C.  cir.  503. 

Ol.  LIV.2. 

Servii  TuUii, 

H.  Roman.. 

cir.  annum  16. 


and  I  was  established 
in  my  kingdom,  and  excel- 
lent majesty  was  "^  added  unto 
me. 

37   Now  I  Nebuchadnezzar  praise  and  extol 
and   honour   the  king  of   heaven,  •  all  whose 
works    are   truth,    and    his    ways  judgment 
f  and  those  that  walk  in  pride  he  is  able  to 
abase. 

^Exod.  xriii.  11 :  chap. 


•  Psa.  xxxiii.  4  j  Rer.  xv.  3 ;  xvi.  7.- 
V.  20. 


palace,  he  found  his  counsellors  and  his  lords,  who  re- 
ceived him  gladly,  and  cleaved  to  and  served  him  as 
they  had  formerly  done. 

Verse  37.  Now  I — praise  and  extol]  It  is  very 
probable  that  Nebuchadnezzar  was  a  true  convert ; 
that  he  relapsed  no  more  into  idolatry,  and  died  in  the 
faith  of  the  God  of  Israel.  It  is  supposed  that  he  lived 
seventeen  years  after  his  restoration.  But  the  autho- 
rized Version,  which  is  followed  in  the  margin,  states 
the  date  of  this  decree  to  be  B.  C.  563,  the  year  pre- 
ceding Nebuchadnezzar's  death. 


CHAPTER  V. 

In  the  commencement  of  this  chapter  we  are  informed  hoiv  Belshazzar,  the  grandson  of  Neluchadnezzar, 
ichen  rioting  in  his  palace,  and  profaning  the  sacred  vessels  of  the  temple,  1-4,  was  suddenly  terrified 
ivith  the  appearance  of  the  fingers  of  a  man''s  hand,  ichich  wrote  a  few  words  on  the  wall  before  him,  5,  6. 
The  icise  men  and  astrologers  were  immediatehj  called  in  to  show  the  king  the  interpretation  ;  but  they 
could  not  so  much  as  read  the  writing,  because  (as  Houbigant  and  others  have  conjectured)  though  the 
words  are  tn  the  Chaldce  tongue,  yet  they  were  written  in  the  Samaritan  or  ancient  Hebrew  characters, 
with  which  the  wise  men  of  Babylon  were  very  probably  unacquainted,  as  the  Jews  were  at  that  time  a 
despised  people,  and  the  knowledge  of  their  language  not  a  fashionable  attainment,  7-9.  Daniel,  who 
had  been  so  highly  esteemed  by  Nebuchadnezzar  for  his  superior  wisdom,  appears  to  have  been  altogether 
unknown  to  Belshazzar,  till  the  queen  (the  same  who  had  been  the  wife  of  Nebuchadnezzar  according  to 
the  general  opinion,  or  the  queen  consort  according  to  others)  had  informed  him,  10—12.  Upon  the  queen's 
recommendation,  Daniel  is  called  in,  13-16;  who  boldly  tells  this  despotic  king,  that  as  he  had  not  bene- 
fited by  the  judgments  inflicted  on  his  grandfather,  but  gave  himself  up  to  pride  and  profanity,  and  had 
added  to  his  other  sins  an  utter  contempt  for  the  God  of  the  Jews  by  drinking  wine  out  of  the  sacred  ves- 
sels of  Jehovah  in  honour  of  his  idols,  17-23  ;  the  Supreme  Being,  the  Ruler  of  heaven  and  earth,  had 
written  his  condemnation  in  three  words,  Mene,  Tekel,  Peres,  24,  25  ;  the  first  of  which  is  repeated  in 
the  copies  containing  the  Chaldean  original ;  but  all  the  ancient  Versions,  except  the  Syriac,  are  without 
this  repetition.  Daniel  then  gives  the  king  and  his  lords  the  fearful  import  of  the  writing,  viz.,  that  the 
period  allotted  for  the  duration  of  the  Chaldean  empire  was  now  completed,  (see  Jer.  xxv.  12-14,)  and 
that  the  kingdom  teas  about  to  be  tran.'ferrcd  to  the  Medes  and  Persians,  26-28.  However  unwelcome 
such  an  interpretation  must  have  been  to  Belshazzar,  yet  the  monarch,  ovcriehclmed  with  its  clearness  and 
certainty,  commanded  the  prophet  to  be  honoured,  29.  And  that  very  night  the  prediction  was  fulfilled, 
for  the  king  was  slain,  30,  and  the  city  taken  by  the  Medes  and  Persians,  31.  This  great  event  was 
also  predicted  by  Isaiah  and  Jeremiah  ;  and  the  manner  in  ichich  it  was  accomplished  is  recorded  by  Hero~ 
dolus  and  Xenophon. 


A.  M.  cir.  3466. 
B.  C.  cir.  53S. 
01.  cir.  LX.3. 
Servii  Tullii, 
R.  Roman., 
cir.  annum  41. 


gELSHAZZ.^R      the      king 

'  made   a  great  feast   to   a 

thousand     of     his     lords,     and 


"  Esther, 


NOTES  ON  CHAP.  V 

Verse  1.   Belshazzar  the  king  made  a  great  feast] 


drank    wine    before    the     thou- 
sand. 
2  Belshazzar,  whiles  he  tasted 


.\.  M.  cir.  3466. 
B.  C.  cir.  538. 
01.  cir.  LX.  3. 
Servii  Tullii, 
R.  Roman., 
cir.  annum  41. 


chap.  i.  3. 


after  the  seventh  and  eighth.    There  are  difficulties  in 
the  chronology.     After  the  death  of  Nebuchadnezzar, 


This  chapter  is  out  of  its  place,  and  should  come  in  ;  Evil-merodach  his  son  ascended  the  throne  of  Baby- 

585 


The  Divine  message 


DANIEL. 


to  Belshazzar 


A.  M.  cir.  3466.  jjjg   vviiie,   Commanded  to  bring 

B.  C.  cir.  538.  '                                                     o 

01.  cir.  LX. 3.  the    ''golden  and    silver  vessels 

R.  Roman.,'  '^  whicli  his    '^  father  Nebuchad- 

"'^•^""""'^'-  nezzar   had    <^  taken   out   of    the 


temple  which  was  in  Jerusalem  ;  that  the  king, 
and  his  princes,  his  wives,  and  his  concubines, 
might  drink  therein. 

3  Then  they  brought  the  golden  vessels  that 
were  taken  out  of  the  temple  of  the  house  of 
God  which  was  at  Jerusalem ;  and  the  king, 
and  his  princes,  his  wives,  and  his  concubines, 
drank  in  them. 

4  They  drank  wine,  '  and  praised  the  gods 
of  gold,  and  of  silver,  of  brass,  of  iron,  of 
wood,  and  of  stone. 


b  i  Chron.  xxviii.  17  ;    Ezra  vi.  5 ;  ver.  3,  23. c  Chap.  i.  2 ; 

Jer.  lii.  19. J  Or,  grandfather  ;  as  Jer.  xxvii.  7  ;  2  Sam.  ix.  7  ; 

2  Chron.  xv.  16 ;  ver.  II,  13. '  Chald.  brought  forth. f  Rev. 

ix.  20. gChap.  IV.  31. 


Ion.  Having  reigned  about  two  years,  he  was  slain 
by  his  brother-in-law,  Neriglissar.  He  reigned /our 
years,  and  was  succeeded  by  his  son  Laborosoarchod, 
who  reigned  only  nine  months.  At  his  death  Bel- 
shazzar, the  son  of  Evil-inerodach,  was  raised  to  the 
throne,  and  reigned  seventeen  years,  and  was  slain,  as 
we  read  here,  by  Cyrus,  who  surprised  and  took  the 
city  on  the  night  of  this  festivity.  This  is  the  chro- 
nology on  which  Archbishop  Usher,  and  other  learned 
chronologists,  agree  ;  but  the  Scripture  mentions  only 
Nebuchadnezzar,  Evil-merodach,  and  Belshazzar,  by 
name  ;  and  Jeremiah,  chap,  xxvii.  7,  expressly  says, 
"  All  nations  sball  serve  him  (Nebuchadnezzar,)  and 
his  son  (Evil-merodach,)  and  his  son's  son  (Belshaz- 
zar,) until  the  very  time  of  his  land  come;"'  i.  e.,  till 
the  time  in  which  the  empire  should  be  seized  by  Cy- 
rus. Here  there  is  no  mention  of  Neriglissar  nor 
Laborosoarchod ;  but  as  they  were  usurpers,  they 
might  have  been  purposely  passed  by.  But  there  re- 
mains one  difficulty  still :  Belshazzar  is  e.xpressly 
called  the  son  of  Nebuchadnezzar  by  the  queen  mo- 
ther, ver.  11:"  There  is  a  man  in  thy  kingdom,  in 
whom  is  the  spirit  of  the  holy  gods :  and  in  the  days 
of  THV  F.^THEB  light  and  understanding  and  wisdom, 
like  the  wisdom  of  the  gods,  was  found  in  him  :  whom 
the  king  Nebuciudnezz.ir  tiiv  father,  the  king,  1 
say,  thy  father,  made  master  of  the  magicians."  The 
solution  of  this  difficulty  is,  that  in  Scripture  the  name 
of  son  is  indifferently  given  to  sons  and  grandsons, 
and  even  to  great  grandsons.  And  perhaps  the  repe- 
tition in  the  above  verse  may  imply  this  :  "  The  king, 
Nebuchadnezzar  thy  father,  the  king  thy  father."  The 
king  thy  father's  father,  and  consequently  thy  grand- 
father. If  it  have  not  some  such  meaning  as  this,  it 
must  be  considered  an  idle  repetition.  As  to  the  two 
other  kings,  Neriglissar  and  Laborosoarchod,  men- 
tioned by  Josephus  and  Berosus,  and  by  whom  the 
chronology  is  so  much  puzzled,  they  might  have  been 
some  petty  kings,  or  viceroys,  or  satraps,  who  affected 
the  kingdom,  and  produced  disturbances,  one  for /our 
years,  and  the  other  for  nine  months ;  and  would  in  | 
586 


5   s  In   the    same    hour    came  ^-  M-  ^r-  3466 

r       ,    r  r  ,     1         ,  ,  B.  C.  cir.  538. 

torlh  lingers  of  a  man  s  hand,  and  01.  cir.  lx.  3. 

^     .1  J,  Servii  Tulln 

wrote    over  against    the  candle-      r.  Roman., 

stick  upon  the  plaster  of  the  wall  "'■  =""""  "• 


of  the  king's  palace  :  and  the  king  saw  the  part 
of  the  hand  that  wrote. 

6  Then  the  king's  '^  countenance  '  was  chang- 
ed, and  his  thoughts  troubled  him,  so  that  the 
■^joints  'of  his  loins  were  loosed,  and  his  "knees 
smote  one  against  another. 

7  °  The  king  cried  °  aloud  to  bring  in  p  the 
astrologers,  the  Chaldeans,  and  the  sooth- 
sayers. And  the  king  spake,  and  said  to  the 
wise  men  of  Babylon,  Whosoever  shall  read 
this  writing,   and  show  me  the  interpretation 


^  Chald.  brig 

htnesses 

;  ver.  9 

i  Chald. 

changed  it. 

kOr, 

girdles  ;  Isa.  v. 

27. 

1  Chald. 

bindings,  or 

knots. 

"  Nah.  ii. 

10. 1  Chap. 

ii.  2; 

iv.  6.— 

— o  Chald.  with  might.- 

p  Isa. 

xlvii.  13. 

consequence  not  be  acknowledged  in  the  Babylonish 
chronology,  nor  by  the  sacred  writers,  any  more  than 
finally  unsuccessful  rebels  are  numbered  among  the 
kings  of  those  nations  which  they  have  disturbed.  I 
believe  the  only  sovereigns  we  can  acknowledge  here 
are  the  following  :  1.  Nabopolassar  ;  2.  Nebuchadnez- 
zar;  3.  Evil-merodach  ;  4.  Belshazzar ;  and  with  this 
last  the  Chaldean  empire  ended. 

To  a  thousand  of  his  lords]  Perhaps  this  means 
lords  or  satraps,  that  were  each  over  one  thousand 
men.  But  we  learn  from  antiquity  that  the  Persian 
kings  were  very  profuse  in  their  entertainments ;  but 
it  does  not  follow  that  the  Chaldeans  were  so  too. 
Besides,  one  thousand  lords  and  their  appropriate 
attendants  would  have  been  very  inconvenient  in  a 
nocturnal  assembly.  The  text,  however,  supports  the 
common  translation.  Literally,  "  Belshazzar  the  king 
made  bread  for  his  lords  a  thousand ;  and  against  the 
thousand  he  drank  wine."  That  is,  say  some,  he  was 
a  very  great  drinker. 

Verse  2.  Whiles  he  tasted  the  wine'\  He  relished  it, 
got  heated  by  it,  and  when  wine  goi  fully  in,  wit  w-ent 
ivholly  out ;  and  in  consequence  he  acted  the  profane 
part  of  which  we  immediately  read. 

Verse  4.  And  praised  the  gods  of  gold]  They  had 
gods  of  all  sorts,  and  of  all  metals  ;  with  wooden  gods, 
and  stone  gods,  beside  ! 

Verse  5.  Fingers  of  a  man's  hand]  The  fingers 
were  collected  about  the  style  or  pen  as  in  the  act  of 
writing. 

Verse  6.  The  king''s  countenance  was  changed] 
Here  is  a  very  natural  description  of  fear  and  terror. 
1.  The  face  grows  pale  ;  2.  The  mind  becomes  great- 
ly agitated  ;  3.  Pains  seize  on  the  lower  part  of  the 
back  and  kidneys  ;  4.  A  universal  tremor  takes  place, 
so  that  the  knees  smite  against  each  other ;  5.  And 
lastly,  either  a  syncope  takes  place,  or  the  cry  of  dis- 
tress is  uttered,  ver.  7  :  "  The  king  cried." 

Verse  7.  Whosoever  shall  read  this  writing]  He 
knew  it  must  be  some  awful  portent,  and  wished  to 
know  what. 


Daniel  is  sent  for  to  interpret 


CHAP.  V. 


the  hand  writing  on  the  wall. 


A  M.cir.3i6G.    ihereof,    shall  be    clothed  with 

B.  C.  cir.  5J8,  '  1     •        r       1  1 

01.  cir.  LX.  3.     <i  scarlet,  and  have  a  chain  of  gold 
R"Roman'.,'     about  his  ncck,  ■■  and  shall  be  the 

cir.  annum  41.     ^jjj^.j  j.y]gj.  j,j   jl,g   kjngjom. 

8  Then  came  in  all  the  king's  wise  men : 
•  but  they  could  not  read  llie  writing,  nor 
make  known  to  the  king  the  interpretation 
thereof. 

9  Then  was  king  Bclshazzar  greatly '  troubled, 
and  his  "  countenance  was  changed  in  him, 
and  his  lords  were  astonied. 

10  Now  the  queen  by  reason  of  the  words  of 
the  king  and  his  lords  came  into  the  banquet 
house  :  and  the  queen  spake  and  said,  ''  O 
king,  live  for  ever  :  let  not  thy  tlioughts  trouble 
thee,  nor  let  tiiy  countenance  be  changed : 

II'"'  There  is  a  man  in  thv  kingdom,  in  whom 
IS  the  spirit  of  the  holy  gods  ;  and  in  the  days 
of  thy  '  father  light  and  understanding  and 
wisdom,  like  the  wisdom  of  tlie  gods,  was 
found  in  him ;  whom  the  king  Nebuchad- 
nezzar thy  >"  father,  the  king,  I  say,  thy  father, 
made  ^  master  of  the  magicians,  astrologers, 
Chaldeans,  and  soothsayers ; 

12  "Forasmuch  as  an  excellent  spirit,  and 
knowledge,  and  understanding,  •>  interpreting 
of  dreams,  and  showing  of  hard  sentences,  and 
"^  dissolving  of  ■*  doubts,  'were  found  in  the 
same  Daniel,  '  whom  the  king  named  Belte- 
shazzar :  now  let  Daniel  be  called,  and  he 
will  show  tlie  interpretation. 

13  Then  was  Daniel  brought  in  before  the 
king.  And  the  king  spake  and  said  unto 
Daniel,  Ai't  thou  that  Daniel,  which  aj-t  of 
the  children  of  the  captivity  of  Judah,  whom 


q  Or.  pur^r. r  Chap.  vi.  2. '  Chap.  ii.  27 ;  iv.  7. ■  Ch. 

ii.  1. "Chald.  brighlnesses ;   ver.  6. 'Chap.  ii.  4;    iii.  9. 

"Chap.  ii.  48;  iv.  8,9,  18. " Or, grand/alhrT ;  ver.  2. rOr, 

grandfather;  ver.  2. «Chap.  iv.  9. "Chap.  vi.  3. <'0t, 

of  an  tntfrprcter,  6ic. c  Or,  of  a  dissolvtr. 


Verse  8.  They  could  not  read  the  writing]  Because 
it  was  in  the  pure  Hebrew,  not  the  Chaldean,  cha- 
racter.    See  below. 

'V'erse  10.  The  queen — came]  This  is  generally 
allowed  to  have  been  the  widow  of  Nebuchadnezzar ; 
if  so,  she  was  the  queen  Amiyt,  daugrhter  of  Astyages, 
sister  of  Darius  the  Mede,  and  aunt  of  Cyrus,  accord- 
ing to  Polyhistor,  cited  by  Cedrenus.  See  Calmet. 
Others  think  that  Nitocris  was  the  person  who  is  said 
to  be  queen  when  Cyrus  took  the  city  ;  and  is  stated 
to  have  been  a  lady  of  eminent  wisdom  and  discretion, 
and  to  have  had  the  chief  direction  of  the  public  af- 
fairs. She  was  the  mother  of  Labynithus  ;  and,  if  this 
be  the  same  as  BeUhazzar,  she  must  be  the  person 
here  introduced. 


the  king  my  '  father  brought  out  \^\^  ^'/-  ^^ 

of  Jewry?  oi.cir.  i^xs! 

^  ■' ,                               1           1         r  Servii  Tullii, 

14   I    have     even     heard     oi  r.  Roman., 

thee,    that    « the    spirit    of   the  -^i^- '"■"""'<'• 


gods  is  in  thee,  and   that   light    and   under 
standing   and   excellent  wisdom    is    found   in 
thee. 

1 5  And  now  •*  the  wise  men,  the  astrologers, 
have  been  brought  in  before  me,  that  they 
should  read  this  writing,  and  make  known  unto 
me  the  interpretation  thereof:  but  they  could 
not  show  the  interpretation  of  the  thing  : 

16  And  I  have  heard  of  thee,  that  thou  canst 
'  make  inteqiretations,    and    dissolve   doubts 

•=  now  if  thou  canst  read  the  writing,  and  make 
known  to  me  the  interpretation  thereof,  thou 
shalt  be  clothed  witli  scarlet,  and  have  a  chain 
of  gold  about  th\'  ncck,  and  shalt  be  the  third 
ruler  in  the  kingdom. 

17  Then  Daniel  answered  and  said  before 
the  king.  Let  thy  gifts  be  to  thyself,  and  give 
thy  'rewards  to  another;  yet  I  will  read  the 
writing  unto  the  king,  and  make  known  to 
him  tlie  interpretation. 

18  0  thou  king,  "'  the  most  high  God  gave 
Nebuchadnezzar  thy  father  a  kingdom,  and 
majesty,  and  glory,  and  lionour : 

19  And  for  the  majesty  that  he  gave  him, 
"  all  people,  nations,  and  languages,  trembled 
and  feared  before  him  :  whom  he  would  he 
slew  ;  and  whom  he  would  he  kept  alive  ;  and 
whom  he  would  he  set  up ;  and  whom  he 
would  he  put  down. 

20  °  But  when  his  heart  was  lifted  up,  and 
his  mind  hardened  "  in  pride,  he  was  i  deposed 

■iChald.  knots. eChap  i.  7. fOr,  grandfather. 5  Ver. 

11,  12. ii  Ver.  7,  8. '  Chald.  interpret. 1  Ver.  7. 1  Or, 

fet,  as  chap.  ii.  6. "Chap.  li.  37,  38;  iv.  17,22,25. "Jer. 

xxvii.  7 ;  chap.  iii.  4. °  Chap.  iv.  30,  37. 1>  Or.  to  deal  proud- 
ly;  Exod.  xviii.  11. q  Chald.  made  to  come  down. 

'\''erse  1 1 .  Nebuchadnezzar  thy  father]  See  the 
note  on  ver.  1. 

■\''erse  16.  Dissolve  doubts]  Untie  knots — unbind 
what  is  bound.  An  expression  used  in  the  east  to  sig- 
nify a,  judge  of  eminent  wisdom  and  skill. 

Verse  17.  Let  thy  gifts  be  to  thyself]  They  could 
be  of  little  use  to  any,  as  the  city  was  in  afeio  hours 
to  be  taken  and  pillaged. 

Verse  18.  Nebuchadnezzar  thy  father.]  Or  grand- 
father, as  the  margin  reads,  ver.  2.  See  the  notes 
on  ver.  1. 

A'erse  19.  Whom  he  would  he  slew]  The  genuine 
character  of  a  despot,  whose  will  is  the  only  rule  of  his 
conduct. 

Verse  30.  He  was  deposed  from  his  kingly  throne] 
587 


TTie  interpretation 


DANIEL. 


of  the  hand  writing. 


A.  M.  cir.  3466. 

B.  C.  cir.  538. 
01.  cir.  LX.  3. 
Sen'ii  TuUii, 

R.  Roman., 
cir.  annum  41. 


from  his  kingly  throne,  and  they 
took  his  glory  from  him : 

2 1  And  he  was  ■■  driven  fr-ora 
the  sons  of  men  ;  and  ^  his  heart 
was  made  like  the  beasts,  and  his  dwelling 
was  with  the  wild  asses :  they  fed  him  with 
grass  like  oxen,  and  his  body  was  wet  with  the 
dew  of  heaven  ;  '  till  he  knew  that  the  most 
high  God  ruled  in  the  kingdom  of  men,  and 
that  he  appointeth  over  it  whomsoever  he  will. 

22  And  thou  his  son,  0  Belshazzar,  "^  hast 
not  himibled  thine  lieart,  though  thou  knewest 
all  this  ; 

23  "  But  hast  lifted  up  thyself  against  the 
Lord  of  heaven  ;  and  they  have  brought  the 
vessels  of  his  house  before  thee,  and  thou, 
and  thy  lords,  thy  wives,  and  thy  concubines, 
have  drunk  wine  in  them ;  and  thou  hast 
praised  tlie  gods  of  silver,  and  gold,  of  brass, 
iron,  wood,  and  stone,  ""  which  see  not,  nor 
hear,  nor  know :  and  the  God  in  whose  hand 
thy  breath  is,  "  and  whose  are  all  thy  ways, 
hast  thou  not  glorified  : 

rChap.   iv.   32,    &c. sQr.   he  made   his   heart  equal,    &c. 

iCh.  IV.  17,25. "2Cliron.  xxxiii.23;  xxxvi.  12. v  Ver.  3,  4. 

w  Psa.  cxv.  5,  6. '  Jer.  x.  23. J  Job  xxxi.  6 ;    Psa.  Ixii.  9  ; 


Became  insane ;  and  the  reins  of  government  were 
taken  out  of  his  hands. 

Verse  22.  Hast  not  humbled  thine  heart]  These 
judgments  and  mercies  have  had  no  good  effect  upon 
thee. 

Verse  23.  But  hast  lifted  up  thyself  against  the 
Lord]  And  the  highest  evidence  of  this  rebellion  was, 
the  profaning  the  sacred  vessels  of  the  Lord's  house. 

Verse  24.  Then  teas  the  part  of  the  hand  sent]  This 
was  the  filling  up  of  the  cup  of  thy  iniquity ;  this  last 
act  made  thee  ripe  for  destruction. 

Verse  25.  And  this  is  the  loriting]  Had  the  words 
been  written  in  the  Chaldean  character,  every  wise 
man  there,  every  one  that  could  read  the  alphabet  of 
his  own  language,  could  have  read  and  interpreted 
them.  Let  it  be  observed, — 1.  That  the  character 
which  we  now  call  Hebrew  is  the  Chaldean  character. 
2.  That  the  true  Hebrew  character  is  that  which  we 
call  the  Samaritan.  3.  Daniel  could  easily  read  this, 
for  it  was  the  character  used  by  the  Jews  previously 
,.0  the  Babi/lonish  captivity.  4.  It  appears  that  it  was 
simply  on  account  of  the  strangeness  of  the  character 
that  the  Chaldeans  could  not  read  it. 

I  shall  set  down  the  words  in  both  characters,  by 
which  the  least  learned  reader  may  see  that  it  was 
quite  possible  that  one  might  be  well  known,  while  the 
other  might  be  unintelligible. 

Hebrew. 

I'onai  ^pn  xjd  njo 

Samaritan. 

'^m^'^-xi  ith  a:^^  At^^a 

588 


24  Then  was  the  part  of  the  *•  M-  <=ir.  3466 

i^  B.  C.  cir.  538. 

hand    sent  trom   him  ;    and  this    oi.  cir.  LX.  3. 

Servii  Tullii, 

writing  was  written.  r.  Roman., 

25  And  this  is  the  writing  that  "''■  ^"""^  *^- 
was  written,  MENE,  MENE,  TEKEL, 
UPHARSIN. 

26  This  is  the  interpretation  of  the  thing: 
MENE  ;  God  hath  numbered  thy  kingdom, 
and  finished  it. 

27  TEKEL;  ^  Thou  art  weighed  in  the 
balances,  and  art  found  wanting. 

2S  PERES  ;  Thy  kingdom  is  divided,  and 
given  to  the  ^  Modes  and  "  Persians. 

29  Then  commanded  Belshazzar,  and  they 
clothed  Daniel  with  scarlet,  and  put  a  chain 
of  gold  about  his  neck,  and  made  a  proclama- 
tion concerning  him,  ''  that  he  should  be  the 
third  ruler  in  the  kingdom. 

.30  °  In  that  night  was  Belshazzar  the  king 
of  the  Chaldeans  slain. 

31  ■'  And  Darius  the  Median  took  the  king- 
dom, ^  being  '  about  threescore  and  two 
years  old. 


Jer.  vi.  30. ^  Foretold,  [sa.  xxi.  2  ;  ver.  31  ;  chap.  ix.  1. a  Ch. 

vi.  28. b  Ver.  7. c  Jer.  U.  31,  39,  57. d  Chap.  vi.  1,  6,  9, 

25,28;  ix.  1,2;  xi.  1. «  Chald.  he  as^Aesoiio/,  &c. rOr,  tow. 

In  ancient  times,  no  doubt,  these  letters  differed 
more  from  each  other  than  they  appear  to  do  now  ;  for 
we  know  that  the  Samaritan  on  ancient  coins,  though 
radically  the  same,  differs  very  much  from  that  now 
used  in  printing. 

It  should  be  observed,  that  each  tvord  stands  for  a 
short  sentence  ;  Nj3  mene  signifies  numeration  ;  '7pn 
te/cel,  WEIGHING ;  and  013  peres,  division.  And  so 
the  Arabic  translates  them.  (y~*-^  mokeeson,  mea- 
sured ;  ti^J^  mewzonon,  weighed ;  (■>~»Ji<t  moke- 
soomon,  divided.  All  the  ancient  Versions,  except  the 
Syriac,  read  the  words  simply  Mene,  Tekel,  Phares, 
as  they  are  explained  in  the  following  verses ;  without 
the  repetition  of  Mene,  and  without  the  conjunction  1 
vau,  and  plural  termination,  p  in,  in  Peres. 

Verse  29.  Clothed  Daniel  tnith  scarlet]  X3U1K  arg'e- 
vana,  more  probably  with  purple.  The  gold  chain  about 
the  neck  was  an  emblem  of  magisterial  authority.  It 
is  often  thus  mentioned  in  Scripture. 

A'erse  30.  In  that  night  was  Belshazzai — slain.] 
Xenophon  says,  he  was  despatched  by  two  lords,  Gada- 
tas  and  Gobrias,  who  went  over  to  Cyrus,  to  avenge 
themselves  of  certain  wrongs  which  Belshazzar  had 
done  them.  We  have  already  seen  that  Cyrus  entered 
the  city  by  the  bed  of  the  Euphrates,  which  he  had 
emptied,  by  cutting  a  channel  for  the  waters,  and  di- 
recting them  into  the  marshy  country. 

Averse  31.  Darius  the  Median  took  the  kingdom] 
This  is  supposed  to  be  the  same  as  Cyaxares,  son  of 
Astyages  and  maternal  uncle  of  Cyrus,  to  whom  he 
gave  the  throne  of  Babylon,  after  himself  had  had  the 
honour  of  taking  the  city. 


Daniel  is  invested 


CHAP.   VI. 


with  great  pmver 


Daniel  speaks  nothing  of  the  war  that  raged  between 
the  Babylonians  and  the  Medes ;  but  Isaiah  speaks 
particularly  of  it,  cliap.  xiii.,  xiv.,  xlv.,  xlvi.,  xlvii. ; 
and  so  does  Jeremiah,  chap.  1.,  li.  I  need  not  add, 
that  it  is  largely  spoken  of  by  profane  authors.     The 


Medes  and  Persians  were  confederates  in  the  war  ;  the 
former  under  Darius,  the  latter  under  Cyrus.  Both 
princes  are  supposed  to  have  been  present  at  the  tak 
ing  of  this  city.  Mandane,  daughter  of  Astyages 
was  mother  of  Cyrus,  and  sister  to  Cyaxares 


CHAPTER  VI. 

Darius  the  Median,  xoho  succeeded  Behhazzar  in  the  kingdom  of  Babylon,  having  heard  of  Darnel's  extra- 
ordinary wisdom  and  understanding,  constitutes  him  the  chief  of  the  three  presidents  who  were  over  the 
whole  empire,  and  purposed  also  to  make  him  prime  minister  or  viceroy,  1—3.  This  great  partiality  of  the 
king  towards  a  stranger  of  Jewish  extraction,  and  xoho  had  been  carried  captive  into  Chaldca,  raised  up  a 
great  many  enemies  to  Daniel ;  and  a  scheme  teas  even  contrived  by  the  presidents  and  princes  to  ruin  him, 
4-15  ;  which  succeeded  so  far  that  he  loas  cast  into  a  den  of  lions,  but  was  miraculously  delivered,  16-23. 
Darius,  who  was  greatly  displeased  with  himself  for  having  been  entrapped  by  the  governors  of  the  pro- 
vinces to  the  prejudice  of  his  faithful  mitiisler,  is  pleased  and  astonished  at  this  deliverance  ;  punished 
DaniePs  enemies  leith  the  same  kind  of  death  which  they  had  designed  for  the  prophet ;  and  made  a 
decree  that,  throughout  his  dominions,  the  God  of  Daniel  should  be  had  in  the  greatest  veneration, 
24-38. 


A.  M.  cir.  3466. 

B.  C.  cir.  538. 

01.  cir.  LX.  3. 
Servii  TuUii, 
R.    Roman., 

cir.  annum  41. 


A.  M.  cir.  346' 
B.  C.  cir.  537 
01.  cir.  LX.  4 
Sprvii  Tullii, 
R.  Roman., 
cir.  annum  42 


TT  pleased  Darius  to  set  "  over  1 
the  kingdom  a  hundred   and 
twenty  princes,  which  should  be 
over  the  whole  kingdom  ; 

2  And  over  these  three  presidents  ;  of  whom 
Daniel  was  first :  that  the  princes  might  give 
accounts  unto  them,  and  the  king  should  have 
no  damage. 

3  Then  this  Daniel  was  prefen-ed  above  the 
presidents  and  princes,  *  because  an  excellent 
spirit  ivas  in  him ;  and  the  king  thought  to 
set  him  over  the  whole  realm. 

4  "^  Then  the  presidents  and 
princes  sought  to  find  occasion 
against    Daniel    concerning    the 

kingdom ;    but    thev    could  find 

none  occasion  nor  fault ;  forasmuch  as  he  was 

•Esth.  i.  1. kCliap.  V.  12. 'Eccles.  iv.  4. J  Or,  came 

tumulltiously. 

NOTES  ON  CHAP.  VI. 

Verse  1.  A  hundred  and  twenty  princes]  A  chief 
or  satrap  over  every  province  which  belonged  to  the 
Medo-Persian  empire.  Afterwards  we  find  it  enlarged 
to  one  hundred  and  twenty-seven  provinces,  by  the 
victories  of  Cambyses  and  Darius  Hystaspes.  See 
Esth.  i.  1.  Josephus  reckons  three  hundred  and  sixty 
satrapies  or  lordships  :  but  this  is  most  probably  an 
exaggeration  or  mistake. 

Verse  2.  Three  presidents]  Each  having  forty  of 
these  presidents  accountable  to  him  for  their  adminis- 
tration. 

Daniel  was  first]  As  being  established  over  that 
part  where  was  the  seat  of  government.  He  was  con- 
firmed in  his  offices  by  Darius. 

A'erse  3.  The  king  thought  to  set  him  over  the  whole 
realm]  Intended  to  make  him  grand  vizier  or  emir  id 
amriin.     This  partiality  of  the  king  made  Daniel  the 


faithful,   neither    was    there  any   *v, '^J^ '^''■' ?oS^' 

'  _  •'       B.  C.  cir.  537. 


Ol.  cir.  LX.4. 

Ser\'ii  Tullii, 

R.   Roman., 

cir.  annum  42. 


error  or  fault  found  in  lum. 

5  Then  said  these  men,    We 
.shall  not  find  any  occasion  against 
this  Daniel,  except  we  find  it  against  him  con- 
cerning the  law  of  his  God. 

6  Then  these  presidents  and  princes  "^  assem- 
bled together  to  the  king,  and  said  thus  unto 
him,  "  King  Darius,  live  for  ever. 

7  All  the  presidents  of  the  kingdom,  the 
governors,  and  tiie  princes,  the  counsellors, 
and  the  captains,  have  consulted  together  to 
establish  a  royal  statute,  and  to  make  a  firm 
''decree,  that  whosoever  shall  ask  a  petition  of 
any  god  or  man  for  ihirty  days,  save  of  thee, 
O  king,  he  shall  be  cast  into  the  den  of  lions. 

8  Now,    O  king,   establish  the  decree,  and 

•Nehemiah    ii.    3;     verse    21;     chapter     ii.     4. fOr, 

interdicl. 

object  of  the  envy  of  the  other  presidents,  and  the 
grandees  of  the  kingdom. 

Verse  4.  Sought  to  find  occasion  against  Daniel] 
But  they  found  no  blemish  in  his  administration,  for  he 
w^s  faithful  to  his  king :  this  was  a  virtue.  But  he  was 
a\so  faithful  to  his  God:  this  they  hoped  to  construe 
into  a  crime,  and  make  it  tin-  cause  of  his  ruin. 

Verse  7.  Whosoever  shall  ask  a  petition]  AVhat  pre- 
tence could  they  urge  for  .so  silly  an  ordinance  1  Pro- 
bably to  flatter  the  ambition  of  the  king,  they  pretend 
to  make  him  a  god  for  thirty  days  ;  so  that  the  whole 
empire  should  make  prayer  and  supplication  to  him, 
and  pay  him  Divine  honours !  This  was  the  bait  ;  but 
their  real  object  was  to  destroy  Daniel. 

Verse  8.   According  to  the  law  of  the  Medes  and 

Persians]    I  do  not  think  that  this  is  to  be  understood 

so  as  to  imply  that  whatever  laws  or  ordinances  the 

Medes  or  Persians  once  enacted,  thev  never  changed 

S89 


Daniel  is  envied,  accused,  and 


\^-  <='."■•  3^?"-  sign  the  writing,  that  it  be    not 

B.  C.  cir.  537.  °  i  i 

01.  cir.  LX.  4.  changed,  according  to  the  s  law 

Servii  Tullii,  r       -i  ii/r     i  j       n        •    „ 

R.  Roman.,  01     tlie    Medes    and     Persians, 


cir.  annum  42.     ^^j^j^j^  ^  ^Itereth  not. 


DANIEL.  cast  into  a  den  of  lions 

1 3  Then  answered  they  and  said   *•■  *J;  "^l"^- 

■'  B.  C.  cir. 

before  the  king,  That  Daniel,  oi.  cir. LX.4. 
°  which  is  of  the  children  of  the  r.  Roman.,' 
captivity  of  Judah,  °  regardeth  not    "'■  ^"""^  *^- 


3467. 
537. 


9  Wlierefore  king  Darius  signed  the  writing 
and  the  decree. 

10  Now  when  Daniel  knew  that  the  writing 
was  signed,  he  went  into  his  house ;  and  his 
windows  being  open  in  his  chamber  '  toward 
Jerusalem,  he  kneeled  upon  his  knees  ''  tliree 
times  a  day,  and  prayed,  and  gave  thanks  be- 
fore his  God,  as  lie  did  aforetime. 

1 1  Then  these  men  assembled,  and  found 
Daniel  praying  and  making  supplication  before 
his  God. 

1 2  '  Then  they  came  ijear,  and  spake  before 
the  king  concerning  the  king's  decree ;  Hast 
thou  not  signed  a  decree,  that  every  man  that 
shall  ask  a  petition  of  any  god  or  man  within 
thirty  days,  save  of  thee,  O  king,  shall  be  cast 
into  the  den  of  lions  ?  The  king  answered  and 
said.  The  thing  is  true,  ""  according  to  the  law 
of  the  Medes  and  Persians,  which  altereth  not. 


g  Eslh. 

j 

19; 

viii. 

8; 

ver 

12 

,  15.— 

— 1>  Chald. 

^s: 

teth 

not. 

i  1  Kings 

VI 1 

.44 

48; 

Psa 

.  V. 

7; 

Jonah 

ii.  4. ■' 

Iv. 

17; 

Acts  ii.  1 

,2, 

15; 

ill.  1 

;  X. 

9. 

them.  This  would  argue  extreme  folly  in  legislators 
in  any  country.  Nothing  more  appears  to  be  meant 
than  that  the  decree  should  be  enacted,  written,  and 
registered,  according  to  the  legal  forms  among  the 
Medes  and  Persians  ;  and  this  one  to  be  made  absolute 
for  thirty  days.  The  laws  were  such  among  this  peo- 
ple, that,  when  once  passed  with  the  usual  formalities, 
the  king  could  not  change  them  at  his  own  will.  This 
is  the  utmost  that  can  be  meant  by  the  law  of  the 
Medes  and  Persians  that  could  not  be  changed. 

Verse  10.  Noio  when  Daniel  knew  that  the  writing 
toas  signed]  He  saw  tohat  was  designed,  and  he  knew 
whom  he  served. 

His  windows  being  open]  He  would  not  shut  them 
to  conceal  himself,  but  "  kneeled  down  with  his  face 
turned  toward  Jerusalem,  and  prayed  thrice  each  day, 
giving  thanks  to  God  as  usual."  When  the  Jews 
were  in  distant  countries,  in  prayer  they  turned  their 
faces  towards  Jerusalem  ;  and  when  in  Jerusalem,  they 
turned  their  faces  towards  the  temple.  .Solomon,  in 
his  prayer  at  the  dedication  of  the  temple,  1  Kings 
viii.  48,  had  entreated  God  to  hear  the  prayers  of 
those  who  might  be  in  strange  lands,  or  in  captivity, 
vi'hen  they  should  turn  their  faces  towards  their  own 
land,  which  God  gave  unto  their  fathers  ;  and  towards 
^he  city  lohich  he  had  chosen,  and  the  house  which  loas 
dedicated  to  his  name.  It  was  in  reference  to  this 
that  Daniel  turned  his  face  towards  Jerusalem  when 
he  prayed. 

Verse  12.  Shall  be  cast  into  the  den  of  lions]  Either 
this  was  the  royal  menagerie,  like  that  place  in  the 
590 


thee,  0  king,  nor  the   decree   that  thou    hast 
signed,  but  maketh  his  petition  three  times  a  day. 

14  Then  the  king,  when  he  heard  these  words, 
p  was  sore  displeased  with  himself,  and  set  his 
heart  on  Daniel  to  deliver  him  :  and  he  laboured 
till  the  going  down  of  the  sun  to  deliver  him. 

15  Then  these  men  assembled  unto  the  king, 
and  said  unto  the  king.  Know,  O  king,  that 
1  the  law  of  the  Medes  and  Persians  is.  That 
no  decree  nor  statute  which  the  king  esta- 
blisheth  may  be  changed. 

16  Tlien  the  king  commanded,  and  they 
brought  Daniel,  and  cast  him  into  the  den  of 
lions.  Now  the  king  spake  and  said  unto 
Daniel,  Thy  God,  whom  thou  servest  con- 
tinually, he  will  deliver  thee. 

17  ''And  a  stone  was  brought,  and  laid  upon 
the  mouth  of  the  den;  ^and  the  king  sealed  it 
with  his  own  signet,  and  with  the  signet  of  his 


iii.   12.- p  So  Mark  vi.  26.- 

9  So  Matt.  xxvh.  66. 


-q  Ver.   8.- 


■  Lam.   iii.   53. 


Tower  of  London,  where  wild  beasts  are  kept  for  the 
king's  pleasure,  and  the  public  amusement ;  or  they 
were  kept  for  the  purpose  of  devouring  certain  crimi- 
nals, which  the  laws  might  consign  to  that  kind  of  death. 
This  is  most  likely,  from  the  case  before  us. 

Verse  14.  The  king — was  sore  displeased  with  him- 
self] And  well  he  might,  when  through  his  excessive 
folly  he  passed  a  law  that,  for  its  ostensible  object, 
would  have  been  a  disgrace  almost  to  an  idiot. 

And  set  his  heart  on  Daniel]  He  strove  by  every 
means  to  get  the  law  annulled.  He  had  no  doubt  spo- 
ken to  several  of  his  lords  in  private,  and  had  gone  from 
one  to  another  till  the  going  down  of  the  sun. 

Verse  15.  Then  these  men  assembled]  Having  got 
favourable  answers,  as  we  may  presume,  from  many 
individuals,  he  called  a.  parliament ;  but  they  now  col- 
lectively joined  to  urge  the  execution  of  the  law,  not 
its  repeal. 

Verse  16.  Then  the  king  cotnmanded]  With  a  heavy 
heart  he  was  obliged  to  warrant  this  murderous  con- 
spiracy. But  when  passing  sentence  his  last  words 
were  affecting  :  "  Thy  God,  whom  thou  servest  conti- 
nually, he  will  deliver  thee."  He  is  thy  God ;  thou 
servest  him,  not  occasionally,  but  continually ;  therefore 
"  he  will  deliver  thee."  Daniel  had  now  the  same 
kind  of  opportunity  of  showing  his  fidelity  to  God,  as 
his  three  Hebrew  companions  before.  The  lions  were 
not  less  terrible  than  the  fiery  furnace. 

Verse  17.  A  stone  tvas  brought]  AW  this  precaution 
served  the  purposes  of  the  Divine  Providence.  There 
could  be  no  trick  nor  collusion  here  ;    if  Daniel  be 


Daniel  is  miraculously 


A.  M.  cir.  3467. 
B.  C.  cir.  537. 
01.  cir.  LX.  4. 
Servii  Tullii, 
R.  Roman., 
cir.  annum  42. 


lords ;  that  the  purpose  might 
not  be  clianged  concerning  Daniel. 
IS  Then  the  king  went  to  his 
palace  and  passed  the  night  fast- 
inji:  neither  were  "  instruments  of  music 
brought  before  him:  "and  his  sleep  went 
from  him. 

1 9  Tiien  the  king  arose  very  early  in  the  morn- 
ing, and  went  in  haste  unto  the  den  of  lions. 

20  And  when  he  came  to  the  den,  he  cried 
with  a  lamentable  voice  unto  Daniel :  and  the 
king  spake  and  said  to  Daniel,  O  Daniel, 
servant  of  the  living  God,  "  is  thy  God,  whom 
thou  servest  continually,  able  to  deliver  thee 
from  the  lions  ? 

21  Then  said  Daniel  unto  tiie  king,  "  0 
king,  live  for  ever. 

22  '  My  God  hath  sent  his  angel,  and  hath 
>'  shut  the  lions'  mouths,  that  they  have  not 
hurt  me  :  forasmuch  as  before  him  innocency 
was  found  in  me ;  and  also  before  thee,  O 
iving,  have  I  done  no  hurt. 

23  Then  was  the  king  exceeding  glad  for 
him,  and  commanded  that  they  should  take 
Daniel  up  out  of  the  den.  So  Daniel  was 
taken  up  out  of  the  den,  and  no  manner  of 

'Or,  laiU. "Chap.  ii.  1. 'Cliap.iii.  15. "Chap.  ii. 4. 

'Chap.  iii.  28. sHpb.  xi.  33. »Heb.  xi.  33. »Deut. 

xix.  19. b  Esth.  ix.  10;  see  Deut.  xxiv.  16;  2  Kings  xiv.  6. 

preserved,  it  must  be  by  the  power  of  the  Supreme 
God.  The  same  precaution  was  takeu  by  the  Jews, 
in  the  case  of  the  burial  of  our  blessed  Lord ;  and 
this  very  thing  has  served  as  one  of  the  strongest 
proofs  of  the  certainty  of  his  resurrection  and  their 
unmixed  wickedness. 

Verse  18.  Passed  the  night  fasting]  He  neither  ate 
nor  drank,  had  no  music  to  solace,  nor  sweet  odours 
burnt  or  brought  before  him,  and  he  passed  the  night 
without  sleep.  All  this  points  out  his  great  sinceritv  ; 
and  when  it  is  considered  that  Darius  could  not  be  less 
than  sixty-two  or  sixly-thrce  years  of  age  at  this  time, 
it  shows  more  fully  the  depth  of  his  concern. 

Verse  19.  The  king  arose  very  early]  By  the  break 
of  day. 

Verse  20.  He  cried  with  a  lamentable  voice]  His 
heart,  full  of  grief,  affected  his  speech. 

Servant  of  the  living  God]  The  king  was  convinced 
that,  unless  his  God  saved  him,  his  destruction  was 
inevitable. 

A'erse  22.  My  God  hath  sent  his  angel]  Such  a  one 
as  that  who  attended  Shadrach,  Meshach,  and  Abed- 
nego,  in  the  fiery  furnace,  and  blew  aside  the  flames, 
so  that  they  could  not  hurt  them. 

Before  him  innocency  uas found  in  me]  Because  1 
was  innocent  God  has  preserved  me ;  and  now  that  I 
am  preserved,  my  innocence  is  fully  proved. 

Verse  83.  No  manner  of  hurt  was  found  upon  him] 


A.  M.  cir.  3467. 
B.  C.  cir.  537. 
Ol.  cir.  LX.  4. 

Servii  Tulli- 

K.  Roman., 

cir.  annum  42. 


CHAP.  VI.  delivered  from  the  den  of  lions. 

hurt  was  found  upon  him,   ^be- 
cause he  believed  in  his  God. 

24  And  the  king  commanded, 
°  and  they  brought  those  men 
which  had  accused  Daniel,  and  they  cast  them 
into  the  den  of  lions,  them,  ''their  children, 
and  their  wives ;  and  the  lions  had  the 
mastery  of  them,  and  brake  all  their  l)ones 
in  pieces  or  ever  they  came  at  the  bottom  of 
the  den. 

25  "  Then  king  Darius  wTote  unto  all  people, 
nations,  and  languages,  that  dwiW  in  all  the 
eartii ;  Peace  be  multiplied  unto  you. 

26  "^  I  make  a  decree,  That  in  every  dominion 
of  my  kingdom  men  "  tremble  and  fear  before 
the  God  of  Daniel :  ''  for  he  is  the  living  God, 
and  steadfast  for  ever,  and  his  kingdom  that 
which  shall  not  be  s  destroyed,  and  his  domi- 
nion shall  be  even  unto  the  end. 

27  He  delivereth  and  rescueth,  *■  and  he 
worketh  signs  and  wonders  in  heaven  and  in 
earth,  who  hath  delivered  Daniel  from  the 
'  power  of  the  lions. 

28  So  this  Daniel  prospered  in  the  reign  of 
Darius,  ''  and  in  the  reign  of  '  Cyrus  the 
Persian. 


'Chap.  iv.  1. J  Chap.  iii.  29. ePsa.  xcix.  1. fChap. 

iv.  34. eChap.  ii.  44;    iv.  3,34;    vii.   14.27;    Luke  i.  33. 

I'Chap.  iv.  3. iHeb.  hand. 'Chap.  i.  21. 'Ezra  i.  1,2. 


And  why  1  Because  he  believed  in  his  God.  How 
mighty  is  faith  ?  It  interests  that  power  in  the  be- 
half of  the  believer  by  which  the  sea  is  dried  up,  the 
mountains  removed,  the  dead  raised  to  life,  sin  for- 
given, the  heart  purified,  Satan  vanquished,  death  con- 
quered, and  God  himself  delighted  and  glorified  !  See 
Heb.  xi. 

Verse  24.  They  brought  those  men]  It  was  perfectly 
just  that  they  should  suffer  that  death  to  which  they 
had  endeavoured  to  subject  the  innocent  ;  but  it  was 
savage  cruelty  to  destroy  the  tvomen  and  children  who 
had  no  part  in  the  transgression. 

Verse  25.  Then  king  Darius  wrote]  And  the  sub- 
stance of  this  decree,  which  was  made  by  a  heathen 
king,  was  to  point  out  the  perfections  of  the  true  God, 
and  the  fidelity  of  his  devoted  servant. 

Verse  26.  I  make  a  decree  that — men  tremble  and 
fear  before  the  God  of  Daniel]  As  in  the  case  of  the 
three  Hebrews,  chap.  iii.  29.  The  true  God  was 
known  bv  his  servants,  and  by  the  deliverances  he 
wrought  for  them.  See  his  characters  in  this  decree. 
I.  He  is  the  living  God,  the  Author  and  Giver  of  life  ; 
all  others  are  dead  gods.  2.  He  is  steadfast  for  ever. 
All  things  change ;  but  he  is  unchangeable.  3.  He 
has  a  kingdom ;  for  as  he  made  all  things,  so  he  go- 
verns all  things.  4.  His  kingdom  shall  not  be  de- 
stroyed. No  human  power  can  prevail  against  it, 
because  it  is  upheld  bv  his  omnipotence.  5.  His  do- 
091 


DanieVs  vision  of  the 


DANIEL. 


four  great  beasts. 


minion  is  without  end.  It  is  an  everlasting  dominion, 
under  an  everlasting  rule,  by  an  everlasting  God.  6. 
He  delivereth  them  that  are  in  danger  and  bondage. 
7.  He  rescueth  those  who  have  fallen  into  the  hands 
of  their  enemies,  and  implore  his  succour.  8.  He 
worheth  signs  in  the  heavens.  9.  And  ironders  upon 
earth  ;  showing  that  both  are  under  his  sway,  and  are 
parts  of  his  dominion.  10.  And  to  complete  all.  He 
hath  delivered  Daniel.  Before  our  own  eyes  he  has 
given  the  fullest  proof  of  his  power  and  goodness,  in 
rescuing  his  faithful  servant  from  the  teeth  of  the 
lions.  What  a  fine  etdogium  on  the  great  God  and  his 
faithfvd  servant ! 


Verse  28.  So  this  Daniel  prospered]  He  had 
served  Jive  kings  :  Nebuchadnezzar,  Evil-merodach 
Belshazzar,  Darius,  and  Cyrus.  Few  courtiers 
have  had  so  long  a  reign,  served  so  many  masters 
without  flattering  any,  been  more  successful  in  theii 
management  of  public  affairs,  been  so  useful  to  the 
states  where  they  were  in  office,  or  have  been  more 
owned  of  God,  or  have  left  such  an  example  to 
posterity. 

Where  shall  we  find  ministers  like  Samuel  and 
Daniel?  None  so  wise,  so  holy,  so  disinterested,  so 
useful,  have  ever  since  appeared  in  the  nations  of  the 
eaj1:h. 


CHAPTER  VII. 

The  pfophet  having,  in  the  preceding  chapters  of  this  hook,  related  some  remarkable  events  concerning  him- 
self and  his  brethren  in  the  captivity,  and  given  proof  of  his  being  enabled,  by  Divine  assistance,  to  inter- 
pret the  dreams  of  others,  enters  now  into  a  detail  of  his  own  visions,  returning  to  a  period  prior  to  the 
transactions  recorded  in  the  last  chapter.  The  first  in  order  of  the  prophefs  visions  is  that  of  the  four 
beasts,  which  arose  out  of  a  very  tempestuous  ocean,  1—9  ;  and  of  one  like  the  Son  of  man  xvho  annihilated 
the  dominion  of  the  fourth  beast,  because  of  the  proud  and  blasphemous  loords  of  one  of  its  horns,  9—14. 
An  angel  deciphers  the  hieroglyphics  contained  in  this  chapter,  declaring  that  the  four  beasts,  diverse  one 
from  another,  represent  the  four  parajiount  empires  of  the  habitable  globe,  which  should  succeed  each 
other;  and  are  evidently  the  same  which  were  shadowed  forth  to  Nebuchadnezzar  by  another  set  of  hiero- 
glyphics, {see  the  second  chapter,)  15—26.  But  for  the  •consolation  of  the  people  of  God,  it  is  added  that, 
at  the  time  appointed  in  the  counsel  of  Jehovah,  "  the  kingdom  and  dominion,  and  the  greatness  of  the  king- 
dom under  the  lohole  heaven,  shall  by  given  to  the  saints  of  the  Most  High ;"  and  that  this  kingdom  shall 
never  be  destroyed  or  transferred  to  another  people,  as  all  the  preceding  dominations  have  been,  but  shall 
itself  stand  for  ever,  27,  28.  It  will  be  proper  to  remark  that  the  period  of  a  time,  times,  and  a  half, 
mentioned  in  the  twenty-fifth  verse  as  the  duration  of  the  domin,ion  of  the  little  horn  that  made  war  with 
the  saints,  {generally  supposed  to  be  a  symbolical  representation  of  the  papal  power,)  had  most  probably  its 
commencement  in  A.  D.  755  or  756,  ivhen  Pepin,  king  of  France,  invested  the  pope  with  temporal  power. 
This  hypothesis  will  bring  the  conclusion  of  the  period  to  about  the  year  of  Christ  2000,  a  time  fixed  by 
Jews  and  Christians  for  some  remarkable  revolution  ;  ichen  the  world,  as  they  suppose,  will  be  reneiced, 
the  wicked  cease  from  troubling  the  Church,  and  the  saints  of  the  Most  High  have  dominion  over  the  whole 
habitable  globe.      But  this  is  all  hypothesis. 


A.  M.  cir.  3449. 

B.  C.  cir.  555. 

Ol.  cir.  LVI.  2. 

Servii  TuUii, 

R.  Roman., 

cir.  annum  24. 


TN  the  first  year  of  Belshazzar 

king  of  Babylon  "Daniel  ''had 

a  dream  and  "^  visions  of  his  head 

upon  his  bed  :  then  he  wrote  the 


dream,  and  told  the  sum  of  the  ''  matters. 


"Num.  xii.  6;  Amos  iii.  7.- 


-b  Chald.  saw. 


NOTES  ON  CHAP.  VH.    j. 

Verse  1.  In  the  first  year  of  Belshazzar]!  This  is 
the  same  Belshazzar  who  was  slain  at  the  taking  of 
Babylon,  as  we  have  seen  at  the  conclusion  of  chap. 
V.  That  chapter  should  have  followed  both  this  and 
the  succeeding.  The  reason  why  the  fifth  chapter 
was  put  in  an  improper  place  was,  that  all  the  his- 
toric parts  might  be  together,  and  the  prophetic  be  by 
themselves ;  and,  accovdingly,  the  former  end  with 
the  preceding  chapter,  and  the  latter  with  this.  The 
division  therefore  is  not  chronological,  but  merely  arti- 
ficial. 

Told  the  sum  of  the  matters.]  That  he  might  not 
forget  this  extraordinary  dream,  he  wrote  down  the 
leading  particulars  when  he  arose. 

Verse  2.  The  four  winds  of  the  heaven  strove  upon 
SOS 


2  Daniel  spake  and  said,  I  saw 
in  my  vision  by  night,  and,  behold, 
the  four  winds  of  the  heaven 
strove  upon  the  great  sea. 

3  And    four   great   beasts    ^came 


A.  M.  cir.  3449 
B.  C.  cir.  555. 

01.  cir.  LVI.  2 

Sen-ii  TuUii, 

R.  Roman., 

cir.  annum  24. 


up 


from 


c  Chald.  ii.  28.- 


-^  Or,  words.- 


-eRev.  xiii.  1. 


the  great  sea]  The  idea  of  strife  is  taken  here  from 
the  effects  that  must  be  produced,  were  the  east,  the 
west,  the  north,  and  the  south  winds  to  rise  tempestu- 
ously, and  meet  on  the  surface  of  the  sea.  By  the 
great  sea,  the  Mediterranean  is  meant ;  and  is  so  call- 
ed to  distinguish  it  from  those  lakes  called  seas  by 
the  Hebrews ;  such  as  the  Sea  of  Galilee,  Dead  Sea, 
Sea  of  Tiberias,  &c.  ;  but  even  that  may  refer  to 
Asia,  the  scene  of  all  these  contentions.  This  dream 
is  the  same  in  meaning,  under  different  emblems,  as 
that  of  Nebuchadnezzar's  metallic  image ;  but  in  Da- 
niel's dream  several  circumstances  are  added.  It  is 
supposed  that  Daniel  had  this  dream  3.hoat  forty-eight 
years  after  Nebuchadnezzar  had  the  vision  of  the 
great  image. 

A''erse  3.   Four  great  beasts  came  up  from  the  sea] 


DanieFs  vision  of  the 


CHAP.  VII. 


four  great  beasts. 


AM.  cir.  3449.  tj^g    gea,   divcrsc   one   from  an- 

B.  C.  cir.  555.  ' 

01.  cir.  LVI.  2.  Other. 

R.'^Roman.'!'  4   The  first  was   flike  a  lion, 

cir.  annum 24.  g^^j  j,^^j  eade's  win^s  :   I  belield 


till  the  wings  thereof  were  plucked,    ^and  it 
was  lifted  up  from  the  earth,  and  made  stand 

fDeut.  xxviii.  49;  2  Sam.  i.  23  ;  Jer.  iv.  7,  13;  xlviii.  40;  Ezck. 
xvii.  3 ;  Hah.  i.  8. 


The  terra  sea,  in  Hebrew  C  yam,  from  non  hamah, 
to  be  tumultuous,  agitated,  &c.,  seems  to  be  used  here 
to  point  out  the  then  known  terraqueous  globe,  be- 
cause of  its  generally  agitated  state  ;  and  the  four 
loinds  strh-ing.  point  out  those  predatory  wars  that 
prevailed  almost  universally  among  men,  from  the  days 
of  Nimrod,  the  founder  of  tho  Assjnrian  or  Babylonish 
monarchy,  down  to  that  time,  and  in  the  end  gave 
binh  to  the  four  great  monarchies  which  arc  the  sub- 
ject of  this  vision. 

Diverse  one  from  another.]  The  people  were  dif- 
ferent ;  the  laws  and  ctistoms  different ;  and  the  admi- 
nistration of  each  differently  executed. 

Verse  4.  The  first  was  like  a  lion,  and  had  eagle's 
wings]  Bp.  Newton  well  remarks,  that  these  great 
beasts,  as  explained  by  the  angel,  ver.  17,  are  kingdoms. 
They  arise  out  of  a  stormy  and  tempestuous  sea  ;  that 
is,  out  of  the  wars  and  commotions  of  the  world  ;  and 
they  are  called  great  in  comparison  of  other  states  and 
kingdoms,  and  are  denominated  beasts  for  their  tyran- 
nical and  cruel  oppression. 

These  four  beasts  are  indeed  monstrous  produc- 
tions ;  a  tion  icith  eagle's  leings ;  a  bear  with  three 
ribs  in  its  mouth  ;  a  leopard  with  four  wings,  and  four 
heads ;  and  a  beast  w-ilh  ten  horns.  But  such  em- 
blems and  hieroglyphics  were  usual  among  the  eastern 
nations,  as  may  be  seen  in  the  monuments  of  antiquity. 
A  toinged  lion,  and  such-like  fictitious  animals,  may 
be  seen  in  many  parts  of  the  ruins  of  Persepolis. 
Horns  are  attributed  to  beasts  which  naturally  have 
none,  being  used  in  hieroglyphic  writings  for  symbols 
of  strength  and  power.  And  such  figures  are  sup- 
posed to  be  the  symbols  of  different  nations  ;  and  are 
not  more  strange  than  man}'  that  are  still  used  in  he- 
raldry. I  believe  the  science  of  heraldry  arose  out 
of  the  knowledge  gained  from  the  symbols  used  in  the 
Sacred  Writings  ;  and  the  little  acquaintance  anciently 
obtained  of  the  meaning  of  some  of  the  Egyptian  hie- 
roglyphics. Hence  our  wiverons,  griffins,  unicorns, 
with  a  congeries  of  natural  and  unnatural  things,  split 
eagles,  iiro-headed  swans,  &c.,  &c.,  &c. 

The  beast  like  a  lion  is  the  kingdom  of  the  Baby- 
lonians ;  and  the  king  of  Babylon  is  compared  to  a 
lion,  Jer.  iv.  7  ;  Isa.  v.  29 ;  and  is  said  to  fly  as  an 
eagle,  Jer.  xlviii.  40  :  Ezek.  xvii.  3,  7.  The  lion  is 
considered  the  king  of  the  beasts,  and  the  eagle  the 
king  of  the  birds  ;  and  therefore  the  kingdom  of  Baby- 
lon, which  was  signified  by  the  golden  head  of  the 
great  image,  was  the  first  and  noblest  of  all  the  king- 
doms ;  and  was  the  greatest  then  in  being.  The  leings 
of  the  eagle  denote  the  rapidity  with  which  the  lion — 
Nebuchadnezzar,  made  his  conquests  ;  for  in  a  few 
years,  by  his  own  arms,  he  brought  his  empire  to  such 
sn  extent,  and  raised  it  to  such  a  degree  of  eminence, 
Vol.   IV.  (     .38     ) 


upon  the  feet  as  a  man,  and  a  '^  ^^  "jlr  ^*^^- 

man's  heart  was  given  to  it.  O'"^'':  LVI.2. 

5  ''  And  behold  another  beast,  r,  Roman.,' 

a  second,  like  to  a  bear,  and  '  it  •'i^- """'""  24. 


raised  up  itself  on  one  side,  and  it  had  three 
ribs  in  the  mouth  of  it  between  the  teeth  of  it : 


&  Or,   wherewith,- 


■Chap.    ii.    39- 
domini(»i. 


Or,    it  raised   up  ont 


as  was  truly  surprising ;  and  all  tended  to  show  with 
what  propriety  this  eagle-winged  lion  is  here  made 
his  emblem. 

The  wings  thereof  xeere  plucked]  Lydia,  Media, 
and  Persia,  which  had  been  provinces  of  the  Baby- 
lonish empire,  cast  off  the  yoke,  and  put  themselves 
under  kings  of  their  own.  Besides,  the  rapidity  of 
its  conquests  was  stopped  by  its  wars  with  the  Medes 
and  Persians  ;  by  whom  it  was  at  last  conquered, 
and  divided  between  Darius  the  Mede  and  Cyrus  the 
Persian. 

And  it  was  lifted  up  from  the  earth]  That  is,  the 
icings  were  plucked,  rendered  unfit  for  farther  flight, 
by  which  it  had  before  been  lifted  up  from  the  earth ; 
making  its  conquests  almost  with  the  rapidity  of  an 
eagle's  flight.  In  what  a  short  time  did  Nebuchad- 
nezzar, who  is  here  chiefly  intended,  conquer  S}Tia, 
Phoenicia,  Judea,  Egypt,  Arabia,  &c.  !  But  on  his 
death  the  wings  were  plucked ;  and  no  farther  exten  ■ 
sion  of  the  empire  took  place  under  Evtl-merodach  or 
Belsliazzar,  till  it  was  lost  by  the  latter,  and  became 
divided  as  we  have  seen  above. 

And  made  stand  upon  the  feci  as  a  jnan]  This  I 
think  refers  to  the  taming  of  Nebuchadnezzar's  pride. 
He  had  acted  like  a  fierce  and  ravening  lion.  God 
struck  him  with  insanity ;  he  then  lived  the  life  of  a 
beast,  and  had  a  beast's  heart — disposition,  and  habits. 
At  last  God  restored  him. 

And  a  man's  heart  was  given  to  it.]  He  became 
humane,  humble,  and  pious ;  and  in  this  state  he  ap- 
pears to  have  died. 

A'erse  5.  Another  beast — like  to  a  bear]  This  was 
the  Medo-Pcrsian  empire,  represented  here  under  the 
symbol  of  the  bear,  as  the  largest  species  of  these 
animals  was  found  in  Media,  a  mountainous,  cold,  and 
rough  country',  covered  with  woods.  The  Medes  and 
Persians  are  compared  to  a  bear  on  account  of  their 
cruelty  and  thirst  after  blood,  a  bear  being  a  most  vo- 
racious and  cruel  animal  ;  the  bear  is  termed  by  Aris- 
totle an  all-devouring  animal ;  and  the  Medo-Persians 
are  known  to  have  been  great  robbers  and  spoilers. 
See  Jer.  Ii.  48-56.  The  Persians  were  notorious  for 
the  cruelty  of  their  punishments.    See  Calmet. 

Raised  up  itself  on  one  side]  Cyrus  arose  on  the 
borders  of  Chaldea,  and  thus  the  bear  appeared  to  put 
itself  in  the  position  to  attack  the  tion. 

It  had  three  ribs  in  the  mouth  of  it]  As  if  it  had 
just  finished  its  repast  on  some  animal  that  it  had 
seized.  Some  think  three  tusks,  curved  like  ribs,  are 
meant ;  others  three  throats,  "i'S^T  illin,  by  which  it 
(Cyrus)  had  absorbed  the  three  empires  of  the  Baby- 
lonians, Medes,  and  Persians ;  for  these  symbolic  ani- 
mals do  not  so  much  denote  four  empires,  as  four 
kings.  See  ver.  17.  Others  think  three  rows  of  teeth 
y)3 


DamePs  vision  of  the 


DANIEL. 


four  great  beasts. 


A  M  cir.  3M9.   ^nd  thev  said  thus  unto  it,  Arise, 

B.  C.  cir.  555.  •'  '  ' 

01.  cir.  LVI.3.    devour  much  flesh. 

R.  Roman..'       6   After  this   I   beheld,  and  lo 

cir.  annum  24.     g^other,    hkc    a   leopard,  which 

had  upon  the  back  of  it  four  wings  of  a  fowl ; 

the  beast  had  also  ^  four  heads  ;  and  dominion 

was  given  to  it. 

7   After  this  I  saw  in  the  night  visions,  and 
behold  '  a  fourth  beast,  dreadful  and  terrible, 


t  Chap.  viii.  8,  22. 1  Chap.  ii.  40 ;  ver.  19,  23. 


are  meant,  to  denote  the  triple  power  of  the  Medes, 
Persians,  and  Babylonians,  conjoined.  Or  the  cast, 
north,  and  south,  which  were  subdued  by  the  Persians. 
But  the  ribs  being  between  the  teeth  of  the  bear  may 
show  how  Babylon,  Lydia,  and  Egypt  were  ground 
and  oppressed  by  the  bear — the  Persians  ;  though,  as 
ribs  strengthen  the  body,  they  were  a  powerful  sup- 
port to  their  conquerors. 

Verse  6.  Another,  Hie  a  leopard — -four  wings — -four 
heads]  This  was  the  Macedonian  or  Greek  empire ; 
and  Alexander  the  Great  its  king.  Alexander  and  his 
subjects  are  fitly  compared  to  a  leopard.  1.  The  leo- 
pard is  remarkable  for  its  swiftness.  Alexander  and 
the  Macedonians  were  very  rapid  in  their  conquests. 
2.  The  leopard  is  a  spotted  animal ;  a  proper  emblem 
of  the  variotis  nations,  with  their  various  customs  and 
languages,  which  constituted  the  Macedonian  empire. 
It  may  refer  to  the  character  of  Alexander  himself, 
sometimes  ?nild,  at  others  cruel ;  sober  and  drunken  ; 
continent  and  lecherous  ;  ha%'ing  a  great  power  of  self- 
government,  and  at  other  times  being  a  slave  to  his 
passions.  3.  The  leopard,  though  small,  is  not  afraid 
to  attack  the  lion. 

Four  loings  of  a  foicl]  The  Bahylonian  empire 
was  represented  with  tioo  icings ;  and  they  sufficiently 
marked  the  rapidity  of  Nebuchadnezzar's  conquests ; 
but  the  Macedonian  has  here  four  wings  ;  for  nothing, 
in  the  history  of  the  world,  was  equal  to  the  conquests 
of  Alexander,  who  ran  through  all  the  countries  from 
lllyricum  and  the  Adriatic  Sea  to  the  Indian  Ocean 
and  the  River  Ganges  ;  and  in  twelve  j-eats  subdued 
part  of  Europe,  and  all  Asia. 

The  beast  had  also  four  heads]  Signifying  the  em- 
pire after  the  death  of  ^\lexander,  divided  between  his 
four  generals.  Cassander  reigning  over  Macedon  and 
Greece ;  Li/simachus,  over  Thrace  and  Bithynia  ;  Pto- 
lemy, over  Egypt ;  and  Seleucus,  over  Syria. 

Dominion  was  given  to  it.]  It  was  not  owing  to 
the  skill,  courage,  or  valour  of  Alexander  and  his 
tioops,  that  he  made  those  wondrous  conquests ;  the 
nations  were  given  to  him.  For,  as  Bishop  Newton 
says,  had  he  not  been  assisted  by  the  mighty  power  of 
God,  how  could  he,  with  only  thirty  thousand  men, 
have  overcome  Darius  with  six  hundred  thousand  ;  and 
in  so  short  a  time  have  brought  the  countries  from 
Greece  as  far  as  India  into  subjection ! 

Verse  7.  I  saw — a  fourth  beast — it  had  great  iron 
teeth]  This  is  allowed,  on  all  hands,  to  be  the  Roman 
empire.  It  was  dreadful,  terrible,  and  exceeding  strong ; 
it  devoured,  and  brake  in  pieces,  and  stamped  the  resi- 
due, that  is,  the  remams  of  the  former  kingdoms,  with 
594 


and    strong  exceedingly ;  and  it  ^  '^p  "^ 


cir.  3449 
_  -    _-  cir.  555. 

had  great  iron  teeth  :   it  devoured    oi.  cir.  lvi.  3. 

J  ,°     ,       .         .  J      ^  ,        Servii  TuUii, 

and  brake  m  pieces,  and  stamped      k.  Roman., 
the  residue   with  the  feet  of  it :    "■■■''"""■"  2*- 
and  it  ivas  diverse  from  all  the  beasts  that  were 
before  it ;  "  and  it  had  ten  horns. 

8  I  considered  the  horns,  and,  behold,  "there 
came  up  among  them  another  little  horn,  before 
whom  there  were  three  of  the  first  horns  plucked 


■"Chap.  ii.  41 ;  Rev.  xiu.  1. »  Ver.  20,  21,  24  ;  chap.  viii.  9. 


its  feet.  It  reduced  Macedon  into  a  Roman  province 
about  one  hundred  and  sixty-eight  years  before  Christ ; 
the  kingdom  of  Pergamos  about  one  hundred  and 
thirty-three  years  ;  Syria  about  sixty-five  ;  and  Egypt 
about  thirty  years  before  Christ.  And,  besides  the  re- 
mains of  the  Macedonian  empire,  it  subdued  many 
other  provinces  and  kingdoms ;  so  that  it  might,  by  a 
very  usual  figure,  be  said  to  devour  the  whole  earth, 
to  tread  it  doivn,  and  break  it  to  pieces ;  and  became 
in  effect,  what  the  Roman  writers  delight  to  call  it, 
the  empire  of  the  whole  world. 

It  (the  fourth  beast)  was  diverse  from  all  the  beasts 
that  were  before  it.]  Not  only  in  its  republican  form 
of  government,  but  also  in  power  and  greatness,  extent 
of  dominion,  and  length  nf  duration. 

It  had  ten  horns]  The  ten  kingdoms  into  which  the 
Roman  empire  was  afterwards  divided.  Calmet  says, 
ten  Syrian  kings:  and  he  finds  them  thus: — 1.  Se- 
leucus Nicator.  3.  Antiochus  Soter.  3.  Antiochus 
Theos.  4.  Antiochus  Callinicus.  5.  Seleucus  Cerau- 
nus.  6.  Antiochus  the  Great.  7.  Seleucus,  surnamed 
Philopater,  brother  of  Antiochus  Epiphanes.  8.  Lao- 
medon  of  Mitylene,  to  whom  Syria  and  Phoenicia  had 
been  intrusted.  9.  Antigone.  And,  10.  His  son  De- 
metrius, who  possessed  those  provinces,  with  the  title 
of  kings.  This  is  too  much  like  forced  work.  There 
are  different  opinions  concerning  these  ten  kings ;  or 
rather  which  they  were  that  constituted  this  division 
of  the  Roman  empire.  They  are  reckoned  thus: — 1. 
The  Roman  senate.  2.  The  Greeks,  in  Ravenna. 
3.  The  Lombards  in  Lomhardy.  4.  The  Huns  in 
Hungary.  5.  The  Alemans,  in  Germany.  6.  The 
Franks  in  France.  7.  The  Burgundians  in  Bur 
gundy.  8.  The  Saracens  in  Africa,  and  a  part  of 
Spain.  9.  The  Goths,  in  other  parts  of  Spain.  10 
And  the  Saxons,  in  Britain. 

Verse  8.  .Another  little  horn]  Among  Protestant 
writers  this  is  considered  to  be  the  popedom. 

Before  whom  there  were  three  of  the  first  horns 
plucked  up]  These  were  probably,  1.  The  exarchate 
of  Ravenna.  2.  The  kingdom  of  the  Lombards.  And, 
3.  The  state  of  Rome.  The  first  was  given  to  the 
Pope,  Stephen  II.,  by  Pepin,  king  of  France,  A.  D. 
755  ;  and  this  constituted  the  pope's  temporal  princes. 
The  second  was  given  to  St.  Peter  by  Charlemagne, 
in  774.  The  third,  the  state  of  Rome,  was  vested  in 
the  pope,  both  in  spirituals  and  temporals,  and  con- 
firmed to  him  by  Lewis  the  pious.  These  are  the 
three  horns  which  were  plucked  up  from  the  roots  be- 
fore the  litth  horn. 

Were  eyes  like  the  eyes  of  a  man]    Inti.mating  cun- 
(      38*     ) 


Darnel's  viaion  of  the  CHAP.    VII. 


B.  C.  cir.  5.15, 

01.  cir.  LVI. ; 

Scrvii  Tullii 


01.  cir.  LVI. '.'.    tliis  horn  were  eves  like  the  eyes 


R.    Raiimii.,      °  of  man,  P  and  a  mouth  speaking 

cir.  annum  34.      great  things. 


9  "•  I  beheld  till  the  thrones  were  cast  down, 
and  ''the  Ancient  of  days  did  sil,  'whose  gar- 
ment tuas  white  as  snow,  and  the  hair  of  his 
head  like  the  pure  wool :  his  throne  was  like 
the  fiery  flame,  '  ami  his  wheels  as  burning  fire. 

10  "A  fiery  stream  issued  and  came  forth 
from  before  him  :  ''  thousand  thousands  mi- 
nistered unto  him,  and  ten  thousand  times  ten 
tliousand  stood  before  him  :  "^  the  judgment 
was  set,  and  the  books  were  opened. 

Ill  beheld  tiien  because  of  the  voice  of  the 
great  words  which  the  horn  spake  :  ^  I  beheld 
even  till  the  beast  was  slain,  and  his  body  de- 
stroyed, and  given  to  llie  burning  flame. 

1 2  As  concerning  the  rest  of  the  beasts,  they 
had  their  dominion  taken  away  :  yet  '"  their 
lives  were  prolonged  for  a  season  and  time. 

»Rev.  ix.  7. pPsa.  xii.  3;  ver.  25;  Rev.  xiii.  5. qRev. 

XX.  4. rPsa.  xc.  2;    vcr.  13,  22. ^Psa.  civ.  2;    Rev.  i.  14. 

'Ezek.  i.  15,  IG. "  Psa.  I.  3  ;  xcvii.  3;  Is.i.  xxx.  33;  Ixvi.  15. 

•1  Kings  xxii.  19;    Psa.  Ixviii.  17;    Hcb.  xii.  22;   Rev.  v.  11. 

wRev.  XX.  4,  12. x  Rev.  xix.  20. yChald.  a  protongiiig  in 

life  was  given  them. 

ning  and  supcrinlcndence ;   for  the  pope  calls  himself 
Episcopus  episcopotiim,  the  Overseer  of  overseers. 

And  a  mouth  spealcing  great  things.^  Full  of  boast- 
ing ;  pretending  to  unlimited  jurisdiction  ;  binding  and 
loosing  at  plea.'^ure  ;  promising  to  absolve  from  all 
sins,  present,  past,  and  future  ;  and  threatening  to  send 
to  everlasting  destruction  all  kings,  kingdoms,  and  in- 
dividuals, who  would  dare  to  dispute  his  power  and 
authority. 

A'erse  9.  The  thrones  irere  cast  down]  VDT  might 
be  translated  erected ;  so  the  Vulgate,  posili  sunt,  and 
so  all  the  versions ;  but  that  ours  is  a  proper  transla- 
tion, is  sufficiently  evident  from  chap.  iii.  6,  15,  20; 
vi.  17,  &c.  ;  where  the  original  word  can  be  used  in 
no  other  sense  than  that  of  throwing  or  casting  down. 
There  is  a  reference  here  to  preparations  made  for  a 
general  assize,  or  to  the  convocation  of  the  sanhedrin, 
where  the  father  of  the  consistory  sat  with  his  asses- 
sors on  each  side  in  the  form  of  a  semicircle,  and  the 
people  stood  before  them. 

The  Ancient  of  days]  God  Almighty  ;  and  this  is 
he  obIv  place  in  the  sacred  WTitinis  where  God  the 
Father  is  represented  in  a  human  form. 

Verse  10.  A  fiery  stream  issued]  This  is  not  spoken 
of  the  final  judgment ;  but  of  that  which  he  was  to 
execute  upon  this /our/A  beast,  the  Roman  empire  ;  and 
the  little  boasting  horn,  which  is  a  part  of  the  fourth 
beast,  and  must  fall  when  the  other  falls. 

Verse  11.  /  beheld  then  because  of  the  voice  (or,  the 
beast  will  be  destroyed  because)  of  the  great  teords 
which  the  horn  spake — his  body  destroyed]  MTien 
the  dominion  was  taken  from  the  rest  of  the  beasts, 


four  great  btasts. 

13   I  saw  in  the  nidit  visions,  ^^.^U  "'■ 

°  '      B.  C.  cir. 

and,  behold,  ^  one  like  the  Son  of  oi.  cir.  Lvi.2. 

■  ,      ,,           ,        ,          r  Servii  Tullii, 

man    came   with    the    clouds   of  r.  Roman., 

heaven,  and   came  to    "the   An-  "'■  '^""■" ^- 


3449 
555. 


cient    of   days,    and    they  brought    him    near 
before  him. 

14  "'  And  there  was  given  him  dominion, 
and  glory,  and  a  kingdom,  that  all  '  people, 
nations,  and  languages,  should  serve  him : 
his  dominion  is  ''  an  everlasting  dominion, 
whicli  shall  not  pass  away,  and  his  kingdom 
tliat  wliicii  shall  not  be  destroyed. 

15  I  Daniel  "  was  grieved  in  my  spirit  in  the 
midst  of  7111/  ^body,  and  the  visions  of  my  head 
troubled  me. 

16  I  came  near  unto  one  of  them  that  stood 
bjr,  and  asked  him  the  truth  of  all  this.  So 
he  told  me,  and  made  me  know  the  interpreta- 
tion of  the  things. 

17  s  These  great  beasts,  which  are  four,  are 
four  kings,  which  shall  arise  out  of  the  earth. 


•  Ezek.  IV.  26 ;  Matt.  xxiv.  30 ;   xxvi.  64  j   Rev.  i.  7,  13 ;  xiv. 

14. »Ver.  9. I'Psa.  ii.  C,  7,  8  ;  viii.  6;  ex.  1,  2;  Matt.  xi. 

27;  xxviii.  18;  John  iii.  35;  I  Cor.  xv.  27;  Eph.  i.  22.- cCh. 

iii.  4. <i  Psa.  cxlv.  13  ;  chap.  ii.  44  ;  ver.  27  ;  Mic.  iv.  7 ;  Luke 

i.  33;   John  xii.   34;    Heb.   xii.   28. eVer.  28. rChald. 

sheath. 8  Ver.  3. 


their  bodies  were  not  destroyed,  but  suffered  to  con- 
tinue still  in  being ;  but  when  the  dominion  shall  be 
taken  away  from  this  beast,  his  body  shall  be  totally 
destroyed  ;  because  other  kingdoms  succeeded  to  those, 
but  no  other  earthly  kingdom  shall  succeed  to  this. — ;. 
Bishop  Kewton. 

Verse  13.  One  like  the  Son  of  man  came  with  the 
clouds  of  heaven]  This  most  certainly  points  out  the 
Lord  Jesus,  IffJN  t3  bar  cnosh,  the  Son  of  miserable 
man  ;  who  took  out  n.ature  upon  him  that  he  might 
redeem  us  unto  himself.  To  prove  himself  to  be  the 
Messiah  he  applies,  before  the  high  priests,  these  words 
of  the  Prophet  Daniel  to  himself,  Matt.  xxiv.  30. 

Near  before  him.]     The  Ancient  of  days. 

Verse  14.  And  there  icas  given  him  dominion]  This 
also  is  applied  to  our  Lord  Jesus  by  himself,  after  his 
resurrection,  Matt,  xxviii.  18. 

His  dominion  is  an  everlasting  dominion]  Chris- 
tianity shall  increase,  and  prevail  to  the  end  of  the 
world.      .See  the  parallel  passages  in  the  margin. 

Verse  15.  I  Daniel  teas  grieved,  iSfc]  The  words 
in  the  original  are  uncommonly  emphatic.  My  spirit 
was  grieved,  or  sickened,  r^:^\i  U3  bego  nidneh,  within 
Its  sheath  or  scabbard.  Which  I  think  proves,  1.  That 
the  human  spirit  is  different  from  the  body.  3,  That 
it  has  a  proper  subsistence  independently  of  the  body, 
which  is  oidy  its  sheath  for  a  certain  time,  3.  That 
the  spirit  may  exist  independently  of  its  body,  as  the 
sword  does  independently  of  its  sheath. 

A'erse  17.  These  great  beasts — zre  four  kings]  See 
the  preceding  verses,  where  the  following  explanations 
are  inserted  and  illustrated. 

59S 


An  angel  interprets 


A.M.  cir.  3449.      jg   But    ''the    saints    of    the 

B.  C.  cir.  555. 

01.  cir.  LVi.  2.    i  Most  High  shall  take  the  kmg- 

R.  Roman.,      dom,   and  possess   the  kingdom 

cir.  annum  24.    ^^^  efQx,  even  for  ever  and  ever. 

19  Then  I  would  know  the  truth  of  ''  the 
fourth  beast,  which  was  diverse  '  from  all  the 
others,  exceeding  dreadful,  whose  teeth  were 
of  iron,  and  his  nails  o/"  brass ;  which  devoured, 
brake  in  pieces,  and  stamped  the  residue  with 
his  feet ; 

20  And  of  the  ten  horns  that  were  in  his 
head,  and  of  the  other  which  came  up,  and 
before  whom  three  fell ;  even  of  that  horn 
that  had  eyes,  and  a  mouth  that  spake  very 
great  things,  whose  look  tuas  more  stout  than 
his  fellows. 

21  I  beheld,  ™  and  the  same  horn  made 
war  with  the  saints,  and  prevailed  against 
them ; 

22  °  Until  the  Ancient  of  days  came,  °  and 


DANIEL.  the  vision  of  Dantet. 

judgment  was  given  to  the  saints  *•  M-  <^'"  3449 

r    ?      Tii^  TT-    ,  1     1  B.  C.cir.  555. 

01  the  Most  High;  and  the  time    01. cir. lvi. p 

.1     •    .1  ■    .  J       Scr\-ii  Tullii, 

came  that  the    saints   possessed      r.  Roman., 

the  kingdom.  cir.  annum  24. 

23  Thus  he  said.  The  fourth  beast  shall  be 
'  the  fourth  kingdom  upon  earth,  which  shall 
be  diverse  from  all  kingdoms,  and  shall  de- 
vour the  whole  earth,  and  shall  tread  it  down, 
and  break  it  in  pieces. 

24  1  And  the  ten  horns  out  of  this  kingdom 
are  ten  kings  that  shall  arise  :  and  another 
shall  rise  after  them ;  and  he  shall  be  diverse 
from  the  first,  and  he  shall  subdue  three 
kings. 

25  ''And  he  shall  speak ^reaZ  words  against 
the  Most  High,  and  shall  ^  wear  out  the  saints 
of  the  Most  High,  and  '  think  to  change  times 
and  laws  :  and  "  they  shall  be  given  into  his 
hand  ^  until  a  time  and  times  and  the  dividing 
of  time. 


tlsa.  ix.  12,  13,  14;   ver.  22,  27;  2  Tim.  ii.  11,  12;   Rev.  ii. 

26,  27  ;   iii.  21 ;    xx.  4. i  Chald.  high  ones,  that  is,  things  or 

places. It  Ver.  7. 1  Chald. /roTn  all  those. ™Chap.  viii. 

12,   24;     xi.    31;    Rev.   xi.  7;    xiii.  7  ;    xvii.    14;    six.  19. 
o  Ver.  9. 


Verse  18.  But  the  saints  of  the  Most  High  shall  tahe 
the  hingdom]  1  doubt  whether  this  be  the  true  sense 
of  the  original  Chaldee,  pjl'V  "tyip  NnoSo  p'73p'l 
vikabbehin  malcutha  kaddishey  elyonin,  "  But  the  su- 
preme holy  ones  shall  receive  the  kingdoin  ;"  or,  "  they 
shall  receive  the  kingdom  of  the  supreme  saints." 
Properly  translated  by  Montanus,  Et  suscipient  reg- 
num  sanctorum  altissimorum.  Whatever  we  may 
think  of  the  patriarchs  and  the  Jexi^s  in  their  best 
times,  there  has  never  been  so  much  holiness  of  heart 
possessed,  and  so  much  righteousness  practised,  as 
by  the  genuine  disciples  of  Christ.  Christianity  alone 
has  provided  a  full  redemption  for  man.  They  are 
the  chief  saints,  and  to  them  God  gives  the  kingdom  : 
and  this  Gospel  dispensation,  called  often  the  kingdom 
of  God,  and  the  kingdom  of  heaven,  shall  last  for 
ever,  during  the  whole  lapse  of  time  ;  and  for  ever 
and  ever — throughout  eternity,  shall  they  and  its  bless- 
ings endure. 

Verse  19.  His  nails  of  brass]  This  is  not  men- 
tioned in  the  seventh  verse,  where  the  description  of 
the  beast  is  given.  It  might  be  added,  for  the  first 
time,  by  the  person  who  is  now  explaining  the  fourth 
beast.  Hoiibigant  thinks  it  has  been  lost  out  of  the 
text  :  but  such  loss  is  not  intimated  by  any  MS.  ;  nor 
does  any  of  the  ancient  Versions  acknowledge  this 
addition  in  the  seventh  verse. 

Verse  2 1 .  The  same  horn  made  war  with  the  saints, 
and  prevailed  against  them.]  Those  who  make  Anti- 
ochus  the  little  horn,  make  the  saints  the  Jewish  peo- 
ple. Those  who  understand  the  popedom  by  it,  see 
this  as  referring  to  the  cruel  persecutions  of  the  popes 
of  Rome  against  the  Waldenses  and  Albigenses,  and 
the  Protestant  Church  in  general. 
596 


"Ver.  18;  1  Cor.  vi.  2;  Rev.  i.  6;  v.  10;  xx.  4. pChap.  ii. 

40. 1  Ver.  7,  8,  20  ;  Rev.  xvii.  12. risa.  xxxvii.  23  ;  chap. 

viii.  24,  25;   xi.  28.  30,  31,  36;    1  M.ic.  i.  46;    Rev.  xiii.  5,  6. 

sRev.  xvii.  6;    xviii.  24. <Chap.  ii.  21. "  Rev.   xiii.  7 

*'Chap.  xii.  7;  Rev.  sii.  14. 


A'^erse  22.  Saints  of  the  Most  High]  To  the  super- 
etninent  saints;  see  the  note  on  ver.  18. 

Averse  25.  He  shall  speak  great  words  against  the 
Most  High]  Sermones  quasi  Deus  loquetur ;  "  He 
shall  speak  as  if  he  were  God."  So  St.  Jerome  quotes 
from  Symmachus.  To  none  can  this  apply  so  well  or 
so  fully  as  to  the  popes  of  Rome.  They  have  assumed 
infallibility,  which  belongs  only  to  God.  They  pro- 
fess to  forgive  sins,  wliich  belongs  only  to  God.  They 
profess  to  open  and  shut  heaven,  which  belongs  only 
to  God.  They  profess  to  be  higher  than  all  the  kings 
of  the  earth,  which  belongs  only  to  God.  .A.nd  they 
go  beyond  God  in  pretending  to  loose  whole  nations 
from  their  oath  of  allegiance  to  their  kings,  when  such 
kings  do  not  please  them !  And  they  go  against  God 
when  they  give  indulgences  for  sin.  This  is  the  worst 
of  all  blasphemies ! 

And  shall  wear  out  the  saints]  By  wars,  crusades, 
massacres,  inquisitions,  and  persecutions  of  all  kinds. 
What  in  this  way  have  they  not  done  against  all  those 
who  have  protested  against  their  innovations,  and  re- 
fused to  submit  to  their  idolatrous  ivorship  ?  Witness 
the  exterminating  crusades  published  against  the  Wal- 
denses and  Albigenses.  Witness  John  Huss,  and  Je- 
rome of  Prague.  Witness  the  Smithfield  fires  in  Eng- 
land !  Witness  God  and  man  against  this  bloody, 
persecuting,  ruthless,  and  impure  Church ! 

And  think  to  change  times  and  laws]  Appointing 
fasts  and  feasts  ;  canonizing  persons  whom  he  chooses 
to  call  saints;  granting  pardons  and  indulgences  for 
sins ;  instituting  new  modes  of  worship  utterly  un- 
known to  the  Christian  Church  ;  new  articles  of  faith  ; 
new  rules  of  practice  ;  and  reversing,  with  pleasure, 
the  laws  both  of  God  and  man. — Dodd. 


End  of  the  vision  according  CHAP.  VIII. 

A.  M.  cir.  3149.      26  "  But  the  judgment    shall 

B.  C.  cir.  555.  ,     ,,        I  ,  • 

01.  cir.  LVi.  2.    sit,  and  they  shall  take  away  his 

Servii  Tullii,        i        .    ■  .  j     ^ 

R.  Roman.,      dominion,    to    consume    and    to 

cir.  annum  2-1.      ^^gi^^y  ji    unto  thc   end. 

27  And  the  *  kingdom  and  dominion,  and 
the  greatness  of  the  Idngdom  under  the  whole 
heaven,  shall  be  given  to  the  people  of  the 
saints  of  the  Most  High,  ^  whose  kingdom  is 


to  the  expounding  angel. 


"Ver.  10,  22. 'Ver.  14,  18,22;   chap.  ii.  42;   Obad.  21; 

Matt.  XXV.  34;    Mark  xi.  10;   Luke  xii.  32. r  Chap.  ii.  44; 


A.  M.  oir.  3449. 
B.  C.  cir.  655. 
01.  oir.  LVI. 8. 
Servii  Tullii. 
R.  Roman., 
oir.  annum  24. 


an  everlasting  kingdom,  '  and  all 
»  dominions  shall  serve  and  obey 
him. 

28  Hitherto  is  the  end  of  the 
matter.  As  for  me  Daniel,  ''my  cogitations 
much  troubled  me,  and  my  countenance 
changed  in  me :  but  I  '  kept  the  matter  ia 
my  heart. 


Luke  i.  33;  John  xii.  34  ;  Rev.  xi.  15. • 

rulers. 1"  Ver.  15 ;  chap.  viii.  27  ;  x.  8, 16.- 


i.  li.  12. «0r, 

-cLukcii.  19,  51 


Until  a  time  and  times  and  the  dividing  of  lime.] 
In  prophetic  language  a  time  signifies  a  year ;  and  a 
prop/iclic  year  has  a  year  for  each  day.  Three  year.i 
and  a  half  (a  day  standing  for  a  year,  as  in  chap.  Lx. 
24)  will  amount  to  one  thousand  two  hundred  and  sixty 
years,  if  we  reckon  thirty  days  to  each  month,  as  the 
Jews  do. 

If  we  knew  precisely  when  the  papal  power  began 
to  e.xert  itself  in  the  anlichnstian  way,  then  we  could 
at  once  fix  the  time  of  its  destruction.  The  end  is 
probably  not  very  distant ;  it  has  already  been  griev- 
ously shaken  by  the  French.  In  1798  the  French 
republican  army  under  General  Berthier  took  posses- 
sion of  the  city  of  Rome,  and  entirely  superseded  the 
whole  papal  power.  This  was  a  deadly  wound,  though 
U  present  it  appears  to  be  healed  ;  but  it  is  but  skinned 
over,  and  a  dreadful  cicatrice  remains.  The  Jesuits, 
not  Jesus,  are  now  the  Church's  doctors. 

If  the  papal  power,  as  a  horn  or  temporal  power,  be 
intended  here,  which  is  most  likely,  (and  we  know 
that  that  power  was  given  in  755  to  Pope  Stephen 
II.  by  Pepin,  king  of  France,)  counting  one  thousand 
tivo  hundred  and  sixty  years  from  that,  we  are  brought 
to  A.  D.  2015,  about  one  hundred  and  ninety  years 
from  the  present  [A.  D.  1825.]  But  I  neither  lay  stress 
upon  nor  draw  conclusions  from  these  dates.  If  the 
Church  of  Rome  will  reform  itself,  it  will  then  be  the 


true  Christian  Church,  and  will  never  be  destroyed. 
Let  it  throw  aside  all  that  is  ritually  Jewish ;  all  that 
is  heathen ;  all  that  which  pretends  to  be  of  God,  and 
which  is  only  of  man  ;  all  doctrines  that  are  not  in  the 
Bible  ;  and  all  rites  and  ceremonies  which  are  not  of 
the  appointment  of  Christ  and  his  apostles ;  and  then, 
all  hail  the  once  Roman,  but  now,  after  such  a  change, 
the  HOLY,  Catholic  Church !  Every  true  Protestant 
would  wish  rather  the  reform  than  the  extinction  of 
this  Church. 

Verse  27.  The  kingdom  and  dominion']  The  people 
of  the  saints  of  the  Most  High,  or  the  people  who 
are  the  supereminent  saints,  shall  have  the  kingdom. 
Whatever  name  they  may  be  distinguished  by  among 
men,  these  are  the  people,  and  theirs  is  the  Church, 
that  no  lapse  of  time  shall  injure,  and  no  power  be 
able  to  destroy ;  but  shall  last  as  long  as  lime  shall 
endure. 

Verse  28.  The  end  of  the  matter.]  So  said  the  ex- 
pounding angel ;  and  he  said  so  because  the  purpose 
of  God  had  determined  it.  In  considering  these  things, 
and  looking  at  the  evils  that  shall  come  upon  the  world 
before  those  auspicious  times  can  take  place,  I  may 
say,  with  Daniel,  My  cogitations  much  troubled  me, 
and  my  countenance  changed  tn  me :  but  I  keep  the 
matter  of  my  conjectures  and  consequent  feelings  in 
I  my  own  heart. 


CHAPTER    VIII. 

This  chapter  contains  DanieVs  vision  of  the  ram  and  he-goat,  1-14  ;  referring,  as  explained  by  the  ange', 
to  the  Persian  and  Grecian  monarchies,  15-26.  The  little  horn  mentioned  in  the  ninth  verse,  {or  fierce 
king,  as  interpreted  in  the  twenty-third,)  is  supposed  by  some  to  denote  Antiochvs  Epiphanes  ;  but  seems 
more  properly  to  apply  to  the  Roman  power  in  general,  by  which  the  polity  and  temple  of  the  Jews  were 
destroyed,  on  account  of  the  great  transgressions  of  these  ancient  people  of  God ;  and  particularly  because 
of  their  very  obstinate  and  unaccountable  rejection  of  the  glorious  doctrines  of  Christianity,  tvhich  had  been 
preached  among  them  by  Jesus  Christ  and  his  apostles,  and  the  truth  of  which  God  had  attested  "  by  signs 
and  wonders,  and  by  divers  miracles  and  gifts  of  the  Holy  Ghost.''  Daniel  is  then  informed  of  the  two 
thousand  and  three  hundred  prophetic  days  {that  is,  year.^)  which  must  elapse  before  the  sanctuary  be 
cleansed  ;  or,  in  other  words,  before  righteousness  shall  prevail  over  the  whole  earth.  This  period  is  sup- 
posed, with  considerable  probability,  to  have  had  its  commencement  when  Alexander  the  Great  invaded  .Asia, 
in  the  year  before  Christ  334.  This  will  bring  the  close  of  it  to  about  the  end  of  the  sixth  chiliad  of  the 
world ;  when,  as  already  observed,  some  astonishing  changes  are  expected  to  take  place  in  the  moral  condi- 
tion of  the  human  race ;  when  the  power  of  Antichrist,  both  Papal  and  Mohammedan,  shall  be  totally 
annihilated,  and  universal  dominion  given  to  the  saints  of  the  Most  High.  The  chapter  concludes  with 
the  distress  of  Daniel  on  accovnt  of  the  fearful  judgments  with  which  his  country  should  be  visited  in  after 
ages,  27. 

5fl7 


DamePs  vision  of  the 


DANIEL. 


ram  and  he-goat 


'b  c'  cir  553''   T^  ''^'^  '•^"'^  y^^  °^  ^^®  '^^'^'^ 
01.  cir.  LVi.  4.  of  king  Belshazzar  a  vision 

Servii  Tulhi,  , 

R.  Roman.,  appeared  unto  me,  even  unto  me 
cir.  annum  26.  j)aniel,  after  that  which  appeared 
unto  me  ^  at  the  first. 

2  And  I  saw  in  a  vision ;  and  it  came  to 
pass,  when  I  saw,  that  I  was  at  ^  Shushan  in 
the  palace,  which  is  in  the  province  of  Elam  ; 
and  I  saw  in  a  vision,  and  I  was  by  the  river 
of  Ulai. 

3  Then  I  hfted  up  mine  eyes,  and  saw,  and 
behold,  there  stood  before  the  river  a  ram 
which    had   two    horns  :    and    the   two    horns 


*Chap.  vii.  !.■ 


-l>Esth.  i.  2. "Heb.  the  secand.- 

V.  19;    xi.  3,  16. 


J  Chap. 


NOTES  ON  CHAP.  VIII. 

Verse  1.  In  the  third  year  of  the  reign  of — Bel- 
shazzar^ We  now  come  once  more  to  the  Hebreio, 
the  Chaldee  part  of  the  book  being  finished.  As  the 
Chaldeans  had  a  particular  interest  both  in  the  history 
and  prophecies  from  chap.  ii.  4  to  the  end  of  chap,  vii., 
the  whole  is  \\T:itten  in  Chaldee  ;  but  as  the  prophecies 
which  remain  concern  times  posterior  to  the  Chaldean 
monarchy,  and  principally  relate  to  the  Church  and 
people  of  God  generally,  they  are  written  in  the  He- 
brew language,  this  being  the  tongue  in  which  God 
chose  to  reveal  all  his  counsels  given  under  the  Old 
Testament  relative  to  the  New. 

Verse  2.  /  saw  in  a  vision']  Daniel  was  at  this 
time  in  Shushan,  which  appears  to  have  been  a  strong 
place,  where  the  kings  of  Persia  had  their  summer 
residence.  It  was  the  capital  of  the  province  of  Elam 
or  the  Elymais ;  which  province  was  most  probably 
added  to  the  Chaldean  territories  by  Nebuchadnezzar  ; 
see  Jer.  xlix.  34,  35.  Here  was  Daniel's  ordinary 
residence  ;  and  though  here  at  this  time,  he,  in  vision, 
saw  himself  on  the  banks  of  the  river  Ulai.  This  is 
the  same  as  the  river  Euleus,  which  divided  Shushan 
or  Susiana  from  Elymais. 

Verse  3.  A  ram  which  had  two  horns]  In  the  for- 
mer vision  there  were  four  beasts,  pointing  out  four 
empires  ;  in  this  we  have  but  two,  as  only  two  empires 
are  concerned  here,  viz.,  the  Grecian  and  the  Persian. 
The  Babylonish  empire  is  not  mentioned  ;  its  fate  was 
before  decided,  and  it  was  now  at  its  close. 

By  the  ram,  the  empire  of  the  Medes  and  Persians 
was  pointed  out,  as  explained  by  the  angel  Gabriel, 
ver.  20  ;  and  particularly  Cyrus,  who  was  the  founder 
of  that  empire.  Cyrus  was  the  son  of  Cambyses,  king 
of  Persia ;  and  grandson  of  Astyages,  king  of  Media, 
by  his  daughter  Mandane,  who  had  been  given  in  mar- 
riage to  Cambyses.  Cyrus,  marrying  Rosana,  the 
daughter  and  only  child  of  his  uncle  Cyaxares,  called 
in  Scripture  Ahasuerus,  succeeded  to  both  crowns,  and 
thus  united  Media  and  Persia.  A  ram  was  the  symbol 
of  the  Persians  ;  and  a  ram's  head  with  two  horns,  one 
higher  than  the  other,  appears  as  such  in  ditferent  parts 
of  the  ruins  of  Persepolis.  See  the  plates  of  these 
ruins  in  the  supplement  to  the  seventh  volume  of  the 
ancient  part  of  the  Universal  History. 
593 


were  high ;   but  one  was  hisher  *•  ^'-  <='."■  3451. 

,  ,  ,  ,     ,        ,  •    ,  ^-  C-  cir.  553. 

than   <^  the  other,  and  the  higher    oi.  cir.  lvi.  4. 

,  °  Servii    Tullu, 

came    up   last,  R.  Roman., 

4  I   saw  the  ram  pushing  west-    "■•■  """""'  26. 
ward,  and  northward,  and  southward  ;  so  that  no 
beasts  might  stand  before  him,  neither  was  there 
any  that  could  deliver  out  of  his  hand ;  ^  but  he 
did  according  to  his  will,  and  became  great. 

5  And  as  I  was  considering,  behold,  a  he 
ffoat  came  from  the  west  on  the  face  of  the 

o 

whole  earth,  and  "  touched  not  the  ground : 
and  the  goat  had  ^  a  ^  notable  horn  between 
his  eyes. 

e  Or,  none  tov^fied  hixa  in  the  earth. ^Heb.  a  horn  of  sight. 

eVer.  21. 

This  ram  had  two  horns ;  that  is,  two  kingdoms,  viz.. 
Media  and  Persia  ;  but  one  was  higher  than  the  other ; 
and  the  higher  came  up  last.  Media,  signified  by  the 
shorter  horn,  was  the  more  ancient  of  the  two  king- 
doms. Persia,  the  higher  horn,  had  come  up  but  lately, 
and  was  of  little  historic  or  political  consequence  till 
the  time  of  Cyrus ;  but  in  the  reigns  of  this  prince 
and  his  immediate  successors,  Persia  attained  a  poli- 
tical consequence  greatly  superior  to  that  possessed  at 
any  time  by  the  kingdom  of  Media  ;  therefore,  it  is  said 
to  have  been  the  higher,  and  to  have  come  up  last. 

Verse  4.  I  saw  the  ram  pushing  westward]  The 
Persians,  who  are  signified  by  the  ram,  as  well  as 
their  founder  Cyrus,  pushed  their  conqtjpsts  ivest, 
north,  and  south.  The  principal  theatre  of  their  wars, 
says  Calmet,  was  against  the  Scythians,  northward ; 
against  the  Greeks,  westward ;  and  against  the  Egyp- 
tians, southward. 

He  did  according  to  his  tcill]  There  was  no  other 
nation  at  that  time  that  could  stay  the  progress  of  tha 
Persian  arms. 

Verse  5.  Behold,  a  he-goat]  This  was  Alexander 
the  Great ;  and  a  goat  was  a  very  proper  symbol  of 
the  Grecian  or  Macedonian  people.  Bp.  Newton  very 
properly  observes  that,  two  hundred  years  before  the 
time  of  Daniel,  they  were  called  JEgeadce,  the  goats' 
people ;  the  origin  of  which  name  is  said  to  be  as 
follows  :  Caranus,  their  first  king,  going  with  a  mul- 
titude of  Greeks  to  seek  a  new  habitation  in  Mace- 
donia, was  advised  by  an  oracle  to  take  the  goats  for 
his  guides  ;  and  afterwards,  seeing  a  herd  of  goats  fly- 
ing from  a  violent  storm,  he  followed  them  to  Edessa, 
and  there  fixed  the  seat  of  his  empire,  and  made  the 
goats  his  ensigns  or  standards ;  and  called  the  place 
-^ge  or  JEgea,  the  gnats''  town ;  and  the  people 
JEgeadiB,  the  goats'  people ;  names  which  are  derived 
from  ai^,  aiyog,  a  goat.  The  city  JEge  or  JEgea,  was 
the  usual  burying-place  of  the  Macedonian  kings  ;  and, 
in  reference  to  this  origin,  Alexander  called  his  son 
by  Roxana,  Alexander  jEgus,  Alexander  the  goat. 
All  this  shows  the  very  great  propriety  of  the  symbol 
here  used. 

Came  from  the  west]    Europe  lies  westward  of  Asia. 

On  the  face  of  the  whole  earth]  Carrying  every 
thing  before  him. 


Vision  of  the  ram 


CHAP.  VIII. 


and  he-goat. 


A.  M.  cir.  3451.      5   j^nj    j^g    Came    to    the    ram 

B.  C.   cir.  5a3. 

01.  cir.  LV[  4.    that  had  two  horns,  which  I  had 

Servii  Tullii,  ,.  1     r  -i 

R.  Unman ,      sccn   Standing    before  tlie   river, 

cir.  annum -JS.      ^^^  ^^^  ^,„,^j  jj-^^  jjj   ^j^g    f„^y  ^f 

his  power. 

7  And  I  saw  him  come  close  unto  the  ram, 
and  he  was  moved  with  choler  against  him, 
and  smote  the  ram,  and  brake  his  two  horns  : 
and  there  was  no  power  in  the  ram  to  stand  be- 
fore him,  but  he  cast  him  down  to  the  ground, 
and  stamped  upon  him  :  and  there  was  none 
that  could  deHver  the  ram  out  of  his  hand. 


k  Chap.  vii.  6 ;  xi.  4  ;  ver.  22. ■  Chap.  vii.  8 ;  xi.  21 . »  Ch. 

li.  25 ;  1  Mac.  i.  16-19. 1  Psa.  xlviii.  2 ;  Ezek.  xx.  6,  15 ;  chap. 

Touched  not  the  ground^  Seemed  to  fly  from  con- 
quest to  conquest.  By  the  time  Ale.vander  was  thirty 
years  of  age  he  had  conquered  all  Asia  :  and,  because 
of  the  rapidity  of  his  conquests,  he  is  represented  as  a 
leopard  with  four  wings,  in  the  preceding  vision. 

A  notable  horn  between  his  eyes.]  This,  says  the 
angel,  is  ihe  first  iing,  ver.  21,  that  is,  the  first  king- 
dom of  the  Greeks  in  Asia,  which  was  erected  by 
Alexander ;  and  continued  some  years  in  his  brother 
Philip  Aridteiis,  and  in  his  two  young  sons,  Alexander 
JEgus  and  Hercules.     See  Newton. 

Verse  6.  And  he  came  to  the  ram.]  This  and  the 
following  verse  give  an  account  of  the  overthrow  of 
the  Persian  empire  by  Alexander. 

And  ran  unto  him  in  the  fury  of  his  power]  The 
conflicts  between  the  Greeks  and  the  Persians  were 
excessively  severe.  Alexander  first  vanquished  the 
generals  of  Darius,  at  the  river  Granicus,  in  Phrygia  ; 
he  next  attacked  and  totally  routed  Darius,  at  the 
straits  of  Issus,  in  Cilicia ;  and  afterwards  at  the 
plains  of  Arbela,  in  Assyria.  One  can  hardly  read 
these  words,  says  Bp.  Newton,  "  the  ram — which  I 
had  seen  standing  by  the  river,  ran  unto  him  in  the 
fury  of  his  power,"  without  having  the  image  of  Da- 
rius' army  standing  and  guarding  the  river  Granicus ; 
and  of  Alexander  on  the  other  side,  with  his  forces 
plunging  in,  swimming  across  the  stream,  and  rushing 
on  the  enemy,  with  all  the  fire  and  fury  that  can  be 
conceived. 

Verse  7.  And  brake  his  two  horns]  Subdued  Per- 
sia and  Media ;  sacked  and  burnt  the  royal  city  of 
Persepolis,  the  capital  of  the  Persian  empire,  and, 
even  in  its  ruins,  one  of  the  wonders  of  the  world  to 
the  present  day.  This  he  did  because  "  he  was  moved 
with  choler"  against  Darius,  who  had  endeavoured  to 
draw  off  his  captains  with  bribes,  and  had  laboured  to 
induce  some  of  his  friends  to  assassinate  him.  Alex- 
ander, finding  this,  would  listen  to  no  proposals  of 
peace ;  and  was  determined  never  to  rest  til!  he  had 
destroyed  Darius  and  his  whole  empire.  In  Media, 
Darius  was  seized  and  made  prisoner  by  some  of  his 
own  treacherous  subjects,  and  afterwards  basely  mur- 
dered. 

There  was  no  power  in  the  ram  to  stand  before  him] 
Alexander's  victories  over  the  Persians  were  as  easy 
as  they  were  rapid  and  decisive. 


8  Therefore  the  he-ffoat  waxed    ^  ^-  <="■•  3<5i. 

,         ,    °     ,  B.C.  cir.  553. 

very  great :   and   when    he   was    01.  cir.  Lvi.  4. 
strong,  the  great  horn   was  bro-      R'^Roman'I' 
ken;    and  for  it  came  up  '■four    "'-^""^^S-  ' 
notable     ones    toward    the    four     winds    of 
heaven. 

9  '  And  out  of  one  of  them  came  forth  a 
little  horn,  which  waxed  exceeding  great, 
''  toward  the  south,  and  toward  the  east,  and 
toward  the  '  pleasant  land. 

10  "And  it  wa.xed  great,  even  "to  "the  host 
of  heaven ;    and   p  it  cast  down  some  of  the 


xi.  16,  41,  45.- 

"So  Isa.  xiv.  13.- 


»Chap.   xi.  28.- 
p  Rev.  xii.  4. 


°  Or,   against   the  host. 


He  cast  him  down  to  the  ground,  and  stamped  upon 
him]  Totally  destroyed  the  family,  and  overturned  the 
whole  monarchy. 

Verse  8.  The  he-goal  waxed  very  strong]  He  had 
subdued  nearly  the  whole  of  the  then  known  world. 

The  great  horn  was  broken]  Alexander  died  in  the 
height  of  his  conquests,  when  he  was  but  about  thirty- 
three  years  of  age.  His  natural  brother,  Philip  Ari- 
daeus,  and  his  two  sons,  Alexander  ^Egus  and  Her- 
cules, kept  up  the  show  and  name  of  the  Macedonian 
kingdom  for  a  time ;  but  they  were  all  murdered 
v/ilhin  Jif teen  years  ;  and  thus  the  great  horn,  the  Ma- 
cedonian kingdom,  teas  broken,  Alexander's  family 
being  now  cut  off. 

And  for  it  came  up  four  notable  ones]  The  regal 
family  being  all  dead,  the  governors  of  provinces 
usurped  the  title  of  kings  ;  and  .\ntigonus,  one  of  them, 
being  slain  at  the  battle  of  Ipsus,  they  were  reduced 
to  four,  as  we  have  already  seen.  1 .  Selei'cus,  who 
had  Syria  and  Babylon,  from  whom  came  the  Seleu- 
cidce,  famous  in  history.  2.  Lvsimachus,  who  had 
Asia  Minor.  3.  Ptole.mv,  son  of  Lagus,  who  had 
Egypt,  from  whom  sprang  the  Lagtda.  And,  4.  Cas- 
SANDER,  who  had  Greece  and  the  neighbouring  coun- 
tries. These  held  dominion  totvards  the  four  winds 
of  heaven.  Cassander  had  the  western  parts,  I,ysi- 
machus  had  the  twrthern  regions,  Ptolemy  possessed 
the  southern  countries,  and  Seleucus  had  the  eastern 
provinces. 

Averse  9.  Out  of  one  of  them  came  forth  a  little 
horn]  Some  think  that  Antiochus  Epiphanes  is  meant ; 
but  Bp.  Neivton  contends  that  it  is  the  Roman  govern- 
ment that  is  intended  ;  and  although  very  great  at  its 
zenith,  yet  very  little  in  its  rising. 

Wojced — great   toward   the   south]     The    Romans 
made  Egypt  a  province  of  their  empire,  and  it  con 
tinned  such  for  some  centuries. 

Toward  the  east]  They  conquered  Syria,  and  made 
it  a  province. 

Toward  the  pleasant  land. J  Judea,  so  called  Psa. 
cvi.  24:  Jer.  iii.  19;  Dan.  xi.  16,  41.  It  is  well 
known  that  they  took  Judea,  and  made  it  a  province ; 
and  afterwards  burnt  the  city  and  the  temple,  and 
scattered  the  Jews  over  the  face  of  the  earth. 

Verse  10.  The  host  of  heaven]  The  Jewish  hiei- 
archy.     The    stars,   the   priests   and    Levites.     The 


Gabriel  interprets 


DANIEL. 

to    the 


DatiiePs  vision. 


A  U.  oir.  3451.  host   and    of    the    stars 

B.  C.  cir.  553. 

01.  cir.  LVi.  4.    ground,  and  stamped  upjn  them. 
R.'Roman.',''        1 1   Yea,  S hc  magnified  himself 

cir.  annum  26.      ^^^^  r  ^q   s  thg  prince  of  the  hoSt, 

and  "  by  him  "  the  daily  sacrifice  was  taken 
away,  and  the  place  of  his  sanctuary  was  cast 
down. 

12  And  ^a"  host  was  given  him  against  the 
daily  sacrifice  ''by  reason  of  transgression,  and 
it  cast  down  ^  the  truth  to  the  gi'ound ;  and 
"  it  practised,  and  prospered. 

1 3  Then  I  heard  ''  one  saint  speaking,  and 
another  saint  said  unto  "  that  ^  certain  saint 
which  spake.  How  long  shall  be  the  vision 
concerning  the  daily  sacrifice,  and  the  trans- 
gression of  '  desolation,  to  give  both  the  sanc- 
tuary and  the  host  to  be  trodden  under  foot? 

14  And  he  said  unto  me,  Unto  two  thousand 
and  three  hundred  *"  days ;  s  then  shall  the 
sanctuary  be  *"  cleansed. 

15  And  it  came  to  pass,  when  I,  even  I 
Daniel,  had  seen  the  vision,  and  '  sought  for 
the  meaning,  then,  behold,  there  stood  before 
me  ''  as  the  appearance  of  a  man. 

1 6  And  I  heard  a  man's  voice  '  between  the 
banks  of  Ulai,  which  called,  and  said,  "  Ga- 


iJer.  xiviii.  26,  42;  chap.  xi.  36;  ver.  25. ^Ot,  against. 

•  Josh.  V.  14. -1  Chap.  xi.  31  ;  xii.  1 1 ;  1  Mac.  i.  44-64. "  Or, 

from  him. "■'  Exod.  xxix.  38 ;  Num.  xxviii.  3  ;  Ezek.  xlvi.  13. 

w  Chap.  xi.  31. ^  Or,  the  host  was  given  over  for  the  transgres- 
sion against  the  daily  sacrifice. y  1  Mac.  i.  tl,  &c. ;   2  Mac. 

iv.  13,  17. iPsa.  cxix.  43,  142;  Isa.  lix.  14. «  Ver.  4;  ch. 

xi.  28,  36. 1>  Chap.  iv.  13 ;  xii.  6 ;    1   Pet.  i.   12.— c  Or,  the 

numberer   of  secrets,   or  the   wonderful   numherer. "^  Hebrew, 

Palmoni. 


powers  or  host  of  heaven  are  probably  intended  by  our 
Lord,  Matt.  xxiv.  29,  to  signify  the  whole  Jewish 
hierarchy. 

Verse  11.  Even  to  the  prince  uf  the  host]  They 
seemed,  in  this  case,  to  fight  against  God  himself. 

The  daily  sacrifice  was  taken  away]  By  the  de- 
struction of  the  city  and  temple  ;  and  has  never  been 
restored  from  that  day  until  now. 

Verse  12.  And  a  host  icas  given  him]  That  is, 
power;  or  perhaps  the  host  of  heaven — the  priesthood 
— the  whole  sacrificial  system,  by  reason  of  trans- 
gression. They  had  filled  up  the  measure  of  their 
iniquities,  in  rejecting  the  Lord  that  bought  them  ;  and 
the  daily  sacrifice,  being  no  longer  of  use,  was  given 
up  with  the  rest  to  destruction. 

Cast  down  the  truth]  Probably  the  whole  Jewish 
ritual  and  religion. 

Practised,  and  prospered.]  Prosperity  or  success 
followed  all  their  acts. 

Verse  13.  One  saint  speaking,  and  another  saint 
said]  One  angel  asked  another  how  long  the  sanc- 
tuary was  to  be  trodden  down  ^ 

Verse  1 4.  Unto  two  thousand  and  three  hundred 
trays]  Though  literallv  it  be  two  thousand  three  hun- 
600 


A.  M.  cir.  3451. 
B.  C.  cir.  553. 
01.  cir.  LVI.  4. 
Servii  Tullii, 
R.  Roman., 
cir.  annum  26. 


briel,  make  this    man   to  under- 
stand the  vision. 

17  So  he  came  near  where  I 
stood  :  and  when  he  came,  I  was 
afraid,  and  "  fell  upon  my  face  :  but  he  said 
unto  me.  Understand,  O  son  of  man,  for  at 
the  time  of  the  end  shall  be  the  vision. 

18  "  Now  as  he  was  speaking  with  me,  I  was 
in  a  deep  sleep  on  my  face  toward  the  ground  : 
p  but  he  touched  me,  and  i  set  me  upright. 

19  And  he  said.  Behold,  I  will  make  thee 
know  what  shall  be  in  the  last  end  of  the 
indignation ;  "■  for  at  the  time  appointed  the 
end  shall  be. 

20  *The  ram  which  thou  sawest  having  two 
horns  are  the  kings  of  Media  and  Persia. 

2 1  '  And  the  rough  goat  is  the  king  of 
Grecia :  and  the  great  horn  that  is  between 
liis  eyes  "  is  the  first  king. 

22  ■'  Now  that  being  broken,  whereas  four 
stood  up  for  it,  four  kingdoms  shall  stand  up 
out  of  the  nation,  but  not  in  his  power. 

23  And  in  the  latter  time  of  their  kingdom, 
'■^  when  the  transgressors  ^  are  come  to  the  full, 
a  king  y  of  fierce  countenance,  and  under- 
standing dark  sentences,  ^  shall  stand  up. 


0  Or,  making  desolate;   chap.   xi.  31;    xii.  11;    1  Mac.  i.  54. 

("Heb.  evening  morning. el  Mac.  iv.  36,  &c. ^Heb.  Jiisli 

tied. iSee  chap.  xii.  8;    1  Pet.  i.  10,  11. 1  Ezek.   l.  26. 

i  Chap.  xii.  6,  7. m  Chap.  ix.  21 ;  Luke  i.  19, 26. »  Ezek.  i. 

28;  Rev.  i.  17. oChap.x.9, 10;  Luke  ix.  32. p  Ezek.  ii.  2. 

1  Heb.  made  me  stand  upon  my  standing. '  Chap.  ix.  27  ;  xi.  27, 

35,  36;  xii.  7;  Hab.  ii.  3. «  Ver.  3 "Ver.  5. "Chap 

xi.  3. "Ver.  8;    ch.ip.  xi.  4. "  1  Mac.  i.  11,  &c. ;   ii.  15. 

X  Heb.  are  accomplished. y  Deut.  xxviii.  50. *  Ver.  6. 

dred  evenings  and  mornings,  yet  I  think  the  prophetic 
day  should  be  understood  here,  as  in  other  parts  of 
this  prophet,  and  must  signify  so  many  years.  If  we 
date  these  years  from  the  vision  of  the  he-goat,  (Alex- 
ander's invading  Asia,)  this  was  A.  M.  3670,  B.  C. 
334  ;  and  two  thousand  three  hundred  years  from  that 
tune  will  reach  to  A.  D.  1966,  or  one  hundred  and 
forty-one  years  from  the  present  A.  D.  1825.  This 
will  bring  it  near  to  the  time  mentioned  chap,  vii,  25, 
where  see  the  note. 

Verse  15.  As  the  appearance  of  a  man.]  Supposed 
to  be  the  Messiah. 

Verse  17.  ,4/  the  time  of  the  end  shall  be  the  vision.] 
Or,  as  Houbigant,  "  The  vision  shall  have  an  end  at 
the  proper  time." 

Verse  20.  The  ram  which  thou  saicest]  See  this 
explained  under  the  vision  itself,  ver.  3,  &c. 

Verse  22.  But  not  in  his  power.]  The  four  king- 
doms which  shall  arise  out  of  the  Macedonian  empire 
shall  not  be  of  Alexander's  power  ot  family,  nor  have 
his  .strength  and  dignity. 

Verse  23.  When  the  transgressors  are  come  to  the 
full]  When  the  utmost  degradation  has  taken  place, 
bv  the  buying  and  selling  of  the  high  priesthood ;   for 


Daniel  is  greatly 


CHAP.    IX. 


affected  by  the  vision. 


B  c'c'irMS^'      ^'^   •'^"'^    ^^^   power    shall    be 
Ol. cir.  LV1.4.    mighlv,    "but    not    by  his    own 

Servii  Tullii,  '  ,      ,  i     u       i 

R.  Roman.,      powcr :    and    he    sliall    destroy 
c.r.  annum  26.    wonderfully,  ^  and  shall  prosper, 
and   practise,    "^  and  shall  destroy  the  mighty 
and  the  ''  holy  people. 

25  And  '  through  his  policy  also  he  shall 
cause  craft  to  prosper  in  his  hand  ;  '  and  he 
shall  magnify  himself  in  his  heart,  ?  and  by 
''  peace  shall  destroy  many :  '  he  shall  also 
stand   up  against  the  Prince  of  princes ;  but 


•  Rev. 

xvii. 

13, 

17.— 

— b  Ver.  12  ;  chap.  xi. 

36.- 

cV 

er. 

10; 

chap,  vii 

25.- 



IHcb 

people  of  the  holy  ones. 

'Chap. 

XI 

21, 

23,   2-1.- 

— f\ 

er. 

11; 

chap.  xi.  36 ;   2  Mac 

ix. 

4,  7, 

8> 

11. 

c  1  Mac. 

1.30, 

&c 

■»  Or,  prosperity. 

Onias  was  ejected  for  a  sum  of  money,  to  make  room 
for  wicked  Jason  ;  and  Jason  again  was  supplanted 
for  a  greater  sum  by  a  worse  man,  if  possible,  tban 
himself,  Menelaus ;  and  the  golden  vessels  of  the 
temple  were  sold  to  pay  for  this  sacrilegious  purchase. 
Thus  transgressions  were  come  to  the  full,  before  the 
Romans  had  commission  to  destroy  Jerusalem  and  its 
temple,  &c. 

A  fling  of  fierce  countenance]  The  Roman  govern- 
ment, as  before ;  for  iing  is  often  taken  for  kingdom 
or  empire. 

Understanding  dark  sentences]  Very  learned  and 
skilful  in  all  things  relating  to  government  and  its  in- 
trigues. The  learning  of  Rome  is  proverbial  to  the 
present  time. 

Verse  24.  Bui  not  by  his  own  power]  The  strength 
of  the  other  kingdoms  consisted  in  themselves  ;  but 
the  Roman  empire,  as  a  horn  or  kingdom  of  the  goat, 
was  not  mighty  by  its  own  power — was  not  strong  by 
virtue  of  the  goat,  but  drew  its  nourishment  and  strength 
from  Rome  and  Italy.  There  grew  the  trunk  and  body 
of  the  tree  ;  though  the  branches  extended  over  Greece, 
Asia,  Syria,  and  Egypt. — Bp.  Newton. 

Shall  destroy  wonderfully]  In  the  taking  of  Jeru- 
salem by  the  Romans  ninety-seven  thousand  Jews 
were   made   captives,    and   eleven   hundred   thousand 


he    shall    be    ''  broken    without  \:  *'  "'"■  3451. 

B.  C.  cir.  SS3. 

hand.  01.  cir.  LVi.  4. 

26  '  And    the    vision    of    the      r.  Roman.,' 
evening  and  the  morning  which    "'■  '>""""'  ^^- 
was    told    is    true :      "'  wherefore    shut    thou 
up    the    vision ;      for   it    shall   be   for    many 
days. 

27  °  -'Vnd  I  Daniel  fainted,  and  was  sick 
certain  days ;  afterward  I  rose  up,  "  and  did 
the  king's  business ;  and  I  was  astonished  at 
the  vision,  p  but  none  understood  it. 


iVer 

11 

,  chap. 

xi. 

36. 

kJoh  xixiv. 

20 

Lam.  iv 

6  ;  chap. 

ii.  34, 

45; 

1  Mac 

V 

.8-13; 

2  Mac.  ix 

9 

&c. 

Chap.  X. 

I. « 

Ezek.  xii. 

27 

;   chap. 

X.  14;    xii. 

4, 

9;    Rev. 

xxii.   10. 

"  Chap. 

vu 

28;  x. 

8, 

16.—- 

»Chap.  vi.  2 

3. 

p  See  ver.  16. 

were  slain.  So  they  destroyed  this  once  mighty  and 
holy  people  ! 

A'erse  25.  He  shall  cause  craft  to  prosper]  They 
subdued  as  many  by  their  diplomatic  skill  and  political 
intrigues  as  they  did  by  the  sword. 

He  shall  also  stand  up  against  the  Prince  of  princes] 
Against  Christ ;  for  it  was  by  the  Roman  authority 
that  he  was  condemned  to  death  and  crucified  ;  and 
their  persecutions  had  nearly  destroyed  the  Christian 
religion ;  but  the  house  was  founded  on  a  rock. 

But  he  shall  be  broken  tcithout  hand.]  The  tide  was 
turned  by  the  invisible  hand  of  God  ;  and  thus  heathen 
Rome  was  overcome,  and  converted  to  Christianity. 

Verse  26.  The  vision  of  the  evening  and  the  morning 
which  was  told  is  true]    That  mentioned  in  ver.  14. 

For  it  shall  he  for  many  days.]  Not  less  than  two 
thousand  three  hundred  years  ! 

Verse  27.  Daniel  fainted]  To  foresee  the  deso- 
lations that  were  coming  on  the  land,  the  city,  the 
temple,  and  the  people. 

Did  the  king's  business]  Transacted  the  affairs  of 
state  that  belonged  to  my  department,  after  having 
been  sick  for  certain  days  through  the  effects  of  this 
vision.  He  had  a  pious  and  feeling  heart ;  and  ha 
was  distressed  for  the  desolations  that  were  coming 
upon  his  people. 


CHAPTER  IX. 

Daniel,  understanding  from  the  prophecies  of  Jeremiah  that  the  seventy  years'  captivity  was  now  terminat- 
ing, pours  out  his  soul  in  fervent  prayer  to  God,  and  earnestly  supplicates  pardon  and  restoration  for  his 
captive  people,  1-12.  When  thus  supplicating  God  in  behalf  of  Israel,  the  angel  Gabriel  is  sent  to  in- 
form him  of  the  seventy  prophetic  weeks,  or  four  hundred  and  ninety  natural  years,  which  should  elapse 
from  the  date  of  the  edict  to  rebuild  Jerusalem  and  the  temple  to  the  death  of  the  Messiah,  20-27  ;  a 
prophecy  most  exactly  fulfilled  by  the  event,  according  to  the  computation  of  the  best  chronologers.  Dean 
Prideaux  states  the  commencement  of  these  seventy  prophetic  weeks  to  have  been  in  the  month  Aisan,  in 
the  year  of  the  Julian  period  4256,  which  corresponds  xcith  A.  M.  3546,  B.  C.  458,  according  to  the 
XJsherian  account.  How  awfully  are  the  Jews  blinded,  who,  in  contradiction  to  so  clear  a  prophecy,  still 
expect  the  Messiah  who  was  cut  off,  and,  after  suffering,  is  entered  into  his  glory  ! 

'  601 


DaniePs  prayer  to  God 


DANIEL. 


for  his  people. 


A.  M.  cir.  3466, 
B.  C.  cir.  538. 
01.  cir.  LX.  3. 
Serv'ii  Tullii, 
R.   Roman., 
cir.  annum  41. 


TN    the    first   year   '  of   Darius 
the  son  of  Ahasuerus,  of  the 
seed  of  the  Medes,  ^  which  was 
made  king  over  the  reahn  of  the 
Chaldeans ; 

2  In  the  first  year  of  his  reign  I  Daniel 
understood  by  books  the  number  of  the  years, 
whereof  the  word  of  the  Lord  came  to  '^  Jere- 
miah the  prophet,  that  he  would  accomplish 
seventy  years  in  the  desolations  of  Jerusalem. 

3  *  And  I  set  my  face  unto  the  Lord  God,  to 
seek  by  prayer  and  supplications,  with  fasting, 
and  sackcloth,  and  ashes  : 

4  And  I  prayed  unto  the  Lord  my  God,  and 
made  mv  confession,  and  said,  O  "  Lord,  the 
gi-eat  and  dreadful  God,  keeping  tlie  covenant 
and  mercy  to  them  that  love  him,  and  to  them 
that  keep  his  commandments  ; 

5  'We  have  sinned,  and  have  committed 
iniquity,  and  have  done  wickedly,  and  have 
rebelled,  even  by  departing  from  thy  precepts 
and  from  thy  judgments  : 

6  ^Neither  have  we  hearkened  unto  thy  ser- 
vants the  prophets,  which  spake  in  thy  name 
to  our  kings,  our  princes,  and  our  fathers,  and 
to  all  the  people  of  the  land. 

7  O  Lord,  '^  righteousness  '  belongeth  unto 
thee,  but  unto  us  confusion  of  faces,  a^  at  this 
day ;  to  the  men  of  Judah,  and  to  the  inhabi- 
tants of  Jerusalem,  and  unto  all  Israel,  that 

'>  Chap.   i.  21  ;  V.   31 ;    vi.    28. 1>  Or,  in  which   he,   &c. 

<:2  Chron.  x.txvi.  21;  Jer.  xxv.  11,12;  xxix.  10. d  Neh.  i.  4 

chap.  VI.  10:   Jer.  xxix.  12,   13  ;   James  iv.  8,  9,  10, «Exod, 

XX.  6;  Deut.  vii.  9;  Neh.  i.  5;  ix.  32. fl  Kings  viii.  47,  48 

Neh.  i.  6,  7  ;  ix.  33,  34  ;  Psa.  cvi.  6 ;  Isa.  Ixiv.  5,  6,  7 ;  Jer.  xiv, 

7;  ver.  15;    Bar.  i.  17,   IB. e2  Chron.  xxxvi.   15,  16;    ver. 

10. I'Neh.   ix.   33;    Bar.   i.    15. 'Or,  thou   hast,  &c. 

NOTES  ON  CHAP.   IX. 

Verse  1.  In  Ihc  first  year  of  Darius]  This  is  the 
same  Darius  ihe  Mede,  spoken  of  before,  who  suc- 
ceeded Belshazzar,  king  of  the  Chaldeans.  See  chap. 
V.  31. 

Verse  2.  /  Daniel  understood  b>j  books]  The  pro- 
phecy referred  to  here  is  found  Jer.  x.xv.  12  ;  .xxi.x.  10. 
The  people  must  have  been  satisfied  of  the  Divine  in- 
spiration of  Jeremiah,  or  his  prophecies  would  not 
have  been  so  speedily  collected  nor  so  carefully  pre- 
served. It  appears  that  there  was  a  copy  of  them 
then  in  Daniel's  hands. 

Verse  3.  /  set  my  face — to  seek  by  prayer]  He 
found  that  the  time  of  the  promised  deliverance  could 
not  be  at  any  great  distance  ;  and  as  he  saw  nothing 
that  indicated  a  speedy  termination  of  their  oppressive 
captivity,  he  was  very  much  afflicted,  and  earnestly 
besought  God  to  put  a  speedy  end  to  it  ;  and  how 
earnestly  he  seeks,  his  own  words  show.  He  jrrayed, 
he  supplicated,  he  fasted,  he  put  sackcloth  upon  his 
602 


A.  M.  cir.  3466. 
B.  C.  cir.  538. 
Ol.  cir.  LX.  3. 
Servii  TuUU, 
R.  Roman., 
cir.  annum  41. 


are  near,  and  that  are  far  off, 
tluough  all  the  countries  whither 
thou  hast  driven  them,  because 
of  their  trespass  that  they  have 
trespassed  against  thee. 

8  O  Lord,  to  us  belongeth  ^  confusion  of  face, 
to  our  kings,  to  our  princes,  and  to  our  fathers, 
because  we  have  sinned  against  thee. 

9  'To  the  Lord  our  God  belong  mercies  and 
forgivenesses,  though  we  have  rebelled  against 
liim ; 

10  "  Neither  have  we  obeyed  the  voice  of  the 
Lord  our  God,  to  walk  in  his  laws,  which  he 
set  before  us  by  his  servants  the  prophets. 

1 1  Yea,  "  all  Israel  have  transgressed  thy 
law,  even  by  departing,  that  they  might  not 
obey  thy  voice ;  therefore  the  curse  is  poured 
upon  us,  and  the  oath  that  is  written  in  the 
°  law  of  Moses  the  servant  of  God,  because 
we  have  sinned  against  him. 

12  And  he  hath  ^  confirmed  his  words,  which 
he  spake  against  us,  and  against  our  judges 
that  judged  us,  by  bringing  upon  us  a  great 
evil :  1  for  under  the  whole  heaven  hath  not 
been  done  as  hath  been  done  upon  Jerusalem. 

13  'As  it  is  written  in  the  law  of  Moses,  all 
this  evil  is  come  upon  us  :  ^yet  'made  we  not 
our  prayer  before  the  Lord  our  God,  that  we 
might  turn  from  our  iniquities,  and  understand 
thy  truth. 


k  Ver.  7  :  Bar.  i.  15. ■  Neh.  ix.  17 ;  Psa.  cxxx.  4, 7.— ■»  Ver. 

6. "Isa.  i.  4,  5,  6;   Jer.  viii.  5,  10. "Lev.  xxvi.  14,  &c. ; 

Deut.  xxvii.  15,  &c. ;  xxviii.  15,  &c.  ;  xxix.  20,  &;c. ;  xxx.  17, 

18 ;  xxxi.  17,  &c. ;  xxxii.  19,  &c.  ;  Lam.  ii.  17. p  Zech.  i.  6. 

qLam.  I.  12;  ii.  13  ;  Ezek.  v.  9  ;  Amos  iii.  2. rLev.  xxvi.  14, 

&c. ;  Deut.  xxviii.  15;  Lam.  ii.  17. sJsa.  ix.  13;  Jer.  ii.  30; 

V.  3  ;  Hos.vii,  7, 10. 'Heb.  intreatedwenotthefaceofthe,  &c. 


body,  and  he  put  ashes  upon  his  head.  He  uses  that 
kind  of  prayer  prescribed  by  Solomon  in  his  prayer  at 
the  dedication  of  the  temple.   See  1  Kings  viii.  47,  48. 

Verse  4.  Keeping  the  covenant]  Fidelity  and  truth 
are  characteristics  of  God.  He  had  never  yet  broken 
his  engagements  to  his  followers,  and  was  ever  show- 
ing mercy  to  men. 

Verse  7.  All  Israel,  that  are  near,  and  that  aiefar 
off]  He  prays  both  for  Judah  and  Israel.  The  latter 
were  more  dispersed,  and  had  been  m.uch  longer  in 
captivity. 

Verse  9.  Mercies  and  forgivenesses]  From  God's 
goodness  flow  God's  mercies ;  from  his  mercies,  for- 
givenesses. 

Verse  II.  Therefore  the  curse  is  poured  upon  us] 
It  is  probable  that  he  alludes  here  to  the  punishment 
of  certain  criminals  by  pouring  melted  metal  upon 
them  ;  therefore  he  uses  the  word  "jnn  tittach,  it  is 
poured  out,  like  melted  metal,  for  this  is  the  proper 
meaning  of  the  root  "]nj  nathach. 


The  angel  Gabriel 


CHAF.  IX. 


15  seiU  to  comfort  him. 


A.  M.  cir.  3466. 
B.  C.  cir.  538. 
01.  cir.  LX.  3. 
Servii  Tiillii, 
R.  Roman., 
ctr.  annum  41. 


14  Therefore  hath  the  Lord 
"watched  upon  the  evil,  and 
brought  it  upon  us :  for  '  the 
Lord   our   God   is   righteous  in 

all  his  works  which  he  doeth :  "  for  we  obeyed 

not  his  voice. 

15  And  now,  O  Lord  our  God,  'that  hast 
brought  thy  people  forth  out  of  tlio  land  of 
Egypt  with  a  mighty  hand,  and  hast  y  gotten 
thee  ^  renown,  as  at  this  day ;  "  we  have  sinned, 
we  have  done  wickedly. 

16  O  Lord,  ''according  to  all  thy  righteous- 
ness, I  beseech  thee,  let  thine  anger  and  thy 
fury  be  turned  away  from  thy  city  Jerusalem, 
"  thy  holy  mountain :  because  for  our  sins, 
•^  and  for  the  iniquities  of  our  fathers,  "  Jeru- 
salem and  thy  people  ^  are  become  a  reproach 
to  all  that  (ire  about  us. 

17  Now  therefore,  O  our  God,  hear  the 
prayer  of  thy  servant,  and  his  supplications, 
B  and  cause  thy  face  to  shine  upon  thy  sanc- 
tuary ''  that  is  desolate,  '  for  the  Lord's  sake. 

18  ''O  my  God,  incline  thine  ear,  and  hear; 
open  thine  eyes,  '  and  behold  our  desolations, 
and  the  city  "  which  "  is  called  by  thy  name : 
for  we  do  not  "  present  our  supplications  before 
thee  for  our  righteousnesses,  but  for  ihv  great 
mercies. 

19  O  Lord,  hear  ;  O  Lord,  forgive  ;  O  Lord, 


"Jer.  xxxi.  28;  xliv.  27. »Neh.  in.  33;  ver.  7. "  Ver. 

10. J>Exod.  vi.  1,6;  xxxii.  11 ;  1  Kings  viii.  51 ;  Neh.  i.  10. 

Jer.  xxxii.  21. >"Heb.  mads  thee  a  name. ^  Exod.  xiv.  18; 

Neh.  ix.  10  ;  Jer.  xxxii.  20. a  Ver.  5. ^  1  Sam.  xii.  7  ;  Psa. 

xxxi.  1;    Ixxi.  2;    Mic.  vi.  4.  5. c  Ver.  20;    Zech.  viii.    3. 

^  Exod.  XX.  5- «Lam.  ii.  15,  16. f  Psa.  xliv.  13,  14  ;  Ix.xix. 

4. iNum.  vi.  25;  Psa.  Ixvii.  1  ;  Ixxx.  3,  7,  19. *•  Lain.  v. 

18. '  Ver.  19  ;  John  xvi.  24. "^  Isa.  xxxvii.   17. '  Exod. 

iii.  7;  Psa.  Ixxx.   14,  &c. "Jer.   xxv.  29. "Heb.  uliere- 

upon  thy  name  is  called. 


A.  M.  cir.  3466. 
B.  C.  cir.  538. 
Ol.  cir.  I.X.3. 
Ser^'ii  TiiUii, 
R.  Roman., 
cir.  annum  41. 


A'erse  14.  The  Lord  watched  upon  Ihe  evil]  Incon- 
sequence of  our  manifold  rebellions  he  liath  now 
watched  for  an  opportunity  to  bring  these  calamities 
upon  us. 

Verse  17.  And  cause  t hi/  face  lo  shine]  Give  us 
proof  that  thou  art  reconciled  to  us. 

Verse  19.  Thi/  city  and  thy  people  are  called  by  thy 
name.]  The  holy  city,  the  city  of  the  great  King.  1 
think  it  scarcely  possible  for  any  serious  man  to  read 
these  inipressive  and  pleading  words  without  feeling  a 
measure  of  the  prophet's  earnestness. 

Verse  2 1 .  The  man  Gabriel]  Or  the  angel  Gabriel, 
who  had  appeared  to  me  as  a  man.  tyx  ish  is  the 
same  here  as  person — the  person  Gabriel. 

Being  caused  to  fly  swiftly]  God  hears  with  delight 
such  earnest,  humble,  urgent  prayers ;  and  sends  the 
speediest  answer.  Gabriel  himself  was  ordered  on 
this  occasion  to  make  more  than  usual  speed. 

Verse  94.  Seventy  weeks  are  determined]    This  is  a 


hearken  and  do  ;  defer  not,  "  for 
tiiine  own  sake,  0  my  God  :  for 
thy  city  and  thy  people  are  called 
by  thy  name. 

20  t  And  whiles  I  was  speaking,  and  pray 
ing,  and  confessing  my  sin  and  the  sin  of  my 
people  Israel,  and  presenting  my  supplication 
before  the  Lord  my  God  for  the  holy  moun- 
tain of  my  God  ; 

21  Yea,  whiles  I  was  speaking  in  prayer, 
even  the  man  "■  Gabriel,  whom  I  had  seen  in 
the  vision  at  the  beginning,  being  caused  to 
fly  '  swiftly,  '  touched  me  "  about  the  time  of 
the  evening  oblation. 

22  And  he  informed  me,  and  talked  with  me, 
and  said,  0  Daniel,  I  am  now  come  forth  'to 
give  thee  skill  and  understanding. 

23  At  the  beginning  of  thy  supplications  the 
"  commandment  came  forth,  and  "  I  am  come 
to  show  thee  ;  "for  thou  art  ■'greatly  beloved: 
therefore  °  understand  the  matter,  and  consider 
the  vision. 

24  Seventy  weeks  are  determined  upon  thy 
people  and  upon  thy  holy  city,  ''  to  finish  the 
transgression,  and  *=  lo  make  an  end  of  sins, 
''  and  to  make  reconciliation  for  iniquity,  and 
to  bring  in  everlasting  righteousness,  and  to 
seal  up  the  vision  "^  and  ''  prophecy.  ^  and  to 
anoint  the  Most  Holy. 


» Heb.  cause  (o/a/i ;  Jer.  xxxvi.  7. P  Psa.  Ixxix.  9,  10;  cii. 

15,  16. aPsa.  xxxii.  5;    Isa.  Ixv.    24. 'Chap.    viii.    16. 

a  Heb.  with  weariness,  ot  flight. 'Chap.  viii.  18;    x.  10,   16. 

u  1  Kings  xviii.  36. ^  Heb.  to  make  thee  skilfulof  understanding. 

"Heb.  u'orrf. «Chap.  X.  12. s  Chap.  x.   U",  19. «Heb. 

a   man    of    desires. "  Matt,   xxiv,    15. ^  Or,    to   restrain 

<^Or,  lo  seal  up;    Lam.  iv.  22. *i  Isa.   liii.   10. 'Isa.  liii. 

II;    Jer.  xxiii.  5,  6;    Heb.  ix.  12;   Rev.  xiv.  6. fHeb.  pro- 
phet.  «  Psalm   xiv.  7  ;   Luke  i.  35;  John   i.  41  ;   Hebrews 

ix.  11. 

most  important  prophecy,  and  has  given  rise  to  a  va- 
riety of  opinions  relative  to  the  proper  mode  of  expla- 
nation ;  but  the  chief  difficulty,  if  not  the  only  one,  is 
to  find  out  the  time  from  which  these  seventy  weeks 
should  be  dated.  What  is  here  said  by  the  angel  is 
not  a  direct  answer  to  Daniel's  j)rayer.  Ho  prays  to 
know  when  the  seventy  u-ecks  of  the  captivity  are  to 
end.  Gabriel  shows  him  that  there  are  seventy  weeks 
determined  relative  to  a  redemption  from  another  sort 
of  captivity,  which  shall  commence  with  the  going 
forth  of  the  edict  to  restore  and  rebuild  Jerusalem, 
and  shall  terminate  with  the  death  of  Messiah  the 
Prince,  and  the  total  abolition  of  the  Jewish  sacrifices. 
In  the  four  following  verses  he  enters  into  the  parti 
culars  of  this  most  important  determination,  and  leaves 
them  with  Daniel  fur  his  comfort,  who  has  left  them 
to  the  Church  of  God  for  the  conjirmation  of  its  faith, 
and  a  testimony  to  the  truth  of  Divine  revelation. 
Thev  contain  the  fullest  confirmation  of  Christianity, 
G03 


The  seventy  weeks 


DANIEL. 


cf  years  interpreted 


25  ^  Know  therefore    and  un- 


A.  M.  cir.  3466. 
B.  C.  cir.  538. 

Ol.  cir.  LX.  3.     derstand,   that    '  from  the   going 

R.  Roman., '     forth  of   the  commandment  ''  to 

cir.  annum  41.    ^ggtoi-e   and  to  build    Jerusalem 


unto     '  the    Messiah    ■"  the    Prince   shall   be 

tVer.  23;  IVIatt.  xxiv.  15. 'Ezra  iv.  24;  vi.  1,  15;  vii.  1  ; 

Neh.  ii.  1,  3,  5,  6,  8. ^  Or,  to  build  agam  Jerusalem  ;  as  2  Sam. 

XV.  25 ;  Psa.  Ixxi.  20. 

and  a  complete  refutation  of  the  Jewish  cavils  and 
blasphemies  on  this  subject. 

Of  all  the  writers  I  have  consulted  on  this  most 
noble  prophecy,  Dean  Prideaux  appears  to  me  the  most 
clear  and  satisfactory.  I  shall  therefore  follow  his  me- 
thod in  my  explanation,  and  often  borrow  his  words. 

Seventy  loeeks  are  determined — The  Jews  had  Sab- 
baiic  years,  Lev.  xxv.  8,  by  which  their  years  were 
divided  into  weeks  of  years,  as  in  this  important  pro- 
phecy, each  week  containing  seve?i  years.  The  se- 
venty weeks  therefore  here  spoken  of  amount  to  four 
hundred  and  ninety  years. 

In  ver.  24  there  are  six  events  mentioned  which 
should  be  the  consequences  of  the  incarnation  of  our 
Lord  : — 

I.  To  finish  ({<^3S  lechalle,  to  restrain)  the  trans- 
gression ;  which  was  effected  by  the  preaching  of  the 
Gospel,  and  pouring  out  of  the  Holy  Ghost  among 
men. 

II.  To  make  an  end  of  sins ;  rather  niNHn  Diin'?! 
ulehathem  chataoth,  "  to  make  an  end  o(  sin-offerings  ;" 
which  our  Lord  did  when  he  offered  his  spotless  soul 
and  body  on  the  cross  once  for  all. 

III.  To  make  reconciliation  (i3Il7l  ulechapper,  "  to 
make  atonement  or  expiation")  for  iniquity ;  which  he 
did  by  the  once  offering  up  of  himself. 

IV.  To  bring  in  everlasting  righteousness,  D'd'?^  p^X 
tsedek  olamim,  that  is,  '•  the  righteousness,  or  right- 
eous One,  of  ages ;"  that  person  who  had  been  the 
object  of  the  faith  of  mankind,  and  the  subject  of  the 
predictions  of  the  prophets  through  all  the  ages  of 
the  world. 

v.  To  seal  up  (annSl  velachtom,  "  to  finish  or  com- 
plete") the  vision  and  prophecy ;  that  is,  to  put  an 
end  to  the  necessity  of  any  farther  revelations,  by 
completing  the  canon  of  Scripture,  and  fuUilUng  the 
prophecies  which  related  to  his  person,  sacrifice,  and 
the  glory  that  should  follow. 

VI.  And  to  anoint  the  Most  Holy,  D'iynp  tJ^Tp  kodesh 
kodashim,  "  the  Holy  of  holies."  TT^D  mashach,  to 
anoint,  (from  which  comes  X^'Z"2  mashiach,  the  Mes- 
siah, the  anointed  one,)  signifies  in  general,  to  conse- 
crate or  appoint  to  some  special  office.  Here  it  means 
the  consecration  or  appointment  of  our  blessed  Lord, 
the  Holy  One  of  Israel,  to  be  the  Prophet,  Priest,  and 
King  of  mankind. 

Verse  25.  From  the  going  forth  of  the  command- 
ment to  restore  and  to  build  Jerusalem]  The  fore- 
going events  being  all  accomplished  by  Jesus  Christ, 
they  of  course  determine  the  prophecy  to  him.  And 
if  we  reckon  back /our  hundred  and  ninety  years,  we 
shall  find  the  time  of  the  going  forth  of  this  command. 

Most  learned  men  agree  that  the  death  of  Christ 
nappened  at  the  passover  in  the  month  Nisan,  in  the 
604 


seven     weeks,     and    threescore  ^-^l  <='.'■■  3468. 

'  B.  C.  cir.  538. 

and     two     weeks:      the     street  01.  cir.  LX.  3. 

°  shall  be    built  again,   and   the  r.  Roman.,' 

o  wall,      p  even     i  m     troublous  "'"■  ="'""■"  *'■ 
times. 


'John  i.  41 ;  iv.  25. "  Isa.  Iv.  4. "Heb.  shall  return,  and 

bebuilded. »0r,  breactt,  or  ditch. pNeh.  iv.  8,  16,  17,  18. 

I  Heb.  in  strait  of  times  ;  Neh.  vi.  15. 


four  thousand  seven  hundred  and  forty-sixth  year  of 
the  Julian  period.  Four  hundred  and  ninety  years, 
reckoned  back  from  the  above  year,  leads  us  directly 
to  the  month  Nisan  in  the  four  thousand  two  hundred 
and  fifty-sixth  year  of  the  same  period  ;  the  very  month 
and  year  in  which  £zra  had  his  commission  from  Ar-^ 
taxerxcs  Longimanus,  king  of  Persia,  (see  Ezra  vii.  9,) 
to  restore  and  rebuild  Jerusalem.  See  the  comraissioit 
in  Ezra,  chap.  vii.  11-26,  and  Prideaux's  Connexions, 
vol.  ii.  p.  380. 

The  above  seventy  weeks,  or  four  hundred  and 
ninety  years,  are  divided,  in  ver.  25,  into  three  distinct 
periods,  to  each  of  which  pai-ticular  events  are  as- 
signed.     The  three  periods  are, — 

I.  Seven  weeks,  that  is,  forty-nine  years. 

II.  Sixty -tivo  weeks,  that  is,  four  hundred  and 
thirty-four  years. 

III.  One  week,  that  is,  seven  years. 

To  the  first  period  of  seven  iveeks  the  restoration 
and  repairing  of  Jerusalem  are  referred  ;  and  so  long 
were  Ezra  and  Nehemiah  employed  in  restoring  the 
sacre-^  ■constitutions  and  civil  establishments  of  the 
Jews,  for  this  work  lasted  _/oWy-nme  years  after  the 
commission  was  given  by  Artaxerxes. 

From  the  above  seven  weeks  the  second  period  of 
sixty-two  weeks,  or  four  hundred  and  thirty-four 
years  more,  commences,  at  the  end  of  which  the  pro» 
phecy  says,  Messiah  the  Prince  should  come,  that  is, 
seven  weeks,  ox  forty -nine  years,  should  be  allowed  for 
the  restoration  of  the  Jewish  state  ;  from  which  time 
till  the  public  entrance  of  the  Messiah  on  the  work  of 
the  ministry  should  be  sixty-two  iveeks,  or  four  hun- 
dred and  thirty-four  years,  in  all  four  hundred  and 
eighty-three  years. 

From  the  coming  of  our  Lord,  the  third  period  is  to 
be  dated,  viz.,  "  He  shall  confirm  the  covenant  with 
many  for  one  week,"  that  is,  seven  years,  ver.  27. 

This  confirmation  of  the  covenant  must  take  in  the 
ministry  of  John  the  Baptist  with  that  of  our  Lord, 
comprehending  the  term  of  seven  years,  during  the 
whole  of  which  he  might  be  well  said  to  confirm  or 
ratify  the  new  covenant  with  mankind.  Our  Lord 
says,  "  The  law  was  until  John  ;"  but  from  his  first 
public  preaching  the  kingdom  of  God,  or  Gospel  dis- 
pensation, commenced. 

These  seven  years,  added  to  the  four  hundred  and 
eighty-three,  complete  the  four  hundred  and  ninety 
years,  or  seventy  prophetic  weeks  ;  so  that  the  whole 
of  this  prophecy,  from  the  times  and  corresponding 
events,  has  been  fulfilled  to  the  very  letter. 

Some  imagine  that  the  half  of  the  last  seven  years 
is  to  be  referred  to  the  total  destruction  of  the  Jews 
by  Titus,  when  the  daily  sacrifice  for  ever  ceased  to 
be  offered  ;  and  that  the  intermediate  space  of  thirtv- 


The  seventy  weeks 


CHAP.  IX. 


of  years  interpreted. 


A.  M.  cir.  3466.      26   And    after    threescore    and 

B.  C.  cir.  bM. 

Oi.cir.  LX.3.    two  wccks  "■  sliall  Mcssiah  bc  cut 

Servii  TriUll,  ^^        t  .  r       i   ■  ir      .  i 

R.  Roman.,      off,  '  Dut «  not  lor  lumsclt  :  "  and 

cir.  annum  41.       ,  jj^^    ^qq^\q    of    the    prinCC     tlwt 

shall  come  "  shall  destroy  the  city  '  and  the 
sancluar)' ;  ''  and  the  end  thereof  shall  be 
'  with  a  flood,  aiid  unto  the  end  of  the  war 
*  desolations  arc  determined. 

'Isa.  liii.8;  Markix.  12;  Luke  xxiv.  26,  46. "1  Pet.  ii.  21 ; 

iii.  18. 'Or,  and  shall  havf  nothing;    John  xiv.   30. "Or, 

and  [the  Jews}  they  shall  be  no  more  fits  people  ;  chap.  xi.  17,  or, 
and  the  Prince's  [Slessiah's^  ver.  25]  future  people. 


7. •»  Luke  xlx.  4 1. "  Matt.  xxiv.  2.- 

tlsa.  viii.  7,  8 ;  chap.  xi.  10, 22;  Nah.  i.  8. 


'  Malt.  ixii. 
y  Malt.  xxir.  6,  14. 


seven  years,  from  our  Lord's  death  till  the  destruction 
of  the  city,  is  passed  over  as  being  of  no  account  in 
relation  to  the  prophecy,  and  that  it  was  on  this  ac- 
count that  the  last  seven  years  are  divided.  But 
Dean  Pndeaux  thinks  that  the  whole  refers  to  our 
Lord's  preaching  connected  with  that  of  the  Baptist, 
'i'ni  vachalsi,  says  he,  signi/ies  in  the  half  part  of  the 
week  ;  that  is,  in  the  latter  three  years  and  a  half  in 
which  he  exercised  himself  in  the  public  ministry,  he 
caused,  by  the  sacrifice  of  himself,  all  other  sacrifices 
and  oblations  to  cease,  which  were  instituted  to  sig- 
nify his. 

In  the  latter  parts  of  ver.  26  and  27  we  find  the 
THIRD  p.\RT  of  this  great  prophecy,  which  refers  to 
what  should  be  done  after  the  completion  of  these  se- 
venty weeks. 

A'crse  26.  And  the  people  of  the  prince  that  shall 
come  shall  destroy  the  city  and  the  sanctuary]  By  the 
"  prince"  Titus,  the  son  of  Vespasian,  is  plainly  in- 
tended ;  and  "  the  people  of  that  prince"  are  no  other 
than  the  Romans,  who,  according  to  the  prophecy, 
destroyed  the  sanctuary,  tyipn  haklodesh,  the  holy 
place  or  temple,  and,  as  a.  flood,  swept  away  all,  till 
the  total  destruction  of  that  obstinate  people  finished 
the  war. 

A'erse  37.  And  for  the  overspreading  of  abominations 
he  shall  make  it  desolate]  This  clause  is  remarkably 
obscure.  D'^il'O  □'i'lptJ'  ^j3  kenaph  shikkutsim  mesho- 
mem,  "  And  upon  the  wing  of  abominations  causing 
amazement."  This  is  a  literal  translation  of  the 
place  ;  but  still  there  is  no  determinate  sense.  A  He- 
brexo  MS.,  written  in  the  thirteenth  centurj-,  has  pre- 
served a  very  remarkable  reading  here,  which  frees  the 
place  from  all  embarrassment.  Instead  of  the  above 
reading,  this  valuable  MS.  has  yip'S'  nTI"  S^Tin 
ubeheychal  yihyey  shikkuts ;  that  is,  "  And  in  the 
temple  (of  the  Lord)  there  shall  be  abomination." 
This  makes  the  passage  plain,  and  is  strictly  conform- 
able to  the  facts  themselves,  for  the  temple  was  pro- 
faned ;  and  it  agrees  with  the  prediction  of  our  Lord, 
who  said  that  the  abomination  that  makcth  desolate 
should  stand  in  the  holy  place.  Matt.  xxiv.  15,  and 
quotes  the  words  as  spoken  Sia  AavijjX  tov  cppoorirou, 
by  Daniel  the  prophet.  That  the  above  reading  gives 
the  true  sense,  there  can  be  little  doubt,  because  it  is 
countenanced  by  the  most  eminent  ancient  versions. 

The   Vulgate  reads,  Et  erit  in  tcmplo  abominatio, 
"  And  in  the  temple  there  shall  be  abomination." 


27  And  he  shall  confirm  '•the  *i*J;'='r-  l*^- 

B.  C.  cir.  538. 

'  covenant  with    ''  many  for  one    01.  dr.  LX.  3. 

,  1.1  -1  *■      1  Seri'ii  Tullii, 

week :    and  in  the  midst  ot   the      r.  Roman., 
week  he  shall  cause  the  sacrifice    "r.  annum  41 
and  the  oblation  to  cease,   '  and  for  the  over- 
spreading of  'abo.ninalions  he  shall  inake  it 
desolate,  «  even  until  the  consummation,  and  that 
determined  shall  be  poured  ''  upon  the  desolate 


»  Or,  it  shall  be  cut  off  by  desolations. b  Or,  a. '  Isa.  xlii. 

6;  Iv.  3;  Jor.  xxxi.  31  ;  Ei:ek.  xvi.  60,  61,  62. ■!  Isa.  lill.  11; 

Matt,  xxvi.28;  Rom.  v.  15, 19  ;  Hrh.  ii.  28. 'Or,  and  upon  the 

battlements  shall  be  the  idols  of  the  desolator, ("Matt.  xxiv.  15 ; 

Mark  xiii.  14  ;  Luke  xxi.  20. sSec  Isa.  x.  22,  23 ;  xxviii.  22 , 

chap.  xi.  36 ;  Luke  xxi.  24  ;  Rom.  xi.  26. — ">  Or,  upon  thedesolator. 


The  Septuagint,  Kai  E«  to  ispov  ^5shjyfj.a  tuv 
EprifAutfcwv,  "  And  upon  the  temple  there  shall  be  the 
abomination  of  desolation." 

The  Arabic,  "  And  upon  the  sanctuary  there  shall 
be  the  abomination  of  ruin." 

The  above  reading  is  celebrated  by  /.  D.  Michaelis, 
Epist.  De  Ebdora.  Dan.,  p.  120  :  Vix  insignius  exem- 
plum  reperiri  posse  autumem,  ostensuro  in  codicibus 
Hebraeis  latere  lectiones  dignissimas  quae  eruantur, 
&c.  "  A  more  illustrious  example  can,  I  think,  hardly 
be  found,  to  show  that  various  readings  lie  hid  in  He- 
brew MSS.,  which  are  most  worthy  of  being  exhi- 
bited."   Vid.  Bib.  Heb.  Ke.nmcott,  Dis.  Gen. 

I  have  only  to  add  that  this  mode  of  reckoning 
years  and  periods,  by  weeks  is  not  solely  Jewish. 
Macrnbius,  in  his  book  on  Scipio's  dream,  has  these 
remarkable  words  :  Sed  a  sexta  usque  ad  septimam 
septimanam  fit  quidem  diminutio,  sed  occulta,  et  qua 
detrinientimi  suum  aperta  defectione  non  prodat ;  ideo 
nonnullarum  rerumpublicarum  hie  mos  est,  ut  post 
sextam  ad  militiam  nemo  cog.atur ;  Somn.  Scip.,  lib.  i. 
c.  vi.,  in  fine.  "  From  the  sixth  to  the  seventh  week, 
there  is  a  diminution  of  strength  ;  but  it  is  hidden,  and 
does  not  manifest  itself  by  any  outward  defect.  Hence 
it  was  the  custom  in  some  republics  not  to  oblige  a 
man  to  go  to  the  wars  after  the  sixth  week,  i.  e.,  after 
forty-two  years  of  age." 

Having  now  gone  through  the  whole  of  this  im- 
portant prophecy,  and  given  that  interpretation  which 
the  original  seemed  best  to  warrant,  I  shall  next  pro- 
ceed to  notice  the  principal  various  readings  found  in 
the  Collections  of  Kennicott  and  De  Rossi,  with  those 
from  my  own  MSS.,  which  the  reader  may  collate 
with  the  words  of  the  common  printed  text. 

Verse  24.     ityip  I'i'  Sj'i  pj'  S;'  innj  oy2w  ayi]a 

r\iN:Dn  unrht  j'B-sn  nbdi 

o-dS;'  pii"  N'^nS^  p;'  i-joSi 

:  D'lnp  tnp  nty::'?)  x'3ji  ptn  Dnn'71 

Verse  26.  Sd^HI  l•^nl 

o'jtyii'  nu2^i  ywrh  -inn  nsd  p 

nv2t»  D'i'2ty  TJj  n'ly:  ly 

aijyn  wi\oi  a-m>  O'v^tsn 

tD'fiyn  pix3i  ynni  3ini  nn:3Ji 

Verse  96.  D':tyi  D"t:'ty  D-j'^cn  -insi 

605 


Various  readings  relative 


DANIEL. 


to  the  seventy  weeks. 


N3n  TJJ  uy  rent?"  tynpni  ivni 

trranty  ns-\n3  nonSn  yp  n;'! 

Verse  S7.  .  nns  Vizis'  D'3-i'7  n'i3  t^jhi 

.nnjDi  n3i  n'^a?'  vi^t^n  ':;m 

.DDK'a  D'Sipty  f]:3  hi;*! 

:  D3ity  by  inn  nsin:i  nSo  np 

Of  the  whole  passage  Houhigant  gives  the  following 

translation  :— 

Verse  24.  Seventy  weeks  are  determined  upon  thy 
people,  and  the  city  of  thy  sanctuary  : 

That  sin  may  be  restrained,  and  transgressions  have 
an  end ; 

That  iniquity  may  be  expiated,  and  an  everlasting 
righteousness  brought  in ; 

That  visions  and  prophecies  may  be  sealed  up,  and  the 
Holy  of  holies  anointed. 

V^erse  25.    Know  therefore  and  understand  : — 

From  the  edict  which  shall  be  promulgated,  to  return 
and  rebuild  Jerusalem,  there  shall  be  seven  weeks. 

Then  it  shall  be  fully  rebuilt,  with  anxiety,  in  difficult 
times. 

Thence,  to  the  Prince  Messiah,  there  shall  be  sixty- 
two  weeks. 

Verse  26.  And  after  sixty-two  weeks  the  Messiah 
shall  be  slain,  and  have  no  justice. 

Afterwards  he  shall  waste  the  city  and  the  sanctuary, 
by  the  prince  that  is  to  come. 

And  his  end  shall  be  in  straits ;  and  to  the  end  of  the 
war  desolation  is  appointed. 

Verse  27.  And  for  one  week  he  shall  confirm  a  cove- 
nant with  many ; 

And  in  the  middle  of  the  week  he  shall  abrogate  sa- 
crifice and  offering ; 

And  in  tlie  temple  there  shall  be  the  abomination  of 
desolation, 

Until  the  ruin  which  is  decreed  rush  on  after  the  de- 
solation. 

In  this  translation  there  are  some  peculiarities. 

Instead  of  "  the  street  shall  be  built  again,  and  the 
wall,"  ver.  25,  he  translates  |'nni  3im  (with  the 
prefix  3  beth  instead  of  1  vau  in  the  latter  word,)  "  it 
shall  be  fully  (the  city  and  all  its  walls)  rebuilt  with 
anxiety." 

Instead  of  lb  "Xl  "  but  not  for  himself,"  he  trans- 
lates, "  Nor  shall  justice  be  done  him  ;"  supposing  that 
J'T  "justice"  was  originally  in  the  verse. 

Instead  of  "  the  people  of  the  prince,"  ver.  20,  he 
translates  "  by  the  prince,"  using  Djf  im  as  a  preposi- 
tion, instead  of  Dy  am,  '•  the  people." 

Instead  of  "  and  for  the  overspreading,"  he  trans- 
lates rj;D  byi  "  in  the  temple  ;"  following  the  Septua- 
gint,  xai  siri  to  lEpov.  This  rendering  is  at  least  as 
good  as  ours  :  but  see  the  margiiial  readings  here,  and 
the  preceding  notes. 

Houbigant  contends  also  that  the  arrangement  of 
the  several  members  in  these  passages  is  confused. 
He  proposes  one  alteration,  which  is  important,  viz.. 
From  the  promulgation  of  the  decree  to  rebuild  Jeru- 
salem shall  be  seven  weeks ;  and  unto  Messiah  the 
prince,  sixty-two  weeks.  All  these  alterations  he  vin- 
dicates in  his  notes  at  the  end  of  this  chapter.  In  the 
GOfl 


text  I  have  inserted  Houbigant's  dots,  or  marks  of  dis- 
tinction between  the  different  members  of  the  verses 

Various  Readings. 

Verse  24.   CyDty,  □"J'13B'  weeks  written  full,  so  as  to 
prevent  mistakes,  in  thirteen  of  Kennicotfs,  four  of  J 
De  Rossi^s,  and  one  ancient  of  my  own. 

D'yUC  Seventy-one  of  Kennicott^s,  and  one  of  De  Ros- 
si's, have  DTl^ty  "  weeks,  weeks,  weeks  ;"  that  is, 
"  many  weeks  :"  but  this  is  a  mere  mistake. 

iih^h  "  to  restrain."  vh^h  "  to  consume,"  is  the  read- 
ing of  twenty-nine  of  KennicotCs,  thirteen  of  De 
Rossi's,  and  one  ancient  of  my  own. 

□nnSl  "  and  to  seal  up."  Forty-three  of  Kennicotfs, 
tivelve  of  De  Rossis,  and  one  of  my  ow-n,  have 
Dnnbl  "  to  make  an  end."  One  reads  Dinnbl,  more 
full. 

nistan  "  sins."  r\HUr\  "  sin,"  in  the  singular,  is  the 
reading  of  twenty-six  of  De  Rossis ;  and  so,  in 
the  second  instance  where  this  word  occurs,  ttvo  of 
my  MSS. 

D'aby  "  everlasting."  Two  of  my  oldest  MSS.  read 
D'rabiJ',  and  so  in  the  next  instance. 

S'^Jl  "  and  the  prophet."  The  conjunction  is  omitted 
by  tioo  of  Kennicott's. 

Sjtyni  "  and  understand."  One  of  my  MSS.  has  h'2Wr\^ 

Verse  25.  Ki'n  p  "  from  the  publication."  One  MS. 
of  De  Rossis  omits  the  |D  "  from,"  and  instead  of 
either,  one  of  my  oldest  MSS.  has  NSId'?  "  to  the 
publication." 

r\"S~i  "  Messiah."  Nine  MSS.  read  the  word  with  the 
point  sheva,  which  makes  it  read,  in  regimine,  "  the 
anointed  of  the  prince."  But  this  is  evidently  the 
effect  of  carelessness,  or  rather  design. 

n>'2ty  "  seven."  Two  MSS.  add  the  conjunction  l 
vau,  "  and." 

hud'?!  "  and  to  build."  One  of  mine  omits  the  con- 
junction. 

n;'3iy  D"j'3B'  "  seven  weeks."  One  of  Kennicoti's  has 
ryysi  D'J'DK'  "  seventy  years." 

D'iOtyi  "  and  weeks."  One  of  Kennicotfs  has  J713tyi 
"  and  a  week." 

D'tytJ'  "  sixty."  A  few  add  the  conjunction  l  vau,  "  and 
sixty  ;"  and  another  has  nti'iJ'  "  six  ;"  and  another 
□■'i'DE'  "  seventy."  Wherever  this  word  signifies 
weeks,  tico  of  my  oldest  MSS.  write  it  full,  D'J'nty. 
In  one  of  my  MSS.  D'sra  O'l'myn  are  omitted 
in  the  text,  but  added  by  a  later  hand  in  the 
margin. 

ynni  "  and  the  ditch."  One  MS.  has  Tyn  "  the  city." 
And  for  7W^  "  street,"  one  of  mine  has  3im  of  the 
same  meaning,  but  more  full. 

plS3l  "  and  in  straits,"  or  anxiety.  One  MS.  without 
and,  as  the  Vulgate  and  Septuagint. 

Verse  26.  tyipHI  "  and  the  holy  place  or  sanctuary." 
But  tivo  of  my  most  ancient  MSS.,  and/o!/r  of  Ken- 
nicoti's, leave  out  the  1  vau,  and  read  tyipn  Tj'n' 
"  and  the  holy  city,"  or  "  city  of  holiness,"  instead 
of  "  the  city  and  sanctuary."  In  one  MS.  1  is 
omitted  in  Tym. 

ISpl  "  and  its  end."  One  MS.  omits  the  conjunction 
1  and ;  one  omits  the  following  yp  "  the  end ;" 
reading  thus:  "and  unto  the  war."  But  a  more 
singular  reading  is  that  of  one  of  my  own  MSS 


A  Divme  messenger 


CHAP.  X. 


i4'  sent  to  Daniel 


written  about  A.  D.  11 36,  which  has  IX'pl  "  and  its 
summer." 

D'B'B'  "  sixty."  But  one  of  Kennicoll's  MSS.  has 
O'V-iy  D'tyi?  "  si.\ty  weeks ;"  and  another  adds  the 
conjunction,  and  sixty. 

n'nti'''  "  shall  destroy."  But  one  of  De  Rossi's  has 
nniy"  "shall  be  destroyed." 

DJ'  "  the  people."  D>'  im,  "  with,"  is  the  reading  of  one 
of  KennicotCs,  with  the  SepluaginI,  T/teodotion,  Si/- 
riac  Hexapla,  Vulgate,  and  Arabic. 

rpia^  "  with  a  flood."  One  MS.  has  fjaBTI  "  the 
flood." 

*]33  Si'l  "and  upon  the  wing."  Nearly  twenty  ^SS. 
have  nj'l  "  and  unto,"  &c. 

Verse  27.  yp  n;'l  "  and  unto  the  end."  "\y  "  to  the 
end  ;"  and  one  has  '7i'l  "  and  upon." 

yp  "  the  end."  One  has  nj'  "  the  time  ;"  and  another 
both,  yp  n;'  "  the  time  of  the  end." 

D'Vlpty  ^}J  '7>'i  "  and  upon  the  wing  (or  battlement) 
abomination."  Instead  of  this,  one  of  the  Parisian 
MSS.  numbered  three  hundred  and  thirteen  in  Ken- 
nicott's,  has  yip'i:^  DTI'  SDT121  "  and  in  the  temple 
there  shall  be  abomination."  See  the  preceding  notes. 
This  is  a  similar  reading  to  Theodotion,  the  Vulgate, 
Septuagint,  Syriac  Hexapla,  and  the  Arabic  ;  and 
is  countenanced  by  our  Lord,  Matt.  xxiv.  15.  After 
»'l  that  has  been  said  on  this  reading,  (which  may 


be  genuine,  but  is  less  liable  to  suspicion,  as  tho 
MS.  appears  to  be  the  work  of  some  Christian ;  it 
is  written  from  ihe  left  to  the  right  hand,  and  is 
accompanied  by  the  Vulgate  Latin,)  if  this  be  an 
attempt  to  accommodate  the  Hebrew  to  the  Vul- 
gate, it  should  be  stated  that  they  who  have  exa- 
mined this  MS.  closely,  have  asserted  that  there  is 
no  evidence  that  the  writer  has  endeavoured  to  con- 
form the  Hebrew  to  the  Latin  text,  unless  this  be 
accounted  such.  The  ancient  versions  give  this 
reading  groat  credit. 
D  Sipiy  "  abominations."     One  of  mine  has  less  fully 

DDiya  "  desolation."  One  of  mine  has  more  fully  DrDlB'T. 
nyi  "  and  unto,"  is  wanting  in  one  of  mine  ;  '7i'l  "  and 

upon"  is  the  reading  in  one  other. 
DOliy  '7i'  "  until  the  desolation."  DnViy  "  the  desolation." 
One  of  mine  has  □'D!!'  without  the  1  vau.     7i'  ia 
wanting ;   but  is  added  in  the  margin,  by  a  later 
hand,  in  another  of  these  ancient  MSS. 
I  have  thus  set  down  almost  all  the  variations  men- 
tioned by  Kennicott  and  De  Rossi,  and  those  furnished 
by  three  ancient   MSS.  of  my  own,  that  the  learned 
reader  mav  avail  himself  of  every  help  to  e.xamine 
thoroughly  this  important  prophecy.    Upwards  of  thirty 
various  readings  in  the  compass  of  four  verses,  and 
several  of  them  of  great  moment. 


CHAPTER   X. 

This  and  the  two  following  chapters  give  an  account  of  Daniel's  last  vision,  wherein  the  succession  of  the 
Persian  and  Grecian  monarchies  is  described,  together  loith  the  wars  that  should  lake  place  betioeen  Syria 
and  Egypt  under  the  latter  monarchy.  The  last  part  of  the  vision  {from  chap.  xi.  36)  seems  to  relate 
chief  y  to  the  persecutions  of  the  Church  in  the  times  of  Antichrist,  till  it  be  purified  from  all  its  pollutions  ; 
after  which  will  follow  that  glorious  kingdom  of  the  saints  spoken  of  in  the  seventh  and  eighth  chapters. 
This  chapter  begins  tvith  an  account  of  Daniel's  fasting  and  humiliation,  1-3.  Then  ice  have  a  descrip- 
tion of  the  Divine  person  who  appeared  to  the  prophet,  not  unlike  him  who  appeared  to  the  apostle  in  the 
isle  of  PalmOS,  4-21.      See  Rev.  i.  10-16. 


A.  M.  3170. 

B.  C.  534. 

01.  LXI.  3. 

Anno  Tar<|uinii 

Superbi, 
R.  Roman..  1. 


TX  the  third  year  of  Cyrus  king 
of  Persia  a  thing  was  revealed 
unto  Daniel,  "  whose  name  was 
called  Belteshazzar  ;  ''  and  the 
thing  'COS  true,  "  but  the  time  appointed  loas 
^  long  ;  and  '  he  understood  the  thing,  and  had 
understanding  of  the  vision. 

2    In    those  days    I   Daniel  was  mourning 
three  '  full  weeks. 

•Chap.   i.  7 bChap.  viii.  26;    Rev.  xix.   9. cVer.  14. 

''Heb. great. 'Chap.  i.  17;    viii.  16. 

NOTES  ON  CHAP.  X. 

Verse  1.  In  the  third  year  of  Cyrus]  ^^"hich  an- 
swers to  the  first  year  of  Darius  the  Mede. 

The  time  appointed  was  long]  Snj  K3S1  vetsaba 
gadol,  but  the  warfare  long ;  there  will  be  many  con- 
tentions and  wars  before  these  things  can  be  accom- 
plished. 

Verse  2.  / — icas  mourning  three  full  weeks.]  The 
weeks  are  most  probably  dated  from  the  time  of  the 


A.  M.  3470. 
B.  C.  534. 
01.  LXI.  3. 

Anno  Tarquinii 

Superbi, 
R.  Roman..   1. 


.3  I  ate  no  ^  pleasant  bread, 
neither  came  flesh  nor  wine  in 
my  mouth,  "^  neither  did  I  anoint 
myself  at  all,  till  three  whole 
weeks  were  fulfilled. 

4  And  in  the  four  and  twentieth  day  of  the 
first  month,  as  I  was  by  the  side  of  the  great 
river,  which  is  '  Hiddekel ; 

5  Then  ''  I  lifted  up  mine  eyes,  and  looked. 


'  Heb.  weeks  of  days. S  Heb.  bread  of  desires.- 

i  Gen.  ii.  14. '  Josh.  v.  13. 


liMatt.  vi.  17. 


termination  of  the  last  vision.      Calmet  proves  this  by 
several  reasons. 

Verse  3.  /  a>e  no  pleasant  bread]  This  fast  was 
rather  a  general  abstinence ;  living  all  the  while  on 
coarse  and  unsavoury  food ;  drinking  nothing  but 
water ;  not  using  the  bath,  and  most  probably  wear- 
haircloth   next   the    skin,   during   the    whole   of 


ing 

the  time. 

Verse  4.  By  the  side  of — Hiddekel] 
607 


The  same  as 


A  Divine  messenget 


DANIEL. 


is  sent  to  Daniel. 


'b  'c'  mT'      ^"'^    '  ^^'^o^'^    "  ^    certain    man 
01.  LXi.  3.      clothed  in  linen,  whose  loins  were 
""superbi!'""    °  girded    with     °  fine     gold     of 
^-  ^°'"^"''  '■     Uphaz: 

6  His  body  also  vjas  p  like  the  beryl,  and 
his  face  i  as  the  appearance  of  lightning,  ^  and 
his  eyes  as  lamps  of  fire,  and  his  arms  ^  and 
his  feet  like  in  colour  to  polished  brass, '  and  the 
voice  of  his  words  like  the  voice  of  a  multitude. 

7  And  I  Daniel  "  alone  saw  the  vision  :  for 
the  men  that  were  with  me  saw  not  the  vision  ; 
but  a  great  quaking  fell  upon  them,  so  that 
they  fled  to  hide  themselves. 

8  Therefore  I  was  left  alone,  and  saw  this 
great  vision,  "  and  there  remained  no  strength 
in  me  :  for  my  "  comeliness  ^  was  turned  in  me 
into  corruption,  and  I  retained  no  strength. 

9  Yet  heard  I  the  voice  of  his  words  :  ''  and 
when  I  heard  the  voice  of  his  words,  then 
was  I  in  a  deep  sleep  on  my  face,  and  my 
face  toward  the  ground. 

10  'And,  behold,  a  hand  touched  me,  which 
*  set  me  upon  my  knees  and  upon  the  palms 
of  my  hands. 

1  Chap.  xii.  6,  7. "Heh.  one  man. "Rev.  i.  13,  14,  15; 

XV.  6. °  Jer.  x.  9. 1' Ezek.  i.  16. lEzek.  i.  14. 'Rev. 

i.  14;  xix.  12. sEzek.  i.  7;  Rev.  i.  15. lEzek.  i.  24;  Rev. 

i.  15. "2  Kings  vi.  17  ;  Actsix.7. ^Chap.  viii.27. *'0.-, 

vigour. ^Ch.ap.  vii.  28. J'Chap.  viii,  18. zjer.  i  9;  ch. 

ix.  21  ;  Rev.  i.  17. ^Heb.  mm'ed. 


the  Tigris,  the  great  river  of  Assyria  ;    as  the  Eu- 
phrates of  Syria,  and  the  i\7/e  of  Egypt. 

Verse  5.  Clothed  in  linen]  The  description  is  in- 
tended to  point  out  the  splendour  of  the  garments. 

Gold  of  Up/iaz]     Tlie  same  as  Ophir. 

Verse  6.  His  body  also  was  like  the  beryl]  The 
description  of  this  person  is  very  similar  to  that  of  our 
Lord  in  Rev.  i.  13—15. 

Verse  7.  The  men  that  were  with  me  saw  not  the 
vision]  An  exactly  parallel  case  with  what  occurred 
at  the  conversion  of  Saul  of  Tarsus,  Acts  ix.  7.  There 
was  a  Divine  influence  which  they  all  felt,  but  only 
Daniel  saw  the  corporeal  appearance. 

Verse  9.   Was  I  in  a  deep  sleep]    I  fell  into  a  swoon. 

Verse  10.  .4.  hand  touched  me]  Nothing  was  appa- 
rent or  palpable  but  a  hand.  A  hand  had  written  Bel- 
shazzar's  fate  upon  the  wall ;  and  the  hand  is  frequently 
mentioned  when  the  power  or  majesty  of  God  is  in- 
tended. Perhaps  by  hand  God  himself  may  be  meant. 
It  is  remarkable  that  in  a  very  ancient  M.S.  of  the 
Septuagint,  more  than  a  thousand  years  old,  now  in 
the  imperial  library  of  A'ienna,  adorned  with  paintings 
which  have  been  engraved  for  the  catalogue  of  Lani- 
bechius,  and  transferred  to  that  of  Nesselius,  all  the 
appearances  of  God  are  represented  by  a  hand  in  the 
clouds. 

Verse  12.   I  am  come  for  thy  words]     On  account 
of  thy  prayers  I  am  sent  to  comfort  and  instruct  thee. 
608 


11  And  he  said  unto  me,   O      *,M.  3470. 
Daniel,  *  a  "  man  greatly  beloved,      01.  Lxi.  3. 
understand  the  words  that  I  speak         SupeX,'"" 
unto  thee,  and  "^  stand  upright :  for     «■  Roman.,  1. 
unto  thee  am  I  now  sent.      And  when  he  had 
spoken  this  word  unto  me,  I  stood  trembling. 

1 2  Then  said  he  unto  me,  "  Fear  not,  Daniel : 
for  from  the  first  day  that  thou  didst  set  thine 
heart  to  understand,  and  to  chasten  thyself 
before  thy  God,  *'  thy  words  were  heard,  and 
I  am  come  for  thy  words. 

13  f  But  the  prince  of  the  kingdom  of  Persia 
withstood  me  one  and  twenty  days  :  but,  lo, 
''  Michael,  '  one  of  the  chief  princes,  came  to 
help  me  ;  and  I  remained  there  with  the  kings 
of  Persia. 

14  Now  I  am  come  to  make  thee  understand 
what  shall  befall  thy  people  ^  in  the  latter 
days :   '  for  yet  the  vision  is  for  mani/  days. 

15  And  when  he  had  spoken  such  words 
unto  me,  ™  I  set  my  face  toward  the  ground, 
and  I  became  dumb. 

16  And,  behold,  "owe  like  the  similitude  of 
the   sons  of  men  °  touched  my  lips  :   then  1 

t>  Chap.  ix.  23. ^  Heb.  a  man  of  desires. d  Heb.  sta7id  up- 

on  thy  standing. eRev.  i.  17. fChap.  ix.  3,  4,  22,  23  ;  Acts 

X.  4. g  Ver.  20. 'i  Ver.  21 ;  chap.  xii.  1 ;  Jude  9  ;  Rev.  xii. 

7. i  Or,  the  first. 1  Gen.  xlix.  1  ;  chap.  ii.  28. '  Chap.  viii. 

26;  ver.  1 ;   Hab.  ii.  3, "Ver.  9;   chap.  viii.  18. »Chap. 

viii.  15. — -o  Ver.  10;  Jer.  i.  9. 

Verse  13.  But  the  prince  of  the  kingdom  of  Persia 
loithstood  me]  I  think  it  would  go  far  to  make  a  le- 
gend or  a  precarious  tale  of  this  important  place  to 
endeavour  to  maintain  that  either  a  good  or  evil  angel 
is  intended  here.  Cyrus  alone  was  the  prince  of  Per- 
sia, and  God  had  destined  him  to  be  the  deliverer  of 
his  people  ;  but  there  were  some  matters,  of  which  we 
are  not  informed,  that  caused  him  to  hesitate  for  some 
time.  Fearing,  probably,  the  greatness  of  the  work, 
and  not  being  fully  satisfied  of  his  abihty  to  execute  it, 
he  therefore  for  a  time  resisted  the  secret  inspirations 
which  God  had  sent  him.  The  opposition  might  be 
in  reference  to  the  building  of  the  temple. 

But  lo,  Michael]  Gabriel,  who  speaks,  did  not 
leave  Cyrus  till  Jlichael  came  to  take  his  place.  Mi- 
chael, he  loho  is  like  God,  sometimes  appears  to  sig- 
nify the  Messiah,  at  other  times  the  highest  or  chief 
archangel.  Indeed  there  is  no  archangel  mentioned 
in  the  whole  Scripture  but  this  one.  See  Jude  9  ; 
Rev.  xii.  7. 

Verse  14.  For  yet  the  vision  \s  for  many  days.] 
There  are  many  things  which  remain  yet  to  be  revealed, 
and  the  time  of  their  accomplishment  is  very  distant. 

Verse  15.  I  set  my  face  toward  the  ground]  He  was 
standing  upright,  ver.  1 1,  and  he  now  bent  his  body  in 
reverence,  and  looked  down  upon  the  ground. 

And  became  dutnb.]  Found  himself  unable  to  speak. 

Verse  16.    Like  the  similitude  of  the  sons  of  men] 


Another  Divine  personage 


CHAP.    XI. 


M  sent  to  comfort  Daniel. 


A.  M.  3470. 

B.  C.  534. 

Olymp.  LX[.  3. 

AnnoTiir<|utnii 

Stiprrbi, 
R.  Roman.,  1. 


opened  my  mouth,  and  spake,  and 
said  unto  him  that  stood  before 
me,  O  my  lord,  by  the  vision 
p  my  sorrows  are  turned  upon  me, 
and  I  have  retained  no  strengtli. 

1 7  For  how  can  *•  the  servant  of  this  my  lord 
talk  with  this  my  lord?  for  as  for  me,  straight- 
way tiiere  remained  no  strength  in  me,  neither 
is  there  breath  left  in  me. 

18  Then  there  came  again  and  touched  me 
one  like  the  appearance  of  a  man,  and  he 
strengthened  me, 

19  'And  said,  O  man  greatly  beloved,  "fear 


p  Vcr.  8.- 


<i  Or,  this  amant  of  my  lord. '  Ver.  11.- 

vi.  23. 


•Judg. 


I  think  Gabriel  is  here  meant,  who  appeared  to  Da- 
niel in  a  human  form  ;  and  so  in  ver.  18,  and  see  also 
chap.  ix.  21. 

Touched  my  lips]  Before  this  he  was  unable  to 
speak. 

Bi/  the  vision]  The  vision  that  1  have  already  had, 
and  of  which  I  have  not  a  proper  knowledge,  has 
greatly  afflicted  me,  because  I  see  it  intimates  grievous 
calamities  to  my  people.     See  chap.  ix.  26. 

Verse  17.  Neither  is  there  breath]  He  could  not 
breathe  freely  ;  he  was  almost  suffocated  with  sorrow. 

Verse  19.  O  man,  greatly  beloved]  nnon  D'S  ish 
chamudoth,  man  of  delights  ;  the  most  amiable  of  men. 

Let  my  lord  speak]  I  am  now  so  strengthened  and 
encouraged,  that  I  shall  be  able  to  bear  any  revelation 
that  thou  mayest  make. 

A'erse  20.  Knowest  thou  wherefore  I  come]  So 
high  art  thou  in  the  favour  of  God,  that  he  hath  sent 
me  unto  thee  to  give  thee  farther  satisfaction ;  though 
I  was  elsewhere  employed  upon  a  most  important 
mission,  and  I  must  speedily  return  to  accomplish  it, 
fir.  ; — 

To  fight  with  the  hing  of  Persia]  To  remove  all 
the  scruples  of  Cyrus,  and  to  excite  him  to  do  all  that 
God  designs  him  to  do  for  the  restoration  of  my  peo- 
ple, arid  the  rebuilding  of  the  city  and  temple  of  Jeru- 
Bale.n.     Nothing  less  than  a  supernatural  agency  in 


A.  M.  3470. 

B.  C.  534. 

Olymp   LXI.  3. 

Anno  Tiirquinii 

Superbi, 
R.  Roman.,  1. 


not :  peace  be  unto  thee,  be 
strong,  yea,  be  strong.  And 
when  he  had  spoken  unto  m.e,  I 
was  strengthened,  and  said.  Let 
my  lord  speak,  for  thou  hast  strengthened  me. 

20  Then  said  he,  Knowest  thou  wherefore 
I  come  unto  ihec  ?  and  now  will  I  return  to 
fight  '  with  the  king  of  Persia  :  and  when  I  am 
gone  forth,  lo,  the  prince  of  Grecia  shall  come. 

21  But  I  will  show  thee  that  which  is  noted 
in  the  scripture  of  truth :  and  thej-e  is  none 
that  "  holdeth  with  me  in  these  things,  '  but 
Michael  your  prince. 

<  Ver.  13. "Heb.  tirmgihmelh  himself. '  Ver.  13  ;  Jude  9; 

Rev.  xii.  7. 

the  mind  of  Cyrus  can  account  for  his  decree  in  fa- 
vour of  the  Jews.  He  had  no  natural,  no  political 
inclination  to  it ;  and  his  reluctance  to  obey  the  hea- 
venly motions  is  here  represented  as  sl  fight  between 
him  and  the  angel. 

The  prince  of  Grecia  shall  come.]  I  believe  this 
refers  to  Alexander  the  Great,  who  was  to  destroy  the 
Persian  empire.  See  the  second  and  third  verses  of 
the  following  chapter. 

Verse  21.  Noted  in  the  scripture  of  truth]  Perhaps 
this  refers  to  what  he  had  already  written  down.  See 
the  preceding  visions,  which  Daniel  did  not  fully  un- 
derstand, though  a  general  impression  from  them  had 
filled  his  heart  with  sorrow. 

Michael  your  prince.]  The  archangel  mentioned 
before,  ver.  13,  and  who  has  been  always  supposed  to 
be  appointed  by  God  as  the  guardian  of  the  Jewish 
nation.  It  appears  that  God  chose  to  make  use  of  the 
ministry  of  angels  in  this  work  ;  that  angels,  as  they 
could  be  only  in  one  place  at  one  time,  could  not  pro 
dues  influence  where  they  were  not  ;  and  that,  to  carry 
on  the  operation  on  the  mind  of  the  Persian  king,  it 
was  necessary  that  either  Gabriel  or  Michael  should 
be  present  with  him,  and  when  one  went  on  another 
commission  another  took  his  place  ;  see  ver.  13.  But 
we  know  so  little  of  the  invisible  world  that  we  cannot 
safely  affirm  any  thing  positively. 


CHAPTER  XI. 

This  chapter  gives  a  more  particular  eiplanation  of  those  events  tchich  were  predicted  in  the  eighth  chaptet  ■ 
The  prophet  had  foretold  the  partition  of  Alexander's  kingdom  into  four  parts.  Two  of  these,  in  which 
were  included  Egypt  and  Syria,  the  one  to  the  north,  the  other  to  the  south,  in  respect  of  Judea,  appear  to 
take  up  the  chief  attention  of  the  prophet,  as  his  people  were  particularly  concerned  in  their  fate  ;  these 
being  the  countries  in  which  by  far  the  greatest  number  of  the  Jews  were,  and  still  are,  dispersed.  Of 
these  countries  he  treats  {according  to  the  views  of  the  most  enlightened  expositors)  down  to  the  conquest 
of  Macedon,  A.  M.  3836,  B.  C.  168,  when  he  begins  to  speak  of  the  Romans,  1-30;  and  then  of  the 
Church  under  that  power,  3i-35.  This  leads  him  to  speak  of  Antichrist,  who  was  to  spring  up  in  that 
quarter,  36-39  ;  and  of  those  powers  which  at  the  time  of  the  end,  or  the  latter  days  of  the  Roman  mo- 
narchy, {as  this  term  is  generally  understood,)  were  to  push  at  it,  and  overthrmo  many  countries,  40-43. 
By  the  king  of  the  south  in  the  fortieth  verse,  the  dominion  of  the  Saracens,  or  Arabs,  is  supposed  to  be 
intended,  which  was  an  exceeding  great  plague  to  the  Roman  empire  in  the  east,  and  also  to  several  papisti- 
cal countries,  for  the  space  of  one  hundred  and  fifty  years,  i.  e.  from  A.  D.  612,  when  Mohammed  and  las 
Vol.  IV.  (     39     )  609 


The  angel  shows  the  succession 


DANIEL. 


of  kings  in  Persia,  Greece 


followers  first  began  their  depredations,  to  A.  D.  762,  when  Bagdad  was  built,  and  made  the  capital  of  the 
caliphs  of  the  house  of  Abbas ;  from  which  epoch  the  Saracens  became  a  more  settled  people.  By  the  king 
of  th''  NORTH  in  the  same  verse  the  prophet  is  supposed  by  some  to  design  that  great  scourge  of  eastern 
Christendom,  the  Ottoman  or  Othman  empire,  by  which,  after  about  a  hundred  and  fifty  years  of  almost 
uninterrupted  hostilities,  the  Roman  empire  in  the  east  was  completely  overturned,  A.  D.  1453.  The 
chapter  concludes  with  a  prediction  of  the  final  overthrow  of  this  northern  poicer,  and  of  the  manner  in 
which  this  great  event  shall  be  accomplished,  44,  45.  But  it  should  be  observed  that,  notwithstanding  the 
very  learned  observations  of  Bishop  Netvton  and  others  upon  this  chapter,  their  scheme  of  interpretation 
presents  very  great  and  insurmountable  difficulties  ;  among  which  the  very  lengthy  detail  of  events  in  the 
Syrian  and  Egyptian  histories,  comprising  a  period  of  less  than  two  hundred  years,  and  the  rather  uncouth 
transition  to  the  incomparably  greater  transactions  in  Antichristian  times,  and  of  much  longer  duration, 
which  are  passed  over  with  unaccountable  brevity,  are  not  the  least.  On  all  these  subjects,  however,  the 
reader  must  judge  for  himself.      See  the  notes. 


A.  M.  3-170. 

B.  C.  534. 

Olymp.  LXI.  3. 

Anno  Tarquinii 

Superb], 
R.   Roman.,  1. 


A  LSO   I,  °  in  the  first  year  of 
''  Darius   the  Mede,  eve?i  I, 
stood  to  confirm  and  to  strengthen 
him. 

2  And  now  will  I  show  thee  the  truth.  Be- 
hold, there  shall  stand  up  yet  three  kings  in 
Persia ;  and  the  fourth  shall  be  far  richer 
than  they  all :  and  by  his  strength  through 
his  riches  he  shall  stir  up  all  against  the  realm 
of  Grecia. 

i>Chap.  ix.  1. tChap.  v.  31. 1  Chap.  vii.  6;  viii.  5. 


NOTES  ON  CHAP.  XI. 

Verse  1.  In  the  first  year  of  Darius  the  Mede] 
This  is  a  continuation  of  the  preceding  discourse. 
Bp.  Newton,  who  is  ever  judicious  and  instructing, 
remarlfs  :  It  is  the  usual  method  of  the  Holy  Spirit  to 
make  the  latter  prophecies  explanatory  of  the  former  ; 
and  thus  revelation  "  is  a  shining  light,  that  shineth 
more  and  more  unto  the  perfect  day."  The  four  great 
empires  shown  to  Nebuchadnezzar,  under  the  symbol 
of  a  great  image,  were  again  inore  particularly  repre- 
sented to  Daniel  under  the  forms  of  four  great  wild 
beasts.  In  like  manner,  the  memorable  events  that 
were  revealed  to  Daniel  in  the  vision  of  the  ram  and 
he-goat,  are  here  more  clearly  revealed  in  this  last 
vision  by  an  angel ;  so  that  this  latter  prophecy  may 
not  improperly  be  said  to  be  a  comment  on  the  former. 
It  comprehends  many  signal  events.  The  types, 
figures,  and  symbols  of  the  things  are  not  exhibited  in 
this,  as  in  most  other  visions,  and  then  expounded  by 
the  angel ;  but  the  angel  relates  the  whole  :  and,  not 
by  way  o(  vision,  hut  by  narration,  informs  Daniel  of  that 
which  is  noted  in  the  Scripture  of  truth,  chap.  x.  2 1 . 

Yerse  3.  There  shall  stand  up  yet  three  kings'] 
Gabriel  had  already  spoken  of  Cyrus,  who  was  now 
reigning ;  and  after  him  three  others  should  arise. 
These  were,  1.  Cam6y.$e.s,  the  son  of  Cyrus.  2.  Smer- 
dis,  the  Magian,  who  was  an  impostor,  who  pretended 
to  be  another  son  of  Cyrus.  And,  3.  Darius,  the  son 
of  Hystaspes,  who  married  Mundane,  the  daughter  of 
Cyrus. 

Cambyses  reigned  seven  years  and  five  months  ; 
Smerdis  reigned  only  seven  months  ;  and  Darius  Hys- 
taspes reigned  thirty-six  years. 

The  fourth  shall  be  far  richer  than  they  all]     This 
was  Xerxes,  the  son  of  Darius,  of  whom  Justin  says  ; 
"  He  had  so  great  an  abundance  of  riches  in  his  king- 
610 


3  And    "  a    mighty  king    shall      ^^  ^^  3470. 
stand  up,  that  shall  rule  with  great   Olymp.  LXI.  3. 

1         .    .  1    ,1    1  T  ,        Anno  Tarquinii 

dominion,  and  ''  do  according  to        Superbi, 
his  will.  ^-  "°'"""'-  '■ 

4  And  when  he  shall  stand  up,  ^  his  kingdom 
shall  be  broken,  and  shall  be  divided  toward 
the  four  winds  of  heaven,  and  not  to  his  pos- 
terity, '  nor  according  to  his  dominion  which 
he  ruled  :  for  his  kingdom  shall  be  plucked 
up,  even  for  others  beside  those. 


<■  Chap.  viii.  4 ;  ver.  16,  36. '  Chap.  viii.  8. f  Chap.  viii.  22. 

doni,  that  although  rivers  were  dried  up  by  his 
numerous  armies,  yet  his  wealth  remained  un- 
exhausted." 

He  shall  stir  up  all  against  the  realm  of  Grecia.] 
His  military  strength  was  such,  that  Herodotus,  who 
lived  in  that  time,  informs  us  that  his  army  amounted 
to  five  millions,  two  hundred  and  eighty-three  thou- 
sand, two  hundred  and  twenty  men.  Besides  these, 
the  Carthaginians  furnished  him  with  an  army  of  three 
hundred  thousand  men,  and  a  fleet  of  two  hundred 
ships.  He  led  an  army  against  the  Greeks  of  eight 
hundred  thousand  men,  and  twelve  hundred  and  seven 
ships,  with  three  banks  ofroivers  each.  As  he  marched 
along,  he  obliged  all  the  people  of  the  countries  through 
which  he  passed  to  join  him. 

Verse  3.  A  mighty  king  shall  stand  up]  This  was 
Alexander  the  Great.  It  is  not  said  that  this  mighty 
king  shall  stand  up  against  Xerxes,  for  he  was  not 
born  till  one  hundred  years  after  that  monarch  ;  but 
simply  that  he  should  stand  up,  i.  e.,  that  he  should 
reign  in  Greece. 

Verse  4.  His  kingdom  shall  be  broken]  Sliall,  after 
his  death,  be  divided  among  his  four  chief  generals, 
as  we  have  seen'before.     See  chap.  viii.  22. 

And  not  to  his  posterity]  The  family  of  Alexander 
had  a  most  tragical  end  :  1.  His  wife  Statira  was 
murdered  soon  after  his  death  by  his  other  wife  Hox- 
ana.  2.  His  brother  Aridceus,  who  succeeded  him, 
was  killed,  together  with  his  wife  Euridice,  by  com- 
mand of  Olympias,  Alexander's  mother,  after  he  had 
been  king  about  six  years  and  some  months.  3.  Olym- 
pias herself  was  killed  by  the  soldiers  in  revenge.  4. 
Alexander  JEgus,  his  son,  together  with  his  motlier 
Roxana,  was  slain  by  order  of  Cassander.  5.  Two 
years  after,  his  other  son  Hercules,  with  his  mother 
Barsine,  was  privately  murdered  by  Polysperchon ;  so 
(     39»     ^ 


And  tn  Egypt 


CHAP.   XI. 


and  Syria 


^M.  3470.  5  \f,(j  ti,e  ijing  of  the  south 
oiymp.  LXI.  3.  shall  be   strong,  and   one  of  his 

Anno   Tarnuinii         .  j   i         i     ii   i 

Superb',        princcs  ;    and  he  snail  be   strong 
R.  Roman.,  1.    above  him,  and  have  dominion  ; 
his  dominion  shall  be  a  great  dominion. 

6  And  in  the  end  of  years  they  «  shall  join 
themselves  together :  for  the  king's  daughter 
of  the  south  shall  come  to  the  king  of  the 
nortii  to  make  ''  an  agreement :  but  she  shall 
not  retain  the  power  of  the  arm  ;  neither  shall 
he  stand,  nor  his  arm :  but  she  shall  be  given 
up,  and  they  that  brought  her,  and  '  he  that 
begat  her,  and  he  that  slrcnglhcncd  her  in 
these  times. 

7  But  out  of  a  branch  of  her  roots  shall  one 


cHeb.  shall  associate  themselves. 1>  Heb.  rights.- 

she  brought  forth 


^Or,  whom 


that  in  fifteen  years  after  his  death  not  one  of  his  fa- 
mily or  posterity  remained  alive  ! 

"  Blood  calls  for  blood."  He  (Ale.xander)  was  the 
great  butcher  of  men.  He  was  either  poisoned,  or 
killed  himself  by  immoderate  drinking,  when  he  was 
only  thirly-tiuo  years  and  eight  months  old  :  and  a 
retributive  Providence  destroyed  all  his  posterity,  so 
that  neither  root  nor  branch  of  them  was  left  on  the 
face  of  the  earth.  Thus  ended  Alexander,  the  great 
butcher ;  and  thus  ended  his  family  and  posterity. 

Verse  5.  The  king  nf  the  south}  This  was  Ptolemy 
Lagus,  one  of  his  generals,  who  had  the  government 
of  Egypt,  Libya,  &c.,  which  are  on  the  south  of  Judea. 
He  was  strong,  for  he  had  added  Cyprus,  Phoenicia, 
Caria,  &c.,  to  his  kingdom  of  Egypt. 

And  one  of  his  princes — shall  be  strong  above  him] 
This  was  Seleucus  Nicator,  who  possessed  Syria,  Ba- 
bylon, Media,  and  the  neighbouring  countries.  This 
was  the  king  of  the  north,  for  his  dominions  lay  north 
of  Judea. 

Verse  6.  In  the  end  of  years]  Several  historical 
circumstances  are  here  passed  by. 

The  king's  daughter  of  the  south]  Berenice,  daughter 
of  Ptolemy  Philadelphus,  king  of  Egypt,  was  married 
to  Antiochus  Thcos,  king  of  SjTia.  These  two  sove- 
reigns had  a  bloody  war  for  some  years ;  and  they 
agreed  to  terminate  it  by  the  above  marriage,  on 
condition  that  Antiochus  would  put  away  his  wife 
Laodice  and  her  children,  which  he  did  :  and  Berenice 
having  brought  an  immense  fortune  to  her  husband,  all 
things  appeared  to  go  on  well  for  a  time. 

But  she  shall  not  retain  the  power  of  the  arm]  J,n; 
iaro,  her  posterity,  shall  not  reign  in  that  kingdom. 

But  she  shall  be  given  up]     Antiochus  recalled  his 
former   wife    Laodice    and    her    children ;    and    she,  I 
fearing  that  he  might  recall  Berenice,  caused  him  to 
be  poisoned  and  her  to  be  murdered,  and  set  her  son 
Callinicus  upon  the  throne. 

And  they  that  brought  her]  Her  Egyptian  women, 
striving  to  defend  their  mistress,  were  many  of  them 
killed. 

And  he  that  begat  her]     Or,  as  the  maigin,  "he 


stand  up  ''  in   his   estate,   which      *;  ^-  ^*^'^- 

^  D.  Kj.    534. 

shall   come    wiih  an   army,  and  Olymp.  LXi.  3. 

,     ,,  1         r  c     Anno   Tarquum 

shall   enter  mto   tlic   lortress  oi         Superbi, 
the  king  of  the  north,  and  shall    ^  """"'"■  '• 
deal  against  them,  and  shall  prevail : 

8  And  shall  also  carry  captives  into  Egypt 
their  gods,  with  their  princes,  and  with  '  their 
precious  vessels  of  silver  and  of  gold  ;  and 
he  shall  continue  more  years  than  the  king  of 
the  north. 

9  So  the  king  of  the  south  shall  come  into 
his  kingdom,  and  shall  return  into  his  own 
land. 

10  But  his  sons  "■  shall  be  stirred  up,  and 
shall  assemble   a  multitude   of  great  forces  : 

k  Or,  in  his  place,  or  office ;  ver.  20. '  Heb.  vessels  of  their  de- 

sire. "  Or,  shall  war. 

whom  she  brought  forth ;"  the  son  being  murdered, 
as  well  as  the  mother,  by  order  of  Laodice. 

And  he  that  strengthened  her]  Prob.ably  her  father 
Ptolemy,  who  was  e.\cessively  fond  of  her,  and  who 
had  died  a  few  years  before. 

Verse  7.  But  out  of  a  branch  of  her  root.<:]  A 
branch  from  the  same  root  from  which  she  sprang. 
This  was  Ptolemy  Euergeles,  her  brother,  who,  to 
avenge  his  sister's  death,  matched  with  a  great  army 
against  Seleucus  Callinicus,  took  some  of  his  best 
places,  indeed  all  Asia,  from  Mount  Taurus  to  India, 
and  returned  to  Egypt  witli  an  immense  booty,  forty 
thousand  talents  of  silver,  precious  vessels,  and 
images  of  their  gods  tico  thousand  five  hundred,  with- 
out Callinicus  daring  to  offer  him  battle.  I  can  but 
touch  on  these  historic  facts,  for  fear  of  extending 
these  notes  to  an  immoderate  length. 

A'erse  8.  He  shall  continue  more  years]  Seleucus 
Callinicus  died  (an  exile)  by  a  fall  from  his  horse; 
and  Ptolemy  Euergeles  survived  him  four  or  five  years. 
— Bp.  Newton. 

Verse  9.  So  the  king  of  the  south]  Ptolemy  Euer- 
getes — 

Shall  come  into  his  kingdmn]  That  of  Seleucus 
Callinicus. 

And  shall  return]  Having  heard  that  a  sedition 
had  taken  place  in  Egypt,  Ptolemy  Euergetes  was 
obliged  to  return  speedily  in  order  to  repress  it ;  else 
he  had  wholly  destroyed  the  kingdom  of  Callinicus. 

Verse  10.  But  his  sons  shall  be  stirred  up]  That 
is,  the  sons  of  Callinicus,  who  were  Seleucus  Ceraunus 
and  Antiochus,  afterwards  called  the  Great. 

Shall  assemble  a  multitude]  Seleucus  Ceraunus  did 
assemble  a  multitude  of  forces  in  order  to  recover 
his  father's  dominions ;  but,  not  having  money  to  pay 
them,  they  became  mutinous,  and  he  was  poisoned 
by  two  of  his  own  generals.  His  brother  Antiochus 
was  then  proclaimed  king ;  so  that  one  only  of  the 
sons  did  certainly  coine,  and  overflow,  and  pass 
through ;  he  retook  Seleucia,  and  regained  Syria. 
He  then  returned,  and  overcame  Nicolaus  the  Egyp- 
tian general ;  and  seemed  disposed  to  invade  Egypt, 
611 


Oj  the  kings  of 


DANIEL. 


Egypt  and  Syria. 


'*B*c  mT      ^"*^   °^^    i\^A\\    certainly    come, 

Oiymp.  LXI.  3.  "  and  overflow,  and  pass  tlirough  : 

"superbr,'"      °  then  shall    he  return,   and    be 

U.  Roman.,  1.      gtjj^gfj    yp^    p  gyg^  ^g  hjs  fortress. 

1 1  And  the  king  of  the  south  shall  be  moved 
with  choler,  and  shall  come  forth  and  fight 
•with  him,  even  with  the  king  of  the  north : 
and  he  shall  set  forth  a  great  multitude ;  but 
the  multitude  shall  be  given  into  his  hand. 

12  And  when  he  hath  taken  away  the  multi- 
tude, his  heart  shall  be  lifted  up ;  and  he  shall 
cast  down  7nany  ten  thousands  :  but  he  shall 
not  be  strengthened  by  it. 

13  For  the  king  of  the  north  shall  return, 
and  shall  set  forth  a  multitude  greater  than  the 
former,  and  shall  certainly  come  i  after  certain 
years  with  a  great  army  and  with  much  riches. 

"^Isa.  viii.  8;  chap.  ix.  2fi. oQx,  then  shall  he  he  stirred  up 

again. P  Ver.  7. n  Heb.  at  the  end  of  times,  even  yfars ;  chap. 

iv,  J6;  xii.  7. rHeb.  the  children  of  robbers. sHeb.  the  city 

of  munitions. 

as  he  came  even  to  his  fortress,  to  the  frontiers  of 
Egypt. 

Verse  11.  The  king  of  the  south']  Ptolemy  Philo- 
pater,  who  succeeded  his  father  Euergetes. 

Shall  come  forth  and  fight  with  hini\  He  did  come 
forth  to  Raphia,  where  he  was  met  by  Antiochus, 
when  a  terrible  battle  was  fought  between  these  two 
kings. 

And  he  (Antiochus,  the  king  of  the  north)  shall  set 
forth  a  great  multitude']  Amounting  to  sixty-two 
thousand  foot,  six  thousand  horse,  and  one  hundred 
and  two  elephants ;  but  yet  the  multitude  was  given 
into  his  hand,  the  hand  of  the  king  of  the  south ;  for 
Ptolemy  gained  a  complete  victory.  Raphia,  and 
other  neighbouring  towns,  declared  for  the  victor ; 
and  Antiochus  was  obliged  to  retreat  witli  his  scat- 
tered army  to  Antioch,  from  which  he  sent  to  soUcit 
a  peace.      See  3  Mace.  i.  1-6,  and  Polybius,  lib.  v. 

Verse  12.  His  heart  shall  be  lifted  up]  Had  Ptolemy 
improved  his  victory,  he  might  have  dispossessed  An- 
tiochus of  his  whole  empire  ;  but  giving  way  to  pride, 
and  a  criminally  sensual  life,  he  made  peace  on  dis- 
honourable terms  ;  and  though  he  had  gained  a  great 
victory,  yet  his  kingdom  u^as  not  strengthened  by  it, 
for  his  subjects  were  displeased,  and  rebelled  against 
him,  or  at  least  became  considerably  disaffected. 

Verse  13.  The  king  of  the  north  shall  return — after 
certain  years]  In  about  fourteen  years  Antiochus 
did  return,  Philopater  being  dead,  and  his  son  Pto- 
lemy Epiphanes  being  then  a  minor.  He  brought  a 
much  larger  army  and  more  riches ;  these  he  had 
collected  in  a  late  eastern  expedition. 

Verse  14.  Many  stand  up  against  the  king  of  the 
south]  Antiochus,  and  Philip  king  of  Macedon, 
united  together  to  overrun  Egypt. 

Also  the  robbers  of  thy  people]  The  Jews,  who  re- 
volted from  their  religion,  and  joined  Ptolemy,  under 
Scopus, — 

613 


14  And   in   those   times   there      A; 'S- ^l''"- 

D.  V'.  5j4. 

shall  many  stand  up  against  the  oiymp  i.xi.  3. 
king  of  the  south  :  also  "■  the  rob-  Superbi?""' 
bers  of  thy  people  shall  exalt  them-  ^  ^°'"='"'  ^- 
selves  to  establish  the  vision  ;   but  they  shall  fall. 

15  So  the  king  of  the  north  shall  come,  and 
cast  up  a  mount,  and  take  ^  the  most  fenced 
cities  :  and  the  arms  of  the  south  shall  not 
withstand,  neither  '  his  chosen  people,  neither 
shall  there  be  any  strength  to  withstand. 

16  But  he  that  cometh  against  him  "shall 
do  according  to  his  own  will,  and  '  none  shall 
stand  before  him  :  and  he  shall  stand  in  the 
■"  glorious  ^  land,  which  by  his  hand  shall  be 
consumed. 

17  He  shall  also  ''set  his  face  to  enter  with 
the  strength  of  his  whole  Idngdom,  and  ^  up- 


•Heb. 

the 

people  of  his  choices 

"  Chap 

viii.  4, 

7  ;  ver. 

3,36. 

^■Josh.  i 

5 

^  Or,   eoodttj   land  ;    chap. 

viii.  9; 

ver.  41,  45. 

*  Heb.  the  land  of  ornament. 

-y2  Chron. 

XX.  3- 

— xOr, 

much 

uprightness. 

or  equal  conditions. 

Shall  exalt  themselves  to  establish  the  vision]  That 
is,  to  build  a  temple  like  that  of  Jerusalem,  in  Egypt, 
hoping  thereby  to  fulfil  a  prediction  of  Isaiah,  chap. 
XXX.  18-25,  which  seemed  to  intimate  that  the  Jews 
and  the  Egyptians  should  be  one  people.  They  now 
revolted  from  Ptolemy,  and  joined  Antiochus ;  and 
this  was  the  means  of  contributing  gieatly  to  the 
accomplishment  of  prophecies  that  foretold  the  cala- 
mities that  should  faU  upon  the  Jews. 

But  they  shall  fall.]  For  Scopas  came  with  a  great 
army  from  Ptolemy ;  and,  while  Antiochus  was  en- 
gaged in  other  parts,  reduced  Ccelesyria  and  Palestine, 
subdued  the  Jews,  placed  guards  on  the  coasts  of  Jeru- 
salem, and  returned  with  great  spoils  to  Egj^pt. 

Verse  15.  So  the  king  of  the  north]  Antiochus 
came  to  recover  Judea.  Scopas  was  sent  by  Ptolemy 
to  oppose  him  ;  but  he  was  defeated  near  the  fountains 
of  Jordan,  and  was  obliged  to  take  refuge  in  Sidon 
with  ten  thousand  men.  Antiochus  pursued  and  be- 
sieged him ;  and  he  was  obliged  by  famine  to  sur- 
render at  discretion,  and  their  lives  only  were  spared. 
Antiochus  afterwards  besieged  several  of  the  fenced 
cities,  and  took  them  ;  in  short,  carried  all  before  him  ; 
so  that  the  king  of  the  south,  Ptolemy,  and  his  chosen 
people,  his  ablest  generals,  were  not  able  to  oppose  him. 

Verse  16.  He  shall  stand  in  the  glorious  land] 
Judea.  For  he  reduced  Palestine ;  and  the  Jews 
supplied  him  with  provisions,  and  assisted  him  to 
reduce  the  garrison  that  Scopas  had  left  in  the  citadel 
of  Jerusalem. 

Which  by  his  hand  shall  be  consumed]  Or,  which 
shall  be  perfected  tn  his  hand.  For  Antiochus  showed 
the  Jews  great  favour  :  he  brought  back  those  that 
were  dispersed,  and  re-established  them  in  the  land ; 
freed  the  priests  and  Levites  from  all  tribute,  &c. 

Verse  17.  He  shall  also  set  his  face  to  enter]  Antio- 
chus purposed  to  have  marched  his  army  into  Egypt ; 
but  he  thought  it  best  to  proceed  by  frauduler^e ;  and 


Oj  the  kings  of 


CHAP.  XI. 


Egypt  and  Syria 


*B  *c  mT  "S*^'  °"^^  ^^'^^  '^^"^  '  '''"*  ^'*'''^^ 
Oiyinp.  LXI.  3.  he  do :    and   he   shall   give  him 

Anno   Tarquinii      i  i         i  .  r 

Supcrbi,        the  daughter  ot    women,    ^  cor- 
R.  Roman..  1.     fupijng    her:    but  she  shall  not 
stand  on  his  side,  ^  neither  be  for  him. 

18  After  this  sliall  he  turn  his  face  unto  the 
isles,  and  shall  take  many  :  but  a  prince  "  for 
his  own  behalf  shall  cause  ^  the  reproach  of- 
fered by  In'm  to  cease  ;  without  his  own  re- 
proach he  shall  cause  it  to  turn  upon  him. 

19  Then  he  shall  turn  his  face  toward  the 

*Heb.    to    corrupt. *»  Chap.    ix.   26. «  Heb.   for    him. 

•>  Heb.  hi.i  reproach 'Jobix.  8;  Psa.  xxxvii.  36 ;  Ezck  xxvi. 

21. ("Or,  in  his  place ;  ver.  7. 

therefore  proposed  a  treaty  of  marriage  between  liim 
and  his  daughter  Cleopatra,  called  here  l/ie  daughter 
of  women,  because  of  her  great  beauty  and  accom- 
plishments. And  this  he  appeared  to  do,  having 
"  upright  ones  with  him."  Or,  as  the  Septuagint 
have  it,  xai  S\ii=ia  cavTa  (ast'  auTou  ttmr^Su,  "  and  he 
will  make  all  things  straight  with  him ;"  that  is,  he 
acted  as  if  he  were  influenced  by  nothing  but  the 
most  upright  views.  But  he  intended  his  daughter  to 
be  a  snare  to  Ptolemy,  and  therefore  purposed  to  cor- 
rupt her  that  she  might  betray  her  husband. 

But  she  shall  not  stand  on  his  side]  On  the  con- 
trary, her  husband's  interests  became  more  dear  to 
her  than  her  father's ;  and  by  her  means  Ptolemy 
was  put  upon  his  guard  against  the  intentions  of 
Antiochus. 

A'erse  18.  Shall  he  turn  his  face  unto  the  isles] 
Antiochus  had  fitted  out  a  great  fleet  of  one  hundred 
large  ships  and  tu-o  hundred  smaller,  and  with  this 
fleet  subdued  most  of  the  maritime  places  on  the 
coast  of  the  Mediterranean,  and  took  many  of  the 
isles,  Rhodes,  Samos,  Eulma,  Colophon,  and  others. 

But  a  prince  for  his  oicn  behalf]  Or,  a  captain. 
The  consul  Acilius  Glabrio  caused  the  reproach  to 
cease ;  beat  and  routed  liis  army  at  the  straits  of 
Thermopyla;,  and  expelled  him  from  Greece.  So  he 
obliged  hini  to  pay  the  tribute  which  he  hoped  to 
impose  on  others ;  for  he  would  grant  him  peace 
only  on  condition  of  paying  the  expense  of  the  war, 
fifteen  thousand  talents ;  five  hundred  on  the  spot, — 
tioo  thousand  five  hundred  when  the  peace  should  be 
ratified  by  the  senate, — and  the  remaining  twelve 
thousand  in  twelve  years,  each  year  one  thousand. 
See  Polyhius  in  his  Legations,  and  Appian  in  the 
Wars  of  Syria.      And  thus, — 

Without  his  otcn  reproach]  Without  losing  a  battle, 
or  taking  a  false  step,  AcUius  caused  the  reproach 
which  he  was  bringing  upon  the  Romans  to  turn  upon 
himself. 

Verse  19.  He  shall  turn  his  face  toward  the  fort  of 
his  own  land]  After  this  shameful  defeat,  Antiochus 
fled  to  Sardis,  thence  to  Apamea,  and  the  next  day 
got  into  Syria,  and  to  Antioch,  his  own  fort,  whence 
Jie  sent  ambassadors  to  treat  for  peace ;  and  was 
obliged  to  engage  to  pay  the  immense  sum  of  money 
mentioned  above. 


fort  of    his  own   land:     but  he      ^b^^-^j^'^"; 
shall  stumble  and  fall,  °  and  not    Oiymp.  LXI.  3. 

Anno  Tarnuinii 

be  loiind.  -  Supcrbi, 

20  Then  shall  stand  up  '  in  his     ^-  "°"""'  ^ 
estate    «  a  raiser  of  taxes  in  the  glory  of  the 
kingdom  :   but  within  few  days   he  shall  be 
destroyed,  neither  in  *■  anger,  nor  in  battle. 

21  And  '  in  his  estate  •'shall  stand  up  a  vile 
person,  to  whom  they  shall  not  give  the  honour 
of  the  kingdom  :  but  he  shall  come  in  peace- 
ably, and  obtain  the  kingdom  by  flatteries. 

g  Heb.  one  that  causcth  an    exactor  to  pass  over. ^  Heb. 

angers. i  Or,    in    his   place. k  Chap.    vii.    8;    viii.     9, 

23,25. 

But  he  shall  stumble  and  fait]  Being  under  the 
greatest  difficulties  how  to  raise  the  stipulated  sums, 
he  marched  into  his  eastern  provinces  to  exact  the 
arrears  of  taxes ;  and,  attempting  to  plunder  the 
temple  of  Jupiter  Belus  at  Elymais,  he  was  opposed 
by  the  populace,  and  he  and  his  attendants  slain. 
This  is  the  account  that  Diodorvs  Siculus,  Strabo, 
and  Justin  give  of  his  death.  But  it  is  variously 
related  by  others;  some  saying  that  he  was  assassinated 
by  some  of  his  own  people  whom  he  had  punished 
for  being  drunk  at  a  feast. — So  Aurelius  Victor.  St. 
Jerome  says  he  lost  his  life  in  a  battle  against  the  in- 
habitants of  Elymais.  In  short,  the  manner  of  his 
death  is  uncertain ;  and  perhaps  even  this  circum- 
stance is  referred  to  by  the  prophet,  when  he  says, 
"  He  shall  stumble  and  fall,  and  not  be  fou.nd." 

Averse  20.  Then  shall  stand  up  in  his  estate  a  raiser 
of  taxes]  Seleuctis  Philopater  succeeded  his  father 
Antiochus.  He  sent  his  treasurer  Heliodorus  to  seize 
the  money  deposited  in  the  temple  of  Jerusalem, 
which  is  here  called  the  glory  of  the  kingdom,  see 
2  Mace.  ix.  23.  He  was  so  cramped  to  pay  the 
annual  tax  to  the  Romans,  that  he  was  obliged  to 
burden  his  subjects  with  continual  taxes. 

He  shall  be  destroyed,  neither  m  anger — fighting 
against  an  enemy,  nor  in  battle — at  the  head  of  his 
troops ;  but  basely  and  treacherously,  by  the  hand 
of  Heliodorus  his  treasurer,  who  hoped  to  reign  in 
his  stead. 

Verse  21.  In  his  estate  shall  stand  up  a  vile  person] 
This  was  Antiochus,  surnamed  Epiphanes — the  Illus- 
trious. They  did  not  give  him  the  honour  of  the  king- 
dom :  he  was  at  Athens,  on  his  way  from  Rome, 
when  his  father  died ;  and  Heliodorus  had  declared 
himself  king,  as  had  several  others.  But  Antiochus 
came  in  peaceably,  for  he  obtained  the  kingdom  by 
flatteries.      He  flattered  Eumcnes,  king  of  Pergamus, 

I  and  Atlalus  his  brother,  and  got  their  assistance.  He 
flattered  the  Romans,  and  sent  ambassadors  to  court 
their  favour,  and  pay  them  the  arrears  of  the  tribute. 

I  He  flattered  the  SjTians,  and  gained  their  concur- 
rence ;  and  as  he  flattered  the  Syrians,  so  they  flat- 

!  tered  him,  giving  him  the  epithet  of  Epiphanes — the 
Illustrious.     But  that  he  was  what  the  prophet  here 

I  calls  him,  a  vile  person,  is  fully  evident  firom  what 

I  Polybius  says  of  him,  from  Athemeus,  lib.  v. :  "  He 
613 


Of  the  kings  of 


DANIEL. 


Egypt  and  Syria 


A.  M.  3470. 
B.  C.  534. 
01.  LXI.  3. 

Ajino  Tarquinii 

Superbi, 
R.  Roman.,  1. 


22  '  And  with  the  arms  of  a 
flood  shall  they  be  overflown  from 
before  him,  and  shall  be  broken  ; 

"■  yea,    also    the    prince    of    the 

covenant. 

23  And  after  the  league  made  with  him  "he 
shall  work  deceitfully  :  for  he  shall  come  up, 
and  shall  become  strong  with  a  small  people. 

24  He  shall  enter  °  peaceably  even  upon  the 
fattest  places  of  the  province  ;  and  he  shall  do 
that  which  his  fathers  have  not  done,  nor  his 
fathers'  fathers  ;  p  he  shall  scatter  among  them 
the  prey,  and  spoil,  and  riches  :  yea,  and  he 

I  Ver.  10. »  Chap.  viii.  10, 11, 25. "  Chap.  viii.  25. o  Or, 

into  the  peaceable  and  fat,  &c. 

was  every  man's  companion  :  he  resorted  to  the 
common  shops,  and  prattled  with  the  workmen  :  he 
frequented  the  common  taverns,  and  ate  and  drank 
with  the  meanest  fellows,  singing  debauched  songs," 
&c.,  &c.  On  this  account  a  contemporary  writer, 
and  others  after  him,  instead  of  Epiphancs,  called 
him  Epimanes — the  Madman. 

Verse  23.  And  with  the  arms  of  a  flood]  The  arms 
which  were  overflown  before  him  were  his  competitors 
for  the  crown.  They  were  vanquished  by  the  forces 
of  Eumenes  and  Attalus ;  and  were  dissipated  by 
the  arrival  of  Antiochus  from  Athens,  whose  presence 
disconcerted  all  their  measures. 

The  prince  of  the  covennnf]  This  was  Onias,  the 
high  priest,  whom  he  removed,  and  put  Jason  in  his 
place,  who  had  given  him  a  great  sum  of  money ; 
and  then  put  wicked  Menelaus  in  his  room,  who  had 
offered  him  a  larger  sum.  Thus  he  acted  dectitfully 
in  the  league  made  with  Jason. 

Verse  23.  He  shall  come  up]  From  Rome,  where 
he  had  been  a  hostage  for  the  payment  of  the  tax 
laid  on  his  father. 

Shall  become  strong  with  a  small  people.]  At  first 
he  had  but  feic  to  espouse  his  cause  when  he  arrived 
at  Antioch,  the  people  having  been  greatly  divided 
by  the  many  claimants  of  the  crown  ;  but  being  sup- 
ported by  Eumenes  and  Attalus,  his  few  people  in- 
creased, and  he  became  strong. 

Verse  24.  He  shall  enter  peaceably  even  upon  the 
fattest  places']  The  very  richest  provinces — Ccelesyria 
and  Palestine. 

He  shall  do  that  which  his  fathers  hare  not  done, 
nor  his  fathers'  fathers]  He  became  profuse  in  his 
liberalities,  and  scattered  among  them  the  prey  of  his 
enemies,  the  spoil  of  temples,  and  the  riches  of  his 
friends,  as  well  as  his  own  revenues.  He  spent  much 
in  public  shows,  and  bestowed  largesses  among  the 
people.  We  are  told  in  1  Mace.  iii.  30,  that  "  in  the 
liberal  giving  of  gifts  he  abounded  above  all  the 
kings  that  went  before  him."  These  are  nearly  the 
words  of  the  prophet :  and  perhaps  without  any 
design  to  copy  them  on  the  part  of  the  apocryphal 
writer.  He  would  sometimes  go  into  the  streets, 
and  throw  about  a  handful  of  money,  crying  out, 
"  Let  him  take  it,  to  whom  Fortune  sends  it." 
614 


shall  '  forecast  his  devices  against  ^  ^-  ^■i™. 

the  strong  holds,  even  for  a  time.  Oiymp.  Lxi.  a. 

.,,            ,,,         .                 ,.  Anno   Tarquinii 

25   And   he    shall   stir   up   his  Superbi, 

power  and   his   courage  against  ^'  '^°"^"'  *• 


the  king  of  the  south  with  a  great  army  ;  and 
the  king  of  the  south  shall  be  stirred  up  to 
battle  with  a  very  great  and  mighty  army  ;  but 
he  shall  not  stand  :  for  they  shall  forecast 
devices  against  him. 

26  Yea,  they  that  feed  of  the  portion  of  his 
meat  shall  destroy  him,  and  his  army  shall 
■■  overflow  :   and  many  shall  fall  down  slain. 

27  And  both  these  kinds'  ^hearts  shall  be  to 


p  1  Mac.  iii.  28,  &c.- 


22. 


-iHeb.  tliink  liis  Itioughts. 'Ver.  10, 

3  Heb.  their  hearts. 


He  shall  forecast  his  devices]  As  Eulaeus  and  Lenjeus, 
who  were  the  guardians  of  the  young  Egyptian  king 
Ptolemy  Philometer,  demanded  from  Antiuchus  the 
restitution  of  Ccelesyria  and  Palestine,  which  he  re- 
fused, he  foresaw  that  he  might  have  a  war  with  that 
kingdom  ;  and  therefore  he  forecast  devices — fixed  a 
variety  of  plans  to  prevent  this ;  visited  the  strong 
holds  and  frontier  places  to  see  that  they  were  in  a 
state  of  defence.  And  this  he  did  for  a  time — he 
employed  some  years  in  hostile  preparations  against 
Egypt. 

Verse  25.  He  shall  stir  up  his  poicer]  Antiochus 
marched  against  Ptolemy,  the  king  of  the  south,  (Egypt,) 
with  a  great  army ;  and  the  Egyptian  generals  had 
raised  a  mighty  force. 

Stirred  up  to  battle]  The  two  armies  met  between 
Pelusium  and  Mount  Casius ;  but  he  (the  king  of  the 
south)  could  not  stand — the  Egyptian  army  was  de- 
feated. The  next  campaign  he  had  greater  success ; 
he  routed  the  Egyptian  army,  took  Memphis,  and 
made  himself  master  of  all  Egv'pt,  except  Alexandria, 
see  1  Mace.  i.  16-19.  And  all  these  advantages  he 
gained  by  forecasting  devices  ;  probably  by  corrupting 
his  ministers  and  captains.  Ptolemy  Macron  gave 
up  Cyprus  to  Antiochus ;  and  the  Alexandrians  were 
led  to  renounce  their  allegiance  to  Ptolemy  Philo- 
meter, and  took  Euergetes,  or  Physcon  his  younger 
brother,  and  made  him  king  in  his  stead.  AU  this 
was  doubtless  by  the  corruptions  of  Antiochus.  See 
below. 

Verse  26.  Yea,  they  that  feed  of  the  portion  of  his 
meat]  This  is  the  proof  of  what  has  been  last  noted, 
that  the  intrigues  of  Antiochus,  comipling  the  minis- 
ters and  officers  of  Ptolemy,  were  the  cause  of  all  the 
disasters  that  fell  on  the  Egyptian  king.  They  that 
fed  of  the  portion  of  his  meal — who  were  in  his  con- 
fidence and  pay,  and  possessed  the  secrets  of  the 
state,  betrayed  him ;  and  these  were  the  means  of 
destroying  him  and  his  army,  so  that  he  was  defeated, 
as  was  before  observed. 

'\'erse  27.  And  both  these  iings'  hearts  shall  be  to 
do  mischief]  That  is,  Antiochus,  and  Ptolemy  Phi- 
lometer, who  was  nephew  to  the  former,  and  whose 
interest  he  now  pretended  to  have  much  at  heart, 
Bince  the  Alexandrians  had  renounced  their  allegiance 


Of  the  interposition 


CHAP.  XI. 


of  the  Romans 


*B  "  M™  ^°  mischief,  and  they  shall  speak 
Olymp.  LXI.  3.  lies  at  one    table ;    but    it    sliall 

Anno   Tarquinii  ,  r        i        .    .1  i 

Supcrbi.       not  prosper :     lor  '  yet  tlic   cud 
R.  Roman.,  1.    ^j^^n  ^g  g^  ^j,g  ^jj^^g  appointed. 

29  Then  shall  he  return  into  his  land  "with 
gi-eat  riches  ;  and  "  his  heart  shall  be  against 
the  holy  covenant ;  and  he  shall  do  exploits, 
and  return  to  his  own  land. 

iVcr.  29,  35,  40;  chap.  viii.  19. u  I  Mac.  i.  19. »Ver.  22; 

1  Mac.  i.  20,  &c. ;  2  Mac.  v.  11,  14,  &c. '  Ver.  23. 

to  him,  and  set  his  younger  brother  Eiurgetes  upon 
the  throne.  When  Antiochus  came  to  Memphis,  he 
and  Philometer  had  frequent  conferences  at  the  same 
table;  and  at  tlicse  times  ihcy  spoke  lies  to  each 
other,  .^.ntiochus  professing  great  friendship  to  his 
nephew  and  concern  for  liis  interests,  yet  in  his 
heart  designing  to  ruin  the  kingdom,  by  fomenting 
the  discords  which  already  subsisted  between  the 
two  brothers.  On  ihe  other  hand,  Philometer  pro- 
fessed much  gratitude  to  his  uncle  for  the  interest  he 
took  in  his  affairs,  and  laid  the  blame  of  the  war 
upon  his  minister  Euloeus ;  while  at  the  same  time  he 
spoke  lies,  determining  as  soon  as  possible  to  accom- 
modate matters  with  his  brother,  and  join  all  their 
strength  against  their  deceitful  uncle. 

But  il  shall  not  prosper]  Neither  succeeded  in  his 
object ;  for  the  end  of  the  appointed  lime  was  not  yet 
come. 

Verse  28.  Then  shall  he  return  into  his  land  u'ilh 
great  riches]  Antiochus  did  return,  laden  with  riches, 
from  the  spoils  that  he  took  in  Egypt ;  see  1  Mace.  i. 
19,  20.  And  hearing  that  there  had  been  a  report 
of  his  death,  at  which  the  citizens  of  Jerusalem  had 
made  great  rejoicings, — 

Hts  heart  shall  be  against  the  holy  covenant]  He 
was  determined  to  take  a  severe  revenge,  and  he  had 
an  ostensible  pretext  for  it ;  for  Jason,  who  had  been 
deprived  of  ilie  high  priesthood,  hearing  the  report  of 
the  death  of  Antiochus,  raised  forces,  marched  against 
Jerusalem,  took  it,  and  obliged  Menelaus,  the  high 
priest,  to  shut  himself  up  in  the  castle.  Antiochus 
brought  a  great  army  against  Jerusalem ;  took  it  by 
storm  ;  slew  forti/  thousand  of  the  inhabitants  ;  sold 
as  many  more  for  slaves ;  boiled  swine's  flesh,  and 
sprinkled  the  temple  and  the  altar  with  the  broth  ;  broke 
into  the  holy  of  holies ;  took  away  the  golden  vessels 
and  other  sacred  treasures,  to  the  value  of  one  thousand 
eight  hundred  talents  ;  restored  Menelaus  to  his  office  ; 
and  made  one  Philip,  a  Phrygian,  governor  of  Judea, 
1  Mace.  i.  24  ;  2  Mace.  v.  21.  Prideaux  and  New- 
ton. These  are  what  we  term  cTploils ;  which  having 
finished,  he  returned  to  his  own  land. 

A'erse  29.  At  the  time  appointed  he  shall  return] 
Finding  that  his  treachery  was  detected,  and  that  the 
two  biothers  had  united  their  counsel  and  strength  for 
their  mutual  support,  he  threw  off  the  mask  ;  and  ha- 
ving collected  a  great  army  early  in  the  spring,  he 
passed  through  Coelesyria ;  entered  Egypt ;  and  the 
inhabitants  of  Memphis  having  submitted  to  him,  he 
came  by  easy  marches  to  Alexandria.  But,  says  the 
prophet,  *'  it  shall  not  be  as  the  former  or  as  the  lat. 


29  At  the   time   appointed  he      ^  ^^  ^■•™- 
shall   return,   and    come    toward    oiymp.  i,xi.  3. 

,  ,  ,         .       1     11  1  Anno    Tarquinii 

tiic  soutli ;  "■  but  It  shall  not  be  as        Superbi, 
the  former,  «  or  as  the  latter.  """'"""  •^- 

30  y  For  the  ships  of  Chiltim  shall  come 
against  him  :  therefore  he  shall  be  grieved, 
and  return,  and  have  indignation  '•  against  the 
holy  covenant :  so  shall  he  do  ;  he  shall  even 

«  Ver.  25. y  Num  xxiv.  24  ;  Jer.  ii.  10. «  Ver.  28 ;  1  Mac 

i.  30,  44,  &c. ;  2  Mac.  v.  24,  Sec. 

ter  :"  he  had  not  the  same  success  as  the  former,  when 
he  overthrew  the  Egyptian  army  at  Pelusium ;  nor  as 
the  latter,  when  he  took  Memphis,  and  subdued  all 
Egypt,  except  Alexandria.     See  the  reason. 

Verse  30.  For  the  ships  of  Chittim  shall  come 
against  him]  Chillim  is  well  known  to  mean  the  Ro- 
man empire.  Antiochus,  being  now  in  full  march  to 
besiege  .\lexandria,  and  within  seven  miles  of  that  city, 
heard  that  ships  were  arrived  there  from  Rome,  with 
legates  from  the  senate.  He  went  to  salute  them. 
They  delivered  to  him  the  letters  of  the  senate,  in 
which  he  was  commanded,  on  pain  of  the  displeasure 
of  the  Roman  people,  to  put  an  end  to  the  war  against 
his  nephews.  Antiochus  said  he  would  go  and  con- 
sult his  friends  ;  on  which  Popilius,  one  of  the  legates, 
took  his  staff,  and  instantly  drew  a  circle  round  Anti- 
ochus on  the  sand  where  he  stood,  and  commanded 
him  not  to  pass  that  circle  till  he  had  given  a  defini- 
tive answer.  Antiochus,  intimidated,  said,  he  ivould 
do  ivhalever  the  senate  enjoined ;  and  in  a  few  days 
after  began  his  march,  and  relumed  to  Syria.  This 
is  confirmed  by  Pohjhius,  lAvy,  Velleius,  Palerculus, 
Valerius  Maximus,  and  Justin. 

Therefore  he  shall  be  grieved]  "  Grieving  and 
groaning,"  says  Polybius  ;  both  mortified,  humbled,  and 
disappointed. 

Have  indignation  against  the  holy  covenant]  For 
he  vented  his  rage  against  the  Jews  ;  and  he  sent  his 
general,  Apollonius,  witli  twenty-two  thousand  men 
against  Jerusalem,  plundered  and  set  fire  to  the  city, 
pulled  down  the  houses  round  about  it,  slew  much  ot 
the  people,  and  built  a  castle  on  an  eminence  that  com- 
manded the  temple,  and  slew  multitudes  of  the  poor 
people  who  had  come  up  to  worship,  polluted  every 
place,  so  that  the  temple  service  was  totally  abandoned, 
and  all  the  people  fled  from  the  city.  And  when  he 
returned  to  Antioch  he  published  a  decree  that  ail 
should  conform  to  the  Grecian  ivorship ;  and  the  Jew- 
ish worship  was  totally  abrogated,  and  the  temple 
itself  consecrated  to  Jupiter  Olympius.  How  great 
must  the  wickedness  of  the  people  have  been  when 
God  could  tolrrate  this  ! 

In  the  transacting  of  these  matters  he  had  intelli- 
gence u-ilh  them  that  forsake  the  holy  covenant ;  with 
wicked  Menelaus  the  high  priest ;  and  the  apostate 
Jews  united  with  him,  who  gave  from  time  to  time 
such  information  to  Antiochus  as  excited  him  against 
Jerusalem,  the  temple,  and  the  people.  See  1  Mace, 
i.  41,  62;  2  Mace.  vi.  1-9;  confirmed  by  Josephus, 
War,  book  i.  chap.  1,  s.  1.  The  concloding  reflection 
of  Bp.  Newton  here  is  excellent : — 
615 


Of  the  antichristian  DANIEL. 

A-  M.  3470.      return,    »  and    have    intelligence 
Olymp.  LXI.  3.  with  them  that  forsake  the  holy 

Anno  Tarqumii 

Superbi,        covenant. 

R.  Roman.,  1.         3^    ^^^^  ^.^^^  gJ^^JJ  gj^nd  on  his 

part,  ''  and  they  shall  pollute  the  sanctuary  of 
strength,  and  shall  take  away  the  daily  sacri- 
fice, "  and  they  shall  place  the  abomination 
that  "^  maketh  desolate. 

32  °  And  such  as  do  wickedly  against  the 
covenant  shall  he  ^  corrupt  by  flatteries :  «  but 


power  in  the  Church 

the  people  that  do  know  their  God      ^  **•  ^^■ 
shall  be  strong,  and  do  exploits,     oiymp.  LXI.3 

33  "^  And  they  that  understand  '     Supcrbi, 
among  the   people  shall  instruct    «■  Roman.,  1. 
many  :  '  yet  they  shall  fall  by  the  sword,  and  by 
flame,  by  captivity,  and  by  spoil,  many  days. 

34  Now  when  they  shall  fall,  they  ''  shall  be 
holpen  with  a  little  help :  '  but  many  shall 
cleave  to  them  with  flatteries. 

35  And  some  of  them  of  understanding  shall 


»1  Mac.  i.  43,  52;   2  Mac.  v.  15,  23.- 

l>Chap.  viii.  11 ;    xii. 

11  ;    1  Mac.  i.  37,  39,  41,  45,  46. 

-c  1  Mac.  i.  54,  59 ;    iv. 

38. J  Or,  astonisheth. '  1  Mac.  i. 

43,   52  ;   2  Mac.  iv.  13, 

14;  V.  15. 

•"Or,  cause  to  dissemble.- 
V.  27;    vi.  19,  20;    vii.  1 

&c. k  1   Mac.  iii.  2 

xiii.  21. 

glMac.i.  62;  ii.  41, 42,  43;  2  Mac. 

&c. I'Mal.  ii.  7. 'Heb.  xi.  35, 

2  Mac.  viii.   1. 12  Mac.  xii.  40 

"  It  may  be  proper  to  stand  a  little  here,  and  reflect 
how  particular  and  ciicumstantial  this  prophecy  is, 
concerning  Eg)'pt  and  Syria,  from  the  death  of  Alex- 
ander to  the  time  of  Aniiochiis  Epiphanes.  There  is 
not  so  concise,  comprehensive,  and  regular  an  account 
of  their  kings  and  affairs  to  be  found  in  any  authors 
of  those  times.  The  prophecy  is  really  more  perfect 
than  any  hislory,  and  is  so  wonderfully  exact,  not  onl}' 
to  the  time  of  Antiochus  Epiphanes,  but  likewise 
equally  so  beyond  that  time,  that  we  may  conclude  in 
the  words  of  the  inspired  writer,  '  No  one  could  thus 
declare  the  times  and  seasons,  but  he  who  halh  them 
in  his  own  power.''  " 

Verse  31.  And  arms  shall  stand  on  his  part]  After 
Antiochus,  arms,  that  is,  the  Roinans,  shall  stand  tip  : 
for  arms  in  this  prophecy  every  where  denote  military 
power ;  and  standing  up,  the  power  in  activity  and 
conquering.  Both  Sir  Isaac  Newton  and  Bp.  Newton 
agree,  that  what  follows  is  spoken  of  the  Romans. 
Hitherto  Daniel  has  described  the  actions  of  the  kings 
of  the  north  and  of  the  south,  that  of  the  kings  of  Sy- 
ria and  Egypt ;  but,  upon  the  conquest  of  Macedon  by 
the  Romans,  he  has  left  off  describing  the  actions  of 
the  Greeks,  and  begun  to  describe  those  of  the  Roinans 
in  Greece,  who  conquered  Macedon,  Illyricum,  and 
Epirus,  in  the  year  of  the  era  of  Nahonassar,  580. 
Thirty-five  years  after,  by  the  will  of  Altalus,  they 
inherited  all  Asia  westward  of  Mount  Taurus ;  sixty- 
five  years  after  they  conquered  the  kingdom  of  Syria, 
and  reduced  it  into  a  province  ;  and  thirty-four  years 
after  they  did  the  same  to  Egj'pt.  By  all  these  steps 
the  Roman  arms  stood  up  over  the  Greeks ;  and  after 
ninety-five  years  more,  by  making  war  upon  the  Jews, 
they  polluted  the  sanctuary  of  strength, — the  temple, 
(so  called  by  reason  of  its  fortifications,)  and  took 
aicay  the  daily  sacrifice  and  placed  the  abomination 
that  maketh  desolate,  or  of  the  desolalor ;  for  that  this 
abomination  was  thus  placed  after  the  time  of  Christ, 
appears  from  Matt.  xxiv.  15. 

In  the  sixteenth  year  of  the  Emperor  Adrian,  A.D. 
132,  they  placed  this  abomination  by  building  a  temple 
to  Jupiter  Capitolimis,  where  the  temple  of  God  in 
Jerusalem  stood  ;  upon  which  the  Jews,  under  Bar- 
chocab,  rose  up  against  the  Romans.  But  in  this  war 
they  had  fifty  cities  demolished,  nine  hundred  and 
fifty  of  their  best  towns  destroyed,  and  eighty  thou- 
sand men  were  slain  by  the  sword ;  and  in  the  end 
616 


of  the  war,  A.  D.  136,  were  banished  Judea  on  pain 
of  death  ;  and  thenceforth  the  land  became  desolate. 
See  Observations  on  Daniel,  and  Bp.  Newton  on  the 
Prophecies. 

Verse  33.  Such  as  do  wickedly  against  the  covenant] 
This  is  understood  of  the  Christian  Jews ;  for  the 
NEW  had  now  succeeded  to  the  old,  the  whole  of  the 
Jewish  ritual  having  been  abolished,  and  Jerusalem 
filled  with  heathen  temples.  And  he — the  Roman 
power,  did  all  he  could  by  flatteries,  as  well  as  threats, 
to  corrupt  the  Christians,  and  cause  them  to  sacrifice 
to  the  statues  of  the  emperors. 

But  the  people  that  do  know  their  God]  The  genuine 
Christians. 

Shall  be  strong]  Shall  be  strengthened  by  his  grace 
and  Spirit. 

And  do  exploits.]  Continue  steadfast  in  all  temp- 
tations, hold  fast  their  faith,  and  enjoy  a  good  con- 
science. 

Verse  33.  -ind  they  that  understand]  The  apostles 
and  primitive  Christians  in  general,  who  understood 
from  the  prophets,  and  his  own  actions,  that  Jesus  was 
the  true  Messhh. 

Instruct  mam/]  Preach  the  Gospel  every  where, 
and  convert  multitudes  to  the  faith. 

Yet  they  shall  fall  by  the  sword,  and  iy  flame,  by 
captivity,  and  by  spoil,  many  days.]  They  were  ex- 
posed to  the  malice  and  fury  of  their  enemies,  during 
TEN  STATE  PERSECUTIONS,  and  suffered  all  kinds  of  tor- 
tures, with  but  little  intermission,  for  three  hundred 
years. — Newton. 

Verse  34.  Now  when  they  shall  fall]  When  the 
storm  of  the  tenth  persecution  under  Diocletian,  which 
lasted  ten  years,  fell  upon  them,  they  were  sorely  op- 
pressed. 

They  shall  be  holpen  with  a  little  help]  By  Con- 
stantine ;  who,  white  he  removed  all  persecution,  and 
promoted  the  temporal  prosperity  of  the  Christian 
Church,  yet  added  little  to  its  spiritual  perfection 
and  strength.  For  many,  now  seeing  the  Christians 
in  prosperity, — 

Cleave  to  them  with  flatteries.]  Became  Christians 
BEC.iusE  the  EMPEROR  was  such. 

Verse  35.  And  some  of  them  of  understanding]  Dis- 
putes on  certain  points  of  religion  soon  agitated  the 
Christian  Church ;  and  now,  having  no  outward  per- 
secution, they  began  to  persecute  each  other.     And 


O/"  the  antichristian 


CHAP.  XI. 


power  tn  the  Church. 


%  'c'  53™'  ^^"'  "' '°  '"^y  "them,  and  to  purge, 
Oiytnp  LXI.  3.   and  to  make  them  white,  "  even 

Anno   Tariiuinii  ,       ,.  r  ^-t  j       ,.  i 

Supcibi,        to  the  tmic  ot  the  end  :   ''  because 
R.  Koman..  1.     -^  -^  ^.pj  f^,.  jj  ^i„^j,  appointed. 

36  And  the  king  ''  shall  do  according  to  his 
will  ;  and  he  shall  'exalt  himself,  and  magnify 
himself  above  every  god,  and  shall  speak  mar- 
vellous things  '  against  the  God  of  gods,  and 
shall  prosper  '  till  the  indignation  be  accom- 
plished :  for  that  that  is  determined  shall  be 
done. 

"Chap.  xii.  10;  1  Pet.  i.  7. "Or,  by  them. "Chap.  viii. 

17,19;   ver.  40. r  Vcr.  29. 1  Vcr.   16. 'Chap.  vii.  8, 

25;  viii.  25;  2  Thess.  ii.  4;    Rev.  xiii.  5,  6. "Chap.  viii.  11, 

24,  25. >Chap.  «.  27. "1  Tun.  iv.  3. <lsa.  liv.  13; 

2  Thess.  ii.  4. 

many  excellent  men,  men  of  understanding,  fell  vic- 
tims because  they  would  not  embrace  erroneous  doc- 
trines, when  professed  by  the  slate.  But  this  was 
permitted, — 

To  try  them,  and  to  purge,  and  to  make  them  uhite] 
To  bring  all  to  the  pure  profession,  possession,  and 
practice  of  Christianity. 

To  the  time  of  the  enit]  To  the  time  that  God 
shall  cause  pure  and  undefiled  religion  every  where 
to  prevail.  But  when  is  the  time  appointed  for 
this? 

A'erse  36.  And  the  king  shall  do  according  to  his  will] 
This  may  apply  to  Anltochus,  who  exalted  himself 
above  eveiy  god,  called  himself  a  god,  sported  with 
all  religion,  protaned  the  temple,  &c.,  &c.  But  others 
think  an  antichristian  power  in  the  Church  is  intended  ; 
for  in  the  language  of  this  prophecy  king  is  taken  for 
power,  a  kingdom,  &c.  That  such  a  power  did  .spring 
up  in  the  Church  that  acted  in  an  arbitrary  manner 
against  all  laws,  Iiuman  and  Divine,  is  well  known. 
This  power  showed  itself  in  the  Greek  emperors  in  the 
east,  and  in  the  Inshnps  nf  Rome  in  the  icest.  .\nd 
this  is  to  continue. 

Till  the  indignation  be  accomplished :  for  that  that 
is  determined  shall  he  done.]  This  is  the  same  as  what 
was  called  in  chap.  viii.  19,  the  last  end  of  the  indig- 
nation ;  and  chap.  ix.  27,  the  consummation  ;  and  means 
the  end  or  consummation  of  God's  indignation  against 
the  Jews.  And  this  seems  more  clearly  expressed, 
chap.  xii.  7  :  "  When  he  shall  have  accomplished  to 
scatter  the  power  of  the  holy  people.''  Vt'e  see  this 
still  subsisting  in  the  Church  of  Rome  :  and  it  w  as  a 
saying  of  Rabbi  David  Kimchi,  "  When  Rome  shall  i 
be  laid  waste,  then  shall  be  redemption  for  Israel." 
For  the  destruction  of  Rome  and  the  restoration  of 
the  Jews  shall  fall  out  about  the  same  time. — Bp. 
Neioton. 

Verse  37.  yeither  shall  he  regard  the  God  of  his 
fathers]  That  God  who  sent  the  evangelists  and 
apostles  to  preach  the  pure  doctrine.  These  true  fa- 
thers of  the  Christian  Church,  and  their  God,  this 
Church  has  not  regarded,  but  put  councils,  and  tradi- 
tions, and  apocryphal  writings  in  their  place. 

Nor  the  desire  of  women]  Both  the  Greek  and  La- 
tm  Church,  in  their  antichristian  enactments,  have  dis- 
M>iiraged,  and  in  sereraJ  cases  proscribed,  marriage. 


37  Neither  shall  he  regard  the      a^  !^-  S'*™- 
God    of   his    fathers,    "nor    the    oiymp.  LXI.3. 

,      .  r  „  ,    Anno   Tarquinii 

desire    oi   women,    "  nor   regard        Superbi, 
any  god  :    for  he   shall  magnify    «    R"""^ .  i- 
himself  above  all. 

38  "  But  '  in  his  estate  shall  he  honour  the 
god  of  y  forces  :  ^  and  a  god  whom  his  fathers 
knew  not  shall  he  honour  with  gold,  and  silver, 
and  with  precious  stones,  and  "  pleasant  things. 

39  Thus  shall  lie  do  in  the  ''  most  strong 
holds  with  a  strange  god,  whom  he  shall  ac- 


'*Or,  But  in  his  sltad. x  Heb.  rt.T  for  the  Almighty   God,  in 

his  seal   he  shall  honour,  yea,  he  shall  honour  a  god,   whom,    &c. 

y  Or,    munitions. 1  Hebrew,    Mamzim,    or    gods  protectors. 

"  Hel).   things  desired  ;    Isa.   xliv.   9. 1>  Hebrew,   fortressn 

of  munitions. 

under  the  pretence  of  greater  chastity,  to  the  discredit 
of  God's  ordinance,  and  Christianity  itself. 

Nor  regard  any  god]  For  the  mandates  and  de- 
crees of  that  Church  have  been  often  in  defi.ance  of 
God  and  his  word  ;  for  it  has  magnified  itself  above 
all  power  and  authority  in  heaven  and  on  earth.  It 
professes  to  hold  the  keys,  and  to  open  and  shut  hea- 
ven at  pleasure,  both  to  states  and  individuals. 

Verse  38.  Shall  he  honour  the  god  of  forces]  D'TJ'D 
mauzzim,  or  gods  protectors,  as  in  the  margin ;  wor- 
shipping saints  and  angels  as  guardians,  and  protectors, 
and  mediators ;  leaving  out,  in  general,  the  true  God, 
and  the  only  Mediator,  Jesus  Christ. 

-And  a  god  tohom  his  fathers  knew  not]  For  these 
gods  guardians,  the  Virgin  Mary,  saints,  and  angels, 
were  utterly  unknown  as  mediators  and  invocablc  guar- 
dians in  the  primitive  apostolic  Church. 

Shall  lie  honour  wilh  gold,  and  silrer,  and  with 
precious  stones]  How  literally  does  this  apply  to  the 
Church  of  Rome !  See  the  house  of  our  lady  at  Lo- 
retto ;  the  shrines  of  saints ;  the  decorated  images, 
costly  apparel,  gold,  jewels,  &c.,  profusely  used  about 
images  of  saints,  angels,  and  the  blessed  virgin,  in  dif- 
ferent popish  churches.  This  superstition  began  to 
prevnil  in  ihe  fourth  century,  and  '.'as  established  in 
787,  by  the  seventh  general  council  ;  for  in  that  the 
worship  of  images  was  enacted. 

Verse  39.  In  the  most  strong  holds  with  a  strange 
god]  Bishop  Neicton  proposed  the  following  transla- 
tion, after  justly  finding  fault  with  our  common  Ver- 
sion :  '•  Thus  shall  he  do  to  the  defenders  of  Mauzzim, 
together  with  the  strange  god  whom  he  shall  acknow- 
ledge :  he  shall  multiply  honour,  and  he  shall  cause 
him  to  rule  over  many ;  and  the  earth  he  shall  divide 
for  a  reward."  The  defenders  of  Mauzzim,  these 
saint  and  angel  gods  protectors,  were  the  monks, 
priests,  and  bishops ;  of  whom  it  may  be  truly  said, 
"  They  were  increased  with  honour,  ruled  over  many, 
and  divided  the  land  for  gain."  They  have  been  ho- 
noured and  reverenced  almost  to  adoration  ;  their 
jurisdiction  was  extended  over  the  purses  and  eon- 
sciences  of  men;  Ihey  have  been  enriched  with  the 
noblest  buildings  and  largest  endowments,  and  the 
choicest  lands  have  been  appropriated  for  Church  lands. 
These  are  points  of  such  public  notoriety,  that  they 
require  no  proof. — Newton. 
617 


The  final  overthrow  of  DANIEL. 

^  'c'  534°  knowledge  and  increase  with 
Oiymp.  Lxr.  3.    glorv  :  and  he  shall  cause  them  to 

Anno  Tiirquinii         i  i     i     n    j-    -j 

Siiperbi,        rule  over  many,  and  shall  divide 
^  "°"""-  '■     the  land  for  <=  gain. 

40  ■*  And  at  the  time  of  the  end  shall  the 
king  of  the  south  push  at  him :  and  the  king 
of  the  north  shall  come  against  him  "  like  a 
whirlwind,  with  chariots,  ^and  with  horsemen, 
and  with  many  ships ;  and  he  shall  enter  into 
the  countries,  ^and  shall  overflow  and  pass 
over. 

4 1  He  shall  enter  also  into  the  "^  glorious  ■ 
land,  and  many  countries  shall  be  overthrown : 
but  these  shall  escape  ovit  of  his  hands,  ''  even 
Edom,  and  Moab,  and  the  chief  of  the  chil- 
dren of  Ammon. 


ike  Tiing  of  the  north. 


42  He  shall  ^  stretch  forth  his      *;  M- 3«o 

B.  L.  534. 

hand  also  upon  the  countries:  oiymp.  lxi.  3. 
and  the  land  of  Egypt  shall  not  Supe'rw!'""' 
escape.  ^  ^™"''-  ^- 


'  Heb.  a  price. <1  Ver.  35. '  Psa.  Iviii.  9  ;  Prov.  i.  27  ;  x. 

25;  Isa.  xxi.  1 ;  xl.  24;  xli.  16;  Ixvi.  15;  Zech.  ix.  14. fEzek. 

xxxviii.  4, 15  ;  Rev.  ix.  16. g  Ver.  10,22. ^^  Or,  goodly  land  i 

ver.  1 6. '  Heb.  land  of  delight,  or  ornament. 


Verse  40.  At  the  time  of  the  end  shall  the  king  of 
the  south  push  at  him]  These  kings  are  to  be  under- 
stood in  reference  to  the  times  of  wliich  the  prophet 
speaks.  While  the  kingdoms  of  Egypt  and  Syria 
were  subsisting,  the  /iing  of  the  south  and  the  north 
applied  to  them  exclusively  :  but  they  did  not  exist  at 
the  time  of  which  the  prophet  speaks  ;  therefore  other 
southern  and  northern  powers  must  be  sought.  These 
we  may  find  in  the  Saracens,  who  were  of  tlie  Ara- 
bians, who  came  from  the  south,  headed  by  the  false 
prophet  Mohammed,  who  pushed  at  him — made  war 
on  the  Greek  emperor  Herachus,  and  with  amazing 
rapidity  deprived  him  of  Egypt,  Syria,  and  many  of 
his  finest  provinces. 

And  the  king  of  the  north]  The  Turks,  who  were 
originally  Scythians,  seized  on  the  remains  of  the 
Greek  empire  ;  and  in  process  of  time  rendered  them- 
selves masters  of  the  whole.  They  are  represented 
as  coming  like  a  ivhirlwind,  with  chariots,  and  unth 
horsemen ;  their  armies  being  chiefly  composed  of 
cavalry. 

And  icith  many  ships]  With  these  they  got  pos- 
session of  many  islands  and  maritime  countries  ;  and 
were  so  powerful  in  their  fleets,  that  they  entirely  de- 
feated the  Venetians  ;  and  at  last  their  fleets  became 
of  the  utmost  consequence  to  them  in  besieging,  and 
afterwards  taking,  Constantinople,  A.  D.  1-153,  which 
they  hold  to  the  present  day.  So  they  entered  into 
the  countries,  and  overflowed,  rendering  themselves 
masters  of  all  Asia  Minor  and  Greece. 

Verse  41.  He  shall  enter  also  into  the  glorious  land] 
Entirely  subdue  Judea. 

And  many  countries  shall  be  overthrown]  Aleppo, 
Damascus,  Gaza,  and  many  other  cities  were  forced  to 
submit  to  them  ;   and  they  hold  them  still. 

But  these  shall  escape — Edom  and  Moab,  and  the 
chief  of  the  children  of  A7)imon.]  These  and  other 
Arabians  they  have  never  been  able  to  subdue.  They 
still  occupy  the  deserts  ;  and  receive  a  yearly  pension 
of  forty  thousand  crowns  of  gold  from  the  Ottoman 
618 


43  But  he  shall  have  power  over  the  trea- 
sures of  gold  and  of  silver,  and  over  all  the 
precious  things  of  Egypt :  and  the  Libyans 
and  the  Ethiopians  shall  be  "  at  his  steps. 

44  But  tidings   out  of  the  east  and  out  of 
the  north  shall  trouble  him :  therefore  he  shall 
go  forth  with  great  fury  to  destroy,  and  utterly 
to  make  away  many. 

45  And  he  shall  plant  the  tabernacles  of  his 
palaces  between  the  seas  in  "  the  °  glorious  ' 
holy  mountain ;  i  yet  he  shall  come  to  his  end, 
and  none  shall  help  him. 


k 

Isa.  xi.  14 

'  Heb.  send  forth 

»  Exod 

xi.  8; 

Judg.  iv. 

10. 

"  Psa. 

xlviii.  2;  ver.  16,  41 ; 

2  Thess.  ii. 

4. o  Or,  good 

'y- 

pHeb. 

mountain  of  delight  of  holiness. 

il  Mac 

.  vi.  8-16 

2  Thess.  u.  8 

;  Rev.  xis.  20. 

emperors,  to  permit  the  caravans,  with  the  pilgrims  for 
Mecca,  to  have  a  free  passEtge. 

Verse  42.  He  shall  stretch  forth  his  hand]  He — 
the  Ottoman  emperors,  have  stretched  forth  the  hand, 
not  only  on  European,  but  also  upon  Asiatic  and  Afri- 
can countries.  Egypt  has  not  escaped  ;  it  is  a  pro- 
vince of  the  Turkish  government,  as  are  also  Fez, 
Morocco,  .\lgiers,  and  many  other  African  countries. 
And  as  the  prophecy  says  they  "  got  power  over  the 
silver  and  gold,  and  the  precious  things  of  Egypt,"  so 
it  was  ;  for  when  Selim  conquered  Egypt,  A.  D.  1517, 
he  took  all  its  spoils  ;  -and  the  immense  sums  drawn 
from  it  to  the  present  day,  and  the  wretchedness  of  the 
land  in  consequence,  are  almost  incredible. 

The  Libyans  and  the  Ethiopians]  The  Cushim — 
unconquered  Arabs,  all  sought  their  friendship ;  and 
many  of  them  are  tributary  to  the  present  time. 

Verse  44.  But  tidings  out  of  the  east  and  out  of  the 
north  shall  trouble  him]  Tliis  part  of  the  prophecy  is 
allowed  to  be  yet  unfulfilled ;  and  what  is  portended, 
the  course  of  prophetic  events  will  show.  Were  we 
to  understand  it  as  applying  to  Antiochus,  then  the 
neivs  might  be  of  the  preparations  which  he  heard, 
that  the  provinces  of  the  east,  and  Artaxerxes,  king 
of  Armenia,  on  the  north,  were  intending  to  rise  up 
against  him.  But  if  the  Turkish  power  be  under- 
stood, as  in  the  preceding  verses,  it  may  mean  that 
the  Persians  on  the  east,  and  the  Russians  on  the 
north,  will  at  some  time  greatly  embarrass  the  Otto- 
man government.  And  how  completely  has  this  been 
fulfilled  ;  first,  by  the  total  destruction  of  the  Egyptian 
fleet,  by  the  combined  fleets  of  England,  France,  and 
Russia,  in  the  Bay  of  Navarino  ;  and,  secondly,  by 
the  total  overthrow  of  the  Turkish  army  by  the  Rus- 
sians, in  the  years  1828  and  1829,  when  the  sultan 
was  obliged  to  accept  any  conditions  that  the  emperor 
of  Russia  was  pleased  to  give  !  [N.B. — The  former 
part  of  this  note  was  written  for  the  first  edition  of  this 
work,  printed  in  1825.] 

Verse  45.   He  shall  plant  the  tabernacles]    He  shall 


The  righteous  shall  arise 


CHAP.  XII. 


to  a  glorious  resurrection. 


make  a  last  stand  in  Judea,  and  there  shall  his  power 
be  smitten. 

Jle  shall  come  to  his  end,  and  none  shall  help  him.] 
All  his  confedenite  and  tributary  kingdoms,  states,  and 
provinces  shall  desert  him,  and  leave  that  government 
to  come  to  a  shameful  end. 

In  the  interpretation  of  this  chapter  I  have  gene- 
rally followed  Bp.  Neu'lon,  in  his  most  excellent  Dis- 
sertations on  the  Prophecies,  consulting  other  eminent 
authors  occasionally.       From   the   beginning   of  the 


chapter  to  the  end  of  ver.  30  all  is  very  clear  and 
plain,  relative  to  the  Grecian,  Syrian,  and  Egyptian 
histories  ;  from  the  thirty-first  verse  to  the  end,  the 
mode  of  interpretation  is  not  so  satisfactory,  in  it» 
application  to  the  times  since  Christ.  Yet  possibly 
these  alone  may  be  intended  ;  though  the  whole  might 
be,  with  considerable  ease,  applied  to  the  remaining 
part  of  the  Sijrian  and  Egyptian  history.  It  is  a 
wonderful  piece  of  prophecy,  and  of  great  utility  to 
the  cause  of  Divine  revelation. 


CHAPTER  XII. 

The  proper  conclusion  to  the  great  revolutions  predicted  in  this  and  the  folloieing  chapters  is  the  general 
resurrection,  of  ivhich  the  beginning  of  l/iis  chapter  (if  to  be  literally  understood)  gives  some  intimation, 
1—3.  Daniel  is  then  commanded  to  shut  up  the  loords  and  to  seal  the  book  to  the  lime  of  the  end,  4  ;  and 
is  informed  of  the  three  grand  symbolical  periods  of  a  time,  times,  and  a  half,  twelve  hundred  and 
ninety  days,  and  thirteen  hundred  and  thirtj--five  days,  4-12  ;  at  the  end  of  the  last  of  which  Daniel  shall 
rest  and  stand  in  his  lot,  13.  It  is  generally  thought  by  commentators  that  the  termination  of  the  last  period 
is  the  epoch  of  the  first  resurrection.     See  Rev.  xx.  4,  5. 


B  C'  ssf        A^^-^    ^^   ^''^^    ^''"°    ^'^""'^    "  ^^^' 

Olymp.  LXI.  3.  cliael  Stand    up,    the    great 

Anno  Tarquinii         .  ,  ■    i  \     ,      c  \ 

Superbi,  prince  which  standeth  lor  the 
"•  '^°"'='"  ■  ^-  children  of  thy  people:  "and 
there  shall  be  a  time  of  trouble,  such  as  never 
was  since  there  was  a  nation  even  to  that 
same  time  :  and  at  that  time  thy  people  "=  shall 
be  delivered,  every  one  that  shall  be  found 
^  written  in  the  book. 

2   And  many  of  them  that  sleep  in  the  dust 
of  the  earth  shall  awake, "  some  to  everlasting 

»  Ch.  X.  13,  21. 'Isa.  x.tvi.  20,  21 ;  Jer.  xxx.  7  :  Matt.  xxiv. 

21 ;  Kev.  xvi.  18. "  (torn.  xi.  26, ^  Exod.  xxxii.  32;  Psa. 

Ivi.  8  ;  Ixix.  28  ;  Ezek.  xiii.  9;  Luke.  x.  20;   Plul.  iv.  3  ;    Rev. 
iii.  5 ;  xiii.  8. '  Matt.  xxv.  Ifi  ;    John  v.  28,  29  ;  Acts  xxiv. 

NOTES  ON  CH.\P.  XII. 

Verse  1.  And  at  that  time  Michael  shall  stand  up] 
Michael  the  archangel,  as  has  already  been  observed, 
was  ever  reputed  the  guardian  of  the  Jewish  people. 

Every  one  that  shall  be  found  written  in  the  book] 
All  that  truly  fear,  love,  and  obey  the  Lord.  On  the 
phrase,  "written  in  the  book,  the  book  of  life,"  &c., 
see  the  passages  in  the  margin,  and  the  notes  on  those 
passages. 

Verse  2.  Many  of  them  that  sleep  in  the  dust  of  the 
earth]  This  prophecy  has  been  referred  to  the  future 
restoration  of  the  Jews.  It  will  be  also  true  of  the 
state  of  mankind  at  the  general  judgment. 

Verse  3.  And  they  that  be  wise]  Those  who  are 
thoroughly  instructed  in  Christ's  word  and  doctrine, 
shall  shine — shall  be  eminently  distinguished  in  the 
Christian  Church  by  the  holiness  of  their  lives,  and 
the  purity  of  their  creed. 

And  they  that  turn  many  to  righteousness]  They 
who,  by  preaching  Christ  crucified  among  their  breth- 
ren, shall  be  the  means  of  converting  them  to  the 
Christian  faith  ;  shall  be  tu  (^  stars — bright  lumina- 


life,    and    some    to   shame    ''  and      ^^  ^^  ^*J!^- 

D.  C  o34. 

everlasting  contempt.  oiymp.  LXI.  3. 

„      ,      ,  ,  ,  ,         .        .         Anno   Tarquinii 

3  And    s  they    that   be    "  wise        Superu, 
shall  shine  *  as  the  brightness  of    ^  '^°°"'"'  '■ 
the    firmament ;  ^  and   they  that  turn  many  to 
righteousness     '  as    the    stars    for    ever    and 
ever. 

4  "  But  thou,  O  Daniel,  "  shut  up  the  words, 
and  seal  the  book,  eveti  to  "  the  time  of  the 
end  :  many  shall  run  to  and  fro,  and  know- 
ledge shall  be  increased. 


1,').— 

— 'Isaiah  Ixvi.  24; 

Rom. 

ix.  21.- 

s  Chap. 

xi 

33. 

35. 

"Or, 

teachers. 

-'  Prov. 

iv.   18 

Wisd. 

iii.  7;   Matt. 

xtn. 

43. 

k  James  v.  20. 

-1 1  Cor 

XV.  41 

,  42. 

-"  Ch.  viii. 

26 

ver.  9. 

"  Rev.  X.  4  ;  xxii 

10. 

«  Cli.  X. 

1  ;  ver. 

9. 

ries  in  the  Gospel  kingdom  of  Jesus  Christ.  This 
also  may  be  applied  to  the  case  of  holy  and  useful 
men,  particularly  the  faithful  ministers  of  the  Gospel, 
in  the  day  of  judgment.  See  the  parallel  texts  in  the 
margin,  and  the  notes  on  them. 

Verse  4.  Shut  up  the  words,  and  seal  the  book] 
When  a  prophet  received  a  prediction  concerning  what 
was  at  a  considerable  distance  of  time,  he  shut  his 
bonk,  did  not  communicate  his  revelation  for  some  time 
after.  This  Daniel  was  commanded  to  do,  chap.  viii. 
2G.  See  also  Isa.  xxix.  10,  11;  Rev.  xxii.  10. 
.\mong  the  ancients,  those  were  said  to  seal,  who  in 
the  course  of  their  reading  stamped  the  places  of 
which  they  were  yet  doubtful,  in  order  to  keep  them 
in  memory,  that  they  might  refer  to  them  again,  as 
not  yet  fully  understood.  This  custom  Salmasius,  in 
his  book  De  modo  Usurarum,  p.  446,  proves  from 
Hcsychius. 

Many  shall  run  to  and  fro]  Many  shall  endeavour 
to  search  out  the  sense  ;  and  knowledge  shall  be  in- 
creased by  these  means  ;  though  the  meaning  shall 
not  be  fully  known  till  the  events  take  place  :  thin 
610 


Daniel  is  informed  of  the  DANIEL. 

Ai'^^.t?-        5   Then  I  Daniel  looked,  and, 

D.  C  5J4. 

Oiymp.  LXI.  3.   behold,    there    stood    other  two, 

"supeYbi"'"'    the  one  on  this  side  of  the  ^  bank 

R.  Roman.,  1.     ^f  j|^g  ^.j^gj.^  ^^^^^  ^^le  other  on  that 

side  of  the  bank  i  of  the  river. 

6  And  one  said  to  ■■  the  man  clothed  in  linen, 
which  ivas  ^  upon  the  waters  of  the  river, '  How 
long  shall  it  be  to  the  end  of  these  wonders  ? 

7  And  I  heard  the  man  clothed  in  linen, 
which  loas  upon  the  waters  of  the  river,  when 
he  "  held  up  his  right  hand  and  his  left  hand 
unto  heaven,  and  sware  by  him  ''  that  liveth 
for  ever  "  that  it  shall  be  for  a  time,  times,  and 
*  a  half;  ^  and  when  he  shall  have  accomplish- 
ed to  scatter  the  power  of  ^  the  holy  people,  all 
these  things  shall  be  finished. 

8  And  I  heard,  but  I  understood  not  :  then 
said  I,  O  my  Lord,  what  shall  be  the  end  of 
these  things  1 


result  of  these  wonders. 


PHeb.  lip. iChap.  x.   4. f  Chap.  x.  5. ^  Or,  from 

above.— — '  Chap,  x'iii.  13. "^  Deut.   xxxii.  40  ;    Rev.  x.  5,  6. 

'Chap.  IV.  34. "Chap.    vii.  25;    xi.    13;    Rev.    xii.    14. 

»  Or,  part. y  Luke   xxi.  24 ;    Rev.  x.  7. ^  Chap.  viii.  24. 

»  Verse  4. <>  Chap.  xi.  35  ;    Zech.  xiii.  9. ■=  Hos.  xiv.  9 ; 


the  seal  shall  be  broken,  and  the  sense  become  plain. 
This  seems  to  be  the  meaning  of  this  verse,  though 
another  has  been  put  on  it,  viz.,  "Many  shall  run  to 
and  fro  preaching  the  Gospel  of  Christ,  and  therefore 
religious  knowledge  and  true  wisdom  shall  be  increas- 
ed." This  is  true  in  itself;  but  it  is  not  the  meaning 
of  the  prophet's  words. 

Verse  5.  Behold,  there  stood  other  two]  Probably 
two  angels.  We  know  no  more  of  them,  unless  they 
be  the  same  as  those  called  saints,  chap.  viii.  13, 
which  see.     The  river  was  most  likely  the  Tigris. 

Verse  6.  The  man  clothed  in  linen]  Gabriel,  in  a 
human  form.      Thus  he  is  represented,  chap.  x.  5. 

Averse  7.  Which  was  upon  the  waters]  By  this 
description,  he  was  standing  on  the  water.  This  is 
very  similar  to  the  description  of  the  angel,  Rev.  x. 
5,  6,  and  in  the  seventh  verse  there  seems  to  be  a 
reference  to  this  prophecy,  "  a  time,  times,  and  a 
half."     See  the  note  on  chap.  vii.  25. 

Verse  8.  /  heard,  but  I  understood  not]  Could 
not  comprehend  what  the  time,  times,  and  half  time 
should  refer  to.  These  make  three  years  and  a  half 
of  prophetic  time,  answering  to  one  thousand  two 
hundred  and  sixty  years. 

Verse  9.  The  words  are  closed  up]  The  prophecy 
shall  not  be  understood,  but  in  its  accomplishment  ; 
and  then  the  depth  of  the  wisdom  and  providence 
of  God  will  be  clearly  seen  in  these  matters.  See  on 
ver.  4.  We  must  wait  "  till  the  time  of  the  end  ;" 
and  this,  it  appears  from  the  following  calculations, 
will  not  arrive  before  the  twentieth  century.  We 
here  see  the  reason  why  these  prophecies  are  at 
present  so  imperfectly  understood.  God  has  sealed 
them. 

Verse  10.    Many  shall  be  purified]      During   the 
620 


9   And  he  said,   Go  thy  way, 


A.  M.  3470. 
B.  C.  634. 

Daniel :  for  the  words  are  closed  oiymp.  lxi.  3. 
up  and  sealed  "  till  the  time  of  "superijl"""' 
the  end.  ^-  "°""'"-  ^- 

10''  Many  shall  be  purified,  and  made  white, 
and  tried  ;  "  but  the  wicked  shall  do  wickedly  : 
and  none  of  the  wicked  shall  understand  ;  but 
''  the  wise  shall  understand. 

1 1  And  from  the  time  "  that  the  daily  sacri 
Jice  shall  be   taken   away,    and   '^the   abomi 
nation   that   ?  maketh   desolate    set  up,   there 
shall  be  a  thousand   two  hundred   and   ninety 
days. 

12  Blessed  is  he  that  waiteth,  and  cometh 
to  the  thousand  three  hundred  and  five  and 
thirty  days. 

1 3  But  ''  go  thou  thy  way  till  the  end  be : 
'  for  '^  thou  shall  rest,  '  and  stand  in  thy  lot  at 
the  end  of  the  days. 

Rev.  ix.  20  ;  xxii.  11. '  Chapter  xi.  33,  35  ;  John  vii.    17  ; 

viii.  47;  xviii.  37. =  Chapter  viii.  11  ;   xi.  31. f Hebrew, 

to  set   up  the  abomination,  &c. — — e  Or,  astonisheth. ^  Verse 

9. '  Or,  a7id  thou,  &c. ^  Isa.    Ivii.    2  ;     Rev.    xiv.     13. 

iPsa.  i.  5. 

interim,  the  great  work  of  God's  providence  and  grace 
shall  be  carried  on  in  the  salvation  of  men  ;  who,  in 
the  midst  of  trials,  temptations,  and  difficulties,  shall 
be  purified  and  made  lohite — be  fully  saved  from 
their  sins. 

None  of  the  loicked  shall  understand]  Because  they 
are  wicked,  and  will  continue  in  their  sins,  the  eyes 
of  their  understanding  shall  be  closed,  and  their  hearts 
hardened  ;  so  that  they  shall  not  see  the  light  of  the 
glorious  Gospel. 

But  the  ivise]  Those  who  open  their  hearts  to 
God,  that  he  may  pour  in  his  light,  shall  understand 
the  things  that  make  for  their  peace. 

Verse  11.  From  the  time  that  the  (fai/y  sacrifice 
shall  be  taken  away]   See  the  notes  on  chap.  xi.  25—27. 

The  abomination  that  maketh  desolate  set  up]  I 
believe,  with  Bp.  Newton,  that  this  is  a  proverbial 
phrase  ;  and  may  be  applied  to  any  thing  substituted 
in  the  place  of,  or  set  up  in  opposition  to,  the  ordi- 
nances of  God,  his  worship,  his  truth,  &c.  Adrian's 
temple,  built  in  the  place  of  God's  temple  at  Jeru- 
salem, the  church  of  .St.  Sophia  turned  into  a  Moham- 
medan mosque,  &c.,  &c.,may  be  termed  abominations 
that  make  desolate.  Perhaps  Mohammedanism  may 
be  the  abomination  ;  which  sprang  up  A.  D.  612. 
If  we  reckon  one  thousand  two  hundred  and  ninety 
years,  ver.  11,  from  that  time,  it  will  bring  us  down 
to  A.  D.  1902,  when  we  might  presume  from  this 
calculation,  that  the  religion  of  the  false  prophet 
will  cease  to  prevail  in  the  world  ;  which  from  the 
present  year,  1825,  is  distant  only  seventy-seven  years. 

Verse  12.  Blessed  is  he  that  loaiteth]  He  who  iti>- 
plicitly  depends  on  God,  expecting,  as  his  truth  cannot 
fail,  that  these  predictions  shall  be  accomplished  in 
due  time. 


Daniel  is  assured  he  shall 


CHAP.   XII. 


stand  in  his  lot  at  last. 


And  Cometh  to  the  thousand  three  hundred  and  five 
and  thirty  days.]  This  is  seventy-five  days  more 
than  what  is  included  in  the  three  years  and  a  half,  or 
the  time,  times,  and  a  half  in  the  seventh  verse  ;  and 
as  we  have  met  with  so  many  instances  of  prophetical 
days  and  years,  this  undoubtedly  is  another  instance  ; 
and  as  a  day  stands  for  a  year,  this  must  mean  a 
period  of  one  thousand  three  hundred  and  thirty-five 
years,  which  period  is  to  bring  all  these  wonders  to 
an  end,  ver.  6.  But  we  arc  left  totally  in  the  dark 
relative  to  the  time  from  xvhich  these  one  thousand 
three  hundred  and  thirty-five  years  are  to  be  reckoned. 
If,  however,  we  reckon  them  from  the  above  epoch, 
A.  D.  612,  when  Mohammedanism  arose,  they  lead 
us  to  A.  D.  1917,  when  the  fulness  of  the  Gentiles 
shall  be  brought  in  ;  and  thus  a  final  closure  of  vision 
and  prophecy  be  made,  as  then  all  the  great  events 
relative  to  the  salvation  of  men  shall  have  taken  place. 
Wars  and  contentions  will  probably  then  cease  over 
the  whole  world ;  Jews  and  Gentiles  become  one  fold, 
under  one  Shepherd  and  Bishop  of  souls  ;  and  the 
triune  God  be  properly  worshipped  and  glorified,  from 
generation  to  generation,  over  the  face  of  the  whole 
earth.     But  all  these  conjectures  may  be  founded  in 


Finished  correcting  for  the  press,  March  1st,  1831. — A. 


darkness.  We  have  not  chronological  data ;  and 
"the  times  and  seasons  God  has  reserved  in  his  own 
power." 

Verse  13.  But  go  thou  thy  way  till  the  end  be] 
Here  is  proper  advice  for  every  man.  1.  Thou  hast 
a  way — a  walk  in  life,  which  God  has  assigned  thee  ; 
icaM-  m  that  way,  it  is  thy  way.  2.  There  will  be  an 
end  to  thee  of  all  earthly  things.  Death  is  at  the 
door,  and  eternity  is  at  hand  ;  go  on  to  the  end — be 
faithful  unto  death.  3.  There  is  a  rest  provided  for 
the  people  of  God.  Thou  shall  rest ;  thy  body,  in  the 
grave;  thy  soul,  in  the  Divine  favour  here,  and  finally 
in  paradise.  4.  As  in  the  promi.sed  land  there  was  a 
lot  for  each  of  God^s  people,  so  in  heaven  there  is  a  lot 
for  thee.  Do  not  lose  it,  do  not  sell  it,  do  not  let  thy 
enemy  rob  thee  of  it.  Be  determined  to  stand  in  thy 
own  lot  at  the  end  of  the  days.  See  that  thou  keep 
the  faith  ;  die  in  the  Lord  Jesus,  that  thou  mayest 
rise  and  reign  with  him  to  all  eternity.     Amen. 

Masoretic  Notes. 


Number  of  verses  in  this  book,  357. 

Middle  verse,  chap.  v.  30. 

Masoretic  sections,  7. 


631 


INTRODUCTION   TO  THE  BOOK 


PROPHET      HOSE  A, 


CJOSEA,  the  son  of  Beeri,  is  the  first  of  the  miuor  prophets.  Epiphanius  says  that  he 
was  of  the  town  of  Belemoth,  in  the  tribe  of  Issachar ;  which  is  no  other,  in  all  pro- 
bability, than  Beehneon,  towards  Esdraelon,  in  this  tribe.  The  rabbins  say  that  Bura  was  his 
father,  who  is  mentioned  in  the  Chronicles,  and  was  prince  of  the  tribe  of  Reuben  at  the 
time  when  Tiglath-pileser  carried  some  of  the  tribes  of  Israel  into  captivity.  But  if  it  be 
so,  Hosea  must  be  said  to  be  of  the  tribe  of  Reuben  ;  and  a  native  of  Beelmeon,  beyond 
Jordan.  This  prophet  lived  in  the  kingdom  of  Samaria ;  and  his  prophecies  for  the  most 
part  have  a  view  to  this  state,  though  there  are  likewise  some  particular  things  which  con- 
cern the  kingdom  of  Judah. 

We  read,  in  the  introduction  to  his  prophecy,  that  he  prophesied  under  the  kings  of  Judah, 
Uzziah,  Jotham,  Ahaz,  and  Hezekiah,  and  under  Jeroboayn  II.,  king  of  Israel.  If  he 
prophesied  in  the  reign  of  all  these  princes,  he  must  have  lived  a  very  long  time  ;  for  there 
are  a  hundred  and  twelve  years  from  the  beginning  of  UzziaKs  reign  to  the  end  of  Hezekiah's 
reign.  Uzziah  began  to  reign  A.  M.  3194,  and  Hezekiah's  reign  ended  in  3306.  Add,  if 
you  please,  twenty  or  Jive  and  twenty  years,  which  might  be  the  age  of  Hosea  when  he 
began  to  prophesy  ;  and  this  will  make  one  hundred  and  thirty-two,  or  one  hundred  and 
thirty-seven  years.  And  if  we  were  to  take  ten  years  from  Uzziah,  and  as  many  from 
Hezekiah,  during  which  Hosea  might  not  have  prophesied,  there  will  still  remain  one  hundred 
and,  twelve,  or  one  hundred  and  Jif teen  years. 

In  the  whole  collection  of  Hosea''s  prophecies,  we  find  nothing  which  proves  that  he  pro- 
phesied so  long.  And,  besides,  why  should  his  prophecies  be  dated  in  the  title  by  the  reigns 
of  the  kings  of  Judah,  when  he  did  not  live  under  their  dominion  ?  It  is  therefore  very  pro- 
bable that  this  title  is  not  Hosea's,  but  some  ancient  transcriber's  ;  and  that  the  true  begin- 
ning of  this  prophet's  work  is  at  these  words  :  "  The  beginning  of  the  word  of  the  Lord  by 
Hosea."  It  is  our  opinion  that  he  began  about  the  end  of  JeroboanCs  reign,  who  was  the 
second  king  of  Israel  of  this  name.      See  Cal/net. 

St.  Jerome  and  many  others  believe  Hosea  to  be  the  oldest  prophet,  whose  writings  are  m 
our  possession  ;  and  that  he  was  witness  to  the  first  captivity  of  ihe  four  tribes  carried  away 
by  Tiglath-pileser,  and  the  extinction  of  the  kingdom  of  Samaria  by  Shalmaneser .  St.  Jerome 
will  have  it  that  he  prophesied  even  afterwards.  The  first  yexses  of  chap.  i.  have  a  view  to 
the  death  of  Zechariah,  king  of  Israel,  and  son  of  Jeroboam  II.  From  the  sixth  verse  of 
the  first  chapter  to  the  third  chapter,  is  a  prediction  of  the  captivity  of  Israel :  but  after  he 
has  foretold  this  captivity,  he  declares  the  return  and  end  of  it.  He  inveighs  strongly  against 
the  disorders  which  prevailed  in  the  kingdom  of  the  ten  tribes.  It  appears  that  in  his  time 
there  were  idols  ;  not  only  at  Dan,  Beth-el,  and  Samaria,  but  likewise  at  Gilgal,  upon  Tabor, 
at  Sichem,  Beer-sheba,  and  upon  the  mountains  of  Gilead.  He  speaks  of  the  Israelites  as 
of  a  people  entirely  corrupted,  and  the  measure  of  whose  sins  was  filled  up  ;  he  foretells  that 
their  golden  calves  should  be  pulled  down,  cast  upon  the  ground,  and  carried  into  Assyria. 

He  reflects,  with  the  same  severity,  upon  the  irregularities  which  reigned  in  Judah.  He 
stands  up  against  those  who  went  to  worship  false  gods  at  Gilgal.  He  speaks  of  Sen- 
nacheriUs  invading  the  territories  of  Judah.     He  foretells  that  the  people  of  Judah  should 

6sa 


INTRODUCTION  TO  THE  BOOK  OF  HOSEA. 

still  continue  some  time  in  their  country  after  the  captivity  of  the  ten  tribes ;  but  that  after 
this  they  themselves  should  likewise  be  carried  captives  beyond  the  Euphrates,  from  whence 
the  Lord  would  bring  them  back  after  a  certain  number  of  years.  The  style  of  Hosea  is 
obscure,  and  liis  expressions  often  dubious  and  perplexed.  The  things  whereof  he  speaks 
contribute  farther  to  his  obscurity,  by  reason  of  their  distance,  and  our  ignorance  of  the 
history  of  those  times. 

In  the  beginning  of  Hosea's  prophecy,  we  read  that  the  Lord  directed  him  "  to  take  unto 
him  a  wife  of  whoredoms,  and  children  of  whoredoms  ;"  that  is,  to  marry  a  woman  who, 
before  her  marriage,  had  lived  a  debauched  life,  but  who,  after  her  marriage,  should  retire 
from  all  bad  conversation,  and  wiiose  children  should  be  legitimate,  notwithstanding  that,  by 
reason  of  the  blemish  which  their  mother  had  contracted  by  her  former  life,  they  were  called 
the  children  of  whoredoms.  This  prostitute  woman,  and  the  children  who  were  to  be  born 
of  her,  were  a  figure  and  a  kind  of  real  prophecy  which  described  the  idolatry  and  infidelity 
of  Samaria  and  the  ten  tribes,  formerly  the  Lord's  spouse,  but  who  afterwards  became  idola- 
trous and  corrupt. 

The  cluldren  of  this  faithless  woman  are  children  of  prostitution,  since  they  imitate  the 
idolatry  of  their  mother.  God  gives  these  children  the  names  of  Jezreel,  God  will  disperse ; 
Lo-rechamah,  or  Without  mercy  ;  and  Lo-ammi,  Thou  art  no  longer  my  people  ;  to  show,— 
1.  That  God  was  going  to  revenge  upon  the  house  of  Jehu,  king  of  Israel,  the  sins  which 
he  had  coinmitted  at  Jezreel,  when  he  usurped  the  kingdom  of  the  ten  tribes.  2.  That  the 
Lord  would  treat  his  idolatrous  and  sinful  people  without  mercy.  3.  That  he  would  reject 
them,  and  no  more  look  upon  them  as  his  people. 

Hosea  is  concise,  sententious,  and  abrupt.  It  is  his  manner  to  omit  the  connexive  and 
adversative  particles  ;  an  observation  which  we  should  recollect  when  we  observe  them  occa- 
sionally supplied  by  versions  or  manuscripts.  These  are  among  the  causes  of  that  obscurity 
for  which  he  is  remarkable  :  but  the  greatest  difficulties  arise  from  the  corrupt  readings  which 
deform  the  printed  text.  He  chiefly  addresses  Israel ;  but  introduces  frequent  mention  of 
Judah.  He  not  only  inveighs  against  the  vices  of  the  people,  but  sharply  arraigns  the  con- 
duct of  their  kings,  princes,  and  priests. 

Like  many  of  the  Hebrew  prophets,  he  tempers  denunciations  of  God's  vengeance  against 
an  idolatrous  and  vicious  people,  with  promises  of  abundant  mercies  in  store  for  them ;  and 
nis  transitions  from  one  of  these  subjects  to  the  other  are  rapid  and  unexpected.  He 
abounds  with  short  and  lively  comparisons  ;  and,  like  the  best  Greek  and  Roman  writers, 
often  omits  the  particle  of  similitude.  These  comparisons  he  sometimes  accumulates  in  the 
spirit  of  that  poetry  which  is  most  admired.  See  chap.  vi.  3,  4,  ix.  10,  xi.  11,  xiii.  3, 
xiv.  5,  6,  7.  He  has  often  a  gre.\t  foiice  of  expression.  See  chap.  i.  7,  ii.  3,  18,  21,  22, 
w.  2,  vi.  5,  xi.  4,  /.  1,  xii.  1,  /.  1.  He  is  sometimes  highly  anim.vted.  See  chap.  iv.  14, 
.  8,  viii.  1,  ix.  5,  14,  xiii.  10,  14.  Many  beautiful  passages  occur  in  this  prophet,  as  in 
the  SIMILES  throughout;  in  the  allegories,  chap.  ii.  2,  20,  vii.  11,  12,  viii.  7,  I.  2,  3,  4, 
X.  11,  12,  13,  xiii.  15  ;  in  the  pathos,  chap.  xi.  3,  I.  1,  2,  and  ver.  8,  9  ;  in  the  figures, 
chap.  xiii.  12,  xiv.  2,  /.  5.  There  are  also  some  parts  which  are  truly  sublime,  as  chap.  v. 
14,  15,  viii.  7,  /.  1,  x.  8,  I.  2,  3,  xiii.  7,  8. 

I  have  already,  at  the  beginning  of  Isaiah,  given  a  table  of  the  chronological  succession  of 
all  the  prophets  :  that  of  Archbishop  Newcome  on  the  twelve  minor  prophets  I  subjoin  here, 
because  it  contains  some  differences  from  the  preceding. 

order   and  time   in   which  the   twelve   minor  prophets  flourished. 

.  Jonah  prophesied  between  823  B.  C.  and  783  B.  C.  in  the  reign  of  Jeroboam  II.,  king 
of  Israel.      See  2  Kings  xiv.  25. 

2.  Amos  prophesied  from  about  823  B.  C.  to  about  785  B.  C.  in  the  reign  of  Uzziah,  king 
of  Judah,  and  in  that  of  Jeroboam  II.,  king  of  Israel.     See  Amos  i.  1. 

6S3 


INTRODUCTION  TO  THE  BOOK  OF  HOSEA. 

3.  HosEA  flourished  from  about  809  B.  C.  to  about  698  B.  C,  in  the  reigns  of  Uzziah, 
Jotham,  Ahaz,  and  Hezekiah,  kings  of  Judah,  and  in  that  of  Jeroboam  II.,  king  of  Israel. 
See  Hos.  i.  1.      [But  see  the  observations  in  the  preceding  page.] 

4.  Mic.^H  flourished  between  757  B.  C.  and  698  B.  C,  in  the  reigns  of  Jotham,  Ahaz, 
and  Hezekiah,  kings  of  Judah.      See  Mic.  i.  1. 

5.  Nahum  is  supposed  to  have  prophesied  between  720  B.  C.  and  698  B.  C,  in  the  reign 
of  Hezekiah. 

6.  Joel  is  supposed  to  have  prophesied  between  697  B.  C.  and  660  B.  C,  in  the  reign 
of  Manasseh. 

7.  Zephaniah  prophesied  between  640  B.  C.  and  609  B.  C,  in  the  reign  of  Josiah.  See 
Zeph.  i.  1. 

8.  Habakkuk  is  thought  to  have  prophesied  between  606  B.  C.  and  598  B.  C,  in  the 
reign  of  Jehoiakim. 

9.  Obadiah  prophesied  soon  after  587  B.  C,  between  the  taking  of  Jerusalem  by  Nebu- 
chadnezzar, and  the  destruction  of  the  Edomites  by  the  same  prince. 

10.  Haggai  prophesied  about  520  B.  C.  after  the  return  from  Babylon.    See  Haggai  i.  I. 

11.  Zechariah  prophesied  from  520  B.  C.  to  about  518  B.  C. ;  and  was  contemporary 
with  Haggai.     See  Zech.  i.  1. 

12    Malachi  is  generally  believed  to  have  prophesied  about  436  B   C. 
624 


THE   BOOK 


PROPHET     HOSE  A. 


Chronological  Notes  relative  to  the  commencement  ofHosea's  prophesying,  upon  the  supposi- 
tion  that  this  event  took  place  in  the  last  year  of  the  reign  of  Jeroboam  II.,  king  of  Israel. 

Year  of  the  world,  according  to  the  Uslierian  account,  3219. — Year  of  the  Julian  period,  3929. — Year  since 
the  Flood,  1503.  Year  from  the  vocation  of  Abram,  1136. — Year  from  the  foundation  of  Solomon's 
temple,  227. — Year  before  the  First  Olympiad,  9. — Year  before  the  building  of  Rome,  32. — Year  before 
the  vulgar  era  of  Christ's  nativity,  785. — Cycle  of  the  Sun,  9. — Cycle  of  the  Moon,  15. — Second  year  of 
Cffinus,  the  second  king  of  Macedon  ;  which  was  the  thirtieth  from  the  foundation  of  the  monarchy. — 
Thirteenth  year  of  Agamestor,  perpetual  archon  of  the  Athenians. — Thirteenth  year  of  Ardysus,  king  of 
Lydia. — Twelfth  year  of  Amulius  Sylvius,  king  of  the  Albans. — Twenty-fifth  year  of  Charilaus,  king  of  the 
Lacedaemonians. — Forly-first  year  of  Joroboara  II.,  king  of  Israel — Twenty-sixth  year  of  Uzziah,  king 
of  Judah. 


CHAPTER  I. 

Under  the  Jis;ure  of  a  wife  proving  false  to  her  marriage  vow.i,  and  bearing  children  that  would  folloio  her 
example,  the  prophet  represents  the  shameful  idolatry  of  the  ten  tribes,  which  provoked  God  to  cast  them  off. 
The  whole  passage  is  information  by  action  instead  of  words.  The  names  of  the  children  are  all  emblem- 
atical. The  first  is  intended  to  put  Israel  in  mind  of  their  unrcpented  guilt,  and  the  acts  of  cruelty  com- 
mitted in  their  palace  of  Jezreel,  (1  Kings  xxi.  1.)  The  second  and  third,  signifying  not  finding  mercy, 
and  not  my  people,  denote  that,  in  consequence  of  their  guilt,  they  loere  to  be  rejected  of  God,  1—9.  God 
promises,  however,  to  repair  the  loss  to  his  Church  by  calling  in  the  Gentiles,  10  ;  and  by  uniting  all  the 
children  of  God  under  one  head,  the  Messiah,  in  the  latter  days,  1 1 . 


A.  M.  cir.  3219. 
B.  C.  cir.  785. 
Ante  U.  C.  32. 
AmuUi  Sylvii, 

R.  Alban., 
cir.  annum  12. 


T^HE    word    of  tlie  I,ord  that  I  roboani   the  son  of  Joash,    king 


came   unto    Hosea,  the  son 
of  Beeri,  in  tiie    davs    of  °  Uz- 
ziah,  Jotham,  Ahaz,  and  Heze- 
kiah,  kings  of  Jndaii,  and  in  the  days  of  ''  Je- 


'Isa.  i.  ■ 


-*■  2  Kings  xir.  23. 


NOTES  ON  CHAP.   I. 

Verse  1.  Hosea,  the  son  of  Beeri]  See  the  pre- 
ceding account  of  this  prophet. 

In  the  days  of  Uzziali,  Jfc]  If  we  suppose,  says 
Bp.  Newcome,  that  Hosea  prophesied  during  the  course 
of  sixty-six  years,  and  place  him  from  the  year  790 
before  Christ  to  the  year  724,  he  will  have  exercised 
his  office  eight  years  in  the  reign  of  Jeroboam  the  se- 
cond, thirty-three  years  in  the  reign  of  Vzziah,  the 
whole  reigns  of  Jotham  and  Ahaz,  and  three  years  in 
the  reign  of  Hezekiah  ;  but  will  not  have  survived  the 
taking  of  Samaria.  But  sec  the  preceding  account  of 
this  prophet. 

I  think  the  first  verse  to  be  a  title  to  this  book 
added  by  the  compiler  of  his  prophecies,  and  that  it 
relates  more  to  facts  which  took  place  in  those  reigns, 

Woy.  IV.  (     40     ) 


A.  M.  cir.  3219. 
B.  C.  cir.  785. 
Ante  U.  C.  32. 
Amulii  Sylvii, 

R.  Alban., 
cir.  annum  12. 


of  Israel. 

2  The  beginning  of  the  word 
of  the  Lord  by  Hosea.  And  the 
Lord  said  to  Hosea,  ■=  Go,  take   unto   thee   a 

c  So  chap.  iii.  1. 

and  had  been  predicted  by  Hosea,  who  would  only  be 
said  to  have  prophesied  under  all  those  kings,  by  his 
predictions,  which  were  consecutively  fulfilled  under 
them.  By  those,  though  dead,  he  continued  to  speak. 
The  prophet's  work  properly  begins  at  ver.  3  ;  hence 
called,  "  The  beginning  of  the  word  of  the  Lord  by 
Hosea." 

A'^erse  2.  .4  wife  of  whoredoms]  That  is,  says 
Newcome,  a  wife  from  among  the  Israelites,  who  were 
remarkable  for  spiritual  fornication,  or  idolatry.  God 
calls  himself  the  husband  of  I.srael ;  and  this  chosea 
nation  owed  him  the  fidelity  of  a  wife.  See  Exod. 
xxxiv.  15  ;  Deut.  xxxi.  16  ;  Judg.  ii.  17  ;  Isa.  liv.  5; 
Jer.  iii.  14  ;  xxxi.  32  ;  Ezek.  xvi.  17  ;  xxiii.  5,  27  ; 
Hos.  2,  5  ;  Rev.  xvii.  1,  2.  He  therefore  says,  with 
indignation,  Go  join  thyself  in  marriage  to  one  of  thoso 
625 


The  ten  tribes  threatened  with 


HOSEA. 


destruction  for  their  idolatries. 


A.  M.  cir.  3219.  ^\{q  q{  whoredoms,  and  children 

B.  C.  cir.  180. 

Ante  u.  c.  32.    of  wlioredoms  :    for     °  the  land 
"iL  Aiban^,"'    hath  Committed  great  whoredom, 
cir.  annum  12.    departing  from  the  Lord. 

3  So  he  went  and  took  Gomer  the  daughter 
of  Diblaim  ;  which  conceived,  and  bare  him 
a  son. 

4  And  the  Lord  said  unto  him.  Call  his 
name  Jezreel ;  for  yet  a  little  while,  "  and  I 
will  f  avenge  the  blood  of  Jezreel  upon  the 
house  of  Jehu,  «  and  will  cause  to  cease  the 
kingdom  of  the  house  of  Israel. 

5  *■  And  it  shall  come  to  pass  at  that  day, 
that  I  will  break  the  bow  of  Israel  in  the 
valley  of  Jezreel. 

6  And    she    conceived  again,   and  bare  a 


^  Deut.  xx.xi.  16  ;  Psa.  Ixxiii.  27  ;  Jer.  ii.  13  ;  Ezek.    xxiii.  3, 

&c. «  2  Kings   X.   11. 'Heb.  visit. 5  2  Kings  xv.  10, 

12. ^  2  Kines  xv.  29. '  That  is,  Not  having  obtained  mercy. 

»2  Kingsxvii,  6,  23. 


who  have  committed  fornication  against  me,  and  raise 
ap  children  who,  by  the  power  of  example,  will  them- 
selves swerve  to  idolatry.  See  chap.  v.  7.  And  thus 
show  them  that  they  are  radically  depraved. 

Verse  3.  He  went  and  took  Corner]  All  this  ap- 
pears to  be  a  real  transaction,  though  having  a  typical 
meaning.  If  he  took  an  Israelite,  he  must  necessarily 
have  taken  an  idolatress ;  one  who  had  worshipped 
the  calves  of  Jeroboam  at  Dan  or  at  Bethel. 

Verse  4.  Call  his  name  Jezreel]  7N>1T'  that  is, 
God  will  disperse.  This  seems  to  intimate  that  a  dis- 
persion or  sowing  of  Israel  shall  take  place  ;  which 
happened  under  Shalmaneser,  king  of  As.syria,  2  Kings 
xvii.  5,  6.  But  the  word  refers  also  to  the  name  of 
a  city,  where  Jehu  slew  Jezebel  and  all  the  children 
of  Ahab.      2  Kings  ix.  10,  36,  and  x.  6. 

This  was  one  of  those  prophetic  names  which  we 
so  often  meet  with  in  the  Scriptures;  e.  g.,  Japheth, 
Abraham,  Israel,  Judah,  Joshua,  Zerubbabel,  Solomon, 
Sheer-jashub,  &c. 

The  blood  of  Jezreel]  Not  Jehu's  vengeance  on 
Ahab's  family,  but  his  acts  of  cruelty  while  he  resided 
at  Jezreel,  a  city  in  the  tribe  of  Issachar,  Josh.  xix.  18, 
where  the  kings  of  Israel  had  a  palace,  1  Kings  xxi.  1. 

Will  cause  to  cease  the  kingdom]  Either  relating 
to  the  cutting  off  of  the  kingdom  of  Israel  by  the  As- 
syrians, see  ver.  6,  or  to  the  ceasing  of  the  kingdom 
of  Israel  from  the  house  of  Jehu,  2  Kings  x.  30,  and 
which  was  fulfilled,  2  Kings  xv.  10. — Newcome. 

Verse  5.  In  the  valley  of  Jezreel]  This  also  is 
supposed  to  relate  either  to  some  signal  defeat  of  the 
Israelites  by  the  Assyrians,  which  took  place  in  the 
valley  of  Jezreel  ;  or  to  the  death  of  Zechariah,  the 
fourth  lineal  descendant  of  Jehu,  which  may  have 
happened  here.      See  2  Kings  xv.  10. — Newcome. 

Verse  6.  Call  her  Lo-ruhamah]  ntim  sS,  "  Not 
having  obtained  mercy."  This  also  was  a  prophetic 
or  typical  name  ;  and  the  reason  of  its  imposition  is 
immediately  given  : 

626 


daughter.   And  God  said  unto  him,  4'  ^-  ""■  ^.^i"' 

o                                                                '  B.  C.  CU-.  785. 

Call  her    name    '  Lo-ruhamah  :  Ante  u.  c.  33. 

"  lor  '  1  will  no  more  have  mercy  r.  Aiban., 

upon  the  house  of  Israel ;   "  but  ""■  '^°"""'  ^^- 


I  will  utterly  take  them  away. 

7  °  But  I  will  have  mercy  upon  the  house  of 
Judah,  and  will  save  them  by  the  Lord  their 
God,  and  "  will  not  save  them  by  bow,  nor  by 
sword,  nor  by  battle,  by  horses,  nor  by 
horsemen. 

8  Now  when  she  had  weaned  Lo-riihamali, 
she  conceived,  and  bare  a  son. 

9  Then  said  God,  call  his  name  p  Lo-ammi : 
for  ye  are  not  my  people,  and  I  will  not  be 
your  God. 

1 0  Yet  1  the  number  of  the  children  of  Israel 

'  Hob.  I  will  not  add  any  more  to. ™  Or,  that  I  should  alto- 
gether pardon  them. '■2  Kings  xix.  35. °  Zech.  iv.  6;    ix. 

10. fThil  is,  Not  my  people. <!  Gen.  xxxii.  12  ;    Romans 

ix.  27,  28. 

For  I  will  no  more  have  mercy]  Tl>'  ^"DIN  N7  O 
□niN  ki  to  osiph  od  arachem,  "  For  I  will  no  more  add 
to  have  mercy  upon  the  house  of  Israel."  This  refers 
to  the  total  destruction  of  that  kingdom. 

Verse.  7.  But  I  will  have  mercy  tipon  the  house  of 
Judah]  I  will  spare  them  as  a  kingdom  after  Israel 
has  been  carried- away  into  captivity  by  the  Assyrians. 

And  ivill  save  them  by  the  Lord  their  God]  Re- 
markably fulfilled  in  the  supernatural  defeat  of  the 
army  of  the  Assyrians,  see  2  Kings  xix.  35  ;  and  so 
they  were  saved  not  by  bow,  nor  by  sivord,  nor  by 
battle,  nor  by  horses,  nor  by  horsemen.  The  former 
expression  may  mean,  not  in  war  by  horses,  i.  e.,  yoked 
to  war  chariots,  nor  by  horsemen — nor  by  cavalry, 
however  efficient  such  troops  might  have  then  been 
deemed. 

Verse  9.  Call  his  name  Lo-ammi]  ',"D>'  N7  Lo- 
ammi,  "Not  my  people;"  for  which  the  reason  is 
immediately  given  : 

Ye  are  not  my  people,  and  I  tvill  not  be  your  God.] 
The  word  God  is  not  added  here  by  any  of  the  ancient 
versions  or  MSS. ;  and  )'et  the  construction  absolutely 
requires  it,  as  Houbigant  properly  observes,  who  thinks 
the  present  reading  aDS  DTIS  s'?  lo  eheyeh  lachem, 
"  I  will  not  be  to  you,"  a  corruption  of  the  word  C33"n'7X 
eloheychem,  "  your  God."  It  is  strange  that  no  vari- 
ous reading  occurs  on  this  verse  in  any  MS.  yet  dis- 
covered. In  two  of  the  oldest  of  mine  there  is  a  blank 
of  half  a  line  left  after  the  last  word  ;  and  so  it  is  in 
the  Masoretie  Bibles,  though  the  sense  is  not  complete ; 
for  it  is  evidently  continued  in  the  following  verse. 
Probably  God  refers  to  the  words,  Exod.  iii.  14: 
rrriN  TbUN  n'nx  lam  that  I  am.  lam,  H'nx  eheyeh, — 
I  shall  be,  hath  sent  me  unto  you.  I  will  not  be  your 
eheyeh,  i.  e.,  I  will  not  be  your  God. 

Verse  10.    Yet  the  number  of  the  children  of  Israel] 

God  had  promised  that  the  children  of  Israel  should  be 

as  the  sand  of  the  sea.      See  Gen.  xxxii.  12  ;  Rom. 

ix.  25,  26.     And  though  for  their  iniquities  he  had 

(     40*     ) 


The  prophet  exhorts  his  people 


CHAP.  II. 


to  put  away  idolatry. 


A.M.  cir.3219. 
B.  C.  cir.  785. 
Ante  U.  U.  32. 
Ainulii.  Sylvii, 

K.  Alhan., 
cir.  annum  12. 


shall  be  as  the  sand  of  the  sea, 
which  cannot  be  measured  nor 
numbered ;  '  and  it  shall  come 
to  pas.s,  thai  ^  in  the  place  where 
it  was  said  unto  them,  '  Ye  are  not  my  people, 
there  it  shall  be  said  unto  them.  Ye  are  "  the 
sons  of  the  living  God. 


'Rom.  i.t.  25,  26; 


Pel.  ii.  10. •  Or,  instead  of  that.- 

ii.  23. 


-'Ch. 


thinned  and  scattered  them,  yet  the  spirit  and  design 
of  his  promise  and  covenant  shall  be  fulfilled.  An 
Israel  there  shall  be  In  the  place  of  the  reprobated 
people,  who  were  now  iiu  longer  his  people,  there  shall 
be  found  an  Israel  th;it  shall  be  the  children  of  the 
living  God.  See  the  above  scriptures,  and  1  Pet.  ii.  10. 
This  must  mean  either  the  Israelites  after  their  con- 
version to  Christianity,  or  even  the  Gentiles  themselves 
converted  to  CJod,  and  now  become  the  true  Israel. 

Verse  11.  The  children  of  Jiidah  and  the  children 
of  Israel]  After  the  return  from  Babylon,  the  distinc- 
tion between  Israel  and  Judah  was  entirely  destroyed  ; 
and  those  of  them  that  did  return  were  all  included 
under  one  denomination,  Jews  ;  and  the  one  head  may 
refer  to  Zerubbabel  their  leader,  and  afterwards  under 
Ezra  and  Nehemiah.     In  the  more  extensive  view  of 


A.  M.  cir.  32ia 
B.  C.  cir.  785. 
Ante  U.  C.  32. 
Amulii  Sylvii, 

R.  Alban., 
cir.  annum  12. 


1 1  "  Then  shall  tlie  chil- 
dren of  Judah  and  the  children 
of  Israel  be  gathered  together, 
and  appoint  themselves  one 
head,  and  they  shall  come  up  out  of 
the  land  :  for  great  sliall  be  the  day  of 
Jezreel. 

»Johni.  12;  1  John  iii.  1. 'Isa.   xi.   12,   13;    Jer.   iii.  18 ; 

Ezek.  xxxiv.  23;  xxxvii.  16-2-1. 

the  prophet  the  one  Head  may  mean  Jesus  Christ, 
under  whom  tlie  true  Israel,  Jews  and  Gentiles,  shall 
be  finally  gathered  togetlier  ;  so  tliat  there  shall  be  one 
flock,  and  one  Shepherd  over  that  flock. 

7V(cy  shall  come  up  out  of  the  land]  Assyria  and 
Chaldea  in  particular ;  but  also  from  the  various  places 
of  their  dispersions  in  general. 

Great  shall  be  the  day  of  Jezreel.]  He  alludes  to 
the  meaning  of  the  word,  the  seed  of  God.  God  who 
has  dispersed — sown,  them  in  different  lands,  shall 
gather  them  together  ;  and  that  day  of  God's  power 
shall  be  great  and  glorious.  It  was  a  wonderful  seed 
time  in  the  Divine  justice  ;  it  shall  then  be  a  wonderful 
harvest  in  the  Divine  mercy.  He  sowed  them  among 
the  nations  in  his  wrath  ;  he  shall  reap  them  and  gather 
them  in  his  bounty. 


CHAPTER  II. 

The  prophet  exhorts  his  people  to  speak  and  to  act  as  became  those  who  obtained  mercy  of  God ;  and  to 
remonstrate  strongly  against  the  conduct  of  their  mother,  (Samaria,)  whose  captivity  is  threatened  on 
account  of  her  forsaking  God,  and  ascribing  her  prosperity  to  idols,  1—5.  As  an  amplification  of  this 
threatening,  the  prophet  enumerates  a  series  of  afflictions  which  were  to  befall  her  to  bring  her  to  a  sense 
of  her  duty  to  God;  and  of  her  folly  in  seeking  after  idols,  and  falsely  ascribing  to  them  the  blessings  of 
Providence,  6-13.  After  these  corrections,  however,  God  promises  to  conduct  Israel  safely  to  their 
own  land ;  perhaps  alluding  to  their  restoration  from  the  Babylonish  captivity,  for  this  prophecy  is  sup- 
posed to  have  been  delivered  about  two  hundred  and  fifty  years  prior  to  this  event,  14,  15.  He  farther 
engages  to  deal  icith  them  as  a  tender  husband,  and  not  as  a  severe  master,  as  were  the  idols  which  they 
served,  16,  17.  The  rest  of  the  chapter  promises  the  people  of  God,  the  true  Israel,  security  from  every 
evil,  with  the  possession  of  every  blessing,  under  a  new  covenant;  and  that  in  terms  full  of  beauty,  energy, 
and  consolation.  Heaven  and  earth,  and  whatever  they  contain  ;  all  nature,  and  the  God  of  nature,  are 
represented  as  uniting  to  tnahe  the  people  of  God  happy ;  so  that  if  they  only  breathe  a  icish,  one  part  of 
nature,  animate  or  inanimate,  echoes  it  to  another,  and  all  join  in  sweet  harmony  to  transmit  it  to  the  ear 
of  the  Almighty.  "  I  will  hear,  saith  'he  Lord,  /  toill  hear  the  heavens,  and  they  shall  hear  the  earth  ; 
and  the  earth  shall  hear  the  corn,  and  the  wine,  and  the  oil ;  and  they  shall  hear  Jezreel.^^ 


A.  M.  cir.  3219. 
B.  C  cir.  7S5. 
Ante  IT.  C.  32. 
Amulii  Sylvii, 

R.  Alban., 
cir.  annum.  12. 

plead  :   for  = 


CAY    ye    unto   j'our   brethren, 
"  Ainmi ;  and  to  your  sisters, 
''  Rnhamah. 

2   Ple.id    with     your     mother, 
she  is  not  my  wife,  neither  am  I 


■  Thai  is,  My  pftple. ''  That  is,  Having  obtained  mercy. 

NOTES  ON  CHAP.  II. 
Verse    1.   Say   ye   unto  your  brethren,  Ammi]     I 
prefer  the  interpretation  of  these  proper  names.      Say 
ye  unto  your  brethren,  my  people  ;  and  to  your  sisters, 
who  have  obtained  mercy. 


her  husband :  let  her  there- 
fore put  away  her  ''  whore- 
doms out  of  her  sight,  and  her 
adulteries  from  between  her 
breasts ; 


A.  M.  cir  3219. 
B.  C.  cir.  785. 
Ante  U.  C.  32. 
Amulii  Sylvii, 

R.  Alban.. 
cir.  annum  12. 


.«Isa.  1.  1.- 


'  Ezek.  xvi.  25. 


Verse  2.  Plead  with  your  mother]  People  of  Ju- 
dah, accuse  your  mother,  (Jerusalem,)  who  has  aban- 
doned my  worship,  and  is  become  idolatrous  ;  convince 
her  of  her  folly  and  wickedness,  and  let  her  return  to 
him  from  whom  she  has  so  deeply  revolted. 
627 


Threatenings  of  punishment 


HOSEA. 


against  the  idolatrous  Israelites 


A-  M-  <=■.■••  3219.      3  Lest  » I  strip  her  naked,  and 

B.  C.  cir.  785.  -  ' 

AiiteU.  C.32.     set   her   as  in   the  day  that    she 

Amulii  Sylvii,  ^  ,  i  i         i 

R.  Aiban.,       was  '  Dom,    and   make   her   ^  as 
""■  """"■"  ^^-    a  wilderness,  and  set  her  hke  a 
dry  land,  and  slay  her  with  **  thirst. 

4  And  I  will  not  have  mercy  upon  her  chil- 
dren ;  for  they  be  the  '  children  of  whoredoms. 

5  "^  For  their  mother  hath  played  the  harlot : 
she  that  conceived  them  hath  done  shamefully  : 
for  she  said,  I  will  go  after  my  lovers,  '  that 
give  me  my  bread  and  my  water,  my  wool  and 
my  flax,  mine  oil  and  my  "■  drink. 

6  Therefore,  behold,  "  I  will  hedge  up  thy 
way  with  thorns,  and  "  make  a  wall,  that  she 
shall  not  find  her  paths. 

7  And  she  shall  follow  after  her  lovers,  but  she 
shall  not  overtake  them  ;  and  she  shall  seek 
them,  but  shall  not  find  the7n :  then  shall  she  say, 
P  I  will  go  and  return  to  my  i  first  husband  ; 
for  then  tvas  it  better  with  me  than  now. 

S   For  she  did  not  "■  know  that  ^  I  gave  her 

■^  Jer.  xiii.  22,  26  ;    Ezekiel  xvi.  37,  39. '  Ezekiel   xvi.  4. 

S  Ezek.  xix.  13. ^  Amos  viii.  11,  13. i  Johnviii.  41. ^  Isa. 

i.  21  ;  Jcr.  iii.  1,  6,  8,  9 ;  Ezek.  xvi.  15,  16,  &c. 1  Ver.  8, 12  ; 

Jer.  xliv.  17. <«  Heh.  drinks. "Job  iii.  23;   xix.  8  ;    Lam. 

iii.    7,9. »Heb.  wall  a  wall. P  Chapter  v.    15;     Luke 

XV.  18. 

Verse  3.  Lest  I  strip  her  naked]  Lest  I  expose 
her  to  infamy,  want,  and  punishment.  Tlie  punish- 
ment of  an  aduheress  among  the  ancient  Germans  was 
this  :  "  They  shaved  off  her  hair,  stripped  her  naked 
in  the  presence  of  her  relatives,  and  in  this  state  drove 
her  from  the  house  of  her  husband."  See  on  Isa.  iii. 
17;  and  see  also  Ezek.  xvi.  39;  xxiii.  2G.  How- 
ever reproachful  this  might  be  to  such  delinquents,  it 
had  no  tendency  to  promote  their  moral  reformation. 

And  set  her  like  a  dry  land]  The  Israelites,  if 
obedient,  were  promised  a  land  flowing  with  mdk  and 
honey  ;  but,  should  they  be  disobedient,  the  reverse. 
And  this  is  what  God  here  threatens  against  disobedient 
Israel. 

Verse  4.  They  be  the  children  of  ivhoredoms.] 
They  are  all  idolaters ;  and  have  been  consecrated  to 
idols,  whose  marks  they  bear. 

Verse  5.  That  give  me  my  bread]  See  the  note 
on  Jer.  xliv.  17,  18,  where  nearly  the  same  words  are 
found  and  illustrated. 

Verse  6.  /  will  hedge  up  thy  way  loith  thorns]  I 
■will  put  it  out  of  your  power  to  escape  the  judgments 
I  have  threatened;  and,  in  spite  of  all  your  attachment 
to  your  idols,  you  shall  find  that  they  can  give  you  nei- 
ther bread,  nor  water,  nor  loool,  nor  Jiax,  nor  oil,  nor 
drink.  And  ye  shall  be  brought  into  such  circumstan- 
ces, that  the  pursuit  of  your  expensive  idolatry  shall 
be  impossible.  And  she  shall  be  led  so  deep  into  cap- 
tivity, as  never  to  find  the  road  back  to  her  own  land. 
And  this  is  the  fact;  for  those  who  were  carried  away 
into  Assyria  have  been  lost  among  the  nations,  few  of 
628 


corn,  and  '  wine,  and  oil,  and  ^^  ^  <''.'■■  32i9- 
multiplied  her  silver  and  gold.  Ante  u.  u.  32. 
"  which  they  prepared  for  Baal.        r.  Aiban.? ' 

9  Therefore  will  I  return,  and    "■•■  '^'■""■°  'g- 
''  take  away  my  corn  in  the  time  thereof,  and 
my  wine  in  the  season  thereof,  and  will  "  re- 
cover my  wool  and   my  flax   given   to  cover 
her  nakedness. 

10  And  now  ^  will  I  discover  her  ^  lewdness 
in  the  sight  of  her  lovers,  and  none  shall  deliver 
her  out  of  mine  hand. 

11  ^  I  will  also  cause  all  her  mirth  to  cease, 
her  ^  feast  days,  her  new  moons,  and  her  Sab- 
baths, and  all  her  solemn  feasts. 

1 2  And  I  will  "^  destroy  her  vines  and  her 
fig-trees,  "  whereof  she  hath  said.  These  are 
my  rewards  that  my  lovers  have  given  me  : 
and  *  I  will  make  them  a  forest,  and  the  beasts 
of  the  field  shall  eat  them. 

1 3  And  I  will  visit  upon  her  the  days  of 
Baalim,  wherein  she  burned  incense  to  them, 


<i  Ezek.  xvi.  8. flsa.  i.  3. 'Ezek.  xvi,  17,  18, 19. '  Heb. 

new  wine. "Or,   wherewith   they  made  Banl ;    chapter  viii.  4. 

"  Ver.  3. "■  Or,    take    away. «  Ezek.  xvi.    37  ;    xxiii.   29. 

y  Heb.  folly  or  villany. ^  Amos  viii.  10. ^  1  Kings  xii.  32  ; 

Amos  viii.  5. ^  Heb.  make  desolate. "^  Verse  5.. ^  Psalra 

Ixxx.  12,  13 ;  Isa.  v.  5. 


them  having  ever  returned  to  Judea.  And,  if  in  being, 
where  they  arc  now  is  utterly  unknown. 

Verse  8.  For  she  did  not  know  that  I  gave  her  com] 
How  often  are  the  gifts  of  God's  immediate  bounty 
attributed  to  fortuitous  causes — to  any  cause  but  the 
right  one  ! 

Which  they  prepared  for  Baal.]  And  how  often 
are  the  gifts  of  God's  bounty  perverted  into  means  of 
dishonouring  him !  God  gives  us  wisdom,  strength, 
and  property ;  and  we  use  them  to  sin  against  him  with 
the  greater  skill,  poioer,  and  effect !  Were  the  goods 
those  of  the  enemy,  in  whose  service  they  are  employed, 
the  crime  would  be  the  less.  But  the  crime  is  deeply 
engrained,  when  God's  properly  is  made  the  instrument 
to  dishonour  himself 

Verse  9.  Therefore  will  I  return,  and  take  aioay] 
In  the  course  of  my  providence,  I  will  withhold  those 
benefits  which  she  has  prostituted  to  her  idolatrous 
services.  And  I  will  neither  give  the  land  rain,  nor 
fruitful  seasons. 

Verse  10.  In  the  sight  of  her  lovers]  Her  idols, 
and  her  faithful  or  faithless  allies. 

Verse  1 1 .  Her  feast  days]  Jerusalem  shall  be 
pillaged  and  destroyed ;  and  therefore  all  her  joyous 
assemblies,  and  religious  feasts,  &c.,  shall  cease. 

Verse  12.  These  are  7ny  rewards]  They  attributed 
all  the  blessings  of  Providence  as  rewards  received 
from  the  idols  which  they  worshipped. 

Averse  13.  Days  of  Baalim]  To  visit  signifies  to 
inflict  punishment ;  the  days  are  taken  for  the  acts  of 
idolatrous  worship  committed  on  them ;  and  Baalim 


God  pruinises  the 


CHAP.  11. 


restoration  oj  Israel 


A  M.  cir.  3219.  ^^j  gjjg  e  decked  hcrsclf  with  her 

B.  C.  cir.  785.  ,    ,         ■  ,  .      , 

Ante  U.  c.  32.     camngs  and  her  jewels,  and  she 

Amulii  Sylvii,  r        i         i  jr. 

R.  Albiin..       went  after  her  lovers,  and  torgal 

cir.  iinnum  13.      ,^p^   ^.gjjj,   jj^g   L^j^j, 

14  Tlierefore,  behold,  I  will  allure  her,  and 
'  bring  her  into  the  wilderness,  and  speak 
B  comfortably  "^  unto  her. 

1 5  And  I  will  give  her  vineyards  from  thence, 
and  '  the  valley  of  Achor  for  a  door  of  hope  : 
and  she  shall  sing  there,  as  in  ■*  the  days  of 
her  youth,  and  '  as  in  the  day  when  she  came 
up  out  of  tiie  land  of  Egypt. 

1 6  And  it  shall  be  at  that  day,  sailh  the  Lord, 
that  thou  shall  call  me  ■"  Ishi ;  and  shall  call 
me  no  more  "  Baali. 

1 7  For  "  I  will  take  away  the  names  of 
Baalim  out  of  her  mouth,   and  they   shall  no 


■Ezek.   xiiii.   10,  42. 'Ezek.  > 

■*  Heb.  to  her  heart. '  Josh.  vii.  26  ; 

2  ;  Ezek.  xvi.  8,22,  60. -i  Esod.  xv. 

band. »  That  is,  My  lord. 


\.    35. sOr,  friendly. 

Isa.  Ixv.  10. '-'^  Jor.  1). 

1 . "»  That  is,  -l/y  hus- 


means  the  mulliturle  of  false  gods  worshipped  by  them. 
Baal  was  a  general  name  for  a  male  idol,  as  Astarte 
was  for  a /emo/e.  Baalim  includes  all  the  male  idols, 
as  Ashtaroth  all  those  that  were  female.  But  the  spe- 
cies of  idol  was  often  designated  by  some  adjunct ;  as 
Baa/-Zebub,  Baa/- Peor,  i?aa/-Zephon,  Baa/-Berith,  &c. 

Her  earrings]  noij  nizmah,  signifies  rather  a  nose 
jewel.  These  are  worn  by  females  in  the  East  to  the 
present  day,  in  great  abundance. 

And  her  jewels]  nr\''7ni  rec/ie/ya/aA,  rings,  armlets, 
bracelets,  ankle-rings,  and  ornaments  of  this  kind. 

Verse  14.  7  tcill  allure  her,  and  bring  her  into  the 
wilderness,  and  spealc  comfortably  unto  her.]  After 
inflicting  many  judgments  upon  her,  I  will  restore  her 
again.  I  will  deal  with  her  as  a  very  affectionate 
husband  would  do  to  an  unfaithful  wife.  Instead  of 
making  her  a  public  example,  he  takes  her  in  private, 
talks  to  and  reasons  with  her ;  puts  her  on  her  good 
behaviour ;  promises  to  pass  by  all,  and  forgive  all,  if 
she  will  now  amend  her  ways.  In  the  meantime  he 
provides  what  is  necessary  for  her  wants  and  comfort- 
able sopport;  and  thus,  opening  a  door  of  hope  for  her, 
she  may  be  fully  reconciled ;  rejoice  as  at  the  begin- 
ning, when  he  first  took  her  by  the  hand,  and  she  be- 
came his  bride.  This  is  most  probably  the  simple 
meaning  of  the  above  metaphorical  expressions.  The 
valley  of  Achor  was  very  fruitful ;  it  lay  to  the  north 
of  Jericho,  not  far  from  Gilgal.      See  Isa.  Ixv.  10. 

Verse  15.  She  shall  sing  there]  There  she  shall 
sing  the  responsive  song,  as  on  high  festival  occasions, 
and  in  marriage  ceremonies.  The  Book  of  Canticles 
is  of  this  sort. 

Verse  16.  Thou  shall  call  me  Isht]  That  is,  mi/ 
man,  or  my  husband ;  a  title  of  lave  and  affection  ;  and 
not  Baali,  my  master,  a  title  exciting /ear  and  appre- 
hension ;  which,  howsoever  good  in  itself,  was  now 
rendered  improper  to  be  applied  to  Jehovah,  having 
oeen  prostituted   to   false  gods.     This  intimated  that 


more  be   remembered    by   their  \:  *!■  "i'  ^J^P- 

-'  O.  L*.  Cir.    Too. 

name.  Ante  tJ.  c.  3?.. 

_      .      ,     .         ,  ,  .,1       r      Amulii  Sylvii 

18  And  m  that  day  will  1  r.  Aiban., 
make  a  p  covenant  for  them  with  '"■  '""""*  ''■ 
the  beasts  of  the  field,  and  with  the  fowls  of 
heaven,  and  with  liie  creeping  things  of  the 
ground  :  and  1 1  will  break  tlic  bow  and  the 
sword,  and  the  battle  out  of  the  earth,  and 
will  make  them  to  '  lie  down  safely. 

1 9  And  I  will  betroth  thee  unto  me  for  ever ; 
yea,  I  will  betroth  thee  unto  nic  in  righteous- 
ness, and  in  judgment,  and  in  lovingkindness, 
and  in  mercies. 

20  I  will  even  betroth  thee  unto  me  in  faith- 
fulness ;   and  »  thou  slmlt  know  the  Lord. 

21  And  it  shall  come  to  pass  in  that  day,  I 
will  liear,  saith  the  Lord,  I  will  hear  the  hea- 


»  Exod.  xxiii.  13  ;  Josh,  xxiii.  7  ;    Psa.  xvi.  4  ;    Zech.  xiii.  2. 

Pjol)  v.  23;   Isa.  xi.  6-9  ;    Ezek.  xixiv.  25. 1  Psa.  xlvi.  9; 

Isa.  ii.  4  ;  Ezek.  xxxix.  9,  10 ;    Zech.  ix.  10. '  Lev,  xxvi.  5  ; 

Jcr.  xxiii.  6. >  Jer.  xxxi.  33, 34 ;  John  xvii.  3. '  Zech.  viii.  12. 


they  should  scrupulously  avoid  idolatry ;  and  they  had 
such  a  full  proof  of  the  inefficacy  of  their  idolatrous 
worship  that,  after  their  captivity,  they  never  more 
served  idols. 

Verse  18.  Will  I  make  a  covenant  for  them]  I 
will  make  an  agreement  between  them  and  the  birds, 
beasts,  and  reptiles,  so  that  they  shall  not  be  injured  by 
those ;  their  f.oclis  shall  not  be  destroyed,  nor  their 
crops  spoiled.  I  will  also  prevent  every  species  of 
war,  that  they  ma?  no  more  have  the  calamities  that 
arise  from  that  source.  They  shall  also  be  safe  from 
robbers  and  nightly  alarms  ;  for  /  will  make  them  to  he 
down  in  safely. 

Verse  19.  I  inll  betroth  thee  unto  me]  The  people 
are  always  considered  under  the  emblem  of  a  wife 
unfaithful  to  her  husband. 

In  righteousness]  According  to  law,  reason,  and 
equity. 

In  judgment]  According  to  what  is  fit  and  be- 
coming. 

In  lovingkindness]  Having  the  utmost  affection 
and  love  for  thee. 

In  mercies.]  Forgiving  and  blotting  out  all  past 
miscarriages.  Or  there  may  be  an  allusion  here  to 
the  dowry  given  by  the  husband  to  his  wife  :  "  I  will 
give  righteousness,"  &c.,  as  a  dowry. 

Verse  20.  In  faithfulness]  Thou  shalt  no  more 
prostitute  thyself  to  idols,  but  be  faithful  to  him  who 
calls  himself  thy  husband. 

Thou  shalt  know  the  Lord.]  There  shall  be  nu 
more  infidelity  on  thy  part  nor  divorce  on  mine ;  and 
thou  shalt  experience  me  to  be  the  sole,  present,  and 
eternal  good  of  thy  immortal  spirit :  and  when  this 
conviction  is  fully  rooted,  then  there  can  be  no  more 
idolatry,  for  it  shall  be  seen  that  an  idol  is  nothing  in 
the  world. 

Verse  21.  I  will  hear,  saith  the  Lord]  The  sen- 
tence is  repeated,  to  show  how  fully  the  thing  was 
629 


God^s  provision  for 


HOSEA. 


the  icants  of  men. 


^i,^/.  "!■■  2!1®-  vens,    and    they    shall    hear    the 

B.  C.  cir.  785.  '  -' 

Ante  U.  C.  32.    earth  ; 
R^Aibaii"''       22   And  the  earth  shall  hear  the 

cir.  aanum.  12.     ^^^^^^   ^^^  ^j^g  .^^j^^^^    ^^^^   j,^g     ^^jl . 

'^  and  they  shall  hear  Jezreel. 
23    And  ^  I  will  sow  her  unto  me  in  the  earth, 


"  Chap. 


-^Jer.    XKsi.  27;    Zecli.  x.  9.- 


•  Chap.  i.  6. 


determined  by  the  Almighty,  and  how  implicitly  they 
might  depend  on  the  Divine  promise. 

/  toill  hear  the  heavens]  The  visible  heavens,  the 
atmosphere,  where  vapours  are  collected.  The  clouds, 
when  they  wish  to  deposit  their  fertilizing  showers 
upon  the  earth. 

The!/  shall  hear  the  earth]  When  it  seems  to  sup- 
plicate for  rain. 

Verse  22.  Shall  hear  the  corn,  and  the  wine]  When 
they  seem  to  express  a  desire  to  supply  the  wants  of 
man. 

And  they  shall  hear  Jezreel.]  The  destitute  people 
who  are  in  want  of  the  necessaries  of  life. 

This  most  elegant  gradation  in  the  exertion  of  the 
influences  of  nature,  for  the  supply  of  the  wants  of 
man,  may  be  considered  thus  : — 

1.  There  is  a  concord,  harmony,  and  mutual  influ- 
ence, which  God  has  established  in  the  parts  of  created 
nature,  in  reference  to  tlie  support  and  preservation  of 
the  human  race. 

2.  God  alone  is  the  author  of  all  this;  and  unless 
he  give  his  command,  communicate  his  energetic  influ- 
ence to  the  difi'erent  parts  of  nature,  these  effects  will 
not,  cannot  be  produced. 

3.  Jezreel,  the  people  who  have  been  dispersed  for 
their  iniquities,  and  now  about  to  be  sown  or  planted 
in  their  own  land,  will  require  the  xHosi  fostering  care. 
See  on  ver.  23. 

4.  They  are  heard  in  desiring  oil,  louie,  and  corn. 
These  are  necessary  to  the  support  and  comfort  of  life ; 
and  to  those  the  desire  of  animal  life  naturally  aspires. 

5.  These  products  are  looked  for  from  the  e.vrth. 
On  it,  and  by  it,  grass  grows  for  the  cattle,  and  corn 
for  the  service  of  man. 

fi.  The  seeds  or  germs,  whence  proceed  corn,  wine, 
and  oil,  live  and  grow  in  the  earth ;  but  cannot  come 
to  perfection,  unless  the  earth  be  impregnated  with  the 
dews  and  rains  from  the  clouds.  They  are  therefore 
represented  as  imploring  the  heavens  to  collect  their 
clouds,  to  pour  down  their  fructifying  moisture  upcm  it. 

7.  The  clouds,  or  materials  of  which  they  are  com- 
posed, not  being  able  to  arrange  themselves,  nor  aggre- 
gate themselves  so  as  to  meet  those  demands,  prevent 
drought,  and  maintain  an  effective  vegetation,  are  re- 
presented as  calling  upon  the  heavens  to  form,  arrange, 
and  supply  them  with  the  requisite  quantity  of  moisture. 

8.  God,  who  is  the  author  of  all  being  and  all  bounty, 
dependent  on  nothing,  comes  forward  and  says,  /  will 
hear  the  heavens,  the  clouds  which  are  gathered  in  the 
atmosphere ;  he  will  arrange  the  particles,  saturate 
those  that  are  light,  till  they  become  sufficiently  im- 
pregnated with  the  necessary  fluid ;  and  then  direct 
them  in  his  providence  where  to  deposit  their  contents. 
And, 

B.  When  brought  to  the  proper  place,  he  will  shalte 
630 


'"  and  T  will  have  mercy  upon  her    ^  ^h  '^F-  Jfl" 

.     •'      r-  B.  C.  cir.  785. 

that   had   not    obtained    mercy  ;    Ante  u.  c.  32. 
and   I   "  will   say  to  them  tvhich       r.  I'lban.™' 
were   not   my  people,  Thou   art    "'■ ''"°""°  ^^- 
my  people  ;   and  they  shall  say,  Thou  art  my 
God. 

"Chap,  i.  10;  Zech.  xiii.  9;  Rom,  ix.  26  ;  1  Pet,  ii.  10. 

them  with  his  ivinds,  or  strike  them  with  his  thunder, 
so  as  to  cause  them  to  fall  down  in  drops  to  fertilize 
the  earth  with  their  showers. 
Thus  then — 

1 .  God  works  upon  the  heavens. 

2.  In  them  the  clouds  are  collected. 

3.  The  clouds  drop  their  moisture  upon  the  earth. 

4.  The  earth  exerts  its  vegetative  influence  upon 
the  germs  which  it  contains. 

5.  They  expand,  increase,  and  become  matured, 
under  the  genial  influences  of  the  heavens,  sun,  air, 
water,  from  the  clouds,  &c. 

6.  Man  receives  and  applies  those  bounties  of  Pro- 
vidence, and  variously  prepares  them  for  the  support 
and  comfort  of  life. 

Take  all  this  in  still  fewer  words  ; — 

As  Jezreel  or  the  Israelites  are  here  considered  as 
perishing  for  want  of  food,  all  inanimate  nature  is  re- 
presented as  invoking  God  in  their  behalf. 

1.  The  heavens  have  prayed  that  they  be  stored 
with  clouds,  that  tliey  may  drop  down  fatness  upon  the 
earth. 

2.  The  Lord  answers  the  heavens,  and  clouds  are 
formed. 

3.  The  earth  invokes  the  clouds,  that  they  may  drop 
down  their  fatness  into  its  bosom. 

4.  The  bottles  of  heaven  are,  consequently,  unstopped 
for  this  purpose. 

5.  Then  the  corn,  vine,  and  o/iue,  implore  the  earth 
to  put  forth  its  vegetative  energy. 

6.  The  earth  answers;  and  corn,  wine,  and  oil  are 
produced. 

7.  Jezreel  cries  for  the  necessaries  of  life,  and  the 
abundance  of  the  above  supplies  all  his  wants. 

All  these  are  dependent  on  each  other,  as  the  links 
are  which  constitute  a  chain ;  and  God  has  the  govern- 
ment of  the  whole  ;  and  he  manages  all  for  tlie  benefit 
of  man.  How  wondrous  is  this  providence !  How 
gracious  is  this  God  ! 

Here  is  a  series  of  prosopopoeias  together.  Corn, 
wine,  oil,  the  earth,  the  clouds  and  their  contents,  the 
heavens,  sun,  moon,  &c.,are  all  represented  as  intelli- 
gent beings,  speaking  to  and  influencing  each  other. 
God  is  at  one  end  of  the  chain,  and  m.\n  at  the  other; 
and  by  means  of  the  intermediate  links  the  latter  is 
kept  in  a  state  of  continued  dependence  upon  the  for- 
mer  for  life,  breath,  and  all  things. 

Verse  23.  /  will  sow  her]  Alluding  to  the  import 
of  the  name  Jezreel,  the  seed  of  God.  Then  shall  it 
appear  that  God  has  shoicn  mercy  to  them  that  had  not 
obtained  mercy.  Then  the  covenant  of  God  will  be 
renewed  ;  for  he  will  call  them  his  people  who  were 
not  his  people  ;  and  they  shall  call  Jehovah  their  God, 
who  before  had  him  not  for  the  object  of  their  worship. 
It  does  not  appear  that  these  promises  have  had  their 


God's  offer  of  mercy 


CHAP.  111. 


to  penitent  offenders. 


fulfilment  among  the  Jews.  They  must  either  be  un- 
derstood of  the  blessings  experienced  by  the  Gentiles 
on  their  conversion  to  God  by  the  preaching  of  the 
Gospel,  or  are  yet  to  be  fulfilled  to  the  Jews  on  their 
embracing  the  Gospel,  and  being  brought  back  to  their 
own  land. 


The  sentences  in  the  latter  part  of  this  verse  are 
very  abrupt,  but  exceedingly  expressive ;  leaving  out 
those  words  supplied  by  the  translators,  and  which  un 
nerve  the  passage,  it  stands  thus  :  /  will  say  to  not 
Mv  PEOPLE,  Thou  mv  people  ;  and  they  shall  sav,  Mr 
God. 


CHAPTER    III. 

By  the  prophet's  taking  back  his  wife,  for  whom  he  (her  friend  or  husband)  still  retained  his  affection, 
though  she  had  proved  unfaithful ;  by  his  entering  into  a  new  contract  with  her;  and  by  his  giving  her 
hopes  of  reconciliation,  after  she  should  for  some  time  prove,  as  in  a  state  of  widowhood,  the  sincerity  of  her 
repentance  ;  is  represented  the  gracious  manner  in  which  God  will  restore  the  Jews  from  the  Babylonish 
captivity,  1-4.  It  is  also  very  strongly  intimated  that  the  whole  house  of  Israel  will  be  added  to  the 
Church  of  Christ  in  the  latter  days,  5. 


A.M.  cir.3ai9. 
B.  C.  cir.  785. 
Ante  U.  C.  32. 
Amulii  Sylvii, 

R.   Alban  , 
cir.  annum  12. 


'PHEN    said    llie    Lord   unto 

mc,  "  Go  yet,  love  a  woman 

beloved   of   her   ^  friend,    yet  an 

adulteress,  according  to  the  love 

of  the  Lord  toward  the  children  of  Israel,  who 

look   to    other    gods,   and   love   flagons     "^  of 

wine. 

2   So  I  bought  her  to  me   for   fifteen  pieces 


»  Chap.  i.  2. <>  Jer.  iii.  20.- 


=  Heb.  of  grapes. 


NOTES  OX  CHAP.  III. 

Verse  1 .  Go  yet,  love  a  tvomati]  This  is  a  different 
command  from  that  mentioned  in  the  frst  chapter. 
That  denoted  the  infidelity  of  the  kingdom  of  Israel, 
and  God's  divorce  of  them.  He  gave  them  up  to  their 
enemies,  and  caused  them  to  be  carried  into  captivity. 
The  woman  mentioned  here  represents  one  who  was  a 
lawful  u'ife  joining  herself  to  a  paramour ;  then  di- 
vorced by  her  husband ;  afterwards  repenting,  and  de- 
sirous to  be  joined  to  her  spouse ;  ceasing  from  her 
adulterous  commerce,  but  not  yet  reconciled  to  him. 
This  was  the  state  and  disposition  of  the  Jews  under 
the  Babylonish  captivity.  Though  separated  from 
their  own  idols,  they  continued  separated  from  their 
God.  He  is  still  represented  as  having  affectionate 
feelings  towards  them  ;  awaiting  their  full  repentance 
and  contrition,  in  order  to  renew  the  marriage  cove- 
nant. These  things  are  pointed  out  by  the  symbolical 
actions  of  the  prophet. 

Beloved  of  her  friend]  Or,  a  lover  of  evil;  or, 
loving  another :  for  the  Hebrew  words  >  T  n^nx  mean 
one  who  loves  evil  or  d.  friend:  because  i'T  signifies  a 
friend,  or  evil,  according  as  it  is  pointed  The  former 
seems  to  be  its  best  sense  here  ;  i'l  rea  is  a  friend ; 
i"l  ra  is  evil. 

According  to  the  love  of  the  Lord  ]  This  woman, 
who  had  proved  false  to  her  husband,  was  still  be- 
loved by  him,  though  he  could  not  acknowledge  her ; 
as  the  Israelites  were  beloved  by  the  Lord,  while  they 
were  looking  after  other  gods.  The  flagons  of  wine 
were  probably  such  as  were  used  for  libations,  or  drunk 
in  idol  feasts.  Others  think  that  the  words  should  be 
translated  cakes  of  dried  grapes,  sweet  cakes,  conse- 
crated wafers.  I 


A.  M.  cir.  3219. 
B.  C.  cir.  785. 
Ante  U.  C.  32. 
Amulii  Sylvii, 

R.  Alban., 
cir.  annum  12. 


of  silver,  and  for  a  homer  of 
barley,  and  a  "*  half  homer  of 
barley  : 

3  And  I  said  unto   her,   Thou  

shalt  "  abide  for  me  many  days ;  thou  shalt 
not  play  the  harlot,  and  tliou  shalt  not  be  for 
another  man:   so  will  I  also  be  for  thee. 

4  For  the  children  of  Israel  shall  abide  many 


■1  Heb.  Ulhecli.- 


-'  Deut.  xxi.  13. 


Verse  2.  Fifteen  pieces  of  silver]  If  they  were 
shekels,  the  price  of  this  woman  was  about  two  pounds 
five  shillings. 

A  homer  of  barley]  As  the  homer  was  about  eight 
bushels,  or  something  more,  the  homer  and  half  waa 
about  twelve  or  thirteen  bushels. 

Verse  3 .  Thou  shalt  abide  for  me  many  days]  He 
did  not  take  her  home,  but  made  a  contract  with  her 
that,  if  she  would  abstain  from  her  evil  ways,  he  would 
take  her  to  himself  after  a  sufficient  trial.  In  the  mean- 
time he  gave  her  the  money  and  the  barley  to  subsist 
upon,  that  she  might  not  be  under  the  temptation  of 
becoming  again  unfaithful. 

So  will  /  also  he  for  thee.]  That  is,  if  thou,  Israel, 
wilt  keep  thyself  separate  from  thy  idolatry,  and  give 
me  proof,  by  thy  total  abstinence  from  idols,  that  thou 
wilt  be  my  faithful  worshipper,  I  will  receive  thee 
again,  and  in  the  meantime  support  thee  with  the  ne- 
cessaries of  life  while  thou  art  in  the  land  of  thy  cap- 
tivity.    Thisisfartherillustratedin  the  following  verses. 

Verse  4.  Many  days  without  a  king]  Hitherto 
this  prophecy  has  been  literally  fulfilled.  Since  the 
destruction  of  the  temple  by  the  Romans  they  have 
neither  had  king  nor  prince,  nor  any  civil  government 
of  their  own,  but  have  lived  in  different  nations  of  the 
earth  as  mere  exiles.  They  have  neither  priests  nor 
sacrifices,  nor  urim  nor  thummim  ;  no  prophet,  no 
oracle,  no  communication  of  any  kind  from  God. 

Without  an  image — ephod — leraphim]  The  Septu- 
agint  read,  Ovic  ovar/c  dvaiac,  oude  ovrof  dvaiaarripinv, 
ot'iSf  icporfiaf,  oi'iic  iri>.uv  :  "  AVithout  a  sacrifice,  with- 
out an  altar,  without  a  priesthood,  and  without  oracles;" 
that  is,  the  urim  and  thummim.  The  Vulgate,  Arabic, 
and  Syrtac  read  nearly  the  same.  Instead  of  n3S"3 
631 


The  prophet  charges  the 


HOSEA. 


people  with  their  sins. 


A.  M.  cir.  3219. 
B.  C.  cir.  785. 
Ante  U.  C.  32. 
AmuUi  Sylvii, 

E.  Alban., 
cir  annum  12. 


days  •■  without  a  king,  and 
without  a  prince,  and  witliout 
sacrifice,  and  without  ^  an  image, 
and    without    an    ''  ephod,    and 


without  '  teraphim  : 


'  Chap.  X.  3  ;    Song  of  the  three  children,  ver.  15. s  Heb. 

a  standing,  or  statue,  or  pillar ;  Isa.  xix.  19. "^Exod.  xxviii.  6, 

'  Judg.  xvii.  5. 

matslsebah,  an  image,  they  have  evidently  read  n3ID 
mizbeach,  an  altar ;  the  letters  of  these  words  being 
very  similar,  and  easUy  mistaken  for  each  other.  But 
instead  of  either,  one,  if  not  two,  of  Kennicott''s  MSS. 
has  nnJO  minchah,  an  oblation. 

What  is  called  image  may  signify  any  kind  of  pillar, 
such  as  God  forbade  them  to  erect.  Lev.  xxvi.  1,  lest 
it  should  be  an  incitement  to  idolatry. 

The  ephod  was  the  high  priest's  garment  of  cere- 
mony ;  the  teraphim  were  some  kind  of  amulets, 
telesms,  or  idolatrous  images ;  the  urim  and  thummim 
belonged  to  the  breast-plate,  which  was  attached  to 
the  ephod. 

Instead  of  teraphim  some  would  read  seraphim, 
changing  the  n  tau  into  l^'  sin ;  these  are  an  order  of 
the  celestial  hierarchy.  In  short,  all  the  time  that  the 
Israelites  were  in  captivity  in  Babylon,  they  seem  to 
have  been  as  wholly  without  forms  of  idolatrous  wor- 
ship as  they  were  without  the  worship  of  God ;  and 
this  may  be  what  the  prophet  designs  :  they  were 
totally  without  any  kind  of  public  worship,  whether 
true  or  false.  As  well  without  images  and  teraphim, 
as  t:,ey  were  without  sacrifice  and  ephod,  though  still 
idolaters  in  their  hearts.  They  were  in  a  state  of  the 
most  miserable  darkness,  which  was  to  continue  many 
days ;  and  it  has  continued  now  nearly  eighteen  hun- 
dred years,  and  must  continue  yet  longer,  till  they  ac- 
knowledge him  as  their  Saviour  whom  they  crucified 
as  a  blasphemer. 

Verse  5.   Afterward  shall  the  children  of  Israel  re- 


5  Afterward  shall  the  children  of 
Israel  return,  and  '^  seek  the  Lord 
their  God,  and  '  David  their  king  ; 
and  shall  fear  the  Lord  and  his 
goodness  in  the  ^  latter  days. 


A.  M.  cir.  3219. 

B.  C.  cir.  785. 
Ante  U.  C.  32. 

Amulii  Sylvii, 
R.  Alban., 

cir.  annum  12. 


k  Jer.  1.  4,  5  ;    Chap.  v.  6.- 

24;  xxxvii.  22,  24. "Isa. 

8,  16;  Dan.  ii.  28  ;  Mic.  iv. 


— *  Jer.  XXX.  9  ;   Ezek.  xxxiv.  23. 
.  2  ;  Jer.  xxx.  24  ;  Ezek.  xxxviii. 


turn]  Shall  repent  of  their  iniquities,  and  seek  the 
Lord ;  lay  aside  their  7}iock  worship,  and  serve  the  true 
God  in  spirit  and  in  truth. 

And  Damd  their  king]  Or  as  the  Targum,  "  They 
shall  obey  the  Messiah,  the  Son  of  David,  their  King;" 
and  thus  look  believingly  upon  him  whom  they  have 
pierced,  and  mourn.  And  then  shall  their  long  spirit- 
ual darkness  and  dismal  captivity  have  an  end  ;  hut 
not  before.  The  Messiah,  as  David,  is  promised  in 
Jer.  xxx.  9;  Ezek.  xxxiv.  23  ;  xxxvii.  22,  24,  25, 
(where  see  the  notes,)  and  in  this  place  of  Hosea. 
Some  think  that  the  family  of  David  is  intended  ;  but 
if  we  go  to  the  rigour  of  the  letter,  the  house  of  Israel 
was  scarcely  ever  perfectly  submissive  to  David.  And 
we  know  that  after  the  death  of  Solomon  they  never 
acknowledged  the  house  of  David  till  they  were  all 
carried  away  captive  ;  and  certainly  never  since.  And 
to  say  that  Zerubbabel  is  here  meant,  is  not  support- 
able, as  the  very  short  and  imperfect  obedience  of  the 
Jews  to  Zerubbabel  can  never  comport  with  the  high 
terms  of  this  and  similar  prochecies.  We  are  obliged, 
therefore,  from  the  evidence  of  these  prophecies,  from 
the  evidence  of  the  above  facts,  from  the  evidence  of 
the  rabbins  themselves,  and  from  the  evidence  of  the 
New  Testament,  to  consider  these  texts  as  applying 
solely  to  Jesus  Christ,  the  promised  Messiah,  who 
has  been  a  light  to  lighten  the  Gentiles,  and  will  yet 
be  the  glory  of  his  people  Israel.  There  is  a  strange 
propensity  in  some  men  to  deny  these  evidences  of 
Christianity,  while  they  profess  to  believe  its  doctrines. 


CHAPTER  IV. 

The  prophet  charges  his  people  with  their  enormous  sins,  1,2;  in  consequence  of  ivhich  they  are  threatened 
with  heavy  judgments,  3-5.  God  himself  is  then  introduced  complaining  of  the  ignorance  and  obstinacy 
of  Israel ;  and  as  their  priests  had  a  large  share  in  the  common  guilt,  it  is  declared  that  they  shall  be 
visited  with  a  proportionable  share  of  the  common  ruin,  6—11.  The  sins  of  idolatry  and  divination  are 
then  particularly  reproved,  12—14  ;  and  Judah  admonished  to  beware  of  these  sins,  which  would  leave  her 
rebellious  sister  Israel  helpless  and  desolate  as  a  lamb  in  a  desert,  15,  16.  In  the  remaining  verses  the 
style  is  varied,  but  the  subject  is  the  same.  Ephraim  is  given  up  to  idolatry,  and  the  necessary  conse- 
quence declared  to  be  a  bitter  draught!  Immediately  we  see  him  bound  in  the  wings  of  a  mighty  tempest, 
and  driven  as  chaff  before  the  wind,  either  to  destruction  or  captivity,   17—19. 


A.  M.  cir.  3224. 
B.  C.  cir.  780. 
Ante  U.  C.  27. 
Amulii  Sylvii, 

R.  Alban., 
cir.  annum  17. 


XTEAR  the  word  of  the  Lord, 

ye   children    of  Israel  :   for 

the  Lord   hath    a   "  controversy 

with  the  inhabitants  of  the  land. 


» Isa.  i.  18  ;  iii.  13,  14  ;  Jer.  xxv.  31 ;  Chap.  xii.  2 ;  BIic.  vi.  2. 

NOTES  ON  CHAP.  IV. 
Verse  1.     The  Lord  hath  a  controversy]     3'1  rib, 
what  we  should  call  a  lawsuit,  in  which  God  is  plain- 
633 


because    there   is   no  truth,   nor  A^  Ji^  cir.  3224. 

B.  C.  cir.  780. 

mercy,  nor   "  knowledge  of  God    Ante  u.  c.  27. 

.1       1       J  Amulii  Sylvii, 

in  the  land.  r.  Aiban., 

2   By  swearing,  and  lying,  and    "''■  ^""""^  "■ 


bJcr, 


v.  4. 


tiff,  and  the  Israelites  defendants.    It  is  Jehovah  versus 
Israel  and  Judah. 

But  when  has  God  a  controversy  with  any  land  ? — 


They  are  lltieatened  CHAP.    IV. 

A  M.  cir.3224.   billing     and   stealiii",    and   com- 

B.  C.  cir.  780.  o'  ° 

Ante  U,  c.  27.    mitting  adullcrv',  they  break  oul, 

Amulii  Sylvii,  .       .  .        .         ^  ,       111        1 

R.  Alban.        and  "^  blood  touclicUi  blood. 

'^''•- ""'""*  ^^-  3  Therefore  J  shall  the  land 
mourn,  and  '  every  one  that  dwellelh  tiicrcin 
shall  languish,  with  the  beasts  of  the  held, 
and  with  the  fowls  of  heaven  ;  yea,  the  fishes 
of  the  sea  also  shall  be  taken  away. 

4  Yet  let  no  man  strive,  nor  reprove  another  : 
for  thy  people  are  as  they  ^  that  strive  with 
the  priest. 


ttUh  heavy  judgments. 


'  Heb.  bloods.- 


-J  Jer.  iv.  28  ;  xii.  4  ;  Amos  v.  16;  viii.  8. 
•  Zeph.  i.  3. 


Answer.  Wlieii  there  is  no  truth,  nor  mercy,  nor 
knowledge  of  God  in  the  land.  These  refer  to  the 
minds  of  the  people.  But  wherever  these  righteous 
principles  are  wanting,  there  will  soon  be  a  vicious 
practice ;  hence  it  is  added, 

A'erse  2.  By  swearing,  and  lying]  Where  there  is 
no  truth  there  will  be  lies  and  perjury  ;  for  false 
swearing  is  brought  in  to  confirm  lying  statements. 
And  when  there  is  no  mercy,  /cilting,  slaying,  and 
murders,  will  be  freijuent.  And  where  there  is  no 
knowledge  of  God,  no  conviction  of  his  omnipresence 
and  omniscience,  private  offences,  such  as  stealing, 
adulteries,  &c.,  will  prevail.  These,  sooner  or  later, 
break  out,  become  a  flood,  and  carry  all  before  them. 
Private  stealing  will  assume  the  form  of  a  public  rob- 
bery, and  adulteries  become  fashionable,  especially 
among  the  higher  orders ;  and  suits  of  crim.  con. 
render  them  more  public,  scandalous,  and  corrupting. 
By  the  examination  of  witnesses,  and  reading  of  in- 
famous letters  in  a  court  of  justice,  people  are  taught 
the  wiles  and  stratagems  to  be  used  to  accomplish 
these  ends,  and  prevent  detection  ;  and  also  how  to 
avoid  those  circumstances  which  have  led  to  the  de- 
tection of  others.  Every  report  of  such  matters  is  an 
experimental  lecture  on  successful  debauchery. 

Blood  ioucheth  blood.]  Murders  are  not  only  fre- 
quent, but  assassinations  arc  mutual.  Men  go  out  to 
kill  each  other;  as  in  our  duels,  the  frenzy  of  cowards; 
and  as  there  is  no  law  regarded,  and  no  justice  in  the 
land,  the  nearest  akin  slays  the  murderer.  Even  in 
our  land,  where  duels  are  so  frequent,  if  a  man  kill 
his  antagonist,  it  is  murder ;  and  so  generally  brought 
in  by  an  honest  coroner  and  his  jury.  It  is  then 
brought  into  court  ;  but  who  is  hanged  for  it  ?  The 
very  murder  is  considered  as  an  affair  of  honour,  though 
it  began  in  a  dispute  about  a  prostitute ;  and  it  is  di- 
rected to  be  brought  in  manslaughter  ;  and  the  murderer 
is  slightly  fined  for  having  hurried  his  neighbour,  per- 
haps once  his  friend,  into  the  eternal  world,  with  all 
his  imperfections  on  his  head  !  No  wonder  that  a  land 
mourns  where  these  prevail ;  and  that  God  should 
have  a  controversy  with  it.  Such  crimes  as  these  are 
sufficient  to  bring  God's  curse  upon  any  land.  And 
how  does  God  show  his  displeasure  I  See  the  follow- 
ing verse. 

Verse  3.  Therefore  shait  the  land  mourn]  Fruitful 
seasons  shall  be  denied. 

That  dwellelh  therein  shall  languish]    Endemic  and 


A  M.  cir.  3224 
B.  C.  cir.  790. 
Ante  U.  C.  37. 
Amulii  Svlvii, 

R.  Alban.. 
cir.  unnuni  17. 


5  Therefore  shalt  thou  fall 
» in  the  day,  and  the  prophet 
also   shall  fall  with   ihcc   in  liie 

night,  and   I    will    ''  destroy  thy 

mother. 

6  '  My  people  are  "^  destroyed  for  lack  ol 
knowledge  :  because  thou  hast  rejected  know- 
ledge, I  will  also  reject  thee,  that  thou  shalt  be 
no  priest  to  me  :  seeing  thou  hast  forgotten 
the  law  of  thy  God,  I  will  also  forget  thy  chil 
dren. 


'  Deut.  xvii.  12.- 


— s  See  Jer.  vi.  4,  3 ;  xi.  8. — 

'  Isa.  V.  13. K  Heb.  cut  off. 


*  Heb.  cut  off. 


epidemic  disorders  shall  prevail,  and  multitudes  shall 
die  ;  so  that  mourning  shall  be  found  in  all  quarters. 

The  beasts  of  the  field,  and  with  the  fowls]  There 
is  a  death  of  cattle  and  domestic  animals,  in  conse- 
quence of  the  badness  of  the  season. 

The  fishes  of  the  sea  also  shall  be  taken  away.] 
Those  immense  shoals  which  at  certain  seasons  fre- 
quent the  coasts,  which  are  caught  in  millions,  and  be- 
come a  very  useful  home  supply,  and  a  branch  of  most 
profitable  traffic,  they  shall  be  directed  by  the  unseen 
influence  of  God  to  avoid  our  coasts,  as  has  frequently 
been  the  case  with  herrings,  mackerel,  pilchards,  &c.  ; 
and  so  this  source  of  supply  and  wealth  has  been  shut 
up,  because  of  the  iniquities  of  the  land. 

Verse  4.  Yet  let  no  man  strive]  Or,  no  man  con- 
tendeth.  All  these  evils  stalk  abroad  unreproved,  for 
all  are  guilty.  None  can  say,  "  Let  me  pluck  the 
mole  out  of  thy  eye,"  because  he  knows  that  "  there 
is  a  beam  in  his  own." 

For  thy  people  are]  The  people  and  the  priest  are 
alike  rebels  against  the  Lord  ;  the  priests  having  be- 
come idolaters,  as  well  as  the  people.  Bp.  Newcome 
renders  this  clause,  "  And  as  is  the  provocation  of  the 
priest,  so  is  that  of  my  people.''^  The  wliole  clause  in  the 
I  original  is  [HO  '3"lt'3  T^i'l  veammecha  kimeribey  cohen, 
"  and  thy  people  as  the  rebellions  of  the  priest."  But 
one  of  my  oldest  MS.S.  omits  jnD  cohen,  "priest ;"  and 
then  the  te.\t  may  be  read,  And  thy  people  are  as  re- 
bels. In  this  MS.  jn^  cohen  is  added  in  the  margin 
by  a  much  later  hand. 

Verse  5.  Therefore  shall  thou  fall  in  the  day]  In 
the  most  open  and  public  manner,  without  snare  or 
ambush. 

And  the  prophet  also  shall  fall — in  the  night]  The 
false  prophet,  when  employed  in  taking  prognostica- 
tions from  stars,  meteors,  <S;c. 

And  I  will  destroy  thy  mother.]      The  metropolis 
\  or  mother  city.     Jerusalem  or  Samaria  is  meant. 
I       Verse  6.  My  people  are  destroyed  for  lack  of  know- 
ledge]    They  have  not  the  knowledge  of  God,  nor  of 
■  sacred  things,  nor  of  their  own  interest,  nor   of  the 
danger  to  which  they   are  exposed.     They  walk  on 
blindly,  and  perish. 

Because  thou  hast  rejected  knowledge]  So  they 
might  have  become  wise,  had  they  not  rejected  the 
means  of  improvement. 

Thou  shalt  be  no  priest  to  me]     If  this  be  the  true 
,  reading,  there  must  be  reference   to  some  particular 
633 


Depravitij  in  all 


ruiiKs 


HOSEA. 


of  the  people 


A.  M.  cir.  3224.  7    1  ^g  jj^gy  ^ygj-g  increased,  so 

B.  C.  cir  780.  •' 

Ante  u.  c.  27.  they  sinned  against  me  :  ^  there- 

Amulii  ^Ivii,  ^               .n     T       1                  1-1 

R.  Alban.,  jore    Will   1    change   their   glory 

''''■  """""'  ^'-  into  shame. 


8  They  eat  up  the  sin  of  my  people,  and 
they  "  set  their  heart  on  their  iniquity. 

9  And  there  shall  be,  "like  people,  like 
priest :  and  I  will  p  punish  them  for  their 
ways,  and  i  reward  them  their  doings. 

1 0  For  ^  they  shall  eat,  and  not  have  enough : 
they  shall  commit  whoredom,  and  shall  not 
increase  :  because  they  have  left  off  to  take 
heed  to  the  Lord. 

1 1  Whoredom  and  wine  and  new  wine  ^  take 
away  the  heart. 

13  My  people  ask  counsel  at  their  '  stocks, 
and  their  staff  declareth  unto  them  :  for  "  the 
spirit  of  whoredoms  hath  caused  themto  err,  and 
they  have  gone  a  whoring  from  under  their  God. 


'  Chap.  xiii.  6. "l  Sara.  ii.  30;  Mai.    ii.  9;  Phil.  iii.  19. 

"  Heb.  lift  up  their  soul  to  their  iniquity. °  Isa.  xxiv.  2  ;  Jer.  v. 

31. PHeb.  visit  upon. <i  Heb.  catise    to    return. rLev. 

xxvi.  26;  Mic.  vi.l4;  Has;,  i.  6. *  Isa.  xxviii.  7 ;  See  Eccles. 

vii.  7. '  Jer.  ii.  27  ;  Hab.  ii.  19. 


priest,  well  known,  to  whom  these  words  are  person- 
ally addressed  ;  unless  by  priest  the  whole  priesthood 
is  meant,  and  then  it  may  apply  to  the  priests  of 
Jeroboam^s  calces. 

Verse  7.  Will  I  change  their  glory  into  shame.^  As 
the  idolaters  at  Dan  and  Bethel  have  changed  my 
glory  into  the  similitude  of  an  ox  that  eateth  grass, 
(Rom.  i.  23,)  so  will  I  change  their  glory  into  shame 
or  ignominy.  In  the  day  of  my  wrath,  their  calf-gods 
shall  not  deliver  them. 

Verse  8.  They  eat  up  the  sin  of  my  people]  nsan 
chaltalh,  the  sin-ojfenns:,  though  it  be  offered  contrary 
to  the  law  ;  for  their  hearts  are  set  on  iniqw.ly,  they 
wish  to  do  whatever  is  contrary  to  God. 

Verse  9.    Like  people,  like  priest] 
"The  priest  a  wanderer  from  the  narrow  way  ; 

The  silly  sheep,  no  wonder  that  they  stray." 

/  will  punish  them]  Both  priest  and  people  ;  both 
equally  bad. 

Verse  10.  They  shall  eat,  and  not  have  enough] 
Whatever  means  they  may  use  to  satisfy  or  gratify 
tliemselves  shall  be  ineffectual. 

^'erse  1 1 .  Whoredom  and  wine]  These  debauch- 
eries go  generally  together. 

Take  away  the  heart.]  Darken  the  understanding, 
deprave  the  judgment,  pervert  the  will,  debase  all  the 
passions,   &c. 

Verse  12.  At  their  stocks]  They  consult  their 
wooden  gods. 

And  their  staff  declareth^  They  use  divination  by 
rods;  see  the  note  on  Ezek.  xxi.,  where  this  sort  of 
divination  {rabdomancy)  is  explained. 

Verse  13.    Under  oaks]     yh\<.  allon,  from  S7N  alal, 
he   was  strong.     Hence,  the  oak,  in  Latin,  is  called 
robur ;    which  word    means   also,  strength,  the  oak 
being  the  strongest  of  all  the  trees  of  the  forest. 
634 


13   "They  sacrifice  upon  the  4' ^- "=!■■•  2!H'^- 

.        -i                             '^  B.  C.  cir.  780. 

tops    of     the     mountains,    and  Ante  u.  c.  27. 

burn  incense  upon  the  hills,  under  r.  Alban.V' 


cir.  annuOT 


oaks  and  poplars  and  elms,  be- 
cause the  shadow  thereof  is  good  :  "  there- 
fore your  daughters  shall  commit  whoredom, 
and  your  spouses  shall  commit  adul- 
tery. 

14  ^  I  will  not  punish  your  daughters  when 
they  commit  whoredom,  nor  your  spouses 
when  they  commit  adultery  :  for  themselves 
are  separated  with  whores,  and  they  sacrifice 
with  harlots  •  therefore  the  people  that  ^  doth 
not  understand  shall  ^  fall. 

15  Though  thou,  Israel,  play  the  harlot,  yet 
let  not  Judah  offend  ;  "  and  come  not  ye  unto 
Gilgal,  neither  go  ye  up  to  ^'  Beth-aven,  ■=  nor 
swear.  The  Lord  liveth. 

1 6  For  Israel  ^  slideth  back  as  a  backsliding 

"Isa.  xliv.  20  ;  Chap.  v.  4. "•  Isa.  i.  29;  Ivii.  5,   7  ;    Ezek. 

vi.  13;  XX.  28. "Amos  vii.  17;    Rom.  i.  28. "Or,   ShaU 

1  not,  itc. y  Ver.  1,  6. '■  Or,  be  punished. — -»Ch.  ix.  15  ;  xii. 

11;  Amos  iv. 4;    v.  5. >>  1  Kings  xii.  29  ;    Ch.x.5. ■=  Amos 

viii.  14  ;  Zeph.  i.  5. '^  Jer.  iii.  6  ;  vii.  24;  viii.  5  ;  Zech.  vii.  11 

The  shadow  thereof  is  good]  Their  "  daughters 
committed  whoredom,  and  their  spouses  committed 
adultery."  1.  Their  deities  were  worshipped  by  pros- 
titution. 2.  They  drank  much  in  their  idol  worship, 
ver.  11,  and  thus  their  passions  became  inflamed.  3. 
The  thick  groves  were  favourable  to  the  whoredoms 
and  adulteries  mentioned  here.  In  imitation  of  these, 
some  nations  have  their  public  gardens. 

Verse  14.  I  totll  not  punish]  Why  should  you  be 
stricken  any  more  ;  ye  will  revolt  more  and  more. 
When  God,  in  judgment,  removes  his  judgments,  the 
case  of  that  people  is  desperate.  While  there  is  hope, 
there  is  correction. 

Themselves  are  separated]  There  is  a  reference 
here  to  certain  debaucheries  which  should  not  be  de- 
scribed. The  state  of  the  people  at  this  time  must 
have  been  abominable  beyond  all  precedent ;  animal, 
sensual,  bestial,  diabolical  :  women  consecrating  them- 
selves to  serve  their  idols  by  public  prostitution  ;  boys 
dismembered  like  the  Galli  or  priests  of  Cybele ;  men 
and  women  acting  unnaturally  ;  and  all  conjoining  to 
act  diabolically. 

Verse  15.  Let  not  Judah  offend]  Israel  was  totally 
dissolute ;  Judah  was  not  so.  Here  she  is  exhorted 
to  maintain  her  integrity.  If  the  former  will  go  to 
what  was  once  Beth-el,  the  house  of  God,  now  Beth- 
aven,  the  house  of  iniquity,  because  Jeroboam  has  set 
up  his  calves  there,  let  not  Judah  imitate  them.  Gil- 
gal was  the  place  where  the  covenant  of  circumcision 
was  renewed  when  the  people  passed  over  Jordan ; 
but  was  rendered  infamous  by  the  worship  of  idols, 
after  Jeroboam  had  set  up  his  idolatry. 

Verse  16.  I.irael  slideth  back]  They  are  untract- 
able,  like  an  unbroken  heifer  or  steer,  that  pulls  hack, 
rather  than  draw  in  the  yoke. 

Will  feed  them  as  a  lamb  m  a  targe  place.]  A  species 


Threalenings  against 


CHAP.  V. 


the  ten  tribes. 


A.  M.  cir.  3224. 
B.  C.  cir.  780. 
Ante.  U  C.  27. 
Aniulti  Sylvii, 

R.  Albaii., 
cir.  aiinuiii  17. 

IS    TJieir 
coiiimitled 


heifer :   now   the  Lord  will  feed 
them  as  a  lamb  in  a  large  place. 
17  Epluaim  is  joined  to  idols  : 
"  let  him  alone, 
drink     *^i 
wlioredom 


sour  :      they    have 
continually  :      »  her 


'  Matt.  XV.  14. '  Heb.  is  gone. »  M ic.  iii.  11 ;  vii.  3. ■■  Heb. 

shields ;  Psa.  Ixxiv.  9. 

of  irony.  Ye  shall  go  to  Assyria,  and  be  scattered 
among  the  nations ;  ye  may  sport  yourselves  in  the 
extensive  empire,  whither  ye  sliall  be  carried  captives. 

Verse  17.   Ephraim]     The  ten  tribes. 

Is  joined  to  idols]  Is  become  incorporated  with 
false  gods. 

Let  /urn.  alone.]  They  are  irreclaimable,  leave  them 
to  the  consequences  of  tlieir  vicious  conduct. 

Verse  18.  Their  drink  is  sour]  Ox  ra.\.\\er,he  is  gone 
after  their  wine.  The  enticements  of  idolatry  have 
carried  them  away. 


A.  M   cir.  3224. 

B.  C  cir.  780. 
Anlc  I'.  C.  27. 

Amnlii  Sylvii, 

K.  Alban., 
cir.  annum  17. 


*■  rulers    with    shame    do    love, 
Give  yc. 

19     '  The    wind    hath    bound 
her  up  in  her  wings,  and  ''  they 
shall    be     ashamed    because    of   their    sacri- 
fices. 

■Psa.!.  4;  Ixxxiii.  13;  Isa.  xi.  15;  xli.  16;  Irii.  13;  Jer.  W.  II, 
12;  li.  1. 'Isa.  i.29;  Jer.  ii.  26. 

Her  rulers  witli  shame  do  love]  Rather,  have  loved 
shame ;  they  glory  in  their  abominations. 

Give  ye.]  Perliaps  it  would  be  better  to  read,  Her 
rulers  have  committed,  &c.  They  have  loved  gifts. 
What  a  shame  !  Tliese  were  their  rulers,  literally, 
their  shields.      Justice  and  judgment  were  perverted. 

Verse  19.  The  wind  hath  bound  her]  A  parching 
wind  has  blasted  them  in  their  icings — coasts,  borders  ; 
or  they  are  carried  away  into  captivity,  as  with  the 
most  rapid  blight.  These  two  last  verses  are  very 
obscure. 


CHAPTER  V. 

This  chapter  begins  with  threatening  the  Israelites  for  ensnaring  the  people  to  idolatry  by  their  sacrifices  and 
other  rites  on  Mizpah  and  Tabor,  1-5.  Their  sacrifices,  however  costly,  are  declared  to  be  unacceptable,  6  ; 
and  their  substance  is  devoted  to  the  locust,  7.  Nor  is  judgment  to  stop  here.  The  cities  of  Judah  are 
called  upon,  in  a  very  animated  manner,  to  prepare  for  the  approach  of  enemies.  Benjamin  is  to  be  pur- 
sued ;  Ephraim  is  to  be  desolate ;  and  all  this  is  intimated  to  Israel,  that  they  may  by  repentance  avert 
the  judgment,  8,  9.  The  following  verses  contaiJi  farther  denunciations,  10-13,  cipressed  in  terms 
equally  terrible  and  sublime,  14.  The  Lord  afflicts  not  willingly  the  children  of  men  ;  he  visits  them  with 
temporal  calamities  that  he  may  heal  their  spiritual  malady,  15. 


A.  M.  cir.  3224. 
B.  C.  cir.  780. 
Ante  U.  C,  27. 
Ainulii  Sj'Ivii, 

R.  Alban., 
cir.  annum  17. 


XJEAR  ye  this,  O  priests  ;  and 
hearken,  ye  house  of  Israel ; 
and  give  ye  ear,  O  house  of  the 
king ;  for  judgment  is  toward 
you,  because  "  ye  have  been  a  snare  on  Miz- 
pah, and  a  net  spread  upon  Tabor. 

2  And  the  revolters  are  ''profound  to  make 
slaughter,  "^  though  I  have  bceti  ''  a  Rebuker 
of  them  all. 

•  Chap.  vi.  9. "  Isa.  x.iix.  15. '  Or,  and,  &c. J  Heb.  o 

corrrction. *Araos  iii.  2. 

NOTES  ON  CHAP.  V. 

Verse  1 .  Hear  ye  this,  O  priests]  A  process  is 
instituted  against  the  priests,  the  Israelites,  and  the 
house  of  the  king  ;  and  they  are  called  on  to  appear 
and  defend  themselves.  The  accusation  is,  that  they 
have  ensnared  the  people,  caused  them  to  practise 
idolatry,  both  at  Mizpah  and  Tabor.  Mizpah  was 
situated  beyond  Jordan,  in  the  mountains  of  Gilead  ; 
see  Judg.  xi.  29.  And  Tabor  was  a  beautiful  moun- 
tain in  the  tribe  of  Zebulun.  Both  these  places  are 
said  to  be  eminent  for  hunting,  &c.  ;  and  hence  the 
natural  occurrence  of  the  words  snare  and  net,  in 
speaking  of  them. 

Verse  2.  The  revolters  are  profound  to  make  slaugh- 


A.M.  cir. 3224. 
B.  C.  cir.  780. 
Anlc  U.  C.  27. 
Amulii  Sylvii, 

R.  Alban., 
cir.  annum  17. 


3  "  I  know  Ephraim,  and 
Israel  is  not  hid  from  me  :  for 
now,  O  Ephraim,  "^tliou  com- 
mittest  whoredom,  a7id  Israel  is 
defiled. 

4  ?  They  '■  will  not  frame  their  doings  to 
turn  unto  their  God  :  for  '  the  spirit  of  whore- 
doms is  in  the  midst  of  them,  and  they  have 
not  known  the  Lord. 

f  Ezek.  xxiii.  5.  A:c. ;  cbap.  iv.  17. ?  Heb.  Ttiey  will  not  give. 

h  Or,   Their  doings  will  not  suffer  them. '  Chap.  iv.  12. 

ter]  Here  may  be  a  reference  to  the  practice  of 
hunters,  making  deep  pits  in  the  ground,  and  lightly 
covering  them  over,  that  the  beasts,  not  discovering 
them,  might  fall  in,  and  become  a  prey. 

Though  I  have  been  a  Pebuker]  "  I  will  bring 
chastisement  on  them  all."  .Vs  they  have  made 
victims  of  others  to  their  idolatry,  I  will  make  victims 
of  them  to  my  justice.  Some  have  thought  that  as 
many  as  wished  to  depart  from  the  idolatrous  worship 
set  up  by  Jeroboam,  were  slaughtered;  and  thus 
Jeroboam  the  son  of  Nebal  made  Israel  to  sin. 

■\'erso  3.  /  know  Ephraim]  I  know  the  whole  to 
be  idolaters. 

A'erse  4.  They  will  not  frame  their  doings]  They 
635 


An   exhortation 


HOSEA. 


to  repentance. 


5   And    ''  the    pride    of    Israel 


A.  M.  cir.  3224. 
B.  C.  cir.  780. 

Ante  u.  c.  27.    doth  testify  to   his  face  :  there- 
RAiban.I"'    fore    shall  Israel    and    Ephraim 
"''■  ^"""'"  ^ '■     fall  in  their  iniquity  :   Judah  also 
shall  fall  with  them. 

6  '  They  shall  go  with  their  flocks  and  with 
their  herds  to  seek  the  Lord  ;  but  they  shall  not 
find  hmi ;  he  hath  withdrawn  himself  from  them. 

7  They  have  "  dealt  treacherously  against 
the  Lord  :  for  they  have  begotten  strange  chil- 
dren :  now  shall  "  a  month  devour  them  with 
their  portions. 

8  "  Blow  ye  the  cornet  in  Gibeah,  and  the 
trumpet  in  Ramah  :  ^cry  aloud  at  i  Beth-aven, 
■■  after  thee,  0  Benjamin. 

9  Ephraim  shall  be  desolate  in  the  day  of 
rebuke  :  among  the  tribes  of  Israel  have  I 
made  known  that  which  shall  surely  be. 

10  The  princes  of  Judah  were  like  them 
that  ■'  remove  the  bound  :   therefore  I  will  pour 

'Chap.  vii.  10. •  Prov.  i.  28  ;  Isa.  i.  15  ;  Jer.  xi.  11 ;  Ezek. 

viii.  18;  Mic.  iii.  4  ;  John  vii.  34. °'Isa.  xlviii.  8  ;    Jer.  iii. 

20;  V.  11;  Chap.  vi.  7  ;  Mai.  u.  11. "Zech.xi.  8. "Chap. 

viii.  1  ;  Joel  ii.  1. p  isa.  x.  30. 1  Josh.  vii.  2  ;    chap.  iv.  15. 

*■  Judg.  V.  14. s  Dent.  xix.  14  ;  xxvii.  17. '  Deut.  xxviii.  33. 

°  1  Kings  xii.  28 ;  Mic.  vi.  16. 

never  purpose  to  turn  to  God,  they  have  fully  imbibed 
the  spirit  of  idolatry. 

Verse  5.  The  pride  of  Israel  doth  testify  to  hisface'\ 
The  effrontery  with  which  they  practise  idolatry  man- 
ifests, not  only  their  insolence,  but  the  deep  depravity 
of  their  heart  ;  but  their  pride  and  arrogance  shall  be 
humbled. 

A'erse  6.  Thei/ shall  go  with  their  focis]  The)' shall 
offer  many  sacrifices,  professing  to  seek  and  be  recon- 
ciled to  the  Lord  ;  but  they  shall  not  find  him.  As 
they  slill  retain  the  spirit  of  their  idolatry,  he  has 
withdrawn  himself  from  them. 

Verse  7.  Now  shall  a  month  devour  them]  In  a 
month's  time  the  king  of  Assyria  shall  be  upon  them, 
and  oblige  them  to  purchase  their  lives  and  liberties 
by  a  grievous  tax  of  fifty  shekels  per  head.  This 
Menahem,  king  of  Israel,  gave  to  Pul,  king  of  Assyria, 
2  Kings  XV.  16-20.  Instead  of  month,  some  trans- 
late the  original  locust.  "  The  locusts  shall  devour 
them." 

Verse  8.  Bloic  ye  the  cornet  in  Gibeah]  Gibeah 
and  Ramah  were  cities  of  Judah,  in  the  tribe  of  Ben- 
jamin. 

After  thee,  O  Benjamin]  An  abrupt  call  of  warn- 
ing. "  Benjamin,  fly  for  thy  life  !  The  enemy  is 
just  behind  thee  !"  This  is  a  prediction  of  the  in- 
vasion of  the  Assyrians,  and  the  captivity  of  the  ten 
tribes. 

Verse  9.  Among  the  tribes  of  Israel  hare  I  made 
known]  They  have  got  sufficient  warning  ;  it  is  their 
own  fault  that  they  have  not  taken  it. 

Verse  10.  Like  them  that  remove  the  bound]  As  ex- 
ecrable as  they  who  remove  the  land-mark.  They 
636 


out    my  wrath    upon    them   like  ^-  ^-  ''F-  ^224 
water.  Ante  u.  c.  27! 

T-,    ,       .         .  J         J      Amulii  Sylvii, 

1 1  Ephraim  ?s  •  oppressed  a?id       r.  Aiban., 
broken  in  judgment,  because  he    "'■•■  """"■"  "■ 
willingly  walked  after  "^  the  commandment. 

12  Therefore  ivill  I  be  unto  Ephraim  as  a 
moth,  and  to  the  house  of  Judah  "  as  '^  rotten- 


13  When  Ephraim  saw  his  sickness,  and 
Judah  saw  his  '  wound,  then  went  Ephraim 
5'  to  the  Assyrian,  ^  and  sent  ^  to  King  Jareb  : 
yet  could  he  not  heal  you,  nor  cure  you  of 
your  wound. 

1 4  For  ''  I  will  be  unto  Ephraim  as  a  lion, 
and  as  a  °  young  lion  to  the  house  of  Judah  : 
I,  even  I,  will  tear  and  go  away  ;  I  will  take 
away,  ''  and  none  shall  rescue  him. 

1 5  I  will  go  and  return  to  my  place,  '  till 
'  they  acknowledge  their  offence,  and  seek  my 
face :  s  in  their  affliction  they  will  seek  me  early. 

^  Prov.  xii.  4. ""  Or,  a  worm. *  Jer.  xxx.  12. y  2  Kings 

XV.  19;    chap.  vii.  11  ;    xii.  1. ^  Chap.  x.  6. *  Or,  to  the 

king  of  Jareb  ;  or,  to  tfie  king  that  should  plead. ^  Lam.  iii.  10  ; 

chap.  xiii.   7,  8. '  Isa.   xxx.    6. <>  Psa.   1.  22. «  Heb. 

till  they  be  gvilty. '  Lev.  xxvi.   40,  41 ;   Jer.  xxix.  12,  13  ; 

Ezek.  vi.  9 ;  xx.  43  ;  xxxvi.  31. s  Psa.  Ixxviii.  34. 

have  leaped  over  law's  inclosure,  and  scaled  all  the 
walls  of  right  ;  they  have  despised  and  broken  all 
laws,  human  and  Divine. 

Verse  11.  Walked  after  the  commandment.]  Jero- 
boam's commandment  to  worship  his  calves  at  Dan 
and  Beth-el.  Many  of  them  were  not  forced  to  do 
this  ;  they  did  it  ivillingly. 

Verse  12.  Unto  Ephraim  as  a  moth]  I  will  consume 
them  by  little  and  little,  as  a  moth  frets  a  garment. 

Verse  13.  When  Ephraim  saw  his  sickness]  When 
both  Israel  and  Judah  felt  their  own  weakness  to  re- 
sist their  enemies,  instead  of  calling  upon  and  trust- 
ing in  me,  they  sought  sinful  alliances,  and  trusted  in 
their  idols. 

King  Jareb]  This  name  occurs  nowhere  in  Scrip- 
ture but  here  and  in  chap.  x.  6.  The  Vulgate  and 
Targum  render  31"  yareb,  an  avenger,  a  person  whom 
they  thought  able  to  save  them  from  their  enemies. 
It  is  well  known  that  Menahem,  king  of  Israel, 
sought  alliance  with  Pul  and  Tiglath-pileser,  kings  of 
Assyria,  and  Ahaz,  king  of  Judah.  These  were  the 
protectors  that  Ephraim  sought  after.  See  2  Kings  xv. 
and  xvi.  But  far  from  healing  them  by  making  them 
tributary,  the  Assyrians  made  their  icound  more  dan- 
gerous. 

Verse  11.  /  will  be — as  a  lion]  hTltyD  cashshaehel, 
as  a  panther  or  lioness. 

Verse  15.  I  will  go  and  return  to  my  place]  1  will 
abandon  them  till  they  acknowledge  their  offences. 
This  had  the  wished-for  effect,  as  we  shall  see  in  the 
following  chapter  ;  for  they  repented  and  turned  to 
God,  and  he  had  mercy  upon  them.  These  two 
verses  are  considered  as  instances  of  the  true  sublime. 


An  exhortation 


CHAP.   VI. 


to  repentance. 


CHAPTER  VI. 

The  prophet  earnestly  exhorts  to  repentance,  1-3.      God  ts  then  introduced  as  very  tenderly  and  pathetically 
remonstrating  against  the  bac/istidings  of  Ephraim  and  Judah,  4-11. 


A.  M.  cir.  3224 
B.  C.  cir.  780. 
Ante  U.  C.  27. 

Amulii  Sylvii, 

R.  AUian., 
cir.  annum  17. 


/^OME,  and  let  us  return  unto 

the  Lord  :  for  "he  halh  torn, 

and   *>  he  will   heal   us ;  he   hath 

smitten,  and  he  will  bind  us  up. 

2  ■=  After  two  days  will  he  revive  us  :  in  the 
third  day  he  will  raise  us  up,  and  we  shall 
live  in  his  sight. 

3  "^  Tlien  shall  we  know,  ;/  we  follow  on  to 
know  the  Lord  :   his  going  forth  is  prepared 


»Deut.  xxxii.  39;  1  Sam.  ii.  6;  Job  v.  18;  Chap.  t.  14. 
■i  Jer.  MX.  17. =  1  Cor.  xv.  4. ^Isa.  liv.  13. «  2  Sam. 

NOTES  ON  CHAP.  VI. 

Verse  1.  Come,  and  let  us  return  unto  the  Lord] 
When  God  had  purposed  to  abandon  them,  and  they 
found  thnt  he  had  returned  to  his  place — to  his  temple, 
where  alone  he  could  be  successfully  sought ;  they, 
feeling  their  weakness,  and  the  fickleness,  weakness, 
and  unfaithfulness  of  their  idols  and  allies,  now  re- 
solve to  "  return  to  the  Lord  ;"  and,  referring  to  what 
he  said,  chap.  v.  14:  "I  will  tear  and  go  away;'' 
they  say,  he  "  hath  torn,  but  he  will  heal  us ;"  their 
allies  had  torn,  but  they  gave  them  no  healing. 
While,  therefore,  they  acknowledge  the  justice  of 
God  in  their  punishment,  they  depend  on  his  well- 
known  mercy  and  compassion  for  restoration  to  life 
and  health. 

Verse  '2.  After  tico  days  will  he  rerire]  Such  is 
his  power  that  in  two  or  three  days  he  can  restore  us. 
He  can  realize  all  our  hopes,  and  give  us  the  strongest 
token  for  good. 

In  the  third  day  he  leill  raise  us  up]  In  so  short 
a  time  can  he  give  us  complete  deliverance.  These 
words  are  supposed  to  refer  to  the  death  and  resur- 
rection of  our  Lord  ;  and  it  is  thought  that  the  apostle 
refers  to  them,  1  Cor.  xv.  4  :  "  Christ  rose  again  the 
third  day,  according  to  the  Scriptures  ;"  and  this  is 
the  only  place  in  the  Scriptures,  i.  e.,  of  the  Old  Tes- 
tament, where  his  resurrection  on  the  ihird  day  seems 
to  be  hinted  at.  The  original,  UOp'  yekimenu,  has 
been  translated,  he  will  raise  him  up.  Then  they  who 
trusted  in  him  could  believe  that  they  should  be  quick- 
ened together  with  him. 

And  we  shall  live  in  his  sight.]  His  resurrection 
being  a  proof  of  theirs. 

Verse  3.  Then  shall  we  know]  We  shall  have  the 
fullest  evidence  that  we  have  not  believed  in  vain. 

If  ive  follow  on  to  know  the  Lord]  If  we  continue 
to  be  as  much  in  earnest  as  we  now  are. 

His  going  forth]  The  manifestation  of  his  mercy 
to  our  souls  is  as  certain  as  the  rising  of  the  sun  at 
the  appointed  time. 

And  he  shall  come  unto  us  as  the  rain]  As  surely  as 
the  early  and  the  latter  rain  come.  The  first,  to  pre- 
pare the  earth  for  the  seed  ;  this  fell  in  autumn :  the 
second,  to  prepare  the  full  ear  for  the  harvest ;  this 


A.  M.  cir.  3224. 
B.  C.  cir.  780. 
Ante  U.  C.  27. 
Amulii  Sylvii, 

R.  Alban., 
cir.  annum  17. 


■■  as  the  morning;  and  'he  shall 
come  unto  us  ^  as  the  rain,  as 
the  latter  a?id  former  rain  unto 
the  earth. 

4  '■  O  Epiiraiin,  what  siiall  I  do  unto  thee  ? 
O  Judah,  what  shall  I  do  unto  thee  ?  for  your 
'  goodness  is  ''  as  a  morning  cloud,  and  as  the 
early  dew  it  goeth  away. 

5  Therefore  liave   I   hewed   tke?}i    '  by   the 


xxiii.  4. f  Psa.  Ix.tii.  C. 5  Job  xxix.  23. k  Chap.  xi.  8. 

'  Or,  mercy,  orldndncss. "  Chap.  xiii.  3. '  Jer.  i.  10  ;  v.  14. 


fell  in  spring.  Here  is  strong  confidence  ;  but  not 
misplaced,  however  worthless  the  persons  were.  As 
surely  as  the  sun,  who  is  now  set,  is  running  his  course 
to  arise  on  us  in  the  morning,  and  make  a  glorious 
day  after  a  dreary  night ;  .so  surely  shall  the  Lord 
come  again  from  his  place,  and  the  Sun  of  righteous- 
ness shall  arise  on  our  souls  with  healing  in  his  wings. 
He  is  already  on  his  icay  to  save  us. 

A'erse  4.  O  Ephraim,  what  shall  I  do  unto  thee  t] 
This  is  the  answer  of  the  Lord  to  the  above  pious 
resolutions  ;  sincere  while  they  lasted,  but  frequently 
forgotten,  because  the  people  were  fickle.  Their 
goodness  (for  goodness  it  was  while  it  endured)  was 
like  the  morning  cloud  that  fadeth  aivay  before  the 
rising  sun,  or  like  the  early  dew  which  is  speedily 
evaporated  by  heat.  Ephraim  and  Judah  had  too 
much  goodness  in  them  to  admit  of  their  total  rejec- 
tion, and  too  much  evil  to  admit  of  their  being  placed 
among  the  children.  Speaking  after  the  manner  of 
men,  the  Justice  and  mercy  of  God  seem  puzzled  how 
to  act  toward  them.  When  justice  was  about  to  de- 
stroy them  for  their  iniquity,  it  was  prevented  by  their 
repentance  and  contrition  :  when  mercy  was  about  to 
pour  upon  them  as  penitents  its  choicest  blessings,  it 
was  prevented  by  thexifcldcness  and  relapse!  These 
things  induce  the  just  and  merciful  God  to  exclaim, 
"  O  Ephraim,  what  shall  I  do  unto  thee  ?  O  Judah, 
wh.it  shall  I  do  unto  thee  V  The  only  thing  that  could 
be  done  in  such  a  case  was  that  which  God  did. 

Verse  5.  Therefore  have  I  heiced  them  by  the  pro- 
phets] I  have  sent  my  prophets  to  testify  against 
their  fickleness.  They  have  smitten  them  with  the 
most  solemn  and  awful  threatenings ;  they  have,  as 
it  were,  slain  them  by  the  words  of  my  mouth.  But 
to  what  purpose  \ 

Thy  judgments  are  as  the  light  that  goeth  forth] 
Instead  of  NX'  lis  yD3'^:51  umispateycha  or  yetse, 
"  and  thy  judgments  a  light  that  goeth  forth,"  the 
versions  in  general  have  read  11X3  "OiJiyDl  umishpati 
keor,  "  and  my  judgment  is  as  the  light."  The 
final  "]  capli  in  the  common  reading  has  by  mistake 
been  taken  from  lis  aur,  and  joined  to  "Daiyo  mish- 
pati ;  and  thus  turned  it  from  the  singular  to  the 
plural  number,  with  the  postfix  1  cha.  The  proper 
637 


The  deplorable  fickleness 


A.  M.  cir.  3224 
B,  C.  cir.  780. 
Ante  U.  C.  27. 
Amulii  Sylvii, 

R.  Alban., 
cir.  annum.  17. 


prophets  ;  I  have  slain  them  by 
'"  the  words  of  my  mouth  :  "  and 
thy  judgments  are  as  the  light 
that  goeth  forth. 

6  For  I  desired  "mercy,  and  p  not  sacrifice  ;  and 
the  iknowledgeofGod  more  than  burnt  offerings. 

7  But  they  "■  like  men  '  have  transgressed 
the  covenant :  there  '  have  they  dealt  treache- 
rously against  me. 

8  "  Gilead  is  a  city  of  them  that  work  ini- 
quity, and  is  "  polluted  with  blood. 

"Jer.  x.xiii.  29;  Heb.  iv.  12. "Or,  that  thy  judgments  might 

be,  &e. o  1  Sam.  xv.  22  ;  Eccles.  v.  1  ;   Mic.  vi.  8  ;   Matt.  ix. 

13;  xii.  7. P  Psalm  1.  8,  9  ;  Proverbs  xxi.  3  ;    Isaiah  i.  11. 

^  Jer.  xxii.  16  ;  John  xvii.  3. >■  Or,  like  Adam  ;  Job  xxxi.  33. 

»  Chap.  viii.  1. 

reading  is,  most  probably,  "And  my  judgment  is  as 
the  light  going  forth."  It  shall  be  both  evident  and 
siuift ;  alluding  both  to  the  velocity  and  splendour  of 
light. 

Verse  6.  I  desired  mercy,  and  not  sacrijice]  I  taught 
them  righteousness  by  my  prophets ;  for  I  desired 
mercy.  I  was  more  willing  to  save  than  to  destroy  ; 
and  would  rather  see  them  full  of  penitent  and  holy 
resolutions,  than  behold  them  offering  the  best  and  most 
numerous  victims  upon  my  altar.     See   RIatt.  ix.  13. 

Verse  7.  But  they  like  men  (QTiO  headam,  "  like 
Adam")  have  transgressed  the  covenant'\  They  have 
sinned  against  light  and  knowledge  as  he  did.  This 
is  sense,  the  other  is  scarcely  so.  There  was  a  strik- 
ing similarity  in  the  two  cases.  Adam,  in  Paradise, 
transgressed  the  commandment,  and  I  cast  him  out : 
Israel,  in  possession  of  i\\e  promised  land,  transgressed 
my  covenant,  and  I  cast  them  out,  and  sent  them  into 
captivitj'. 

Verse  8.  Gilead  is  a  city  of  them  that  work  iniquity^ 
In  this  place  Jacob  and  Laban  made  their  covenant, 
and  set  up  a  heap  of  stones,  which  was  called  Galeed, 
the  heap  of  testimony ;  and  most  probably  idolatry 
was  set  up  here.  Perhaps  the  very  heap  became  the 
object  of  superstitious  adoration. 

Verse  9.  As  troops  of  robbers^  What  a  sad  picture 
is  this  of  the  state  of  the  priesthood  !  The  country  of 
Gilead  was  infamous  for  its  robberies  and   murders. 


A.  M.  cir.  3224. 
B.  C.cir.  780. 
Ante  U.  C.  27. 
Amulii  Sylvii, 

R.  Alban. 
cir.  annum  17 


HOSE  A.  of  Ephraim  and  Judah 

9  And  as  troops  of  robbers 
wait  for  a  man,  so  "  the  company 
of  priests  murder  in  the  way 
^  by  consent :  for  they  commit 
y  lewdness. 

10  I  have  seen  ^  a  horrible  thing  in  the  house 
of  Israel :  there  is  "  the  whoredom  of  Ephraim, 
Israel  is  defiled. 

1 1  Also,  O  Judah,  ^  he  hath  set  a  harvest 
for  thee,  "  when  I  returned  the  captivity  of 
my  people. 


'  Chap.  T.  7. "Chap.  xii.  11. "Or,  cunning  for  blood. 

^  Jer.  xi.  9  ;    Ezek.  xxii.  25 ;    Chap.  v.  1,  2. x  Heb.  with  one 

shoulder,    or    to    Shechejn. y  Or,    enonnitlj. ^Jer.    v.    31. 

»  Chap.  iv.  12,  13,  17. ^  Jer.  h.  33  ;  Joel  iii.  13 ;  Rev.  xiv.  15. 

''Isa.  cxxvi.  1. 

The  idolatrous  priests  there  formed  themselves  into 
companies,  and  kept  possession  of  the  roads  and 
passes ;  and  if  they  found  any  person  going  to  Jeru- 
salem to  worship  the  true  God,  they  put  him  to  death. 
The  reason  is  given  : — 

For  they  commit  lewdness.'\  They  are  gross  idol- 
aters. 

Verse  10.  /  have  seen  a  horrible  thing]  That  is, 
the  idolatry  that  prevailed  in  Israel  to  such  a  degree 
that  the  whole  land  was  defiled. 

Verse  11.  O  Judah,  he  hath  set  a  harvest  for  thee\ 
Thou  also  hast  transgressed  ;  thy  harvest  will  come  ; 
thou  shall  be  reaped  down  and  sent  into  captivity. 
The  siclile  is  already  thrust  in.  That  which  thou 
hast  sowed  shall  thou  reap.  They  who  so>o  unto  the 
flesh  shall  reap  corruption. 

When  I  returned  the  captivity  of  my  people.]  Bp. 
Newcome  translates,  "  Among  those  who  lead  away 
the  captivity  of  my  people."  There  is  thy  harvest; 
they  who  have  led  Israel  into  captivity  shall  lead  thee 
also  into  the  same.  The  Assyrians  and  Babylonians 
were  the  same  kind  of  people ;  equally  idolatrous, 
equally  oppressive,  equally  cruel .  From  the  common 
reading  some  suppose  this  to  be  a  promise  of  return 
from  captivity.  It  is  true  that  Judah  was  gathered 
together  again  and  brought  back  to  their  own  land  ; 
but  the  majority  of  the  Israelites  did  not  return,  and 
are  not  now  lo  be  found. 


CHAPTER  VII. 

Here  God  complains  that  though  he  had  employed  every  means  for  reforming  Israel,  they  still  persisted  in 
their  iniquity,  without  fearing  the  consequences,  1,2;  that  those  ivho  ought  to  check  their  crimes  ivere 
pleased  with  them,  3  ;  and  that  they  all  burned  it'ith  adultery,  as  an  oven  when  fully  heated,  and  ready  to 
receive  the  kneaded  dough,  4.  The  fifth  verse  alludes  to  some  recent  enormities ;  the  sixth  charges  them 
loith  dividing  their  time  between  inactivity  and  iniquity  ;  the  seventh  alludes  to  their  civil  broils  and  con- 
spiracies ;  {see  2  Kings  xv.  10,14,25;)  the  eighth  to  their  joining  themselves  with  idolatrous  nations ;  and 
the  ninth  describes  the  sad  consequence.  The  tenth.verse  reproves  their  pride  and  open  contempt  of  God's 
worship;  the  eleventh  reproves  their  foolish  conduct  in  applying  for  aid  to  their  enemies ;  {see  2  Kings  xv. 
1 9,  and  xvii.  4  ;)  the  twelfth  and  thirteenth  threaten  them  with  punishments  ;  the  fourteenth  charges  them 
with  hypocrisy  in  their  acts  of  humiliation ;  the  fifteenth  with  ingratitude  ;  and  the  image  of  the  deceitful 
bow,  in  the  sixteenth  verse,  is  highly  expressive  of  their  frequent  apostasies ;  and  their  hard  speeches 
against  God  shall  be  visited  upon  them  by  their  becoming  a  reproach  in  the  land  of  their  enemies. 
638 


The  wickedness  of 


CHAP.    VII. 


Ephraim  and  Samaria 


^^HEN  I  would  liave  liealed 
Israel,  then  the  iniquity  of 


A.  M.  cir.  3224. 

B.  C.  cir.  780. 
Ante  U.  C.  27. 
Amulii  Sylvii,      _,    ,       .  ,.  , 

R.  Aiimn..       I'ypliraini  was  discovered,  and  the 

"'■ """""'  '"■    "wickedness    of    Samaria:     for 

^  they  commil  falsehood  ;   and  tlie  thief  cometh 

in,  and  the  troop  of  robbers  "^  spoilelh  without. 

2  And  they  ''  consider  not  in  their  hearts 
that  I  "  remember  all  their  wickedness  :  now 
^  their  own  doings  have  beset  them  about ; 
they  are  ^  before  my  face. 

3  They  make  the  king  glad  with  their  wick- 
edness, and  the  princes  '^  with  their  lies. 

4  '  They  arc  all  adulterers,  as  an  oven 
healed  b}^  the  baker,  ''  luho  cease  th  '  from 
raising  after  he  hath  kneaded  the  dough,  until 
it  be  leavened. 


»  Heb.  mis, *•  Chap.  v.  I ;    vi.  10. ^  Hebrew,  strippetfi. 

^  Heb.  say  not  to. — .— *Jer.  xTii.    1. '  Psa.  ii.  16;    Prov.  v. 

22.. ePsa.  xc.  8. -i>  Rom.   i.  32. ijer.  ix.  2. k  Or, 

the  miser  will  cease. 


NOTES  ON  CHAP.  VII. 

Verse  1.  W/ien  I  tvottlcl  have  healed  Israef]  As 
soon  as  one  wound  wus  liealed,  another  was  discover- 
ed. Scarcely  w-as  one  sin  blotted  out  till  another  was 
committed. 

The  thief  comelh  in]   Their  own  princes  spoil  them. 

The  troop  of  robber.'!  spoilelh  tcithoiit.]  The  As- 
syrians, under  different  leaders,  waste  and  plunder  the 
country. 

Verse  2.  They  consider  not  in  their  hearts]  They 
do  not  consider  that  my  eye  is  vpon  all  their  luai/s ; 
they  do  not  think  that  I  record  all  their  wickedness ; 
and  they  know  not  their  otcn  evil  doings  are  as  a 
host  of  enemies  encompassing  them  about. 

Verse  3.  They  make  the  king  glad]  They  pleased 
Jeroboam  by  coming  readily  into  his  measures,  and 
heartily  joining  with  him  in  his  idolatry.  And  they 
professed  to  be  perfectly  happy  in  their  change,  and 
to  be  greatly  advantaged  by  their  new  gods  ;  and 
that  the  religion  of  the  state  now  was  better  than  that 
of  Jehovah.  Thus,  they  made  all  their  rulers  "  glad 
with  their  lies." 

Verse  4.  As  an  oven  heated  by  the  baker]  CalmeCs 
paraphrase  on  this  and  the  following  verses  expresses 
pretty  nearly  the  sense  :  Hosea  makes  a  twofold  com- 
parison of  the  Israelites  ;  to  an  oven,  and  to  dough. 
Jeroboam  set  fire  to  his  own  oven — his  kingdom — and 
put  the  leaven  in  his  dough  ;  and  afterwards  went  to 
rest,  that  the  fire  might  have  time  to  heat  his  oven,  and 
the  leaven  to  raise  his  dough,  that  the  false  principles 
which  he  introduced  might  infect  the  whole  population. 
This  prince,  purposing  to  make  his  subjects  relinquish 
their  ancient  religion,  put,  in  a  certain  sense,  the  fire 
to  his  own  oven,  and  mixed  his  dough  with  leaven. 
At  first  he  used  no  violence ;  but  was  satisfied  with 
exhorting  them,  and  proclaiming  a  feast.  This  fire 
spread  very  rapidly,  and  the  dough  was  very  soon  im- 
pregnated by  the  leaven.  All  Israel  was  seen  running 
to  this  feast,  and  partaking  in  these  innovations.     But 


5  In  the  day  of   our  kiiiij  tiie    a.  M  cir  3224. 

•'  '^  B.    C.  cir.  780. 

princes  have  made  hiin  sick  Ante  U.  c.  27. 
■"  with  bottles  of  wine ;  he  stretch-  r"  Aiban\"' 
ed  out  his  hand  with  scorners.        cir.  annum  n. 

6  For  they  have  °  made  ready  tlieir  heart 
like  an  oven,  whiles  they  lie  in  wait :  their 
baker  sleepctii  all  the  night ;  in  the  morning 
it  burneth  as  a  flaming  fire. 

7  They  are  all  hot  as  an  oven,  and  have  de- 
voured their  judges  ;  "  all  their  kings  p  are 
fallen  :  i  there  is  none  among  them  that  calleth 
unto  nie. 

8  Ephraim,  he  '  hath  mi.xcd  iiimself  among 
the  people  ;   Ephraim  is  a  cake  not  turned. 

9  *  Strangers  have  devoured  his  strength,  and 
he  knoweth  it  not :   yea,  gray  hairs  are  '  here 

'  Or,  from  waking. ™  Or,  witfi  heat  through  wine. °0r, 

applied. "Chapter  viii.  4. P2  Kings  xv.  10,  14,  25,  30. 

1 1sa.  Ixiv.  7. '  Psa.  cvi.  35. •  Chap.  viii.  7. 1  Hebrew, 

sprinkled. 

what  shall  become  of  the  oven — the  kingdom  ;  and 
the  bread — the  people  ?  The  oven  shall  be  consumed 
by  these  flames  ;  the  king,  the  princes,  and  the  people 
shall  be  enveloped  in  the  burning,  ver.  7.  Israel  was 
put  under  the  ashes,  as  a  loaf  well  kneaded  and 
leavened  ;  but  not  being  carefully  turned,  it  was  burnt 
on  one  side  before  those  who  prepared  it  could  eat  of 
it ;  and  enernies  and  strangers  came  and  carried  off 
the  loaf  See  ver.  8  and  !).  Their  lasting  captivity 
was  the  consequence  of  their  wickedness  and  their 
apostasy  from  the  religion  of  their  fathers.  On  this 
explication  verses  4,  5,  6,  7,  8,  and  9,  may  he  easily 
understoood. 

Verse  7.  All  their  kings  arc  fallen]  There  was  a 
pitiful  slaughter  among  the  idolatrous  kings  of  Israel  ; 
four  of  them  had  fallen  in  the  time  of  this  prophet. 
Zeehariah  was  slain  by  .Shallum  ;  .Shallum,  by  Mena- 
hem  :  Pekahiah,  by  Pekah  ;  and  Pekah,  by  Iloshea, 
3  Kings  XV.  All  were  idolaters,  and  all  came  to  an 
untimely  death. 

Verse  8.  A  cake  not  turned.]  In  the  East,  having 
heated  the  hearth,  they  sweep  one  corner,  put  the 
cake  upon  it,  and  cover  it  with  embers  ;  in  a  short 
time  they  turn  it,  cover  it  again,  and  continue  this 
several  times,  till  they  find  it  sufficiently  baked.  All 
travellers  into  Asiatic  countries  have  noted  this. 

Verse  9.  Gray  hairs  are  here  and  there  upon  him, 
yet  he  knoweth  not.]  The  kingdom  is  grown  old  in 
iniquity ;  the  time  of  their  captivity  is  at  hand,  and 
they  are  apprehensive  of  no  danger.  They  are  in 
the  state  of  a  silly  old  man,  who  through  age  and  in- 
firmities is  become  nearly  bald,  and  the  few  remaining 
hairs  on  his  head  are  quite  gray.  But  he  does  not 
consider  his  latter  end  ;  is  making  no  provision  for 
that  eternity  on  the  brink  of  which  he  is  constantly 
standing ;  does  not  apply  to  the  sovereign  Physician 
to  heal  his  spiritual  diseases  ;  but  calls  in  the  doctors 
to  cure  him  of  old  age  and  death !  This  miserable 
state  and  preposterous  conduct  we  witness  every  day. 
639 


Ephraim  resembles 


HOSEA. 


a  deceitful  how. 


A^  M.  cir.  322-1     f^„j    x\\eK    upon    him,     vet    he 

B.  C.  cir.  780.  '^  ■' 

Ante  U.  C.  27.     kllOWetll  llOt. 

r!  Aiba^nl"'       1 0   And  the    "  pride   of  Israel 
"'■  '^"""■°  ' '■    testifieth  to  his  face  :   and  "  they 
do  not  return  to  the  Lord  their  God,  nor  seek 
him  for  all  this. 

1 1  ''  Ephraim  also  is  like  a  silly  dove  with- 
out iieart  :  '■'  they  call  to  Egypt,  they  go  to  As- 
syria. 

12  When  they  shall  go,  >'  I  will  spread  my 
net  upon  them ;  I  will  bring  them  down  as 
the  fowls  of  the  heaven  ;  I  will  chastise  them, 
^  as  their  congregation  hath  heard. 

13  Wo  unto  them  !  for  they  have  fled  from 
me:  •'destruction  unto  them!  because  they  have 


"Chap.  V.  5. "^Isa.  i.x.  13. "Chap.  xi.   11. 'See 

2  Kings  XV.  19  ;    xvii.  4  :  chap.  v.  13  ;  ix.  3  ;   xii.  1. y  Ezek. 

xii.  13. ^Lev.  xxvi.  14,  &c. ;  Deut.  xxviij,  15,  &c.  ;  2  Kings 

xvii.  13,  18. 


transgressed  against  me  :   thonsh  ^  ^-  '='.^-  ?,^- 

°  a  »        B.  C.  cir.  780. 

''  I  have  redeemed  them,  yet  they     AmeU.  c.  27. 

.  ,  ,.  .  AmuUi  Sylvii, 

have  spoken  lies  against  me.  r.  Aiban., 

14  ''And   they  have  not  cried    "*•■ """"'"  "' 
unto  me  with  their  heart,  when  they  howled 
upon    their   beds :    they  assemble  themselves 
for  corn  and  wine,  and  they  rebel  against  me. 

1 5  Though  I  ''  have  bound  and  strengthened 
their  arms,  yet  do  they  imagine  mischief 
against  me. 

16  "They  return,  but  not  to  the  Most 
High  :  f  they  are  like  a  deceitful  bow  :  their 
princes  shall  fall  by  the  sword  for  the  ^  rage 
of  their  tongue  :  this  shall  be  their  derision 
''  in  the  land  of  Egypt. 


O  how  fast  does  the  human  being  cling  to  his  native 
earth  !      Reader,  hear  the  voice  of  aii  old  man  : — 

0  my  coevals  !  remnants  of  yourselves. 

Shall  our  pale  wither'd  hands  be  still  stretclCd  out  ? 
Trembling  at  onoe  with  eagerness  and  age  ; 
With  avarice  and  ambition  grasping — fast 
Grasping  at  air  !     For  what  hath  earth  beside  1 
We  want  but  little ;  nor  that  little  long. 

Averse  10.  The  pride  of  Israel]  The  same  words 
as  at  chap.  v.  5,  where  see  the  note. 

Verse  11.  Ephraim  also  is  like  a  silly  dove  iinthout 
heart]  A  bird  that  has  little  understanding  ;  that  is 
easily  snared  and  taken  ;  that  is  careless  about  its  oicn 
young,  and  seems  to  live  without  any  hind  of  thought. 
It  has  been  made,  by  those  who,  like  itself,  are  with- 
out heart,  the  symbol  ,f  conjugal  affection.  Nothing 
worse  could  have  be('n  chosen,  for  the  dove  and  its 
mate  are  continually  quarrelling. 

They  call  to  Egypt,  they  go  to  Assyria.]  They 
strive  to  make  these  their  allies  and  friends ;  but  in 
this  they  showed  tliat  they  were  icithout  heart,  had 
not  a  sound  understanding ;  for  these  were  rival  na- 
tions, and  Israel  could  not  attach  itself  to  the  one 
without  incurring  the  jealousy  and  displeasure  of  the 
other.  Thus,  like  the  silly  dove,  they  were  constantly 
falling  into  snares  ;  sometimes  of  the  Egyptians,  at 
others  of  the  Assyrians.  By  the  former  they  were 
betrayed  ;  by  the  latter,  ruined. 

Verse  12.  When  they  shall  go]  To  those  nations 
for  help — 

/  ivill  spread  my  net  upon  them]  I  will  cause  them 
to  be  taken  by  those  in  whom  they  trusted. 

1  will  bring  them  doton]  They  shall  no  sooner  set 
off  to  seek  this  foreign  help,  than  my  net  shall  bring 
them  doion  to  the  earth.  The  allusion  to  the  dove, 
and  to  the  mode  of  taking  the  fowls  of  heaven,  is  still 
carried  on. 

As  their  congregation  hath  heard.]     As   in  their 
solemn  assemblies  they  before  have  heard  ;  in  the  read- 
640 


'Keh.  spoil. 'Mic.  vi.  4. =  Job  xxxv.  9, 10;  Psa.  lixviii 

36;  Jer.  iii.   10;    Zech.  vii,  5. d  Or,  chastened. «  Chap 

xi.  7. f  Psalm  Ixxvii.  57. s  Psalm  Ixxin.  9. '^Chapter 

ix.  3,  6. 


ing  of  my  law,  and  the  denunciation  of  my  \iTath 
against  idolaters. 

Bishop  Newcome  translates  :  "  1  will  chastise  them 
when  they  hearken  to  their  assembly."  That  is, 
when  they  take  the  counsel  of  their  elders  to  go  down 
to  Egypt  for  help,  and  trust  in  the  arm  of  the  Assy- 
rians for  succour. 

Verse  13.  Wo  unto  them  !]  They  shall  have  wo, 
because  they  have  fed  from  me.  They  shall  have 
destruction,  because  they  have  transgressed  against  me. 

Though  I  have  redeemed  them]  Out  of  Egypt ;  and 
given  them  the  fullest  proof  of  my  love  and  power. 

Yet  they  have  spoien  lies  against  me.]  They  have 
represented  me  as  rigorous  and  cruel  ;  and  my  service 
as  painful  and  unprofitable. 

Verse  14.  They  have  not  cried  unto  me  with  their 
heart]  They  say  they  have  sought  me,  but  could  not 
find  me  ;  that  they  have  cried  unto  me,  but  I  did  not 
answer.  1  know  they  have  cried,  yea,  howled ;  but 
could  I  hear  them  when  all  was  forced  and  hypocriti- 
cal, not  one  sigh  coming  from  their  heart  ? 

They  assemble  themselves  for  corn  and  wine]  In 
dearth  and  famine  they  call  and  howl  :  but  they 
assemble  themselves,  not  to  seek  me,  but  to  invoke 
their  false  gods  for  corn  and  wine. 

Verse  15.  Though  I  have  bound  and  strengthened 
their  arms]  Whether  I  dealt  with  them  in  judgment 
or  mercy,  it  was  all  one  ;  in  all  circumstances  they 
rebelled  against  me. 

Verse  16.  They  return,  but  not  to  the  Most  High] 
They  go  to  their  idols. 

They  are  like  a  deceitful  bow]  Which,  when  it  is 
reflexed,  in  order  to  be  strung,  suddenly  springs  back 
into  its  quiescent  curve ;  for  the  eastern  bows  stand  in 
their  quiescent  state  in  a  curve,  something  like  O  ; 
and  in  order  to  be  strung  must  be  bended  back  in  the 
opposite  direction.  This  bending  of  the  bow  requures 
both  strength  and  skill ;  and  if  not  properly  done,  it 
wdl  fly  back,  and  regain  its  former  position  ;  and  in 
this  recoil  endanger  the  archer — may  even  break  an 


TTie  prophet  is  commanded 


CHAP.  VIII. 


to  sound  an  alarm. 


arm.     I  have  been  in  this  danger  myself  in  bending 
the  Asiatic  bow.     For  want  of  this  knowledge  not  one 
commentator  has  hit  the  meaning  of  the  passage. 
Shall  fall  by  the  sword]    Their  tongue  has  been  en- 


raged against  me  ;  the  sword  shall  be  enraged  against 
thera.  They  have  mocked  me,  (ver.  5,)  and  their  fall 
is  now  a  subject  of  derision  in  the  land  of  Egypt. 
What  they  have  sown,  that  do  they  now  reap. 


CHAPTER  VIII. 

This  chapter  begins  with  threatening  some  hostile  invasion  in  short  and  broken  sentences,  full  of  rapidity,  and 
expressive  of  sudden  danger  and  alarm  :  "  The  trumpet  to  thy  mouth  ;  he  cometh  as  an  eagle,"  1 .  And 
why  ?  For  their  hypocrisy,  2  ;  iniquity,  3  ;  treason  (see  2  Kings  .vv.  13,  17)  and  idolatry,  4  ;  particu- 
larly the  worshipping  of  the  calves  of  Dan  and  Beth-el,  5,  6.  The  foUij  and  unprofitableness  of  pursuing 
evil  courses  is  then  set  forth  in  brief  but  very  emphatic  terms.  The  labour  of  the  wicked  is  vain,  like  sow- 
ing of  the  wind ;  and  the  fruit  of  it  destructive  as  the  whirlwind.  Like  corn  blighted  in  the  bud,  their 
toil  shall  have  no  recompense  ;  or  if  it  should  have  a  little,  their  enemies  shall  devour  it,  7.  They  them- 
selves, too,  shall  suffer  the  same  fate,  and  shall  be  treated  by  the  nations  of  Assyria  and  Egypt  as  the  vile 
sherds  of  a  broken  vessel,  8,  9.  Their  incorrigible  idolatry  is  again  declared  to  be  the  cause  of  their 
approaching  captivity  under  the  king  of  Assyria.  -And  as  they  delighted  in  idolatrous  altars,  there  they 
shall  have  these  in  abundance,  10-14.  The  last  words  contain  a  prediction  of  the  destruction  of  the  fenced 
cities  of  Judah,  because  the  people  trusted  in  these  for  deliverance,  and  not  in  the  Lord  their  God. 


A.  M.  cir.  3244. 
B.  C.  cir.  760. 
Ante  U.  C.  7. 
Amulii  Svlvii, 

R.  Alban.. 
cir.  annum  37. 


/^ET  "the  trumpet  to  ''thy 
mouth.  He  shall  come  ■=  as 
an  eade  against  the  house  of  the 
Lord,  because  ^  they  liave  trans- 
gressed my  covenant,  ctnd  trespassed  against 
my  law. 

2  "  Israel  shall  cry  unto  me,  My  God,  ''  we 
know  thee. 

3  Israel  hath  cast  off  the  thing  that  is  good  : 
the  enemy  shall  pursue  him. 

•Chap.  V.  fl. ''  Hch.  the  roof  of  thy  moulh. '  Deut.  jcxriii. 

49;  Jer.  iv.  13;  Hab.i.  8. ■i'Chap.  vi.  7. «Psa.  Ixxviii.  34; 

NOTES  ON  CHAP.  VIII. 

A'erse  1.  Set  the  trumpet  to  thy  mouth]  Sound 
another  alarm.  Let  them  know  that  an  enemy  is  fast 
approaching. 

As  an  eagle  against  the  house  of  the  Lord]  If  this 
be  a  prophecy  against  Judah,  as  some  have  supposed, 
then  by  the  eagle  Nebucliadnezzar  is  meant,  wlio 
is  often  compared  lo  this  king  of  birds.  See  Ezek. 
xvii.  3  ;  Jer.  .\lviii.  40  ;  xlix.  22  ;  Dan.  vii.  4. 

But  if  the  prophecy  be  against  Israel,  which  is  the 
most  likely,  then  Shalmaneser,  king  of  Assyria,  is 
intended,  who,  for  his  rapidity,  avarice,  rapacity,  and 
strength,  is  fitly  compared  to  this  royal  bird.  He  is 
represented  here  as  hovering  over  the  house  of  God,  as 
the  eagle  does  over  the  prey  which  he  has  just  espied, 
and  on  which  he  is  immediately  to  pounce. 

Verse  2.  Israel  shall  cry]  The  rapidity  of  the 
eagle's  flight  is  well  imitated  in  the  rapidity  of  the 
sentences  in  this  place. 

My  God,  ivc  know  thee.]  The  same  sentiment,  from 
the  same  sort  of  persons,  under  the  same  feelings,  as 
that  in  the  Gospel  of  St.  Matthew,  chap.  vii.  22  : 
"  Lord,  have  we  not  prophesied  in  thy  name  ?  and  in 
thy  name  have  cast  out  devils  !  Then  will  I  profess 
unto  them,  I  never  kjjew  tou." 

Verse  4.  They  have  set  up  kings,  but  not  by  me] 
Properly   speaking,  not  one   of  the   kings  of  Israel, 

Vol.  IV.  (     41     ) 


A.  M.  cir.  3244. 

B.  C.  cir.  760. 
Ante  U.  C.  7. 
Amulii  Sylvii, 

R.  Alban., 
cir.  annum  37. 


4  ^  They  have  set  up  kings,  but 
not  by  me  :  they  have  made 
princes,  and  I  knew  it  not :  ''  of 
their  silver  and  their  gold  have 
they  made  them  idols,  that  they  may  be  cut  off 

5  Thy  calf,  O  Samaria,  hath  cast  thee  off; 
mine  anger  is  kindled  against  them  :  '  how 
long  will  it  be  ere  they  attain  to  innocency  ? 

6  For  from  Israel  was  it  also  :  the  work- 
man made  it ;  therefore  it  is  not  God ;  but 

chap.v.  15. '  Tit.  i.  16. s  2  Kings  it.  13, 17,  25,  Shallum, 

Menahem,  Pekahiah. •"  Cliap.  ii.  8 ;  xiii.  2. '  Jer.  xiii.  27. 

from  the  defection  of  the  ten  tribes  from  the  house  of 
David,  was  the  anointed  of  the  Lord. 

/  kneiv  it  not]  It  had  not  my  approbation.  In  this 
sense  the  word  knoio  is  frequently  understood. 

That  they  may  be  cut  off.]  That  is.  They  shall  be 
cut  off  in  con.sequence  of  their  idolatry. 

Verse  5.  Thy  calf,  O  Samaria,  hath  east  thee  off] 
Bishop  Neweome  translates  :  "  Remove  far  from  thee 
thy  calf,  O  Samaria  !"  Abandon  thy  idolatry  ;  for 
my  anger  is  kindled  against  thee. 

How  long  will  it  be  ere  they  attain  to  innocency  ?] 
How  long  will  ye  continue  your  guilty  practices  ? 
When  shall  it  be  said  that  ye  are  free  from  these  vices'! 
The  calf  or  ox,  which  was  the  object  of  the  idolatrous 
worship  of  the  Israelites,  was  a  supreme  deity  in 
Egypt  ;  and  it  was  there  they  learned  this  idolatry. 
A  white  ox  was  worshipped  under  the  name  of  Apis, 
at  Memphis ;  and  another  ox  under  the  name  of 
Mnevis,  was  worshipped  at  On,  or  Heliopolis.  To 
Osiris  the  males  of  this  genus  were  consecrated,  and 
the  females  to  Isis.  It  is  a  most  ancient  superstition, 
and  still  prevails  in  the  East.  The  cow  is  a  most 
sacred  animal  among  the  Hindoos. 

Verse  6.   The  workman  made  it;  therefore  it  is  not 

God]    As  God  signifies  the  supreme  eternal  Good, 

the  Creator  and  Upholder  of  all  things,  therefore  the 

workman   cannot  make   Him  who   made   all  things. 

641 


Israel  shall  be  led 


A.  M.  cir.  3244. 
B.  C.  cir.  760. 
Ante  U.  C.  7. 
Amulii  Sylvii, 

R.  Albaii., 
cir.  annum  37. 


HOSEA 

shall    be 


into  captivity 


the    calf   of   Samaria 

broken  in  pieces. 
7    For    ''  they   have  sown    the 

wind,  and  they  shall  reap  the 
whirlwind  :  it  hath  no  i  stalk  :  the  bud  shall 
yield  no  meal :  if  so  be  it  yield,  ""  the  strangers 
shall  swallow  it  up. 

8  °  Israel  is  swallowed  up  :  now  shall  they 
be  among  the  Gentiles  °  as  a  vessel  wherein 
is  no  pleasure. 

9  For  r  they  are  gone  up  to  Assyria,  i  a  wild 
ass  alone  by  himself :  Ephraim  "■  hath  hired 
^  lovers. 

10  Yea,  though  they  have  hired  among  the 
nations,  now  '  will  I  gather  them,  and  they 
shall  "  sorrow  "  a  little  for  the  burden  of  ^  the 
king  of  princes. 


''  Prov.   xxii.   8  ;    Chap.  x.    12,  13. '  Or,   standing    com.. 

"Chap.  vii.  9. "2  Kings  xvii.  6. °Jer.   xxii.  28;   xlviii. 

38. P2  Kings  xv.  19. njer.  ii.24. ^Isa.  xxx.6;  Ezelt. 

xvi.  33,  34. 'Hcb.  loves. '  Ezek.  xvi.  37  ;   Chap.  x.   10. 

"  Or,  begin. ^  Or,  in  a  little  while,  as  Hag.  ii.  6. "  Isa.  x. 

8;  Ezeli.  xxvi.  7;  Dan.  ii.  37. »Chap.  xii.  11. 


This  is  an  overwhelming  argument  against  all  idols. 
Nothing  need  be  added.  The  workman  has  made 
them  ;  there/ore  they  are  not  God. 

Verse  7.  They  have  sown  the  loind,  and  they  shall 
reap  the  lohirhoind]  As  the  husbandman  reaps  the 
same  kind  of  grain  which  be  has  sown,  but  in  far 
greater  abundance,  thirty,  sixty,  or  one  hundred  fold  ; 
so  he  who  sows  the  wind  shall  have  a  whirlwind  to 
reap.  The  vental  seed  shall  be  multiplied  into  a 
tempest ;  so  they  who  sow  the  seed  of  unrighteous- 
ness shall  reap  a  harvest  of  judgment.  This  is  a  fine, 
bold,  and  energetic  metaphor. 

It  hath  no  stalk]  Nothing  that  can  j'ield  a  blossom. 
If  it  have  a  blossom,  that  blossom  shall  not  yie]d  fruit ; 
if  there  be  fruit,  the  sower  shall  not  enjoy  it,  for 
strangers  shall  eat  it.  The  meaning  is,  the  labours  of 
this  people  shall  be  utterly  unprofitable  and  vain. 

Verse  8.  Now  shall  they  be  among  the  Gentiles] 
They  shall  be  carried  into  captivity,  and  there  be  as 
a  vessel  wherein  there  is  no  pleasure  ;  one  soiled, 
unclean,  infectious,  to  be  despised,  abhorred,  not  used. 
The  allusion  is  to  a  rotten,  corrupted  skin-bottle  ;  a 
bottle  made  of  goat,  deer,  or  calf  hide,  still  commonly 
used  in  Asia  and  Africa.  Some  of  them  are  splen- 
didly ornamented.  This  is  the  case  with  one  now 
before  me  made  of  a  goat's  skin  well  dressed,  variously 
painted,  and  ornamented  with  leather  fringes,  tassels, 
&e.  In  such  a  bottle  there  might  be  pleasure  ;  but 
the  Israelites  are  compared  to  such  a  bottle,  rough,  ill- 
dressed,  not  ornamented,  old,  musty,  and  putrid.  This 
shows  the  force  of  the  comparison. 

Verse  9.  They  are  gone  up  to  Assyria]  For 
succour. 

A  wild  ass  alone  by  himself]  Like  that  animal, 
jealous  of  its  liberty,  and  suffering  no  rival.  If  we 
may  credit  Plmy  and  others,  one  male  wild  ass  will 
642 


11 
made 
altars 
sin. 


Because  Ephraim  hath 
"  many  altars  to  sin, 
shall     be    unto     him    to 


A.  M.  cir.  3244 
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Ante  U.  C.  7. 
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R.  Alban., 
cir.  annum  37, 


1 2  I  have  written  to  him  ''  the  great  things 
of  my  law,  but  they  were  counted  as  a  strange 
thing. 

13^  They  =>  sacrifice  flesh  for  the  sacrifices 
of  mine  offerings,  and  eat  it ;  ^  but  the  Lord 
accepteth  them  not ;  "  now  will  he  remember 
their  iniquity,  and  visit  their  sins  :  '^  they  shall 
return  to  Egypt. 

14  "'For  Israel  hath  forgotten  'his   Maker, 
and  t  buildeth  temples  :   and  Judah  hath  mul 
tiplied  fenced  cities  :  but  ^  I  will  send  a  fire 
upon  his  cities,  and  it  shall  devour  the  palaces 
thereof. 


yDeut.  iv.  6, 8 ;  Psa.  cxix.  18  ;  cxlvii.  19,20. «  Jer.  vii.  21 

Zech.  vii.  6. *  Or,  in  the  sacrifices  of  mine  offerings  they,  &c 

>■  Jer.  xiv.  10,12;  Chap.  v.  6;  i.v  4  ;  Amos  v.  22. '  Chap,  ix 

9;  Amos  viii.  7. '' Deut.  xxviii.  68;    Chap.   ix.  3,  6  ;    xi.  5 

«  Deut.  xxxii.  18. ^Isa.  xxix.  23  ;    Eph.  ii.  10. el  Kings 

xii.  31. Ji  Jer.  xvii.  27;  Amos  ii.  5. 


keep  a  whole  flock  of  females  to  himself,  suffer  no 
other  to  approach  them,  and  even  bite  off  the  genitals 
of  the  colts,  lest  in  process  of  time  they  should  be 
come  his  rivals.  "  Mares  singuli  faeminarum  gregibus 
imperitant ;  timent  libidinis  asmulos,  et  ideo  gravidas 
custodiunt,  morsuque  natos  mares  castrant." — Hist. 
Nat.,  lib.  viii.,  c.  30.  The  Israelites,  with  all  this 
selfishness  and  love  of  liberty,  took  no  step  that  did 
not  necessarily  lead  to  their  thraldom  and  destruction. 

Ephraim  hath  hired  lovers.]  Hath  subsidized  the 
neighbouring  heathen  states. 

Verse  10.   For  the  burden  of  the  king  of  princes 
The  exactions  of  the  Assyrian  king,  and  the  princes 
of  the  provinces. 

Verse  1 1 .  Many  altars  to  sin]  Though  it  does 
not  appear  that  the  Jews  in  Babylon  were  obliged  to 
worship  the  idols  of  the  country,  except  in  the  case 
mentioned  by  Daniel,  yet  it  was  far  otherwise  with 
the  Israelites  in  Assyria,  and  the  other  countries  of 
their  dispersion.  Because  they  had  made  many  altars 
to  sin  while  they  were  in  their  own  land,  they  were 
obliged  to  continue  in  the  land  of  their  captivity  a 
similar  system  of  idolatry  against  their  will.  Thus 
they  felt  and  saw  the  evil  of  their  idolatry,  without 
power  to  help  themselves. 

Verse  12.  I  have  written  to  him  the  great  things 
of  my  law]  I  have  as  it  were  inscribed  my  laws  to 
them,  and  they  have  treated  them  as  matters  in  which 
they  had  no  interest. 

Verse  13.  They  sacrifice  flesh]  Bp.  Newcome 
translates  thus  :  "  They  sacrifice  gifts  appointed  unto 
me,  and  eat  flesh."  They  offer  to  their  idols  the 
things  which  belong  to  Jehovah ;  or,  while  pretending 
to  offer  unto  the  Lord,  they  eat  and  drink  idolatrously ; 
and  therefore  the  Lord  will  not  accept  them. 

They  shall  return  to  Egypt.]     Many  of  them  did 
C     41«      ) 


IsraeFs  desolation 


CHAP.  IX. 


t«  at  hand. 


return  to  Egypt  after  the  conquest  of  Palestine  by 
Shalmanescr,  and  many  after  the  ruin  of  Jerusalem 
by  Nebuchadnezzar  ;  but  they  had  in  effect  returned  to 
Egypt  by  setting  up  the  worship  of  the  golden  calves, 
which  were  in  imitation  of  the  Egyptian  Apis. 


Verso  14.  Israel  halh  forgotten  his  Maker\  And 
therefore  built  temples  to  other  gods.  Judah  had 
lost  all  confidence  in  the  Divine  protection,  and  there- 
fore built  many  fenced  cities.  But  the  fire  of  God's 
anger  burnt  up  both  the  temples  and  the  fortified  cities 


CHAPTER  IX. 

The  jiropftet  reproves  the  Israelites  for  their  sacrifices  and  rejoicings  on  their  com-fioors,  by  which  they 
ascribed  to  idols,  as  the  heathen  did,  the  praise  of  all  their  plenty,  1 .  For  which  reason  they  are  threat- 
ened with  famine  and  exile,  2,  3,  in  a  land  where  they  should  be  polluted,  and  want  the  means  of  worship- 
ping the  God  of  their  fathers,  or  observing  the  solemnities  of  his  appointment,  4,  5.  Nay  more;  they 
shall  speedily  fall  before  the  destroyer,  be  buried  in  Egypt,  and  leave  their  own  pleasant  places  desolate, 
6-9.  God  is  then  introduced  declaring  his  early  favour  for  his  people,  and  the  delight  he  took  in  their 
obedience  ;  but  now  they  had  so  deeply  revolted,  all  their  glory  wilt  take  wing,  God  will  forsake  them,  and 
their  offspring  be  devoted  to  destruction,  10—16. 


A.  ^^.  cir.  3244 
B.  C,  cir.  760. 
Ante.  U  C.  7. 
Aniulii  Sylvii, 

K.  Alban., 
cir.  annum  37, 


\ 


■REJOICE  not,  O  Israel,  for 
joy,    as    other  people :    for 

thou  "  hast  gone  a  wiioiintj  from 
thy  God,  thou  hast  loved  a  ''  re- 
ward '^  upon  every  corn-floor. 

2  ■'  The  floor  and  the  '  wine-press  shall  not 
feed  them,  and  the  new  wine  shall  fail  in  her. 

3  They  shall  not  dwell  in  ''the  Lord's 
land ;  s  but  Ephraim  shall  return  to  Egypt, 
and  ''  they  shall  eat  unclean  things  '  in  As- 
syria. 

4  ''  They  shall  not  offer  wine  offerings  to 
the  Lord,  '  neither  shall  they  be  pleasing  unto 
him  :   ■"  their  sacrifices  shall  he  unto  them  as 

»  Chap.  iv.  12 ;  v.  4,  7. >>  Jcr.  xliv.  17  ;  chap.  ii.  12. '  Or, 

in,  &,c. il  Chap.  ii.  9,  12. ■■  Or,  wine-fat. '  Lev.  xxv.  23 ; 

Jer.  ii.  7  ;  nvi.  18. sChap.  viii.  13  ;    xi.  5;    not  into  Egj^it 

itself,  but  into  another  bondage  as  bad  as  that. ^  Ezek.  iv. 

13  ;  Dan.  i.  8. '  2  Kings  xvii.  6  ;  chap.  xi.  11. 

NOTES  ON  CH.A.P.  IX. 

Verse  1.  Bcjoicenot]  Do  not  imitate  the  heathens, 
nor  serve  their  idols.  Do  not  prostitute  thy  soul  and 
body  in  practising  their  impurities.  Hitherto  thou 
hast  acted  as  a  common  harlot,  who  goes  even  to  the 
common  threshing  places ;  connects  herself  with  the 
meanest,  in  order  to  get  a  hire  even  of  the  grain  there 
threshed  out. 

Verse  3.  But  Ephraim  shall  return  to  Egypt]  See 
on  chap.  viii.  13. 

Verse  4.  As  the  bread  of  mourners]  By  the  law,  a 
dead  body,  and  every  thing  that  related  to  it,  the  house 
where  it  lay,  and  the  persons  who  touched  it,  were  all 
polluted  and  unclean,  and  whatever  they  touched  was 
considered  as  defiled.  .See  Deut.  xs\i.  14;  Num. 
xix.  11,  13,  14. 

For  their  bread  for  their  soul]  The  bread  for  the 
common  support  of  life  shall  not  be  sanctified  to  them 
by  having  the  first-fruits  presented  at  the  temple. 

Verse  5.  What  ivill  ye  do  in  the  solemn  day]  When 
ye  shall  be  despoiled  of  every  thing  by  the  Assyrians ; 
for  the  Israelites  who  remained  in  the  land  after  its 


A.  M.  cir.  3244. 

B.  C.  cir.  760. 
Ante  U.  C.  7. 
Amulii  Sylvii, 

R.  Alban., 
cir.  annum  37. 


the  bread  of  mourners ;  all  that 
eat  thereof  shall  be  polluted :  for 
their  bread  "  for  their  soul  shall 
not  come  into  the  house  of  the 
Lord. 

5  What  will  ye  do  in  "  the  solemn  day,  and 
in  the  day  of  the  feast  of  the  Lord  ? 

6  For,  lo,  they  are  gone  because  of  ^  de- 
struction :  1  Egj'pt  shall  gather  them  up, 
Memphis  shall  bury  them  :  '  the  ^  pleasant 
jjlaces  for  their  silver,  '  nettles  shall  possess 
them  :   thorns  shall  he  in  their  tabernacles. 

7  The  days  of  visitation  are  come,  the  days 
of  recompense  are  come  ;   Israel  shall  know 

k  Chap.  iii.  4. '  Jer.  vi.  20;  chap.  viii.  13. »  Deut.  xxvi. 

14. "Lev.  xvii.    11. "Chap.    ii.  11. P Hebrew,  apoil. 

1  Chap.  vii.  16;  ver.  3. ^  Or,  their  silver  shall  be  desired,  the 

nettle,  iic. 'Heb.  thedesire. '  Isa.  v.  6;  xxxii.  13  ;  xxxiv. 

13 ;  chap.  x.  8. 

subjection  to  the  .-Vseyrians  did  worship  the  true  God, 
and  offer  unto  him  the  sacrifices  appointed  by  the  law, 
though  in  an  imperfect  and  schismatic  manner ;  and  it 
was  a  great  mortification  to  them  to  be  deprived  of 
their  religious  festivals  in  a  land  of  strangers.  See 
Calmet. 

Verse  6.  For,  lo,  they  are  gone]  Many  of  them 
fled  to  Egypt  to  avoid  the  destruction  ;  but  they  went 
there  only  to  die. 

Memphis]  Now  Cairo,  or  Kahira,  found  them 
graves. 

The  pleasant  places  for  their  silver]  The  fine  es- 
tates or  villas  which  they  had  purchased  by  their 
monev,  being  now  neglected  and  uninhabited,  are 
covered  with  nettles ;  and  even  in  their  tabernacles, 
thorns  and  brambles  of  diflerent  kinds  grow.  These 
are  the  fullest  marks  ot  utter  desolation. 

Verse  7.  The  days  of  visitation]  Of  punishment 
are  come. 

The  prophet  is  a  fool]    Who  has  pretended  to  fore 
tell,  on  Divine  authority,  peace  and  plenty  ;  for  behold 
all  is  desolation. 

643 


Judgments  denounced 


HOSEA. 


against  Ephraim. 


^BC^oir^iw'  *'•■  ^^^  prophet   ts  a  fool,  "the 

Ante  u.  c.  7.  '  spiritual  man  is  mad,  for  the 

Amulii  Sylvii,  1-7          r    1  •          ■    ■       •,              j 

R.  Aiban.,  multitude   01  tlune   miquity,  and 

cir.  annum  37.  ^j^g             j  ^i^^^^A. 


8  The  "  watchman  of  Ephraim  was  with  my 
God  :  but  the  prophet  is  a  snare  of  a  fowler 
in  all  his  ways,  and  hatred  ^  in  the  house  of 
his  God. 

9  y  They  have  deeply  corrupted  themselves, 
as  in  the  days  of  ^  Gibeah  :  "  therefore  he  will 
remember  their  iniquity,  he  will  visit  their  sins. 

10  I  found  Israel  likes  grapes  in  the  wil- 
derness ;  I  saw  yoiu-  fathers  as  the  ''  first  ripe 
in  the  fig  tree  °  at  her  first  time :  hut  they 
went  to  ^  Baal-peor,  and  ^  separated  them- 
selves f  unto  that  shame  ;   ?  and  their  abomi- 

"  Heb.  man  of  the  spirit. ^  Ezek.  xiii.3,  &c. ;    Mic.  ii.  11; 

Zeph.  iii.  4. ^''  Jer.  vi.  17  ;  xxxi.  6  ;  Ezek.  iii.  17  ;    xxxiii.  7. 

"Or,  against. v  Isa.  xxxi.  6;  chap.  x.  9. ^Judges  xix.  22. 

"Chap.  viii.  13. ''Isa.  xxviii.  4  ;  Mic.  vii.  1. '  See  chap. 

ii.  15. 'iNum.   xxv.    3;     Psa.  evi.   28. eChap.    iv.    14. 

'  Jer.  xi.  13  ;  see  Judg.  vi.  32. 

The  spiritual  tnan]  nnn  ty"S  ish  haruach,  the  man 
of  spirit,  who  was  ever  pretending  to  be  under  a  Divine 
afflatus. 

Is  mad]  He  is  now  enraged  to  see  every  thing 
falling  out  contrary  to  his  prediction. 

Verse  8.  The  watchman  of  Ephraim]  The  true 
prophet,  was  with — faithful  to,  God. 

The  prophet]  The  false  prophet  is  the  snare  of  a 
fowler  ;  is  continually  deceiving  the  people,  and  lead- 
ing them  into  snares,  and  infusing  into  their  hearts 
deep  hatred  against  God  and  his  worship. 

Verse  9.  The!/  have  deeply  corrupted  themselves,  as 
in  the  days  of  Gibeah]  This  relates  to  that  shocking 
rape  and  murder  of  the  Levite's  wife,  mentioned  Judg. 
xix.  16,  &c. 

Averse  10.  I  found  Israel  like  grapes  in  the  tvilder- 
iiess]  While  they  were  faithful,  they  were  as  accept- 
able to  me  as  ripe  grapes  would  be  to  a  thirsty  tra- 
veller in  the  desert. 

I  saw  your  fathers]  Abraham,  Isaac,  Jacob,  Moses, 
Joshua,  Caleb,  Samuel,  &c. 

As  the  first  ripe]  Those  grapes,  whose  bud  having 
come  first,  and  being  e.tposed  most  to  the  sun,  have 
been  Xhe  first  ripe  upon  the  tree  ;  which  tree  was  now 
in  the  vigour  of  youth,  and  bore  fruit  for  i,\\e  first  time. 
A  metaphor  of  the  rising  prosperity  of  tlie  Jewish  state. 

But  they  went  to  Baal-peor]  The  same  as  the  Ro- 
man Priapus,  and  worshipped  with  the  most  impure 
rites. 

And  their  abominations  ivere  according  as  they 
loved.]  Or,  "  they  became  as  abominable  as  the  ob- 
ject of  their  love."  So  Bp.  Newcome.  And  this  was 
superlatively  abominable. 

Verse  11.  Their  glory  shall  fl,y  away]  It  shall  sud- 
denly spring  away  from  them,  and  return  no  more. 

From  the  birth]  "  So  that  there  shall  be  no  birth, 
no  carrying  in  the  womb,  no  conception." — Newcome. 
They  shall  cease  to  glory  in  their  numbers ;  for  no 
644 


nations  were   accordinff  as   thev  ^-  "l-  "='.■■•  ^^'^■ 

=                   -^  B.  C.  cir.  760. 

loved.  AnteU.  C.  7. 

1 1  As  for  Ephraim,  their  glory  r"  Aiban."' 

shall  fly  away  like  a   bird,  from  '^'f- ^""""^  3^. 


the  birth,  and  from   the  womb,  and  from  the 
conception. 

12''  Though  they  bring  up  their  children, 
yet  '  will  I  bereave  them,  that  there  shall  not 
be  a  man  left :  yea,  ''  wo  also  to  them  when 
I  '  depart  from  them  ! 

1 3  Ephraim,  "  as  I  saw  Tyrus,  is  planted 
in  a  pleasant  place  ;  "  but  Epliraim  shall 
bring  forth  his  children  to  the  murderer. 

1 4  Give  them,  0  Lord  :  what  wilt  thou  give  ? 
give  them  °  a  p  miscarrying  womb  and  dry  breasts. 

15  All  their  wickedness  its  in  Gilgal :  for 

ePsa.  ixxxi.  12 ;  Ezek.  xx.  8;  Amos  iv.   5. "^  Job  xxvii. 

14. 'Deut.  xxviii. 41,  62. ^  Deut.  xxxi.  17;  2  Kings  xvii. 

18  ;  chap.  v.  6. 'See  1  Sam.  xxviii.  15,  16. ™ See  Ezek. 

xxvi.,   xxvii,,    xxviii. ^  Ver.  16  ;    chap.  xiii.  16. ^  Luke 

xxiii.   29. PHeb.   that  casteth  the  fruit. ■]  Chap.    iv.    15; 

xii.  11. 


children  shall  be  born.,  no  woman  shall  be  pregnant, 
for  none  shall  conceive.  Here  judgment  blasts  the  very 
germs  of  population. 

Verse  12.  Though  they  bring  up  their  children]  And 
were  they  even  to  have  children,  I  would  bereave  them 
of  them  ;  for,  when  I  depart  from  them,  they  shall  have 
all  manner  of  wretchedness  and  wo. 

Ver.se  13.  Ephraim,  as  I  saw  Tyrus]  Tyre  was 
strongly  situated  on  a  rock  in  the  sea ;  Samaria  was 
on  a  mountain,  both  strong  and  pleasant.  But  the 
strength  and  beauty  of  those  cities  shall  not  save  them 
from  destruction. 

Ephraim  shall  bring  forth  his  children  to  the  mur- 
derer.] The  people  shall  be  destroyed,  or  led  into 
captivity  by  the  Assyrians.  Of  the  grandeur,  wealth, 
power,  &c.,  of  Tyre,  see  the  notes  on  Ezekiel,  chap. 
x.Kvii.  and  xxviii. 

Verse  14.  Give  them,  O  Lord:  what  ivilt  thou 
give  ?]  There  is  an  uncommon  beauty  in  these  words. 
The  prophet,  seeing  the  evils  that  were  likely  to  fall 
upon  his  countrymen,  begins  to  make  intercession  for 
them ;  but  when  he  had  formed  the  first  part  of  his 
petition,  "  Give  them,  O  Lord  !"  the  prophetic  light 
discovered  to  him  that  the  petition  would  not  be  an- 
swered, and  that  God  was  about  to  give  them  some- 
thing widely  different.  Then  changing  his  petition, 
which  the  Divine  Spirit  had  interrupted,  by  signifying 
that  he  must  not  proceed  in  his  request,  he  asks  the 
question,  then,  "  What  wilt  thou  give  them  T'  and  the 
answer  is,  "  Give  them  a  miscarrying  womb,  and  dry 
breasts."  And  this  he  is  commanded  to  announce 
It  is  probable  that  the  Israelites  had  prided  themselves 
in  the  fruitfulness  of  their  families,  and  the  numerous 
population  of  their  country.  God  now  tells  them  that 
this  shall  be  no  more  ;  their  wives  shall  be  barren,  and 
their  land  cursed. 

Verse  15.  All  their  loickedness  is  iji  Gilgal]  Though 
we  are  not  directly  informed  of  the  fact,  yet  we  have 


The  parable  of  an  empty  vuic 


CHAP.  X. 


applied  to  Israel. 


A.  M.  cir.  3244. 
B.  C.  cir.  700. 
Ante  U.  C.  7. 
Atniilii  Sylvii, 

K.  Albiin., 
cir.  annum  37. 


there  I  hated  them  ;  '  for  the 
wickedness  of  their  doings  I  will 
drive   them   out  of  mine   house, 

I  will  love  them  no  more  :   '  all 

their  princes  are  revolters. 
16   Epliraim  is   smitten,  their  root  is  dried 

up,   they   shall   bear  no  fruit :   yea,   '  though 

r  Cliap.  i.  6. ■  Isa.  i.  23. '  Vet.  13. 

reason  to  believe  they  had  been  guilty  of  some  scan- 
dalous practices  of  idolatry  in  Gilgal.  See  chap, 
iv.   15. 

For  there  I  haled  thetn]  And  therefore  he  deter- 
mined, "  for  the  wickedness  of  their  doings,  to  drive 
them  out  of  his  house,"  so  that  they  should  cease  to 
be  a  part  of  the  heavenly  family,  either  as  sons  or 
servanls  ;  for  he  would  "  love  them  no  more,"  and 
bear  with  them  no  longer. 

Verse  Ifi.  Ephraim  is  smitteri]  The  thing 
being  determined,  it  is  considered  as  already 
done. 

Their  root  is  dried  up]  They  shall  never  more  be 
a  kingdom.  And  they  never  had  any  political  form 
from  their  captivity  by  the  Assyrians  to  the  present 
day. 

Yea,  though  they  bring  forth]  See  the  note  on  ver. 
11,  12. 

Verse  17.  M>j  God  loill  cast  them  away]  Here  the 
prophet  seems  to  apologize  for  the  severity  of  these 


they  bring  forth,  yet  will  I  slay  ^B^c'cir  tw" 
even  "the  beloved  fruit  of  their    Ame  u.  c.  ?.' 

,  Amulii  Sylvii, 

womb.  R.  Albiin., 

17   My    God   will    cast    them    '"■ '"""'"  ^^- 


away,  because  they  did  not  hearken  unto  him  : 
and  they  shall  be  '  wanderers  among  the 
nations. 


"  Hcb.  thedttira  ;  Ezek.  xxiv.  21.. 


-•Deut.  xxviii.64,  C5. 


denunciations  ;  and  to  vindicate  the  Divine  justice, 
from  which  they  proceeded.     It  is — 

Because  they  did  not  hearken  unto  him]  That  "  my 
God,"  the  fountain  of  mercy  and  kindness,  "  will  cast 
them  away." 

And  they  shall  be  wanderers  among  the  nations.] 
And  whore  they  have  wandered  to,  who  can  tell  ?  and 
in  what  nations  to  be  found,  no  man  knows.  Wan- 
derers they  are  ;  and  perhaps  even  now  unknown  to 
themselves.  Some  have  thought  they  have  found 
them  in  one  country  ;  some,  in  another  ;  and  a  very 
pious  writer,  in  a  book  entitled.  The  Star  in  the  West, 
thinks  he  has  found  their  descendants  in  the  American 
Indians;  among  whom  he  has  discovered  many  cus- 
toms, apparently  the  same  witli  those  of  the  ancient 
Jews,  and  commanded  in  the  Law.  He  even  thinks 
that  the  word  Je-ho-vah  is  found  in  their  solemn  festal 
cry,  Ye-ho-wa-he.  If  they  be  this  long  lost  people, 
they  are  utterly  unknown  to  themselves ;  their  origin 
being  lost  in  a  very  remote  antiquity. 


CHAPTER  X. 

This  chapter  treats  of  the  same  subject,  but  elegantly  varied.  It  begins  with  comparing  Israel  to  a  fruitful 
vine,  but  corrupted  by  too  much  prosperity,  1 .  //  next  reproves  and  threatens  them  for  their  idolatry,  2  ; 
anarchy,  3  ;  and  breach  of  covenant,  4.  Their  idolatry  is  then  enlarged  on ;  and  its  fatal  conseguences 
declared  in  terms  full  of  sublimity  and  pathos,  5-8.  God  is  now  introduced  complaining  of  their  excessive 
guilt ;  and  threatening  them  with  captivity  in  terms  that  bear  a  manifest  allusion  to  their  favourite  idola- 
try, the  worshipping  the  similitude  of  a  calf  or  heifer,  9—11.  Upon  which  the  prophet,  in  a  beautiful  allegory 
suggested  by  the  preceding  metaphors,  exhorts  them  to  repentance ;  and  warns  them  of  the  dreadful  con- 
sequences of  their  evil  courses,  if  obstinately  persisted  in,  12-15. 


A.  M.  cir.   3264. 

B.  C.  cir.  740. 

A.  V.  C.  cir.  M. 

Romuli, 

R.  Roman., 

cir.  annum  14. 


TSRAEL  is  "  an  ^  empty  vine, 
he   bringeth    forth    fruit   unto 
himself :   according  to  the  multi- 
tude   of  his   fruit   "^  he  hath  in- 


*  Nah.    ii.    2. *>  Or,    a    vine    emptying   ttie   fruit    which     it 

giveth. 

NOTES  ON  CHAP.  X. 

Verse  1.  Israel  is  an  empty  vine]  Or,  a  vine  that 
rasteth  its  grapes. 

He  bringeth  forth  frttit]  Or,  he  laid  up  fruit  for 
himself.  He  abused  the  blessings  of  God  to  the  pur- 
poses of  idolatry.  He  was  prosperous ;  but  his 
prosperity  corrupted  his  heart. 

According  to  the  multitude  of  his  fruit]  He  became 
idolatrous  in  proportion  to  his  prosperity  ;  and  in  pro- 
portion to  their  wealth  was  the  costliness  of  their 
images,  and  the  expensiveness  of  their  idol  worship. 
True  is  the  homely  saying  of  old  Quarles : — 


creased     the    aUars 

to    the    goodness     of    his 


according  ^^^l;,^- 


land  A.  U.  c.  cir.  14. 

1  ^1  1  11  Romuli, 

they      have       made      goodly      r.  Roman., 

;, „„  cir.  annum  14. 

images.  


'Chap.  viii.  II ; 


xii.  11. *J  Cliap.  viii.  4.- 

or  standing  images. 


-•  Heb.  statues. 


"  So  God's  best  gifts,  usurp'd  by  wicked  ones. 
To  poison  turn,  by  their  con-ta-gi-ons." 

Another  poet,  of  a  higher  order,  but  worse  school, 

says  : — 

Effodiuntur  opes,  irritamenta  maloruro. — Ovid. 

Of  which  the  words  of  St.  Paul  are  nearly  a  literal 

rendering, — 

'Pifa  yap  Tzavrav  tuv  kokuv  eartv  r/  ^iXapyvpia. 

"  For  the  love  of  money  is  the  root  of  all  these  evils.' 

1  Tim.    vi.   10.     Pity  that   this   beautiful  metal,  on 

645 


The  idolatry  of  the 


HOSEA. 


inhabitants  of  Samaria. 


ABlcir.3264.      3   f  Their    heart   is    s  divided  ; 

B.  C.  cir.  740.  ' 

A.  U.  c.  cir.  14.  now  shall  they  be  found  faulty  : 
R.  Roman.,      he  shall  ^  break  down  their  altars, 
■='■••  """"■^  '''■    he  shall  spoil  their  images. 

3  'For  now  they  shall  say,  We  have  no 
king,  because  we  feared  not  the  Lord  ;  what 
then  should  a  king  do  to  us  ? 

4  They  have  spoken  words,  swearing  falsely 
in  making  a  covenant :  thus  judgment  spring- 
eth  up  ''  as  hemlock  in  the  furrows  of  the 
field. 

5  The  inhabitants  of  Samaria  shall  fear  be- 
cause of  '  the  calves  of  "  Beth-aven  :  for  the 
people  thereof  shall  mourn  over  it,  and  °  the 


'Or,  He  hath  divided  their  heart. e  1  Kings  xviii.  21  ;  Matt. 

vi.  24. ^  Heb.  behead. '  Chap.  iii.  4  ;    xi.  5  ;  Mic.   iv.  9; 

ver.  7. ^  See  Deut.  xxix.  18  ;  Amos  v.  7  ;  vi.  12  ;   Acts  viii. 

23;   Heb.  xii.   15. — -U   Kings  xii.  28,  29;    chap.   viii.  5,  6. 
■"Chap.  iv.  15. 


which  God  has  bestowed  such  a  large  portion  of  mine- 
ral perfection,  and  then  hid  in  the  earth,  should,  on  its 
being  digged  up  by  man,  become  (he  incentive  to  so 
many  vices,  and  draw  away  his  heart  from  the  Creator 
of  all  things,  and  the  fountain  of  ineffable  perfection 
and  goodness. 

Verse  2.  Their  heart  is  divided]  They  wish  to 
serve  God  and  Mammon,  Jehovah  and  Baal  :  but  this 
is  impossible.  Now  God  will  do  in  judgment  what 
they  should  have  done  in  contrition,  "  break  down  their 
altars,  and  spoil  their  images." 

Verse  3.  We  have  no  king]  We  have  rejected  the 
King  of  kings  ;  and  had  we  any  king,  he  would  be  of 
no  service  to  us  in  this  state,  as  he  would  be  a  captive 
like  ourselves  ;  nor  could  we  have  the  approbation  of 
God,  as  we  now  justly  lie  under  his  displeasure. 

Verse  4.  They  have  spoken  words']  Vain,  einpty, 
deceitful  words. 

Swearing  falsely]  This  refers  to  the  alliances  made 
with  strange  powers,  to  whom  they  promised  fidelity 
without  intending  to  be  faithful ;  and  from  whom  they 
promised  themselves  protection  and  support,  notwith- 
standing God  was  against  them,  and  they  knew  it. 
All  their  words  were  vain,  and  in  the  end  as  bitter 
!ts  gall. 

Judgment  springeth  up  as  hemlock]  As  our  land 
lies  without  cultivation,  so  that  we  have  nothing  but 
noxious  weeds  instead  of  crops  ;  so  we  have  no  admi- 
nistration of  justice.  What  is  done  in  this  way  is  a 
perversion  of  law,  and  is  as  hurtful  to  society  as 
hemlock  would  be  to  animal  life.  All  this  may  refer 
to  the  anarchy  that  was  in  the  kingdom  of  Israel  be- 
fore Hoshea's  reign,  and  which  lasted,  according  to 
Archbishop  Usher,  nine  years.  They  then,  literally, 
"  had  no  king." 

Verse  5.  The  inhabitants  of  Samaria  shall  fear] 
According  to  Calmet,  shall  worship  the  calves  of  Beth- 
aven  ;  those  set  up  by  Jeroboam,  at  Beth-el.  Fear 
is  often  taken  for  religious  reverence. 

The  people  thereof  shall  mourn]     On  seeing   the 
646 


priests  thereof  that  rejoiced  on  it,  ^i,^-  <='■"•  ^^m. 

I  I  1  ,  o     ,  '      B.  C.  cir.  (40. 

°  tor   the  glory  thereof,   because   a.  u.  c.  cir.  14. 

-,    .       1  ,    ^  Romuli, 

It  is  departed  irom  it.  r.  Roman., 

6  It  shall  be  also  carried  unto  "•••  """""  "' 
Assyria  for  a  present  to  p  King  Jareb : 
Ephraim  shall  receive  shame,  and  Israel  shall 
be  ashamed  1  of  his  own  counsel. 

7  "■  As  for  Samaria,  her  king  is  cut  off  as 
the  foam  upon  ^  the  water. 

8  '  The  high  places  also  of  Aven,  "  the  sin  of 
Israel,  shall  be  destroyed  :  "■'  the  thorn  and  the 
thistle  shall  come  up  on  their  altars  ;  "  and 
they  shall  say  to  the  mountains.  Cover  us  ; 
and  to  the  hills.  Fall  on  us. 


"  Or,  Chemarir)i ;    2  Kings  xxiii.  5  ;    Zeph.  i.  4. »  1  Sam. 

iv.   21,  22;    chap.  ix.  11. PChap.  v.  13. <i  Chap.  xi.    6. 

'  Ver.  3,  15. '  Heb.  the  face  of  the  water. <  Chap.  iv.   15. 

"  Deut.  ix.  21  ;  1  Kings  xii.  30. "  Chap.  ix.  6. '"  Isa.  ii.  19 ; 

Luke  xxiii.  30 ;  Rev.  vi.  16  ;  ix.  6. 


object  of  their  worship  carried  into  captivity,  as  well 
as  themselves. 

And  the  priests  thereof]  D'IDD  kemarim.  The 
priests  of  Samaria,  says  Calmet,  are  here  called  kema- 
rim, that  is,  black  coats,  or  shouters,  because  they  made 
loud  cries  in  their  sacrifices.  Instead  of  "h'y  yagilu, 
"  they  shall  rejoice;"  learned  men  propose  vrb^  yalilu, 
"  shall  howl,"  which  is  likely  to  be  the  true  reading  : 
but  it  is  not  supported  by  any  of  the  MSS.  yet  dis- 
covered. But  the  exigentia  loci,  the  necessity  of  the 
place,  requires  some  such  word. 

Verse  6.  A  present  to  King  Jareb]  See  on  chap.  v. 
13.  If  this  be  a  proper  name,  the  person  intended  is 
not  known  in  history  :  but  it  is  most  likely  that  Pul, 
king  of  Assyria,  is  intended,  to  whom  Menahem,  king 
of  Israel,  appears  to  have  given  one  of  the  golden 
calves,  to  insure  his  assistance. 

Verse  7.  Her  king  is  cut  off  as  the  foam]  As  lightly 
as  a  puft'  of  wind  blows  off  the  foam  that  is  formed 
below  by  a  fall  of  water,  so  shall  the  kings  of  Israel 
be  cut  off.  We  have  already  seen  that  not  less  than 
four  of  them  died  by  assassination  in  a  very  short 
time.      See  on  chap.  vii.  7. 

Verse  8.    The  high  places]      Idol  temples. 

Of  Avcn]     Beth-aven. 

The  thorn  and  the  thistle  shall  come  up  on  their 
altars]  Owing  to  the  uncultivated  and  unfrequented 
state  of  the  land,  and  of  their  places  of  idol  worship, 
the  people  being  all  carried  away  into  captivity. 

"  And  they  shall  say  to  the  mountains,  Cover  us. 
And  to  the  hills.  Fall  on  us." 

"  This  sublime  description  of  fear  and  distress  our 
Lord  had  in  view,  Luke  xxiii.  30,  which  may  be  a 
reference,  and  not  a  quotation.  However,  the  Septu- 
aginl,  in  the  Codex  Alexandrinus,  has  the  same  order 
of  words  as  occurs  in  the  evangelist.  The  parallelism 
makes  the  passages  more  beautiful  than  Rev.  vi.  16  ; 
and  Isa.  ii.  19  wants  the  animated  dramatic  form 
That  there  is  a  reference  to  the  caverns  that  abounded 


I 


Those  who  sow  m  righteousness 


'  0  Israel,  tliou  hast  sinned 
there 


A.  M.  cir.  3264. 
B.  C.  cir.  740. 

A.  u.  c.  cir.  14.  from  the  days  of  Gibcah 

R.  Roman.,  ihcy  stood  :  ^'thc  battle  in  Gibcah 
""■  '""""'  '*■  against  the  children  of  iiHquily 
did  not  overtake  them. 

10  ^  It  is  in  my  desire  that  I  should  chastise 
them ;  and  "  the  people  shall  be  gathered 
against  them,  '' when  they  shall  bind  them- 
selves in  their  two  furrows. 

1 1  And  Ephraim  is  as  "  a.  heifer  that  is 
taught  071(1  lovcth  to  tread  out  the  corn  ;  but 
I  passed  over  upon  '"  her  fair  neck  :  I  will 
make  Ephraim  to  ride  ;  Judah  shall  plough, 
and  Jacob  shall  break  his  clods. 

12  "  Sow  to  yourselves  in  righteousness,  reap 
in  mercy  ;   ^  break  up  your  fallow  ground  :  for 


CHAP.   X.  shall  reap  in  mercy, 

it  is  time  to  seek  the  Lord,  till  ^^  "■  ■='''■  '264. 

,  ....  B.  C.  cir.  740. 

he  come  and   rain   righteousness  A.  u,  C.  cir.  14. 

Romuli, 
upon  you.  r.  Romai  . 


»  Chap.  ix.  9. y  See  Judg.  xx. '  Deiif .  xxviii.  63. "  Jcr. 

xvi.  16  ;   Ezek.  xxiii.  46,  47  ;    chap.  viii.  10. •*  Or,  when  I 

shall  bind  them  for  their  two  traiixgressions,  or  in  their  two  habita- 
tions. '  Jer.  I.  11  ;  Mic.  iv,  13. 


in  the  mountainous  countries  of  Palestine,  see  the  note 
on  Isa.  ii.  19." — Ncwcome. 

Verse  9.  Thou  hast  sinned  frotn  the  days  of  Gibeah'] 
This  is  another  reference  to  the  horrible  rape  and 
murder  of  the  Levitc's  wife,  Judg.  xix.  13,  14. 

There  they  stood^  Only  one  tribe  was  nearly  de- 
stroyed, viz.,  that  of  Benjamin.  They  were  the  cri- 
minals, the  children  of  iniquity  ;  the  others  were  fault- 
less, and  stood  only  for  the  rights  of  justice  and  mercy. 

Verse  10.  When  they  shall  bind  themselves  in  their 
two  furrotvs.]  "  When  they  are  chastised  for  their 
two  iniquities,"  i.  e.,  the  calves  in  Dan  and  Beth-el. — 
Newcome.  But  this  double  iniquity  may  refer  to  what 
Jeremiah  says,  chap.  xi.  13  :  "My  people  have  com- 
mitted two  evils." — 1.  They  have  forsaken  me.  2. 
They  have  joined  themselves  to  idols. 

Verse  11.  Ephraim  is  as  a  heifer  that  is  taught\ 
One  thoroughly  broken  in  to  the  yoke. 

And  loveth  to  tread  out'\  Goes  peaceably  in  the 
yoke ;  and  is  pleased  because,  not  being  muzzled,  she 
eats  of  the  corn. 

/  passed  over  upon  her  fair  neck]  I  brought  the 
yoke  upon  it,  that  she  should  not  tread  out  the  corn 
merely,  but  draw  the  plough  and  drag  the  harrow. 
These  operations  of  husbandry  are  all  referred  to  here, 
with  some  others.  Ephraim  shall  tread  out  the  corn, 
that  there  may  be  seed  for  the  fields. 

Judah  shall  plough]  Th:it  the  furrows  may  receive  it. 

Jacob  shall  break  his  clods.]  Harrow — that  the 
seed  may  be  covered  with  the  mould. 

Israel  very  frequently  made  great  depredations  on 
Judah ;  and  as  this  heifer  loved  to  tread  out  the  corn, 
and  not  plough,  it  is  therefore  added  that  he  should  be 
made  to  plough,  be  put  under  the  yoke,  namely,  that  of 
the  Assyrians.  What  is  added,  "  Judah  and  Jacob 
shall  plough  for  themselves,"  means,  that  Judah  should 
not  now  plough  for  Israel,  but  for  himself;  as  Israel 
shall  no  more  make  depredations  upon  him. — Dodd. 

Verse  12.   Sow  to  yourselves  in  righteousness]   Let 


cir.  annum  *J. 


13  *■'  Ye  have  ploughed  wicked- 
ness, ye  have  reaped  iniquity ;  ye  have  eaten 
the  fruit  of  lies :  because  thou  didst  trust 
in  thy  way,  in  the  multitude  of  thy  mighty 
men. 

14  '■Therefore  shall  a  tumult  arise  among 
thy  people,  and  all  thy  fortresses  shall  be 
spoiled,  as  Shalman  spoiled  '  Beth-arbel  in  the 
day  of  battle :  ''  the  mother  was  dashed  in 
pieces  upon  her  children. 

1 5  So  shall  Bcth-el  do  unto  you  because  of 
'  your  great  wickedness  :  in  a  morning  ■»  shall 
the  king  of  Israel  utterly  be  cut  off. 


**  Heb.  the  beauty  of  her  neck. <^  Prov.  xviii.  21 . '  Jer.  iv,  3. 

e  Job.  iv.  8  ;  Prov.  xiii.  8  ;  chap.  viii.  7 ;  Gal.  vi.  7,  8. !>  Ch. 

xiii.   16. '2  Kings  xviii.  34;    xix.  13. '  Chap.  xiii.  16. 

'  Heb.  the  evil  of  your  evil. ™  Vcr.  7. 


the  seed  you  sow  be  of  the  best  kind,  and  in  just 
measure. 

Reap  in  7nercy]  By  the  blessing  of  God  on  this 
ploughing,  sowing,  and  harrowing,  you  may  expect  a 
good  crop  in  harvest. 

Break  up  your  fallow  ground]  Do  not  be  satisfied 
with  a  slight  furrow  ;  let  the  land  that  was  fallowed 
(slightly  ploughed)  be  broken  up  again  with  a  deep 
furroio. 

For  it  is  time  to  seek  the  Lord]  This  should  be 
immediately  done  :  the  season  is  passing ;  and  if  you 
do  not  get  the  seed  in  the  ground,  the  early  rain  will 
be  past,  and  your  fields  will  be  unfruitful. 

Rain  righteousness  upon  you.]  God  will  give  you 
the  early  rain  in  due  time,  and  in  proper  measure. 
Here  are  the  metaphors,  and  the  application  cannot  be 
difficult.  Here  are  ploughing,  fallowing,  sowing,  har- 
rowing, xvatering,  reaping,  threshing,  and  feeding  on 
the  produce  of  well-directed  labour.  All  may  be  ap- 
plied to  the  human  heart,  and  the  work  of  God  upon  it. 
Correction,  contrition,  conversion,  receiving  the  grace 
of  Christ,  bringing  forth  fruit,  &c. 

Verse  13.  Ye  have  ploughed  wickedness]  Ye  have 
laboured  sinfully. 

Ye  have  reaped  iniquity]  The  punishment  due  to 
your  iniquity. 

Ye  have  eaten  the  fruit  of  lies]  Your  false  worship 
and  your  false  gods  have  brought  you  into  captivity 
and  misery. 

Because  thou  didst  trust  in  thy  way]  Didst  confide 
in  thy  own  counsels,  and  in  thy  mighty  men,  and  not 
in  the  God  who  made  you. 

Averse  14.  Shall  a  tumuli  arise]  The  enemy  shall 
soon  fall  upon  thy  people,  and  take  all  thy  fortified 
places. 

As  Shalman  spoiled  Beth-arbel]     Some  think  that 

this  refers  to  Jenibbaal,  or  Gideon's  victory  over  Zal- 

munna,  general  of  the  Midianites  ;  see  Judg.  vii.,  viii. 

Others  think  that  an  allusion  is  made  here  to  the  de 

647 


God's  love  to  Israel 


HOSEA. 


in  its  infant  state. 


struction  of  Arbela,  a  city  of  Armenia,  by  Shalnianeser, 
here  called  Shalman ;  and  this  while  he  was  only  ge- 
neral of  the  Assyrian  forces,  and  not  yet  king.  I  thinlc 
the  history  to  which  this  refers  is  unknown.  It  seems 
that  it  was  distinguished  by  some  remarkable  ferocities. 
The  mother  ivas  dashed  in  pieces  upon  her  children.] 
But  when,  where,  how,  and  by  whom,  still  remain  un- 
known.     Conjecture  in  such  a  case  must  be  useless. 


"Verse  15.  So  shall  Beth-el  do  unto  you\  This  shall 
be  the  consequence  of  your  idolatry. 

In  a  morning  shall  the  king  of  Israel  utterly  he  cut 
off.]  Suddenly,  unexpectedly.  Hoshea,  the  king  of 
Israel,  shall  be  cut  off  by  the  Assyrians.  There  are 
some  allusions  to  facts  in  this  chapter,  which  cannot  be 
easily  verified,  as  we  have  not  sufficient  acquaintance 
with  the  history  of  those  times. 


CHAPTER  XI. 

This  chapter  gives  a  very  pathetic  representation  of  God's  tender  and  affectionate  regard  for  Israel,  by  meta- 
phors chiefly  borrowed  from  the  conduct  of  mothers  toward  their  tender  offspring.  From  this,  occasion  is 
taken  to  reflect  on  their  ungrateful  return  to  the  Divine  goodness,  and  to  denounce  against  them  the  judg 
ments  of  the  Almighty,  1-7.  But  suddenly  and  unexpectedly  the  prospect  changes.  Beams  of  mercy 
break  from  the  clouds  just  now  fraught  with  vengeance.  God,  to  speak  in  the  language  of  men,  feels  the 
relentings  of  a  tender  parent ;  his  bowels  yearn ;  his  mercy  triumphs  ;  his  rebellious  child  shall  yet  be 
pardoned.  As  the  lion  of  the  tribe  of  Judah,  he  will  employ  his  power  to  save  his  people,  he  will  call  his 
children  from  the  land  of  their  captivity  ;  and,  as  doves,  they  will  fly  to  him,  a  faithful  and  a  holy 
people,  8—13. 


A.  M.  cir.  3264. 

B.  C.  cir.   740. 
A.  U.  C.  cir.  14. 

Romuli, 

R.  Roman.. 

cir.  annum  14. 


TI^HEN  "  Israel  ivas  a  child, 
then  I  loved  him,  and 
''  called  my  "  son  out  of  Egypt. 
2  As  they  called  them,  so  they 
went  from  them  :  ^  they  sacrificed  unto  Baa- 
lim, and  burned  incense  to  graven  images. 

3  °  I  taught  Ephraim  also  to  go,  taking 
them  by  their  arms ;  but  they  knew  not  that 
*'  I  healed  them. 

4  I  drew  them  with  cords  of  a  man,  with 


»Chap.    ii.    15. >>  Matt.    ii.   15. ■'^  Exod.    iv.    22.    23. 

^2Kingsxvii.  16;  chap.  ii.  13;  xiii.  2. "^  Deut.  i.  31 ;  xx.xii. 

10,  11,  12;  Isa.  xlvi.  3. '  Exod.  .\v.  26. 


NOTES  ON  CHAP.  XI. 

Verse  1 .  When  Israel  was  a  child]  In  the  infancy 
of  his  political  existence. 

I  loved  him,  and  called  my  son  out  of  Egypt.] 
Where  he  was  greatly  oppressed ;  and  in  this  I  gave 
the  proof  of  my  love.  I  preserved  my  people  in  their 
affliction  there,  and  brought  them  salely  out  of  it. 

Verse  3.  I  taught  Ephraim  also  to  go]  An  allusion 
to  a  mother  oi  tiurse  teaching  a  child  to  walk,  directing 
it  how  to  lift  and  lay  its  feet,  and  supporting  it  in  the 
meantime  by  the  arms,  that  it  may  use  its  feet  with 
the  greater  ease.      This  is  a  passage  truly  pathetic. 

Verse  4.  /  drew  them  with  cords  of  a  man]  This 
is  a  reference  to  leading  strings,  one  end  of  which  is 
held  by  the  child,  the  other  by  the  nurse,  by  which  the 
little  one,  feeling  some  support,  and  gaining  confidence, 
endeavours  to  walk.  God,  their  heavenly  Father, 
made  use  of  every  means  and  method  to  teach  them  to 
walk  in  the  right  and  only  safe  path  ;  for,  as  the  Tar- 
gum  says,  "  As  beloved  children  are  drawn,  I  drew 
them  by  the  strength  of  love." 

That  take  off  the  yoke  on  their  jaws]  I  did  every 
thing  that  mercy  could  suggest,  and  justice  permit,  to 
make  their  duty  their  delight  and  profit.  There  ap- 
pears to  be  here  an  allusion  to  the  moving  and  pulling 
forward  the  collar  or  yoke  of  beasts  which  have  been 
649 


bands   of  love:   and    el  was  to  ^g'^'^j^-,  74^^' 
them  as  they  that  ^  take  off  the  A.  U.  c.  cir.  14. 

,  ...  1        T    1    •  1  Romuli, 

yoke  on  their  jaws,  and    '  1  laid      r.  Roman., 
meat  unto  them.  "'■  """"^  ^*- 

5  ''  He  shall  not  return  into  the  land  of 
Egypt,  but  the  Assyrian  shall  be  his  king, 
'because  they  refused  to  return. 

6  And  the  sword  shall  abide  on  his  cities, 
and  shall  consume  his  branches,  and  devour 
them  "^  because  of  their  own  counsels. 

s  Lev.  xxvi.  13. ''  Heh.  lift  vp. '  Psa.  Ixxviii.  25  ;  chap. 

ii.  8. k  See  chap.  viii.  13  ;  ix.  3. '  2  Kings  xvii.  13,  14 ; 

Cir.  728,  they  became  tributaiies  to  Salmanasser. *"  Ch.  x.  6. 


hard  at  work,  to  let  in  the  cool  air  between  it  and  their 
neck,  so  as  to  refresh  them,  and  prevent  that  heat, 
which  with  the  slveat  would  scald  their  necks,  and  take 
off  not  only  the  hair,  but  the  skin.  I  have  often  done 
this  at  the  land  ends,  in  ploughing,  when  at  the  turn- 
ings the  cattle  were  permitted  a  few  moments  to  draw 
their  breath  after  the  hard  pull  that  terminated  the 
furrow  at  either  end  of  the  field  : — 

And  I  laid  meat  unto  them]  Giving  them  at  the 
same  time  a  bite  of  grass  or  hay,  to  encourage  them 
to  go  on  afresh.  The  metaphor  is  strong  and  expres- 
sive ;  and  he  who  ever  had  or  saw  the  management  of 
cattle  in  the  plough  or  cart  must  admbe  it.  Thus  God 
acted  with  the  people  on  whose  necks  was  the  yoke  of 
his  law.  How  many  privileges,  advantages,  and  com- 
forts did  he  mingle  with  his  precepts,  to  make  them  at 
once  a  righteous  and  happy  people ! 

Verse  5.  He  shall  not  return  into — Egypt]  I  have 
brought  them  thence  already,  with  the  design  that  the 
nation  should  never  return  thither  again ;  but  as  they 
have  sinned,  and  forfeited  my  favour  and  protection, 
they  shall  go  to  Assyria;  and  this  because  they  refused 
to  return  to  me.  This  view  of  the  verse  removes 
every  difficulty. 

Verse  6.  The  sword  shall  abide  on  his  cities]  Is- 
rael was  agitated  with  external  and  intestine  wars  from 


God^s  unwillingness  to  destroy 


CHAP.  XI. 


this  unfaithful  people. 


A.  V.  c.  cir.  li.   n  backsliding  from  mc  :   "  though 
R.  Koma'n.,      they    called    them    to  the   Alost 

cir.  annum  U.      jjjg,,^    p  ^^^^   ^^   ^jj    ^^,q,j1j  ^^^.^j^ 

him. 

8  "I  How  shall  I  give  thee  up,  Ephraim  ? 
hoiv  shall  I  deliver  thee,  Israel  ?  how  shall 
I  make  thee  as  '  Admah  ?  how  shall  I 
set  thee  as  Zeboim  ?  "  mine  heart  is  turn- 
ed within  me,  my  repentings  are  kindled 
togetiier. 

9  I  will  not  execute  the  fierceness  of  mine 
anger,  I  will  not  return  to  destroy  Ephraim  : 
'  for  I  am  God,  and  not  man ;  the  Holy  One 


°  Jer.  iii.  G,  &c. ;   viii.  5;  chap.  iv.  16. oChap.  vii.   16. 

PHeb.  together  they  exalted  not. 'J  Jer.  ix.    7;   chap.  vi.  4. 

■■Gen.   liv.  8;     xix.  24,  25;    Deut.  xxix.  23;    Amos   iv.    11. 
■  Deut.  xxxii.  36;  Isa.  Ixiii.  15  ;  Jer.  xxxi.  20. 


the  lime  of  Jeroboam  the  Second  Although  Zecha- 
riah  his  son  reigned  twelve  years,  yet  it  was  in  con- 
tinual troubles ;  and  he  was  at  last  slain  by  the  rebel 
Shallum,  who,  having  reigned  one  month,  was  slain  by 
Menahem.  Pekahiah  succeeded  his  lather  Menahem, 
and  reigned  two  years,  and  was  killed  by  Pekah,  son 
of  Renialiah.  He  joined  Rezin,  king  of  Syria,  and 
made  an  irruption  into  the  land  of  Judah ;  but  Ahaz 
having  obtained  succour  from  Ttglalh-Pileser,  king  of 
Assyria,  Pekah  was  defeated,  and  the  tribes  of  Reuben, 
Gad,  Naphtali,  and  the  half-tribe  of  Manasseh,  were 
carried  away  captives  by  the  Assyrian  king ;  and  in  a 
short  time  after,  Hosca,  son  of  Elah,  slew  Pekah,  and 
usurped  the  kingdom,  which  he  could  not  possess  with- 
out the  assistance  of  Shalmanescr,  who  for  his  services 
imposed  a  tribute  on  the  Israelitish  king.  Wishing  to 
rid  himself  of  this  yoke,  he  api)lied  to  the  king  of 
Egypt ;  but  this  being  known  to  .Shalmanescr,  he  came 
against  Samaria,  and  after  a  three  years'  siege  took 
and  destroyed  it.  Thus  the  sword  rested  on  their 
cities ;  it  continued  in  the  land  till  all  w.as  ruined. 
See  Calmel. 

Verse  7.      Though   they  called   them    to   the  Most 
High]     Neiucome  is  better:  '-And  though  thcj  call  on 
him  together  because  of  the  yoke,  he  will  not  raise  it. 
He  shall  receive  no  refreshment.'^     See  the  metaphor,  I 
ver.  4. 

Verse  8.  How  shall  I  give  thee  up]  See  the  notes 
on  chap.  vi.  4,  where  we  have  similar  words  from 
similar  feeling. 

Mine  heart  is  turned  within  me]  Justice  demands 
thy  punishment ;  Mercy  pleads  for  thy  life.  As  thou 
changest,  Justice  resolves  to  destroy,  or  Mercy  to  save. 
My  heart  is  oppressed,  and  I  am  weary  with  repenting 
— with  so  frequently  changing  my  purpose.  All  this, 
though  spoken  after  the  manner  of  men,  shows  how 
merciful,  compassionate,  and  loath  to  punish,  the  God 
of  heaven  is.  What  sinner  or  saint  upon  earth  has 
not  been  a  subject  of  these  gracious  operations  ? 

A'erse  9.  /  will  not  esecule]  Here  is  the  issue  of 
this  conflict   in   the  Divine  mind.     Mercy   triumphs 


in  the  midst  of  thee  :   and    I  will  \^:,  <='"■  ^■ 

B  C.  cir.  740. 

not  enter  into  the  city.  A.  V.  c.  cir.  14. 

,^1  in  II         r  1  Roniuli, 

10  Ihey  shall  walk  after  the      R.  iioman., 
Lord:    "he   shall   roar    like   a    ''^- """"'" '^- 
lion  :   when  he   shall  roar,  then   the   children 
shall  tremble  "■'  from  the  west. 

1 1  They  shall  tremble  as  a  bird  out  of 
Egypt,  "  and  as  a  dove  out  of  the  land  of  As- 
syria :  ^  and  I  will  place  them  in  their  houses, 
saith  the  Lord. 

12  5"  Ephraim  coinpasseth  me  about  with 
lies,  and  the  house  of  Israel  with  deceit :  but 
Judah  yet  ruleth  with  God,  and  is  faithful 
^  with  the  saints. 


'  Num.  xxiii.  19  ;  Isa.  Iv.  8,  9  ;  Mai.  iii.  6. "  Isa.  xxxi.  4  ; 

Joel  ill.   16  ;    Amos  i.  2. '  Zech.  viii.  7. "  Isa.    Ix.   8  j 

chap.  vii.  11. »  Ezck.  xxviii.  25,  26  ;  xxxvii.  21,25. TCh. 

xii.  1. ^  Or,  with  the  most  holy. 


over  Judgment ;  Ephraim  shall  be  spared.  He  is  God, 
and  not  man.  He  cannot  be  affected  by  human  ca- 
prices. They  are  now  penitent,  and  implore  mercy  ;  he 
will  not,  as  man  would  do,  punish  them  for  former  of- 
fences, when  they  have  fallen  into  his  hand.  The  holy 
place  is  in  Ephraim,  and  God  is  in  this  holy  place; 
and  he  will  not  go  into  the  cities,  as  he  did  into  .Sodom 
and  Gomorrah,  to  destroy  them.  Judgment  is  his 
strange  work.  How  exceedingly  affecting  are  these 
two  verses ! 

Verse  10.  They  shall  walk  after  the  Lord]  They 
shall  discern  the  operations  of  his  providence,  when, 

He  shall  roar  like  a  lion]  When  he  shall  utter  his 
majestic  voice,  Cyrus  shall  make  his  decree.  The 
people  shall  tremble — be  in  a  state  of  commotion ; 
every  one  hurrying  to  avail  himself  of  the  opportunity 
to  return  to  his  own  land. 

A'erse  11.  They  shall  tremble  as  a  bird]  Those 
of  them  tliat  are  in  Egypt  shall  also  be  called  thence, 
and  shall  speed  hither  as  a  bird.  Those  in  Assyria 
shall  also  be  called  to  return,  and  they  shall  ^ee  oj 
doves  to  their  windows.  All  shall,  in  the  fulness  of 
time,  return  to  their  own  land.      And, 

/  will  place  them  m  their  houses,  saith  the  Lord.] 
They  shall  have  their  temple  once  more,  and  all  their 
holy  ordinances. 

Verse  12.  Ephraim  compasselh  me  about  ivith  lies] 
I  think  this  verse  does  not  well  unite  with  the  above; 
it  belongs  to  another  subject,  and  should  begin  the  fol- 
lowing chapter,  as  in  the  Hebrew. 

Judah  yet  ruleth  with  God]  There  is  an  allusion 
here  to  Gen.  xxxii.  24,  where /aco J,  having  "wrestled 
with  the  Angel,"  had  his  name  changed  to  Israel,  one 
that  rules  with  God.  That  glory  the  Israelites  had 
lost  by  their  idolatry ;  but  Judah  still  retained  the  true 
worship,  and  alone  deserved  the  name  of  Israel. 

Bp.  Newcome  translates  this  clause  thus  : — 
"  But  hereafter  they  shall  come  down  a  people  of  God, 
Even  a  faithful  people  of  saints." 

Even  allowing  this  to  be  the  most  correct  view  of 
the  original,  I  do  not  see  what  we  gain  bv  this  chsmge. 
649 


Jacob  wept,  made  supplication  HOSEA. 


in  Beth-el,  and  prevailed. 


CHAPTER  XII. 

The  prophet,  in  very  pointed  terms,  describes  the  unprojitableness  and  destruction  attending  vicious  courses  ; 
particularly  such  as  Ephraim  pursued,  who  forsook  God,  and  courted  the  alliance  of  idolatrous  princes,  1 . 
Judah  is  also  reproved,  2.  He  is  reminded  of  the  extraordinary  favour  of  God  to  his  father  Jacob,  in 
giving  him  the  birthright ;  and  exhorted,  after  his  example,  to  wrestle  icith  God  {the  Angel  of  the  cove- 
nant, the  same  unchangeable  Jehovah)  for  a  blessing;  and  to  love  mercy  and  execute  justice,  3-6. 
Ephraim  is  accused  of  pursuing  practices  that  are  deceitful,  although  pretending  to  integrity,  7,  8.  God 
then  threatens  to  deprive  this  people  of  their  possessions,  9,  as  they  had  rejected  every  means  of  reforma- 
tion, 10,  and  given  themselves  up  to  gross  impieties,  11.  And,  as  an  aggravation  of  their  guilt,  they  are 
reminded  from  ivhat  humble  beginnings  they  had  been  raised,  12,  13.  The  Divine  judgments  about  to  fall 
upon  Israel  are  declared  to  be  the  result  of  great  provocation,  14. 


A.  M.  cir.  3279 

B.  C.  cir.  725. 

A.  U.  C.  cir.  29. 

Romuli, 

R.  Koman., 

cir.  annum  29. 


J^PHRAIM  =>  feedeth  on  wind, 
and  followeth  after  the  east 


wind :  he  daily  increaseth  lies  and 
desolation  ;   ''  and  they  do  make 

a  covenant  with    the   Assyrians,  and   "=  oil  is 

carried  into  Egypt. 

2  "^  The  Lord  hath  also  a  controversy  with 
Judah,  and  will  ^  punish  Jacob  according  to 
his  ways  ;  according  to  his  doings  will  he  re- 
compense him. 

3  He  took  his  brother  ''  by  the  heel  in  the 
womb,  and  by  his  strength  he  ^  had  ^  power 
with  God  : 


*  Chap.  viii.  7. *'2  Kingsxvii.  4  ;  chap.  v.  13;  chap.  vii.  11. 

«Isa.  XXX.  6;   Ivii.  9. <i  Chap.  iv.  1  ;    Mic.   vi.  2. «  Heb. 

visit  upon. ^  Gen.  xxv.  26. e  Heb.  was  a  prince  or  behaved 

himself  princely. — —^  Gen.  xxxii.  24,  &c. 


NOTES  ON  CHAP.  XII. 

Verse  1.  Ephraim  feedeth  on  wind]  He  forms  and 
follows  empty  and  unstable  counsels. 

Followeth  after  the  cast  wind]  They  are  not  only 
empty,  but  dangerous  and  destructive.  The  east  wind 
was,  and  still  is,  in  all  countries,  a  parching,  wasting, 
injurious  wind. 

He  daily  increaseth  lies]  He  promises  himself 
safety  from  foreign  alliances.  He  "  made  a  covenant 
with  the  Assyrians,"  and  sent  a  subsidy  of  "  oil  to 
Egypt."  The  latter  abandoned  him  ;  the  former  op- 
pressed him. 

Verse  2.  The  Lord  hath  also  a  controversy  ivith 
Judah]  The  rest  of  the  prophecy  belongs  both  to 
Judah  and  Israel.  He  reproaches  both  with  their  in- 
gratitude, and  threatens  them  with  God's  anger.  In 
order  to  make  their  infidelity  the  more  hateful,  and 
their  malice  the  more  sensible,  he  opposes  to  them  the 
righteousness,  obedience,  and  piety  of  their  father 
Jacob.  He  recalls  to  their  minds  the  benefits  they 
had  received  since  they  returned  from  Egypt.  He 
speaks  afterwards  of  their  kings ;  and  how,  in  their 
ingratitude,  they  refused  to  have  him  for  their  monarch. 
Having  mentioned  this  fact,  he  subjoins  reflections, 
e.xhortations,  invectives,  and  threatenings ;  and  conti- 
nues this  subject  in  this  and  the  two  following  chapters. 
— Calmet. 

Verse  3.   He  took  his  brother  by  the  heel]     See  on 
Gen.  xxv.  26,  and  xxxii.  24,  &c. 
650 


A.  M.  cir.  3279. 

B.  C.  cir.  725. 

A.  U.  C.  cir.  29. 

Romuli, 

R.  Roman., 

cir.  annum  29. 


4  Yea,  he  had  power  over  the 
Angel,  and  prevailed :  he  wept, 
and  made  supplication  unto  him  : 
he  found  him  z>i  '  Beth-el,  and 
there  he  spake  with  us ; 

5  Even  the  Lord  God  of  hosts 
is  his  ^  memorial. 

6  '  Therefore  turn  thou  to  thy  God 
mercy  and   judgment,  and 
continually. 

7  He  is  "  a  merchant,  "  the  balances  of  de- 
ceit are  in  his  hand  :   he  loveth  to  P  oppress. 

8  And  Ephraim   said,   i  Yet   I  am  become 

•  Gen.  xxriii.  12, 19 ;  xxxv.  9, 10, 15. k  Exod.  iii.  15. '  Ch. 

xiv.  1;  Mic.  vi.  8. ™Psa.  xxxvii.  7. °0r,    Canaari :    see 

Ezek.  xvi.  3. «  Prov.  xi.   1  ;    Amos  viii.  5. POr,  deceive. 

1  Zech.  xi.  5  i  Rev.  iii.  17. 


the  Lord 

keep 
'  wait  on  thy  God 


Verse  4.  He  had  power  over  the  Angel]  Who  re- 
presented the  invisible  Jehovah. 

He  wept,  and  made  supplication]  He  entreated 
with  tears  that  God  would  bless  him ;  and  he  prevailed. 
The  circumstance  of  his  weeping  is  not  mentioned  in 
Genesis. 

He  found  him  in  Beth-el]  It  was  there  that  God 
made  those  glorious  promises  to  Jacob  relative  to  his 
posterity.      See  Gen.  xxviii.  13-15. 

Verse  5.  The  Lord  is  his  memorial.]  He  is  the 
same  God  as  when  Jacob  so  successfully  wrestled  with 
him. 

Verse  6.  Therefore  turn  thou  to  thy  God]  Because 
he  is  the  same,  and  cannot  change.  Seek  him  as 
faithfully  and  as  fervently  as  Jacob  did,  and  you  will 
find  him  the  same  merciful  and  compassionate  Being. 

Verse  7.  He  is  a  merchant]  Or  a  Canaanite ; 
referring  to  the  Phoenicians,  famous  for  their  traffic. 
Ephraim  is  as  corrupt  as  those  heathenish  traffickers 
were.  He  kept,  as  many  in  all  ages  have  done,  a 
iveight  and  a  iveight ;  a  heavy  one  to  buy  with,  and  a 
light  one  to  sell  by. 

A''erse  8.  I  am  become  rich]  They  boasted  in  their 
riches,  notwithstanding  the  unjust  manner  in  which 
they  were  acquired. 

In  all  my  labours  they  shall  find  none  iniquity  in  me] 
This  is  frequently  the  language  of  merchants,  trades- 
men, &c.  None  are  so  full  of  professions  of  equity 
and  justice,  while  all  the  time  they  are  endeavouring 


A  sketch  of  the 


CHAP.  XII. 


history  of  Jacob. 


A  M.  cir.  3279.  j.|(,]j   J  i^gyg  found  me   out  sub- 

B.  C.  cir.  ,25.  . 

A.  V.  C.cir.  29.   slaiicc  :  '  iTi  all  my  labours  they 
R.  Roman ,       sliall    nnd   iionc    iniquity  in    nie 

cir.  annum  29.      ,  ^^^^  ^^^^  gj,, 

9  And  '  I  that  am  the  Lord  thy  God  from 
the  land  of  Egypt  "  will  yet  make  tiiec  to 
dwell  in  tabernacles,  as  in  the  days  of  the 
solemn  feasts. 

1 0  "  I  have  also  spoken  by  the  prophets,  and 
I  have  multiplied  visions,  and  used  similitudes, 
"  by  the  ministry  of  the  prophets. 

11  '7s  there  iniquity  in  Gilcad  ?  surely  they 
are  vanity  :   they  sacrifice  bullocks  in  ^  Gilgal ; 


f  Or,  all  my  tabouTs  suffice  me  not :   he  .shall  have  punishment 

of  iniquity  in  whom  is  sin. '  Hcb.  which. 1  Chapter  xiii.  4. 

"Lev.  xxiii.  -12,  13  ;  Nch.  viii.  17;  Zcch.  xiv.  16. '2  Kings 

xrii.  13. •■■' Heh.  by  the  hand. «  Chap.  v.  1  ;  vi.8. >' Chap. 

iv.  15  ;  ix.  15 ;  Amos  iv.  4 ;  v.  5. '  Chap.  viii.  11  ;  x.  1. 


to  overreach,  both  in  buying  and  selling.  "  Sir,  I  can- 
not afford  it  at  that  price.''  "  It  is  not  mine  for  that 
money."  "  I  assure  you  that  it  cost  me  more  than 
you  offer."  "  I  am  sorry  I  cannot  take  your  money ; 
but  if  I  did,  I  should  lose  by  the  article,"  &c.,  &c.,  &c. 
I  have  heard  such  language  over  and  over,  when  I 
knew  every  word  was  false.  Truth  is  a  sacred  thing 
in  the  sight  of  God  ;  but  who  regards  it  as  he  should  1 
There  are,  however,  many  noble  exceptions  among 
merchants  and  tradesmen.  Bp.  Newcome  gives  ano- 
ther turn  to  the  subject,  by  translating  : — 
"All  his  labours  shall  not  be  found  projilahle  unto  him. 
For  the  iniquity  wherewith  he  hath  sinned." 

Verse  9.  And  I — the  Lord  Ihy  God'l  I  who  brought 
thee  out  of  the  land  of  Egypt,  will  again  make  thee 
to  dwell  in  tabernacles.  This  appears  to  be  a  threat- 
ening. I  will  reduce  you  to  as  miserable  a  state  in 
the  laud  of  your  captivity,  as  you  often  were  through 
your  transgressions  in  the  wilderness.  This  was  the 
opinion  of  some  of  the  ancients  on  this  verse  ;  and  the 
context  requires  it  to  be  understood  in  this  way.  I  do 
not  think  that  the  feast  of  tabernacles  is  referred  to. 

Verse  10.  /  have  also  spoken]  I  have  used  every 
means,  and  employed  every  method,  to  instruct  and 
save  j'ou.  I  have  sent  prophets,  who  spake  plainly, 
exhorting,  warning,  and  beseeching  you  to  return  to 
me.  They  have  had  Divine  visions,  which  they  have 
declared  and  interpreted.  They  have  used  similitudes, 
symbols,  metaphors,  allegories,  &c.,  in  order  to  fix 
your  attention,  and  bring  you  back  to  your  duty  and 
interest.  And,  alas !  all  is  in  vain  ;  you  have  not 
profited  by  my  condescension.  This  text  St.  Paul 
seems  to  have  had  full  in  view,  when  he  wrote,  Heb. 
i.  1  :  "  God  who,  at  si'NDbv  ti.mes  and  in  divers 
MAN.NERS,  spake  in  time  past  unto  the  f.\thers  by  the 
PROPHETS."     See  the  note  on  the  above. 

Dr.  Dodd  supposes  that  there  are  three  distinct 
kinds  of  prophecy  inentioned  here  :  1.  Immediate  in- 
Bpiration,  when  God  declares  the  very  words.  2. 
Vision  ;    a  representation  of  external  objects  to  the 


yea,  their  ^  altars   are  as   heaps  ^  ^a  "'■  ?Jp" 

,        r  r    1  '  B.    C.  cir.  725 

in  the  furrows  of  the  fields.  a.  u.  c.  rir.  29 

12  And  Jacob   "fled    into   the      R.Roman., 
country    of     Syria,    and    Israel     '"  '"""'" "" 
'■  served  for  a  wife,   and  for  a  wife   he  kept 
sheep. 

13  "=  And  by  a  piopiiet  the  Lord  brought 
Israel  out  of  Egypt,  and  by  a  prophet  was  he 
preserved. 

14  •>  Ephraim  provoked  him  to  anger  "  most 
bitterly  :  therefore  shall  he  leave  his  '  blood 
upon  him,  «  and  his  ''  reproach  shall  his  Lord 
return  unto  him. 

*Gen.    xxviii.   5;    Deut.   xxvi.    5. ^Gen.   xxix.   20,    28. 

■JExod.  xii.  50,  51 ;    xiii.  3;    Psa.  ixxvii.  20;   Isa.    Ixiii.    11; 

Mic.  vi.  4. "'2  Kinss  xvii.  11-18. =  Heb.  with  bitlcrnets. 

'  Heb.   bloods;    see   Ezek.   xviii.    13;    xix.    10;    xxiv.   7,    8. 
sDan.  xi.  18. >'  Deut.  xxviii.  37;  Lam.  iii.  61-66. 

mind,  in  as  lively  a  manner  as  if  they  were  conveyed 
by  the  senses.      3.   Parables  and  apt  resemblances. 

Verse  II.  Iniquity  in  Gilcad]  Gilgal  and  Gilead 
are  equally  iniquitous,  and  equally  idolatrous.  Gilead, 
which  was  beyond  Jordan,  had  already  been  brought 
under  subjection  by  Tiglath-Pileser.  Gilgal,  which 
was  on  this  side  Jordan,  shall  share  the  same  fate ; 
because  it  is  now  as  idolatrous  as  the  other. 

Their  altars  are  as  heaps]  They  occur  everywhere. 
The  whole  land  is  given  to  idolatry. 

Verse  12.  Served  fur  a  wife]  Seven  years  for  i?ac/(e/. 

For  a  wife  he  kept  sheep.]  Seven  years  for  Leah; 
hiving  been  cheated  by  Laban,  who  gave  him  first 
Leah,  instead  of  Rachel ;  and  afterwards  made  him 
serve  seven  years  more  before  he  would  confirm  his 
first  engagement.  Critics  complain  of  want  of  con- 
nection here.  Why  is  this  isolated  fact  predicted? 
Thus,  in  a  detached  sentence,  the  prophet  speaks  of 
the  low  estate  of  their  ancestors,  and  how  amply  the 
providence  of  God  had  preserved  and  provided  for 
them.      This  is  all  the  connection  the  place  requires. 

Verse  13.  By  a  prophet  (Moses)  the  Lord  brought 
Israel  out  of  Egypt,  and  by  a  prophet  (Joshua)  tvas 
he  preserved.]  Joshua  succeeded  Moses,  and  brought 
the  Israelites  into  the  promised  land  ;  and  when  they 
passed  the  Jordan  at  Gilgal,  he  received  the  covenant 
of  circumcision ;  and  yet  this  same  place  was  now 
made  by  them  the  seat  of  idolatry !  How  blind  and 
how  ungrateful ! 

Verse  14.  Therefore  shall  he  leave  his  blood  upon 
him]  He  will  not  remove  his  guilt.  These  are  simi- 
lar to  our  Lord's  words,  John  iii.  3C,  ix.  41:  "He 
that  believeth  not  on  the  Son  of  God,  shall  not  see  life, 
for  the  wrath  of  God  abideth  on  him" — shall  not  be 
removed  by  any  remission,  as  he  rejects  the  only  way 
in  which  he  can  be  saved.  Because  ye  say,  We  see ; 
therefore,  vol-r  sin  re.mai.neth,  i.  e.,  it  still  stands 
charged  against  you.  Your  miseries  and  destruction 
are  of  your  own  procuring ;  your  perdition  is  of  your- 
selves. God  is  as  merciful  as  he  is  just. 
651 


The  ten  tribes  are  reminded  of 


HOSEA. 


mercies  which  they  have  abused. 


A.  M.  cir.  3279. 

B.  C.  cir.  725. 

A.U.  C.  cir.  29. 

Romuli, 

R.  Roman., 

cir.  annam  29. 


out  of  the  floor,  and  as  the  smoke  ^^^^  ^'j^-  ^^^^■ 
out  of  the  chimnejr.  A.  u.  c.  cir  29. 

4  Yet  ^  I  am  the  Lord  thy  God      r.  Roman., 
from  the  land  of  Egypt,  and  thou    "■■■  '^■"'"■"  29- 
shall  know  no  god  but  me  :   for  '  there  is  no 
saviour  beside  me. 

5  ''  I  did  know  thee  in  the  wilderness,  '  in 
the  land  of  ™  great  drought. 

6  °  According  to  their  pasture,  so  were  they 
filled  ;  they  were  filled,  and  their  heart  was 
exalted  ;  therefore  °  have  they  forgotten  me 

7  Therefore  p  I  will  be  unto  them  as  a  lion 
as  1  a  leopard  by  the  way  will  I  observe  them  : 


'Isa.  xliii.  11  ;  xlv 

21. 1  Deut.  ii.  7  ;  xxxii.  10. '  Deut. 

viii.  15  ;  xxxii.  10. — 

— "  Heb.  droughts. "  Deut.  viii.  12,  14; 

xxxii.  15. "Chap. 

viii.  14. PLam.  iii.  10;   chap.  v.  14. 

■iJer.v.6. 

CHAPTER  XIII. 

This  chapter  begins  with  observing  that  the  fear  of  God  leads  to  prosperity,  hut  sin  to  ruin ;  a  truth  most 
visibly  exemplified  in  the  sin  and  punishment  of  Ephraim,  1—3.  As  an  aggravation  of  their  guilt,  God 
reminds  them  of  his  former  favours,  4,  5;  which  they  had  shamefully  abused,  6;  and  which  noio  expose 
them  to  dreadful  punishments,  7,8.  He,  however,  tempers  these  awful  threatenings  with  gracious  promises  ; 
and,  on  their  repentance,  engages  to  save  them,  when  no  other  could  protect  them,  9-11.  But,  alas! 
instead  of  repenting,  Ephraim  is  filling  up  the  measure  of  his  iniquity,  13,  13.  Notwithstanding  this, 
God  promises  to  put  forth  his  almighty  poiver  in  behalf  of  his  people,  and,  as  it  were,  raise  them  from  the 
dead,  14  ;  although,  in  the  meantime,  they  must  be  visited  with  great  national  calamities,  compared  first 
to  the  noxious  and  parching  east  loind,  15,  and  described  immediately  after  in  the  plainest  terms,  16. 

T\/'HEN  Ephraim  spake  trem- 
bling, he   exalted   himself 
in  Israel  :  but  "when  he  offended 
in  Baal,  he  died. 

2  And  now  ^  they  sin  more  and  more,  and 
■=  have  made  them  molten  images  of  their  sil- 
ver, and  idols  according  to  their  own  under- 
standing, all  of  it  the  work  of  the  craftsmen  : 
they  say  of  them.  Let  ^  the  men  that  sacrifice 
^  kiss  the  calves. 

3  Therefore  they  shall  be  '  as  the  morning 
cloud,  and  as  the  early  dew  that  passeth  away, 
^  as  the  chaff  that  is  driven  with  the  whirlwind 

*2  Kings  xvii.  16, 18;  chap.  xi.  2. '^Heb.  they  add  to  sin. 

<=  Chap.  ii.  8  ;  viii.  4. — ■ — ^  Or.  the  sacriiices  of  men. *=  1  Kings 

xix.  18. 'Chap.  vi.  4. -5  Dan.  Ii.  35.^ ^Isa.  xliii.    11  ; 

chap.  xii.  9. 

NOTES  ON  CHAP.  XIII. 

Verse  1.  When  Ephraim  spake  trembling]  When 
he  was  meek  and  humble,  of  a  broken  heart  and  con- 
trite spirit. 

He  exalted  himself  in  Israel]  He  became  great  in 
God's  sight ;  he  rose  in  the  Divine  esteem  in  propor- 
tion as  he  sank  in  his  own.      But  this  did  not  continue. 

He  offended  in  Baal]     He  became  an  idolater. 

He  died.]  The  sentence  of  death  from  the  Divine 
justice  went  out  against  him. 

This  has  been  differently  understood  :  "  As  soon  as 
Ephraim  spake  (To  your  tents,  O  Israel !)  there  was 
a  trembling  or  commotion  ;  then  the  kingdom  was  ex- 
alted in  Israel."  Thus  taken,  it  refers  to  the  division 
of  the  ten  tribes  from  Rehoboam,  son  of  Solomon,  1 
Kings  xii.  16,  &c.,  and  the  establishment  of  the  king- 
dom of  Israel  under  Jeroboam  in  opposition  to  that  of 
Judah  ;  which  breach  was  never  liealed. 

Verse  2.  And  now  they  sin  more  and  more]  Tliey 
increase  in  every  kind  of  vice,  having  abandoned  the 
great  Inspirer  of  virtue. 

Let  the  men  that  sacrifice  Jdss  the  calves.]  This  was 
the  lest.  If  there  be  a  Jew  that  pretends  to  sacrifice, 
and  whose  conversion  is  dubious,  let  him  come  openly 
and  kiss  the  calves.  This  will  show  what  he  is  ;  no 
real  Jew  will  do  this.  If  he  be  an  idolater,  he  will 
not  scruple.  This  was  the  ancient  method  of  adora- 
tion. 1.  They  kissed  the  idol.  2.  When  the  statue 
was  too  high  or  too  far  off,  they  presented  the  hand, 
in  token  of  alliance.  3.  They  brought  that  hand 
respectfully  to  their  mouths,  and  kissed  it.  This  was 
662 


the  genuine  act  of  adoration  ;  from  ad,  to,  and  os,  oris, 
the  mouth.  So  Plinv,  Hist.  Nat.,  lib.  xxviii.,  c.  1. 
Adorando,  dexteram  ad  oscula  referimus. 

And  Apuleius,  Asiti.,  lib.  iv.  :  Admoventes  oribus 
suis  dexteram,  ut  ipsam  prorsus  deam  religiosis  adora- 
tionibus  venerabantur.  See  Calmet,  and  see  the  note 
on  Job  xxxi.  17. 

Verse  3.  Therefore  they  shall  be  as  the  morning 
CLOUD — as  the  early  dew — as  the  chaff — as  the  smoke] 
Four  things,  most  easy  to  be  driven  about  and  dissi- 
pated, are  employed  here  to  show  how  they  should  be 
scattered  among  the  nations,  and  dissipated  by  captivity. 

Verse  4.  /  am  the  Lord  thy  God]  This  was  the 
first  discovery  I  made  of  myself  to  you,  and  the  first 
commandment  I  gave ;  and  I  showed  you  that  besides 
me  there  was  no  Saviour.  There  is  a  remarkable 
addition  in  the  Septuagint  here  :  "  But  I  am  Jehovah 
thy  God,  who  stretched  out  the  heavens  and  created 
the  earth.  And  I  showed  them  not  to  thee,  that  thou 
shouldst  walk  after  them.  And  I  brought  thee  up  out 
of  the  land  of  Egypt,"  &c.  This  might  have  been 
once  in  the  Hebrew  text. 

Verse  5.  /  did  knoiv  thee]  I  approved  of  thee  ;  I 
loved  thee ;  and  by  miraculously  providing  for  thee  in 
that  land  of  drought,  I  demonstrated  my  love. 

Verse  6.  According  to  their  pasture]  They  had  a 
rich  pasture,  and  were  amply  supplied  with  every 
good.  They  became  exalted  in  their  heart,  forgat 
their  God,  and  became  a  prey  to  their  enemies.  "  He 
that  exalteth  himself  shall  be  abased." 

Verse  7.  I  will  be  unto  them  as  a  lion]  hnit  shachal 


Threatening s  and 


CHAP.  XIII. 


promises 


A^M;<='r-  ?279.     8  I  will  meet  them  'as  a  bear 

D.  Kj.  cir.  lio. 

A.  U.  c.  cir.  29.   that  IS  bereaved   of  her  whelps, 
R.  Roman.,      and  wiU  rend  the  caul   of  their 
cir.  annum  29.    heart,  and  there  willl  devour  them 
like  a  lion  :   '  tiie  wild  beast  shall  tear  them. 

9  O  Israel,  '  thou  hast  destroyed  tiiyself  ; 
"  but  in  me  ^  is  thine  help. 

10  "I  will  be  thy  king:  "where  is  any 
other  that  may  save  thee  in  all  thy  cities  ?  and 
thy  judges  of  whom  ''  thou  saidst.  Give  me  a 
king  and  princes  ? 


'2  Sam.  xvii.  8;  Prov.  xvii.  12. 'Hch.  the  beast  of  the  field. 

•Prov.  vi.32;   chap.  xiv.  1  ;    Mai.  i.  9. "  Vcr.  4.-^ — '  Heb. 

in    thy  help, '^  Kalher,   Where  is  thy  king?     King    Hoshca 

being  then  in  prison;    2  Kings  xvii.  4. 'Dcut.  x«ii.  38; 

chap.  X.  3;  vcr.  4. 


is  supposed  to  mean  here  the  black  lion,  frequent  in 
Ethiopia. 

As  a  leopard]  TD3  namar,  so  termed  from  its  spoiled 
skin,  for  to  be  spotted  is  the  signification  of  the  root. 

Will  I  observe  them]  The  leopard,  tiger,  and  panther 
will  hide  themselves  in  thick  bush-wood,  near  where 
they  expect  any  prey  to  pass  ;  and  as  soon  as  it  comes 
near,  spring  suddenly  upon  it.  To  this  is  the  allusion 
in  the  text :  '•  By  the  way  will  I  observe  them ;" 
watch  for  them  as  the  leopard  does.  They  shall  be 
greatly  harassed  even  on  their  way  to  Assyria,  when 
going  into  captivity. 

Verse  8.  As  a  bear — be?-eaved]  This  is  a  figure  to 
denote  excessive  ferocity.  Sec  the  note  on  2  Sam. 
xvii.  8,  where  a  remarkable  instance  is  given. 

And  wi/l  rend  l/ie  caul  of  Iheir  heart]  Every  savage 
beast  goes  first  to  the  seal  nf  the  blood  when  it  has 
seized  its  prey;  as  in  this  fluid  they  delight  more  than 
in  the  most  delicate  parts  of  the  flesh. 

There  ivtll  I  devour  Ihem  like  a  lion]  ii'zh  labi,  the 
old  strong  lion ;  drinking  the  blood,  tearing  the  flesh, 
and  breaking  the  bones  to  extract  the  marrow. 

The  wild  beast  shall  tear  them]  Probably  this  refers 
to  the  chakal  or  jackal,  who  frequently  hunts  down  the 
prey,  which  the  lion  takes  the  liberty  to  devour,  while 
the  Jackal  stands  by,  and  afterwards  picks  the  bones. 
Hence  he  has  been  called  the  lion's  provider,  and  the 
lion^s  waiting-man. 

Verse  9.  O  Israel,  thou  hast  destroyed  thyself] 
These  evils  come  not  by  my  immediate  infiction ; 
they  are  the  consequences  of  thy  oicn  crimes.  In  the 
above  terrifying  figures  of  the  ferocious  beasts,  the 
prophet  only  shows  what  they  would  meet  with  from 
the  hand  of  the  Assyrians  in  the  war,  the  famine,  and 
the  captivity  ;  God  being  represented  as  doing  what 
he  only  permits  to  be  done. 

But  in  me  is  thtne  help.]  "Though  thou  hast  de- 
stroyed thyself,  yet  in  me  alone  can  thy  help  be 
found." — Newcome.  And  others  read.  And  who  will 
help  thee  ?  reading  "D  mi,  who,  for  '3  bi,  in  me. 
Though  this  is  countenanced  by  the  Syriac,  yet  there 
is  no  evidence  of  it  in  any  of  the  JISS.  yet  collated, 
nor  do  I  think  it  to  be  the  true  reading. 

Verse  10.  Give  me  a  king  and  princes  ?]  Referring 


11  ^  I   gave    thee    a    king    in   *•  ^  <=''  3279 

*  ,  ,      ,  .         °  B.  C.  c,r.  725. 

mine  anger,  and   look  him  away   A.  U.  c.  dr.  29 

.,  Rornuli, 

in  my  wrath.  R.Roman., 

12  »  The  iniquity  of  Ephraim  ""■  """"^  ^^- 
is  bound  tip ;  his  sin  is  hid. 

13  ''  The  sorrows  of  a  travailing  vvomaii 
shall  come  upon  him  :  he  is  "  an  unwise  son ; 
for  he  should  not  ''  stay  "  long  in  the  place  of 
the  breaking  forth  of  children. 

14  "^  I  will  ransom  them  from  ^  the  power 
of  the  grave  ;  I  will  redeem  them  from  death  ; 


y  1  Sam.  viii.  5,  19. '  1  Sam.  viii.  7  ;    x.  19  ;   xv.  22,  23 ; 

xvi.  I  ;  chap.  x.  3. •'  Dcut.  xxxii.  31 ;  Job  xiv.  17. <>  Isa. 

xlii.  8;    Jer.  xxx.  C. '  Prov.  xxii.  3. ^2   Kings   xix.  3. 

"  Heb.  a  time. '  Isa.  xxr.  8  ;  Ezck.  xxxvii.  12. 5  Hebrew, 

the  hand. 


to  the  time  in  which  they  cast  off  the  Divine  theocracy 
and  chose  Saul  in  the  place  of  Jehorah. 

Verse  11.  I  gave  thee  a  king  in  /nine  anger]  Such 
was  Saul ;  for  they  highly  offended  God  when  they 
clamoured  to  have  a  king  like  the  heathen  nations  that 
were  around  them. 

Took  him  away  in  my  wrath.]  Permitted  him  and 
the  Israelites  to  fall  before  the  Philistines.  Others 
think  that  Shalmaneser  was  the  king  thus  given,  and 
Hoshea  the  king  thus  taken  away. 

Verse  12.  The  iniquity  of  Ephraim  is  bound  up] 
It  is  registered  in  my  court  of  justice  ;  the  death  war- 
rant is  in  store,  and  will  be  produced  in  due  time. 
Though  there  be  not  at  present  the  judgment  inflicted 
which  such  glaring  transgressions  demand,  yet  it  will 
surely  come.      Such  crimes  cannot  go  unpunished. 

Verse  13.  The  soiroivs  of  a  travailing  icoman]  These 
judgments  shall  come  suddenly  and  unavoidably. 

The  place  of  the  breaking  forth  of  children.]  As 
there  is  a  critical  time  in  parturition  in  which  the 
mother  in  hard  labour  may  by  skilful  assistants  be 
eased  of  her  burden,  which,  if  neglected,  may  endan- 
ger the  life  both  of  parent  and  child ;  so  there  was  a 
time  in  which  Ephraim  might  have  returned  to  God, 
but  they  would  not;  therefore  they  are  now  in  danger 
of  being  finally  destroyed.  And,  speaking  after  the 
manner  of  men,  he  must  be  deemed  an  imicise  son,  who, 
if  he  had  power  and  consideration,  would  prolong  his 
stay  in  the  porch  of  life,  where  he  must  necessarily  be 
suflbcaled  ;  so  is  Ephraim,  who,  though  warned  of  his 
danger,  having  yet  power  to  escape,  continued  in  his 
sin,  and  is  now  come  to  destruction.  I  could  illustrate 
the  allusion  in  the  text  farther,  and  show  the  accurate 
propriety  of  the  original  ;  but  the  subject  forbids  it. 

Verse  14.  I  will  ransom  them  from  the  power  of 
the  grave]  In  their  captivity  they  are  represented  as 
dead  and  buried,  which  is  a  similar  view  to  that  taken 
of  the  Jews  in  the  Babylonish  captivity  by  Ezekiel  in 


'  his  vision  of  the  valley  of  dry  bones.  They  are  now 
lost  as  to  the  purpose  for  which  they  were  made,  for 
which  God  had  wrought  so  many  miracles  for  them 
and  for  their  ancestors ;  but  the  gracious  purpose  of 
God  shall  not  be  utterly  defeated.  He  will  bring  them 
out  of  that  grave,  and  ransom  them  from  that  death  ;  for 
653 


A  gvonous  promise  of  the 


ROSEA. 


general  resurrection. 


AgM;  <=j^^  3279.  h  Q  jeath,  I  wiU  be  thy  plagues  ; 
A.  U.  C.  cir.  29.  0  grave,  I  will  be  thy  destruc- 

Rorauli,  .  .  1     71  1         1  •  1 

R.  Roman.,     tioii ;     '  repentance    shall  be   hid 

cir.  annum  29.     f^^^  j^-,^g  ^^^^_ 

1 5  Though  ^  he  be  fruitful  among  his 
brethren,  '  an  east  wind  shall  come,  the  wind 
of  the  Lord  shall  come  up  from  the  wilder- 
ness, and  his  spring  shall  become  dry,  and  his 


1 1  Cor.  XV.  54,  55. '  Jer.  w.  6  ;  Rom.  xi.  29. -k  See  Gen. 

xli.  52;  xlviii.  19. 1  Jer.  iv.  11  ;   Ezek.  svii.   10;    xix.    12; 

Chap.  iv.  19. ""Heb.  vessels  of  desire  ;  Nail.  ii.  9. 


as  they  have  deserved  that  death  and  disgraceful  bu- 
rial, they  must  be  redeemed  and  ransomed  from  it,  or 
still  lie  under  it.  And  who  can  do  this  but  God  him- 
self 1  And  he  will  do  it.  In  the  prospect  of  this  the 
prophet  e.xclaims,  in  the  person  of  the  universal  Re- 
deemer, "  O  death,  I  will  be  thy  plagues  ;"  I  will  bring 
into  thy  reign  the  principle  of  its  destruction.  The 
Prince  of  Ufe  shall  lie  for  a  time  under  thy  power,  that 
he  may  destroy  that  power. 

O  grave,  I  loill  be  thy  destruction']  I  will  put  an 
end  to  thy  dreary  domination  by  rising  from  the  dead, 
and  bringing  life  and  immortality  to  life  by  my  Gospel, 
and  by  finally  raising  from  death  the  whole  human  race 
in  the  day  of  the  general  resurrection. 

'71Nvi/  sheol,  which  we  translate  grave,  is  the  state  of 
the  dead.  niO  maveth,  which  we  translate  death,  is 
the  principle  of  corruption  that  renders  the  body  unfit 
to  be  longer  the  tenement  of  the  soul,  and  finally  de- 
composes it.  Sheol  shall  be  destroyed,  for  it  must 
deliver  up  all  its  dead.  Maveth  shall  be  annihilated, 
for  the  body  shall  be  raised  incorruptible.  See  the 
use  which  the  apostle  makes  of  this  passage,  1  Cor. 
XV.  54,  55  ;  but  he  does  not  quote  from  the  Hebrew, 
nor  from  any  of  the  ancient  versions.  He  had  to  apply 
the  subject  anew ;  and  the  Spirit,  which  had  originally 


fountain    shall  be  dried   up  :    he   ^^  ^:  "'■  3279- 

.  -r  B.  C.  cir.  725. 

shall    spoil  the    treasure    of    all  A.  u.  c.  cir.  29. 
"  pleasant  vessels.  r.  Roman., 

16  "Samaria  .shall  become  de-  '"'■  ^"""'g^- 
solate ;  "  for  she  hath  rebelled  against  her 
God :  p  they  shall  fall  by  the  sword  :  their 
infants  shall  be  dashed  in  pieces,  and  their 
women  with  child  shall  be  ripped  up. 


n  Fulfilled,  cir.  721;   2  Kings  xvii.  6. o2  Kings  xviii.  12. 

P2  Kings  viii.  12;  xv.  16  ;  Isa.  xiii.  16;  chap.  x.  14,15;  Amos 
i.  13 ;  Nah.  iii.  10. 

given  the  words,  chose  to  adapt  them  to  the  subject 
then  in  hand,  which  was  the  resurrection  of  the  dead 
in  the  last  day.  Instead  of  1'13T  debareycha,  thy 
plagues,  one  of  my  oldest  MSS.,  ninety-six  oi  Kenni- 
cott''s,  and  thirty-two  of  De  Rossi's,  have  1"13T  debar- 
cha,  thy  plague,  that  which  shall  carry  thee  off,  as  the 
plague  does  them  who  are  affected  by  it.  To  carry 
off,  carry  away,  is  one  of  the  regular  meanings  of  the 
verb  1^1  dabar. 

Repentance  shall  he  hid  from  mine  eyes.]  On 
these  points  I  will  not  change  my  purpose ;  this  is 
the  signification  of  repentance  when  attributed  to 
God. 

Verse  15.  Though  he  be  fruitful]  ii^'\3'  yaphri ; 
a  paronomasia  on  the  word  □''liJN  ephrayim,  which 
comes  from  the  same  root  m3  parah,  to  be  fruitful,  to 
sprout,  to  bud. 

An  east  loind  shall  come]  As  the  east  wind  parches 
and  blasts  all  vegetation,  so  shall  Shalmaneser  blast 
and  destroy  the  Israelitish  state. 

Verse  16.  Samaria  shall  become  desolate]  This 
was  the  capital  of  the  Israelitish  kingdom.  What 
follows  is  a  simple  prophetic  declaration  of  the  cruelties 
which  should  be  exercised  upon  this  hapless  people  by 
the  Assyrians  in  the  sackage  of  the  city. 


CHAPTER  XIV. 

Ry  the  terrible  denunciation  of  vengeance  which  concludes  the  preceding  chapter,  the  prophet  is  led  to  exhort 
Israel  to  repentance,  furnishing  them  loith  a  beautiful  form  of  prayer,  very  suitable  to  the  occasion,  1—3. 
Upon  which  God,  ever  ready  to  pardon  the  penitent,  is  introduced  making  large  promises  of  blessings,  in 
allusion  to  those  copious  dews  which  refresh  the  green  herbs,  and  ivhich  frequently  denote,  not  only  tempo- 
ral salvation,  but  also  the  rich  and  refreshing  comforts  of  the  Gospel,  4—7.  Their  reformation  from  idola- 
try is  foretold,  and  their  consequent  prosperity,  under  the  emblem  of  a  green  flourishing  fir  tree,  8  ;  but 
these  promises  are  confined  to  those  who  may  bring  forth  the  fruits  of  righteousness,  and  the  ivicked  are 


declared  to  have  no  share  in  them,  9. 


A.  M.  cir.   3279. 

B.  C.  cir.  725. 

A.  U.  C.  cir.  29. 

Romuli, 

R.  Roman., 

cir.  annum  29. 


r\  ISRAEL,  "  return  unto  the 
Lord  thy   God ;   ''  for  thou 
hast  fallen  by  thine  iniquity. 
2   Take  with  you  words,    and 


»  Chap.  xii.  6  ;  Joel  ii.  13. ''Chap.  xiii. 


NOTES  ON  CHAP.  XIV. 

Verse  1.    O  Israel,  return  unto  the  Lord]     These 

words  may  be  considered  as  addressed  to  the  people 

now  in  captivity  ;  suffering  much,  but  having  still  much 

654 


A.  M.  cir.  3279. 

B.  C.  cir.  725. 

A.  U.  C.  cir.  29. 

Romuli, 

R.  Roman., 

cir.  annum  29. 


turn  to  the  Lord  :  say  unto  him. 
Take  away  all  iniquity,  and  "  re- 
ceive us  graciously  :  so  will  we 
render  ^  the  calves  of  our  lips. 

'^  Or,  give  good. **  Heb.  xiii.  15. 

more  to  suffer  if  they  did  not  repent.  But  it  seems 
all  these  evils  might  yet  be  prevented,  though  so 
positively  predicted,  if  the  people  would  repent  and 
return  ;  and  the  very  exhortation  to  this  repentance 


I 


God  will  heal 


CHAP.  XIV. 


Israel's  backsliding. 


A.  M.  cir.  3279. 

B.  C.  cir.  725. 

A.  U.  C.  cir.  29. 

Homuli, 

R.  Roman., 

cir.  annum  29. 


3   "  Asshur  shall  not  save  us ; 
'  we  will  not   ride  upon  horses  : 
*  neither   will  we    say  any  more 
to  the   work    of  our  hands,    Ye 
^  for    in    thee   the    fatherless 
findeth  mercy. 
4   I  will  heal  '  their  backsliding,  I  will  love 


are  our  gods  : 


«Jor.  xxxi.    18,  &c. ;    chap.  v.  13;   xii.   1. '  Deut.  xvii. 

16;  Psa.  xxxiii.  17;  Isa.  xxx.  2,  16;  xxxi.  1. sChap.  ii.l7; 

ver.  8. ••  Psa.  x.  14 ;  Ixviii.  5. 


shows  that  they  still  had  power  to  repent,  and  that 
God  was  ready  to  save  them  and  avert  all  these  evils. 
All  this  is  easily  accounted  for  on  the  doctrine  of  the 
contingency  of  events,  i.  e.,  the  poising  a  multitude  of 
events  on  the  possibility  of  being  and  not  being,  and 
leaving  the  will  of  man  to  turn  the  scale  ;  and  that 
God  will  not  foreknow  a  thing  as  absolutely  certain, 
which  his  will  has  determined  to  make  contingent. 
A  doctrine  against  which  some  solemn  men  have 
blasphemed,  and  philosophic  infidels  declaimed  ;  but 
without  which  late  and  dire  necessity  must  be  the 
universal  governors,  prayer  be  a  useless  meddling,  and 
Providence  nothing  but  the  ineluctable  adamantine 
chain  of  unchangeable  events  ;  all  virtue  is  vice,  and 
vice  virtue  ;  or  there  is  no  distinction  between  them, 
each  being  eternally  determined  and  unalterably  fi.xed 
by  a  sovereign  and  uncontrollable  will  and  unvarying 
necessity,  from  the  operation  of  which  no  soul  of  man 
can  escape,  and  no  occurrence  in  the  universe  be 
otherwise  than  it  is.  From  such  blasphemy,  and 
from  the  monthly  publications  which  avouch  it,  good 
Lord,  deliver  us  ! 

Verse  2.  Take  with  you  icords]  And  you  maybe 
assured  that  you  pray  aright,  when  you  use  the  words 
which  God  himself  has  put  in  your  mouths.  On  this 
very  ground  there  is  a  potency  in  the  Lord's  Puaver, 
when  offered  up  believingly,  beyond  what  can  be 
found  in  any  human  composition.  And  it  may  be 
presumed  that  it  was  this  consideration  that  induced 
our  reformers  to  introduce  it  so  frequently  in  the 
public  liturgy. 

See  the  order  of  God's  directions  here  : — 

1.  Hearing  these  merciful  invitations,  believe  them 
to  be  true. 

2.  Cast  aside  your  idols ;  and  return  to  God  as 
your  Maker,  King,  and  Saviour. 

3.  Take  with  you  the  words  by  W'hich  you  have 
been  encouraged,  and  plead  them  before  God. 

4.  Remember  your  iniquity,  deeply  deplore  it,  and 
beg  of  God  to  take  it  all  away. 

5.  Let  faith  be  in  exercise  to  receive  what  God 
waits  to  impart.  "  Receive  us  graciously ;"  am  ripl 
vekach  tob,  receive,  or  let  us  receive  good  ;  when  thou 
hast  emptied  us  of  evil,  fill  us  with  goodness. 

6.  Be  then  determined,  through  grace,  to  live  to 
his  glory,  "  so  shall  we  render  thee  the  calves"  (U"\2 
parim,  for  which  the  versions  in  general  read  ■13 
peri,  fruits,  omitting  the  D  mem)  "  of  our  lips  ;"  the 
sacrifices  of  praise,  thanksgiving,  gratitude,  and  the 
hearty  obedience  which  our  lips  have  often  promised. 

7.  Having  thus  determined,  specify  your  resolutions 


A.  U.  C.  cir. 29. 

Roinuli, 

R.  Roman., 

cir.  annum  29. 


them  ''  freely :  for  mine  anger  is  ^{j'^c'^ci  ^s*' 
turned  away  from  him. 

5  I    will    be     as     '  the    dew 
unto  Israel :    he  shall  "■  grow  as 
the   lily,  and    "  cast   forth   his   roots 
banon. 

6  His    branches    °  shall    spread,   and   "  his 


as 


Le- 


'Jcr.  V.  C;  xiv,  7;  chap.  xi.  7. 

19;  Prov.  xix.  12. "Ot.blosaam.- 

aliall  go. P  Psa.  Hi.  8  ;  cxxviii.  3  ; 


■»  Eph.  i.  6. 1  Job.  xxix. 

°  Heb.  strike. "  Heb. 

Ecclus.  1.  10. 


to  depend  on  God  alone  for  all   that  can   make  you 
wise,  useful,  holy,  and  hapjiy.     The  resolutions  are, — 

1.  Asshur  shall  not  save  wv — We  will  neither  trust 
in,  nor  fear,  this  rich  and  powerful  king.  We  will 
not  look  either  to  riches  or  power  for  true  rest  and 
peace  of  mind. 

2.  We  will  not  ride  upon  horses — We  shall  no 
more  fix  our  hopes  on  the  proud  Egyptian  cavalry,  to 
deliver  us  out  of  the  hands  of  enemies  to  whom  thy 
Divine  justice  has  delivered  us.  We  will  expect  no 
rest  nor  happiness  in  the  elegances  of  life,  and  grati- 
fication of  our  senses. 

3.  Neither  ivill  we  say  any  more  to  the  work  of  our 
hands,  Ye  are  our  gods — We  will  not  trust  in  any 
thing  ivithout  us  ;  nor  even  in  any  good  thing  we  are 
able  to  do  through  thy  grace  ;  knowing  we  have  nothing 
but  what  we  have  received.  We  will  trust  in  thy 
infinite  mercy  for  our  final  salvation. 

4.  And  we  will  do  all  this  from  the  conviction,  that 
in  thee  the  fatherless  Jindcth  mercy  ;  for  we  are  all 
alike  helpless,  desolate,  perishing  orphans,  till  translated 
into  thy  family. 

Verse  4.  /  will  heal  their  backsliding]  Here  is  the 
answer  of  God  to  these  prayers  and  resolutions.  See 
its  parts  : — 

1.  Ye  have  backslidden  and  fallen,  and  are  griev- 
ously and  mortally  wounded  by  that  fall  ;  but  I,  who 
am  the  Author  of  life,  and  who  redeem  from  death, 
will  heal  all  these  wounds  and  spiritual  diseases. 

2.  /  will  love  them  freely — n3TJ  ncdabah,  after  a 
liberal,  princely  manner.  I  will  love  them  so  as  to  do 
them  incessant  good.  It  shall  not  be  a  love  of  affec- 
tion merely,  but  shall  be  a  beneficial  love.  A  love  that 
not  only  feels  delight  in  itself,  but  fills  them  with  de- 
light who  are  its  objects,  by  making  them  unutterably 
and  supremely  happy. 

3.  For  mine  anger  is  turned  away  from  him — 
Because  he  has  turned  back  to  me.  Thus  God  and 
man  become  friends. 

Verse  5.  /  ivill  be  as  the  dew  unto  Israel]  On  these 
metaphors  I  gladly  avail  myself  of  the  elegant  and 
just  observations  of  Bp.  Lowth.  "  These  verses 
(5,  6,  7)  contain  gracious  promises  of  God's  favour 
and  blessings  upon  Israel's  conversion.  In  the  ffth 
verse,  it  is  described  by  that  refreshment  which  copious 
dews  give  to  the  grass  in  summer.  If  we  consider 
the  nature  of  the  climate,  and  the  necessity  of  dews 
in  so  hot  a  country,  not  only  to  refresh,  but  likewise 
to  preserve  life  ;  if  we  consider  also  the  beauty  of  the 
oriental  lilies,  the  fragrance  of  the  cedars  which  grow 
upon  Lebanon,  the  beauteous  appearance  which  the 
655 


Gracious  promises  HOSEA. 

B  c  cir  72?'  ^eauty  shall  be  as  the  olive  tree, 

A.  U.  C.  cir.  29.  and  1  his  smell  as  Lebanon. 

R.  Roman,  7    ^  They  that  dwell  under  his 

cir.  annum  29.  ^^^^^^  ghgH  return  ;  they  shall 

revive  as  the  corn,  and  ^  grow  as  the  vine  : 
the  '  scent  thereof  shall  be  as  the  wine  of 
Lebanon. 

8   Ephraim  shall  say,  "  What  have  I  to  do 
any  more  with  idols  ?  '  I  have  heard  him,  and 


iGen.  xxvii.  27;  Cant.  iv.  11. ■■  Psa.  xci.  1. 'Or,  blos- 
som.  *  Or,  jnemorial. "  Ver.  3. ^  Jer.  xxxi.  18. ^''  James 

i.  17. 

spreading  olive  trees  afforded,  the  exhilarating  coolness 
caused  by  the  shade  of  such  trees,  and  the  aromatic 
smell  exhaled  by  the  cedars  ;  we  shall  then  partly 
understand  the  force  of  the  metaphors  here  employed 
by  the  prophet  ;  but  their  full  energy  no  one  can  con- 
ceive, till  he  feels  both  the  want,  and  enjoys  the  ad- 
vantage, of  the  particulars  referred  to  in  that  climate 
where  the  prophet  wrote." — Lou-tk's  twelfth  and  nine- 
teenth prelection  ;  and  Dodd  on  the  place. 

What  a  glorious  prophecy  !  What  a  wonderful  pro- 
phet !  How  sublime,  how  energetic,  how  just  !  The 
great  master  prophet,  Isaiah,  alone  could  have  done 
this  better.  And  these  promises  are  not  for  Israel 
merely  after  the  flesh ;  they  are  for  all  the  people  of 
God.  We  have  a  lot  and  portion  in  the  matter  ;  God 
also  places  his  love  upon  us.  Here  the  reader  must 
feel  some  such  sentiment  as  the  shepherd  in  Virgil, 
when  enraptured  with  the  elegy  which  his  associate  had 
composed  on  their  departed  friend.  The  phraseology 
and  metaphors  are  strikingly  similar  ;  and  therefore  I 
shall  produce  it. 

Tale  tuum  carmen  nobis,  divine  poeta. 
Quale  sopor  fessis  in  gramine,  quale  per  cesium 
Dulcis  aqua:  salienle  sitim  restinguere  rivo. 
Nee  calamis  solum  asquiparas,  sed  voce  magistrum. 
Fortunate  puer !   tu  nunc  eris  alter  ab  illo. 
Nos  tamen  ha;c  quocunque  modo  tibi  nostra  vicissim 
Dicemus,  Daphninque  tuum  tollemus  ad  astra : 
Daphnin  ad  astra  feremus :  amavit  7ios  quoque  Daphnis. 
A^'iRGiL,  Eel.  v.,  ver.  45. 
"  O  heavenly  poet,  such  thy  verse  appears. 
So  sweet,  so  charming  to  my  ravish'd  ears, 
As  to  the  weary  swain  with  cares  oppress'd, 
Beneath  the  sylvan  shade,  refreshing  rest ; 
As  to  the  feverish  traveller,  when  first 
He  finds  a  crystal  stream  to  quench  his  thirst. 
In  singing,  as  in  piping,  you  excel ; 
And  scarce  your  master  could  perform  so  well. 
O  fortunate  young  man !   at  least  your  lays 
Are  next  to  his,  and  claim  the  second  praise. 
Such  as  they  are,  my  rural  songs  I  join 
To  raise  your  Daphnis  to  the  powers  divine  ; 
For  Daphnis  was  my  friend,  as  well  as  thine." 

Verse  7.  They  that  dwell  under  his  shadow  shall 
retuni]  The  Targum  is  curious:  "They  shall  be 
gathered  together  from  the  midst  of  their  captivity ; 
they  shall  dwell  under  the  shadow  of  his  Christ,  and 
the  dead  shall  revive." 

656 


to  Ephraim 

observed  him  :  I  am.  like  a  green  *^*J,-  <='?•  3279 
fir  tree.      ""  From  me  is  thy  fruit  A.  u.  c.  cir.  29. 

r         J  Romuli, 

lOUnd.  R.  Roman., 

9  '  Who  is  wise,  and  he  shall  ""■  ^"""^  ^°- 
understand  these  things  ?  prudent,  and  he 
shall  know  them  ?  for  y  the  ways  of  the 
Lord  are  right,  and  the  just  shall  walk 
in  them :  but  the  transgressors  shall  fall 
therein. 


■^  Psa.  cvii.  43  ;  Jer.  ix.  12  ;  Dan.  xii.  10 ;    Ecclus.  xxxix.  24 

27  ;  John   viii.  47  ;   xviii.  37. r  Psa.  cxix.  14, 27,  33  ;  cxly. 

17 ;  Prov.  x.  29  ;  Luke  ii.  34  ;  2  Cor.  ii.  16  ;  1  Pet.  ii.  7,  8. 


They  shall  revive  as  the  cornl  The  justness  and 
beauty  of  this  metaphor  is  not  generally  perceived. 
After  the  corn  has  been  a  short  time  above  the  earth, 
in  a  single  spike,  the  blades  begin  to  separate,  and 
the  stalk  to  spring  out  of  the  centre.  The  side  leaves 
turn  back  to  make  way  for  the  protruding  stalk  ;  and 
fall  bending  down  to  the  earth,  assuming  a  withered 
appearance,  though  still  attached  to  the  plant.  To 
look  at  the  corn  in  this  state,  no  one,  unacquainted 
with  the  circumstance,  could  entertain  any  sanguine 
hope  of  a  copious  harvest.  In  a  short  time  other 
leaves  spring  out ;  the  former  freshen,  and  begin  to 
stand  erect ;  and  the  whole  seems  to  revive  from  v- 
vegetative  death.  This  is  the  circumstance  to  which 
the  prophet  refers  ;  "  they  shall  revive  as  the  corn.' 
Of  this  a  prudent  and  profitable  use  may  be  made. 

1.  When  a  soul  is  first  "drawn  by  the  cords  of 
love,"  chap.  xi.  4,  every  thing  seems  to  it  promising, 
comfortable,  and  delightful,  like  the  corn  in  its  first 
state. 

2.  But  when  the  Spirit  of  judgment  brings  to  the 
light  of  conscience  the  hidden  things  of  iniquity,  and 
repentance  is  deepened  into  contrition,  the  broken  and 
the  contrite  heart  groans,  and  thinks  that  all  is  lost  ■ 
deep  distress  takes  place,  and  discouragement  suc- 
ceeds discouragement.  This  answers  to  the  corn  in 
its  second  state. 

3.  By  and  by  the  pardon  comes,  and  God's  love  is 
shed  abroad  in  the  heart  by  the  Holy  Ghost ;  every 
hope  is  revived  and  realized,  the  full  corn  in  the  ear 
becomes  manifest  ;  and  this  answers  to  the  corn  in  its 
third  state.  "  They  shall  revive  as  the  corn."  Glory 
be  to  God  for  his  unspeakable  gift  I 

Verse  8.  What  have  I  to  do  any  more  with  idols  ?] 
The  conversion  of  Ephraim  is  now  as  complete  as  it 
was  sincere.      God  hears  and  observes  this. 

/  am  like  a  green  fir  tree.'\  Perhaps  these  words 
should  be  joined  to  the  preceding,  as  Newcome  has 
done,  and  be  a  part  of  God's  speech  to  Ephraim. 
"  I  have  heard  him  ;  and  I  have  seen  him  as  a  flourish- 
ing fir  tree."  He  is  become  strong  and  vigorous ;  and 
from  his  present  appearance  of  healthiness,  his  future 
increase  and  prosperity  may  be  safely  anticipated. 

From  me  is  thy  fruit  found.']  -AJl  thy  goodness 
springs  from  the  principle  of  grace  which  I  have 
planted  in  thy  soul ;  for  as  the  earth  cannot  bring 
forth  fruit  without  the  blessing  of  God,  sending  the 
dews  and  rains,  with  the  genial  rays  of  the  sun  ;  so 
neither  can  the  soul  of  man,  even  of  the  most  pious 


Notes  on  the 


bear  fruit,  without  a  continual  influence  from  the  Most 
High.  Without  the  former,  neither  grass  could  grow 
for  cattle,  nor  corn  lor  the  service  of  man  ;  without 
the  latter,  no  seeds  of  righteousness  could  take  root, 
no  stalk  of  promise  could  grow,  no  fruit  of  grace  could 
be  produced.  And  the  unclean  spirit,  which  was  cast 
out,  would  soon  return  ;  and,  finding  his  former  house 
empty,  swept,  and  garnished,  would  re-enter  with  seven 
demons  of  greater  power  and  worse  influence  ;  and 
the  latter  end  of  that  man  would  be  worse  than  the 
first.  Reader,  ever  consider  that  all  thy  good  must 
be  derived  from  God  ;  and  all  that  good  must  be  pre- 
ser%-ed  in  thee  by  his  continued  influence  of  light,  love, 
and  power  upon  thy  soul. 

A'erse  9.  Who  is  ivise,  and  he  shall  understand  these 
things  ?]  AMiat  things  ?  Those  which  relate  to  the 
bachslidings,  iniquity,  and  punishment  of  Israel  ;  and 
to  the  mercy  and  kindness  of  God  in  their  promised 
restoration.  The  things  which  belong  to  the  work  of 
sin  in  the  heart ;  the  things  which  belong  to  the  work 
of  grace  in  the  soul  ;  and  particularly  the  things 
mentioned  in  this  wonderful  chapter. 

Prudent,  and  he  shall  know  them .']  He  who  endea- 
vours to  understand  them,  who  lays  his  heart  to  them, 
such  a  person  shall  understand  them. 

For  the  ways  of  the  Lord  are  right^  This  is  the 
conclusion  which  the  prophet  makes  from  the  whole. 
All  God's  conduct,  both  in  the  dispensation  of  justice 
and  mercy,  is  right  :  all  as  it  should  be,  all  as  it  must 
be  ;  because  he  is  too  wise  to  err,  too  good  to  be  un- 
kind. 

The  just  shall  walk  in  them]  This  is  a  truth  which 
he  will  always  acknowledge  ;  and  illustrate  it  by  a 
righteous  and  godly  life. 

Vol.  IV.  (     42     ) 


CHAP.   XIV.  preceding  chapter. 

But  the  transgressors  shall  fall  therein.]  Howso- 
ever  good  they  might  have  been  before,  if  they  do 
not  consider  the  necessity  of  depending  upon  God ; 
of  receiving  all  their  light,  life,  power,  ami  love  from 
him ;  ever  evidencing  that  faith  which  worketh  by 
love ;  maintaining  an  obedient  conduct,  and  having 
respect  to  all  God's  precepts  ;  they  shall  fall,  even  in 
the  "way  of  righteousness."  When  still  using  the 
Divine  ordinances,  and  associating  with  God's  people, 
they  shall  perish  from  the  way  ;  and  be  like  Ephraim, 
who  once  "  spoke  trembling,"  and  "  was  exalted  in 
Israel,"  who  was  "God's  beloved  son,"  and  "called 
out  of  Egypt  ;"  yet,  by  "  offending  in  Baal,"  giving 
way  to  "  the  idols  of  his  heart,"  fell  from  God,  fell 
into  the  hands  of  his  enemies,  and  became  a  wretched 
tlirall  in  a  heathen  land. 


"  Whoso  is  wise,  let  him  understand  these  things ! 
Whoso  is  prudent,  let  him  know  them  !" 

He  who  is  well  instructed  will  make  a  proper  appli- 
cation of  what  he  has  here  read  ;  wUl  tremble  at  the 
Ihrealenings,  and  embrace  the  promises,  of  his  God. 

The  Targum  is  worthy  the  most  serious  attention. 

"  The  ways  of  the  Lord  are  right,  and  the  just  who 
walk  in  them  shall  live  for  ever ;  but  the  ungodly, 
because  they  have  not  walked  in  them,  shall  be  de  • 
livered  into  hell." 

How  instructive,  how  convincing,  how  awakening, 
and  yet  how  consolatory,  are  the  words  of  this  pro- 
phecy !  Reader,  lay  them  to  heart.  A  godly  mind 
cannot  consider  them  in  vain  ;  such  shall  know  them, 
and  know  that  the  ways  of  the  Lord  are  right. 
657 


INTRODUCTION  TO  THE  BOOK 


PROPHET      JOEL. 


TOEL,  the  son  of  Pethuel,  the  second  of  the  twelve  minor  prophets,  was,  as  is  said,  of  the 
tribe  of  Reuben,  and  city  of  Betlioran ;  or  rather  Betharan,  for  Bethoran  was  on  this 
side  Jordan,  in  the  tribe  of  Ephraim,  and  Betharan  was  on  the  other  side  of  the  river,  in  the 
tribe  of  Reuben.  Joel  prophesied  in  the  kingdom  of  Judah ;  and  it  is  the  opinion  of  some 
critics  that  he  did  not  appear  there  till  after  the  removal  of  the  ten  tribes  and  the  destruction 
of  the  kingdom  of  Israel.  We  do  not  know  distinctly  the  year  wherein  he  began  to  pro- 
phesy, nor  that  in  which  he  died.  He  speaks  of  a  great  famine,  and  an  inundation  of  locusts, 
which  ravaged  Judea ;  but  as  these  are  evils  not  uncommon  in  that  country,  and  all  sorts  of 
events  have  not  been  registered  in  history,  vis  can  infer  nothing  from  thence  towards  fixing 
the  particular  period  of  JoeVs  prophecy. 

St.  Jerome,  followed  by  many  others,  both  ancients  and  moderns,  believed  Joel  to  have 
been  contemporary  with  Hosea,  according  to  this  rule  laid  down  by  him,  that  when  there  is 
no  certain  proof  of  the  time  wherein  any  prophet  lived,  we  are  to  be  directed  in  our  con- 
jectures by  the  time  of  the  preceding  prophet,  whose  epoch  is  better  known.  But  this  rule 
is  not  always  certain,  and  should  not  hinder  us  from  following  another  system,  if  we  have 
good  reason  for  doing  so.  The  Hebrews  maintain  that  Joel  prophesied  under  Manasseh ; 
and  as  collateral  circumstances  seem  to  preponderate  in  favour  of  this  hypothesis,  it  has  been 
accordingly  followed  in  the  margin.  Under  the  idea  of  an  enemy's  army,  the  prophet  repre- 
sents a  cloud  of  locusts,  which  in  his  time  fell  upon  Judea,  and  caused  great  desolation. 
This,  together  with  the  caterpillars,  and  the  drought,  brought  a  terrible  famine  upon  the  land. 
God,  being  moved  with  the  calamities  and  prayers  of  his  people,  scattered  the  locusts,  and 
the  wind  blew  them  into  the  sea.  These  misfortunes  were  succeeded  by  plenty  and  fertility. 
After  this,  the  prophet  foretold  the  day  of  the  Lord,  and  the  vengeance  he  was  to  exercise 
in  the  valley  of  Jezreel.  He  speaks  of  the  teacher  of  righteousness,  whom  God  was  to 
send  ;  and  of  the  Holy  Spirit,  which  was  to  descend  upon  all  flesh.  He  says  that  Jerusalem 
will  be  inhabited  for  ever ;  that  salvation  will  come  out  from  thence  ;  and  that  whosoever 
shall  call  upon  the  name  of  the  Lord  shall  be  saved.  All  this  relates  to  the  new  covenant,  and 
the  time  of  the  Messiah.      See  Calmet. 

Bishop  Lowth  observes  that  "  the  style  of  Joel  differs  much  from  that  of  Hosea  ;  but, 
though  of  a  different  kind,  is  equally  poetical.  It  is  elegant,  perspicuous,  clear,  diffusive, 
and  flowing  ;  and,  at  the  same  time,  very  sublime,  nervous,  and  animated.  He  displays  the 
whole  power  of  poetic  description  in  the  first  and  second  chapters ;  and,  at  the  same  time, 
his  fondness  for  metaphors,  comparisons,  and  allegories  ;  nor  is  the  connection  of  his  sub- 
jects less  remarkable  than  the  graces  of  his  diction.  It  is  not  to  be  denied  that  in  some 
places  he  is  very  obscure ;  which  every  attentive  reader  will  perceive,  especially  in  the  end 
of  this  prophecy."  Prael.  xxi. ;  and  see  Dodd.  The  two  first  chapters  are  inimitably 
beautiful ;  and  the  language,  in  force,  and  often  in  sound,  well  adaoted  to  the  subject.  See 
the  note  on  ver.  1 . 

fi58 


THE    BOOK 


PROPHET     JOEL 


Chronological  Notes  relative  to  the  commencement  of  JoeVs  prophesying,  upon  the  supposition 
that  this  event  took  place  about  six  hundred  and  ninety  yeais  before  the  commencement  of 
the  Christian  era. 

Year  from  the  Creation,  accordiDg  to  Archbisop  Usher,  3314. — Year  of  the  Jalian  Period,  4034, — Year  since 
the  Flood,  1658. — Year  from  the  foundation  of  Solomon's  temple,  322. — Year  since  the  division  of 
Solomon's  monarchy  into  the  kingdoms  of  Israel  and  Judah,  285. — Year  since  the  extinction  of  the  king- 
dom of  Israel  by  Shalmaneser,  king  of  AssjTia,  31. — Third  year  of  the  twenty-second  Olympiad. — 
Year  from  the  buL'ding  of  Rome,  according  to  the  Varronian  computation,  64. — Year  before  the  vulgar 
era  of  Christ's  nativity,  690. — Cycle  of  the  Sun,  20. — Cycle  of  the  Moon,  15. — Third  year  of  Eryxias,  the 
last  decennial  archon  of  the  Athenians. — First  year  of  Anaxidamus,  king  of  Lacedasmon,  of  the  family  of 
the  Proclidae. — Thirty-fifth  year  of  Eurycrates  I.,  king  of  Lacedaemon,  of  the  family  of  the  Eurysthe- 
nidffi. — Eleventh  year  of  Deioces,  the  first  king  of  the  Medes. — Fortieth  year  of  Perdiccas  I.,  king  of 
Macedon. — Twenty-ninth  year  of  Gyges,  king  of  Lydia. — Ninth  year  of  Manasseh,  king  of  Judah 


CHAPTER  I. 


This  and  the  beginning  of  the  next  chapter  contain  a  double  prophecy,  applicable  in  its  primary  sense  to  a 
plague  of  locusts  u-htck  ivas  to  devour  the  land,  and  to  be  accompanied  with  a  severe  drought  and  famine  ; 
and  in  its  secondary  sense  it  denotes  the  Chaldean  invasion.  Both  senses  must  be  admitted:  for  some 
of  the  expressions  will  apply  only  to  the  dearth  by  insects ;  others  to  the  desolation  by  war.  The  con- 
texture of  both  is  beautiful  and  well  conducted.  In  this  chapter  the  distress  of  every  order  of  people  is 
strongly  painted ;  and  not  only  does  the  face  of  nature  languish  when  the  God  of  nature  is  displeased,  1-19  ; 
but  the  very  beasts  of  the  field,  by  a  bold  figure,  are  represented  as  supplicating  God  in  their  distress,  and 
reproaching  the  stupidity  of  man,  20. 


A.  M.  cir.  3314. 

B.  C.  cir.  690. 

01.  cir.  XXII.  3. 

Numfe  Pompilii, 

R.  Roman., 

cir.  annum  26. 


nPHE  word  of  the  Lord  that 
came  to  Joel  the  son  of  Pe- 
thuel. 
2   Hear  this,  ye  old  men,  and 

»  Joel, 


NOTES  ON  CHAP.  I. 
Verse  1.  The  word  of  the  Lord  that  came  to  Joel] 
See  the  introduction  for  some  account  of  this  prophet, 
whose  history  is  very  obscure.  Bishop  Newcome 
thinks  that  he  prophesied  while  the  kingdom  of  Judah 
subsisted,  and  refers  to  chap.  ii.  1,  15,  (see  also  chap. 
i.  14,  and  the  note  there,)  but  not  long  before  its  sub- 
version; as  his  words,  chap.  iii.  1,  seem  to  imply  that 
its  captivity  was  approaching.  See  2  Kings  xxi. 
10-15.  He  therefore  favours  the  conjecture  of  Dru- 
tius,  that  this  prophet  lived  under  Manasseh,  and  before 


give  ear,  all  ye  inhabitants  of  the 
land.  *  Hath  this  been  in  your 
days,  or  even  in  tlie  days  of  your 
fathers  ? 


A.  M.  cir.  3314. 

B.  C.  cir.  690. 

Ol.  cir.  XXII.  3. 

Numse  Pompilii, 

R.  Roman., 

cir.  annum  26. 


chap.  ii.  2. 


his  conversion,  2  Chron.  xxxiii.  13  ;  that  is,  some  timg 
from  before  Christ  C97  to  (suppose)  660. 

Verse  2.  Yeoldmen]  Instead  of  D'Jpin  Aarj-eienim, 
old  men,  a  few  MSS.  have  D'jn^n  haccohanim,  ye 
priests,  but  improperly. 

Hath  this  been  in  your  days]  He  begins  very  ab- 
ruptly ;  and  before  he  proposes  his  subject,  excites 
attention  and  alarm  by  intimating  that  he  is  about  to 
announce  disastrous  events,  such  as  the  oldest  man 
among  them  has  never  seen,  nor  any  of  them  lesrn 
from  the  histories  of  ancient  times. 
6S« 


A  prediction  of  the  ruin 


JOEL. 


of  the  country  by  locusts. 


%^c  tr  III*'      3   "  "^^^^  y^  y°^^  children  of  it, 
01.  cir.  XXII.  3.  and   let  your   children  tell  their 

Num«  Pompilii,      i  .i  i  i     i     ■        i  -i  i 

E.  Roman.,      children,  and  their  children  ano- 
cir.  annum  26.    ^^^^  generation. 

4  "  That  ^  which  the  palmerworm  hath  left 
hath  the  locust  eaten  :  and  that  which  the 
locust  hath  left  hath  the  cankerworm  eaten ; 
and  that  which  the  cankerworm  hath  left  hath 
the  caterpillaji^ eaten. 

5  Awake,  ye  drunkards,  and  weep ;  and 
howl,  all  ye  drinkers  of  wine,  because  of  the 
new  wine  ;   ^  for  it  is  cut  off  from  your  mouth. 

6  For  f  a  nation  is  come  up  upon  my  land, 
strong,  and  without  number,  ^  whose  teeth  are 
the  teeth  of  a  lion,  and  he  hath  the  cheek- 
teeth of  a  great  lion. 

7  He  hath  '^  laid  my  vine  waste,  and  '  bark- 

'•Psa.  Ixxviii.  4. <>  Deut.  xxviii.  38  ;  chap.  ii.  25. '^Heb. 

The  residue  of  the  palmerworm. *  Isa.  .xxxii.  10. ^  So  Prov. 

XXX.    25,   26,   27 ;    chap.    ii.    2,     11,    25. s  Rev.    ix.    8. 

^  Isa.  V.  6. 

Verse  3.  Tell  ye  your  children  of  it]  To  heighten 
the  effect,  he  still  conceals  the  subject,  and  informs 
them  that  it  is  such  as  should  be  handed  down  from 
father  to  son  through  all  generations. 

Verse  4.  That  which  the  palmeruwrm  hath  left] 
Here  he  begins  to  open  his  message,  and  the  words 
he  chooses  show  that  he  is  going  to  announce  a  de- 
vastation of  the  land  by  locusts,  and  a  famine  conse- 
quent on  their  depredations.  What  the  different  insects 
may  be  which  he  specifies  is  not  easy  to  determine. 
I  shall  give  the  words  of  the  original,  with  their 
etymology. 

The  palmerworm,  UU  gazam,  from  the  same  root, 
to  cut  short ;  probably  the  caterpillar,  or  some  such 
Wight,  from  its  cutting  the  leaves  of  the  trees  into 
pieces  for  its  nourishment. 

The  locust,  n^lN  arbeh,  from  n31  rabah,  to  mul- 
tiply, from  the  immense  increase  and  multitude  of  this 
insect. 

Cankerworm,  Tn'  yelek,  from  p7  lah,  to  lick  or  lap 
with  the  tongue  ;   the  reference  is  uncertain. 

Caterpillar,  7'uin  chasil,  from  7Dn  chasal,  to  consume, 
to  eat  up  ;  the  consumer.  Bishop  Newcomc  translates 
the  first,  grasshopper ;  the  second,  locust ;  the  third, 
devouring  locust ;  and  the  fourth,  consuming  locust. 
After  all  that  has  been  said  by  interpreters  concerning 
these  four  animals,  I  am  fully  of  opinion  that  the  arbeh, 
or  locust  himself,  is  the  gazam,  the  yelek,  and  the 
chasil ;  and  that  these  different  names  are  used  here 
by  the  prophet  to  point  out  the  locust  in  its  different 
states,  or  progress  from  embryo  to  full  growth.  See 
the  note  on  chap.  ii.  2. 

Verse  5.  Aivake,  ye  drunkards]  The  general  de- 
struction of  vegetation  by  these  devouring  creatures 
has  totally  prevented  both  harvest  and  vintage ;  so 
that  there  shall  not  be  ivine  even  for  necessary  uses, 
much  less  for  the  purposes  of  debauchery.  It  is  well 
known  that  the  ruin  among  the  vines  by  locusts  pre- 
tents  the  vintage  for  several  years  after. 
660 


ed  my  fig  tree  :  he  hath  made  ^g  '^  ^jj-  ^^i^- 
it  clean  bare,  and  cast  it  away  ;  oi.  cir.  xxii.  3. 

,         ,  ,  ,  P  ,       Numae  Pompihi, 

the    branches  thereof    are    made      r.  Roman., 

white.  cir.  annum  26 

8   ''  Lament  like   a  virgin  girded  with  sack 
cloth  for  ^  the  husband  of  her  youth. 

9  ™  The  meat-offering  and  the  drink- 
offering  is  cut  off  from  the  house  of  the 
Lord  ;  the  priests,  the  Lord's  ministers, 
mourn. 

10  The  field  is  wasted,  °  the  land  mournetti ; 
for  the  corn  is  wasted  :  °  the  new  wine  is 
p  dried  up,  the  oil  languisheth. 

11  1  Be  ye  ashamed,  O  ye  husbandmen  ; 
howl,  O  ye  vine-dressers,  for  the  wheat 
and  for  the  barley  ;  because  the  harvest  of  the 
field  is  perished. 


iHeb.la 

d  my  Jig  tree  for  a 

barking. 

-kisa 

xxii.  12.— 

— 1  Prov. 

ii.  17; 

Jer 

ill.  4. "  Ver 

13 

chap. 

li.  14 

"Jer. 

xii.  11  ; 

xiv,  2 

»  Isa.  xxiv.  7  ; 

ver. 

12.— 

-POr, 

ashamed.- 

— 1  Jer. 

xiv.  3, 

4. 

A''erse  6.  A  nation  is  come  up  upon  my  land]  That 
real  locusts  are  intended  there  can  be  little  doubt ; 
but  it  is  thought  that  this  may  be  a  double  prophecy, 
and  that  the  destruction  by  the  Chaldeans  may  also  be 
intended,  and  that  the  four  kinds  of  locust  mentioned 
above  may  mean  the  four  several  attacks  made  on 
Judea  by  them.  The  first  in  the  last  year  of  Nabo- 
nassar,  (father  of  Nebuchadnezzar,)  which  was  the 
third  of  Jehoiakim  ;  the  second  when  Jehoiakim  was 
taken  prisoner  in  the  eleventh  year  of  his  reign  ;  the 
third  in  the  ninth  year  of  Zedekiah ;  and  the  fourth 
three  years  after,  when  Jerusalem  was  destroyed  by 
Nebuchadnezzar.  Others  say  that  they  mean  four 
powers  which  have  been  enemies  of  the  Jews  :  1.  The 
palmerworm,  the  Assyrians  and  Chaldeans.  2.  The 
locust,  the  Persians  and  Medes.  3.  The  cankerworm, 
the  Greeks,  and  particularly  Antiochus  Epi^ihanes. 
4.  The  caterpillar,  the  Romans.  Others  make  them 
four  kings  ;  Tiglath-pileser,  Shalmaneser,  Sennache- 
rib, and  Nebuchadnezzar.  But  of  such  similitudes 
there  is  no  end ;  and  the  best  of  them  is  arbitrary  and 
precarious. 

Verse  7.  He  hath  laid  my  vine  waste]  The  locusts 
have  eaten  off  both  leaves  and  bark.  nSiyn  ^tJTI  chasoph 
chasaphah,  he  hath  made  it  clean  bare ;  TM'i!/  ^^ti' 
suddad  sadeh,  the  field  is  laid  tcaste,  ver.  10  ;  and 
'IB'D  Tty^  kesod  mishshaddai,  a  destruction  from  the 
Almighty,  ver.  15  ;  are  all  paronomasias  in  which  this 
prophet  seems  to  delight. 

Verse  8.  Lament  like  a  virgin — for  the  husband  of 
her  youth.]  Virgin  is  a  very  improper  version  here. 
The  original  is  D^ini  bethulah,  which  signifies  a  young 
woman  or  bride ;  not  a  virgin,  the  proper  Hebrew  for 
which  is  nn'?^  almah.  See  the  notes  on  Isa.  vii.  14, 
and  Matt.  i.  23. 

Verse  9.  The  meat-offering  and  the  drink-offering 
is  cut  off]  The  crops  and  the  vines  being  destroyed 
by  the  locusts,  the  total  devastation  in  plants,  trees, 
corn,  &c.,  is  referred  to  and  described  with  a  striking 


All  conditions  of  men 


CHAP.  I. 


are  exhorted  to  seek  the  Lotd 


A.  M.  cir.  3314 
B.  C.  cir.  690. 


1 2   '  The    vine    is    dried 


up, 


01.  cir.  xxu.  3.  and  the  fig  tree  languisheth,  the 

Numa;  Pompilii,  ^      ^  ^i  i 

R.  Roman.,      pomegranate  tree,  the  palm  tree 

cir.  annum  26.      ^j^^^    ^,jj  ^^^  app]^  j^^^^  gj,^,^  .^jj 


the  trees  of  the  field,  are  withered :  because 
■joy  is  withered  away  from  the  sons  of 
men. 

1 3  '  Gird  yourselves,  and  lament,  ye  priests : 
howl,  ye  ministers  of  the  altar ;  come,  lie  all 
night  in  sackcloth,  yc  ministers  of  my  God  : 
for  "  the  meat-offering  and  the  drink-offering 
is  withholden  from  the  house  of  your  God. 

14  "  Sanctify  ye  a  fast,  call  ^''  a  '  solemn  as- 
sembly, gather  the  elders  and  ^  all  the  inhabit- 
ants of  the  land  into  the  house  of  the  Lord 
your  God,  and  cry  unto  the  Lord. 

15^  Alas  for  the  day  !  for  "  the  day  of  the 
Lord  is  at  hand,  and  as  a  destruction  from  the 
Almighty  shall  it  come. 


'  Vet.  10 

-»Isa. 

xxiv.  11  ; 

Jer 

xlviii. 

33 ;  see  Psa. 

iv. 

7; 

Isa.  ix.  3.— 

-'  Ver.  8 

Jer.  IT.  8. 

u 

Ver.  9 

"2  Chron 

XX 

3, 

4 

;  chap,  ii 

15 

16. — 

-"  Lev.  xxiii.  36. » 

Or,  day  of  rtstraitU. 

>■ 

2  Chron. 

XX. 

13. — 

—'  Jer.  XXX 

.  7. 

variety  of  expression  in  this  and  the  following 
verses. 

Verse  12.  The  vine  is  dried  up]  Dr.  Shaw  ob- 
serves that  in  Barbary,  in  the  month  of  June,  the 
locusts  collect  themselves  into  compact  bodies  a  fur- 
long or  more  square,  and  march  on,  eating  up  every 
thing  that  is  green  or  juicy,  and  letting  nothing  escape 
them,  whether  vegetables  or  trees. 

They  destroy  the  pomegranate,  the  palm,  the  apple, 
(nisn  tappuach,  the  citron  tree,)  the  vine,  the/o-,  and 
every  tree  of  the  field.      See  the  note  on  chap.  ii.  2. 

Verse  14.  Call  a  solemn  assembly]  rrav  atsarah 
signifies  a  time  of  restraint,  as  the  margin  has  it. 
The  clause  should  be  translated — consecrate  a  fast, 
proclaim  a  time  of  restraint ;  that  is,  of  total  absti- 
nence from  food,  and  from  all  secular  employment. 
All  the  elders  of  the  land  and  the  representatives  of 
the  people  were  to  be  collected  at  the  temple  to  cry 
unto  the  Lord,  to  confess  their  sins,  and  pray  for 
mercy.  The  temple  was  not  yet  destroyed.  This 
prophecy  was  delivered  before  the  captivity  of  Judah. 

Verse  15.  Alas  for  the  day  !]  The  Syriac  repeats 
this ;  the  Vulgate,  Septuagint,  and  Arabic,  thrice  ; 
"  Alas,  alas,  alas,  for  the  day  !" 

As  a  destruction  from  the  Almighty]  The  destruc- 
tion that  is  now  coming  is  no  ordinary  calamity  ;  it 
is  as  a  signal  judgment  immediately  inflicted  by  the 
Almighty. 

Verse  17.  The  seed  is  rotten  under  their  clods] 
Wlien  the  sprout  was  cut  off  as  low  as  possible  by  the 
locusts,  there  was  no  farther  germination.  The  seed 
rotted  away. 

Verse  18.  How   do  the  beasts  groan!]     I  really 


1 6  Is  not  the  meat  cut  off  be-   ■*;  "•  «■'•  ^j*- 

B.  C.  cir.  690. 

fore    our   eyes,    yea,    ''joy    and  Ol. cir.  xxii.3. 

,    J  r  ,11  e  Numae  Pompilii, 

gladness   irom  the  house  oi   our      r.  Roman., 

rj     I  7  cir.  annum  26. 

17  The  '  seed  is  rotten  under  their  clods, 
the  garners  are  laid  desolate,  the  barns  are 
broken  down  ;  for  the  corn  is  withered. 

1 8  How  do  ^  the  beasts  groan  !  the  herd 
of  cattle  are  perplexed,  because  they  have  no 
pasture  ;   yea,   the   flocks   of  sheep  are   made 
desolate. 

19  0  Lord,  '  to  thee  will  I  cry  :  for  '  the 
fire  hath  devoured  the  «  pastures  of  the  wil- 
derness, and  the  flame  hath  burned  all  the  trees 
of  the  field. 

20  The  beasts  of  the  field  ''  cry  also  unto 
thee  :  for  '  the  rivers  of  waters  are  dried  up, 
and  the  fire  hath  devoured  the  pastures  of  the 
wilderness. 


a 

Isa. 

xiii. 

6,9; 

chap.  ii. 

1. '  Sec  Deut. 

xii 

6,7; 

xvi 

11. 

14, 

15.- 

'Heb. 

grains. 

'•Hos.    iv.    3. 



-•Psa 

1. 

IS. 

'Jer.  ix 

10 

chap 

ii.  3.— 

— s  Or,  habitations 

— 

-J>Job 

XXXVIU. 

41 

Psa 

en 

.21;  c 

xlv.  15. 

'  1  Kings  xvii 

7; 

xvni. 

5. 

think  that  the  neighing  of  horses,  or  braying  of  asses, 
is  wonderfully  expressed  by  the  sound  of  the  original : 
mn3  nnJX2  no  mah  neenchah  hehemah,  how  do  the 
horses  neigh  !  how  do  the  asses  bray  !  rr^n^  behemah 
is  a  collective  name  for  all  domestic  cattle,  and  those 
used  in  husbandry. 

Cattle  are  perplexed]  They  are  looking  every- 
where, and  wandering  about  to  find  some  grass,  and 
know  not  which  way  to  run. 

Verse  19.  O  Lord,  to  thee  will  I  cry]  Let  this 
calamity  come  as  it  may,  ice  have  sinned,  and  should 
humble  ourselves  before  God  ;  and  it  is  such  a  cala- 
mity as  God  alone  can  remove,  therefore  unto  him 
must  we  cry. 

The  fire  hath  devoured  the  pasture.i]  This  may 
either  refer  to  a  drought,  or  to  the  effects  of  the 
locusts  ;  as  the  ground,  after  they  have  passed  over  it, 
everywhere  appears  as  if  a  sheet  of  flame  had  not  only 
scorched,  but  consumed  every  thing. 

Verse  20.  The  beasts  of  the  field  cry  also  unto  thee] 
Even  the  cattle,  wild  and  tame,  are  represented  as 
supplicating  God  to  have  mercy  upon  them,  and 
send  them  provender  !  There  is  a  similar  affecting 
description  of  the  effects  of  a  drought  in  Jeremiah, 
chap.  xiv.  6. 

The  rivers  of  waters  are  dried  up]  There  must 
have  been  a  drought  as  well  as  a  host  of  locusts ;  as 
some  of  these  expressions  seem  to  apply  to  the  effects 
of  intense  heat. 

For  1DT3n  hammidbar,  "  the  wilderness,"  one  of  my 
oldest  MSS.  reads  l3no  mtdbar,  "wilderness"  simply, 
as  in  ver.  19.  Eight  or  ten  of  Dr.  KennieotVs  have 
the  same  reading. 

661 


A  solemn  assembly 


JOEL. 


is  proclaimed 


CHAPTER  II. 

The  prophet  sounds  the  alarm  of  a  dreadful  calamity,  the  description  of  which  is  most  terribly  worked  up, 
1—11.  Exhortation  to  repentance,  fasting,  and  prayer,  that  the  Divine  judgments  may  be  averted,  12—17. 
God  will  in  due  time  take  vengeance  on  all  the  enemies  of  pure  and  undefiled  religion,  18-20.  Great  pros- 
perity of  the  Jews  subsequent  to  their  return  from  the  Babylonish  captivity,  21—27.  Joel  then  makes  an 
elegant  transition  to  the  outpouring  of  the  Holy  Ghost  on  the  day  of  pentecost,  28—30  ;  for  so  these  verses 
are  explained  by  one  of  the  twelve  apostles  of  the  Lamb.  See  Acts  ii.  16—21.  Prophecy  concerning  the 
destruction  of  Jerusalem,  ivhich  was  shortly  to  follow  the  opening  of  the  Gospel  dispensation,  3 1 .  Promises 
of  safety  to  the  faithful  and  penitent ;  promises  afterwards  remarkably  fulfilled  to  the  Christians  in  their 
escape  to  Pella  from  the  desolating  sword  of  the  Roman  army,  32. 


AgM.  cir.3314.  "DLOW  =>  ye  the   ''trumpet  in 
oi.  cir.  XXII.  3.  Zioii,  and  "  sound  an  alarm 

Numse  Pompihi,  .  ,     ,  ■  i  1 1     i 

R.  Roman.,  ui  my  holy  mountain  :   let  all  the 

cir.  annum  26.  inhabitants  of  the  land  tremble  : 

for  *  the  day  of  the  Lord  cometh,  for  it  is  nigh 
at  hand ; 


*  Jer.  iv.  5  ;    Ver.  15. ^^  Or,  cornet. ■=  Numbers  x.  5,  9. 

Ii  Chap.  i.  15 ;  Obad.  15  ;  Zeph.  i.  14,  15. 


NOTES   ON  CHAP.  II. 

Verse  1.  Blow  ye  the  trumpet  in  Zion]  This  verse 
also  shows  that  the  temple  was  still  standing.  All 
assemblies  of  the  people  were  collected  by  the  sound 
of  the  trumpet. 

The  day  of  the  Lord  cometh]  This  phrase  gene- 
rally means  a  day  of  judgment  or  punishment. 

Verse  2.  A  day  of  darkness,  <^c.]  The  depreda- 
tions of  the  locusts  are  described  from  the  second  to 
the  eleventh  verse,  and  their  destruction  in  the  twen- 
tieth. Dr.  Shaw,  who  saw  locusts  in  Barbary  in  1724 
and  1725,  thus  describes  them  : — 

"  1  never  observed  the  mantes,  bald  locusts,  to  be 
gregarious.  But  the  locusts,  properly  so  called,  which 
are  so  frequently  mentioned  by  sacred  as  well  as  pro- 
fane writers,  are  sometimes  so  beyond  expression. 
Those  which  I  saw  in  172-1  and  1725  were  much 
bigger  than  our  common  grasshoppers  ;  and  had  brown 
spotted  wings,  with  legs  and  bodies  of  a  bright  yellow. 
Their  first  appearance  was  toward  the  latter  end  of 
March,  the  wind  having  been  for  some  time  south.  In 
the  middle  of  April  their  numbers  were  so  vastly  in- 
creased that,  in  the  heat  of  the  day,  they  formed  them- 
selves into  large  and  numerous  swarms ;  flew  in  the 
air  like  a  succession  of  clouds  ;  and,  as  the  prophet 
Joel  expresses  it,  (ii.  10,)  they  darkened  the  sun. 
Vl''hen  the  wind  blew  briskly,  so  that  these  swarms 
were  crowed  by  others,  or  thrown  one  upon  another, 
we  had  a  lively  idea  of  that  comparison  of  the  psalmist, 
(Psa.  cix.  23,)  of  being  "tossed  up  and  down  as  the 
locust."  In  the  month  of  May,  when  the  ovaries  of 
those  insects  were  ripe  and  turgid,  each  of  these 
swarms  began  gradually  to  disappear  ;  and  retired  into 
the  Mettijiah,  and  other  adjacent  plains,  where  they 
deposited  their  eggs.  These  were  no  sooner  hatched 
in  June,  than  each  of  these  broods  collected  itself  into 
a  compact  body  of  a  furlong  or  more  in  square  ;  and, 
marching  immediately  forward  in  the  direction  of  the 
sea,  they  let  nothing  escape  them ;  eating  up  every 
thing  that  was  green  and  juicy,  not  only  the  lesser 
kinds  of  vegetables,  but  the  vine  likewise  ;  ihefig  tree, 
663 


2   "^  A   day  of  darkness  and  of  ^.  M;  cir.  3314. 

.'  B.    C.  cir.  690. 

gloominess,  a  day  of  clouds  and  Oi.  cir.  xxii  3, 

c     ,  •   -I       ,     1  1  Num«  Pompilii, 

01   thick  darkness,  as  the  morn-      r.  Roman., 
ing  spread   upon  the  mountains  :    ™- '"°"°'  '^^- 
^  a  great  people   and  a  strong ;  e  there  hath 
not  been   ever  the  like,  neither  shall  be  any 


•  Amos  V.  18,  20.- 


'Ver.  5,  11,  25  ;    Chap.  i.  6.- 
X.  14. 


-8  Exod. 


the  pomegranate,  the  palm,  and  the  apple  tree,  even 
all  the  trees  of  the  field,  Joel  i.  12  ;  in  doing  which 
they  kept  their  ranks  like  men  of  war ;  climbing  over, 
as  they  advanced,  every  tree  or  wall  that  was  in  their 
way.  Nay,  they  entered  into  our  very  houses  and 
bedchambers,  like  so  many  thieves.  The  inhabitants, 
to  stop  their  progress,  made  a  variety  of  pits  and 
trenches  all  over  their  fields  and  gardens,  which  they 
filled  with  water ;  or  else  they  heaped  up  in  them 
heath,  stubble,  and  such  like  combustible  matter,  which 
were  severally  set  on  fire  upon  the  approach  of  the 
locusts.  But  this  was  all  to  no  purpose,  for  the 
trenches  were  quickly  filled  up,  and  the  fires  extin- 
guished, by  infinite  swarms  succeeding  one  another ; 
while  the  front  was  regardless  of  danger,  and  the  rear 
pressed  on  so  close,  that  a  retreat  was  altogether  im- 
possible. A  day  or  two  after  one  of  these  broods  was 
in  motion,  others  were  already  hatched  to  march  and 
glean  after  them  ;  gnawing  off  the  very  bark,  and  the 
young  branches,  of  such  trees  as  had  before  escaped 
with  the  loss  only  of  their  fruit  and  foliage.  So  justly 
have  they  been  compared  by  the  prophet  Joel  (chap, 
ii.  3)  to  a  great  army ;  who  further  observes,  that 
"  the  land  is  as  the  garden  of  Eden  before  them,  and 
behind  them  a  desolate  wilderness." 

"  Having  lived  near  a  month  in  this  manner  (Uke  a 
livpiooTonov  ^i(poc,  or  sword  with  ten  thousand  edges,  to 
which  they  have  been  compared,)  upon  the  ruin  and 
destruction  of  every  vegetable  substance  which  came 
in  their  way,  they  arrived  at  their  full  growth,  and 
threw  off  their  nympha  state  by  casting  their  outward 
skin.  To  prepare  themselves  for  this  change,  they 
clung  by  their  hinder  feet  to  some  bush,  twig,  or  corner 
of  a  stone  ;  and  immediately,  by  using  an  undulating 
motion,  their  heads  would  first  break  out,  and  then  the 
rest  of  their  bodies.  The  whole  transformation  was 
performed  in  seven  or  eight  minutes,  after  which  they 
lay  for  a  short  time  in  a  torpid  and  seemingly  lan- 
guishing condition  :  but  as  soon  as  the  sun  and  air  had 
hardened  their  wings,  by  drying  up  the  moisture  which 
remained  upon  them,  after  easting  their  sloughs,  they 


Terrific  description 


*B  'c  c'ir  690^'  "^°^^  ^^^^^  '*'  *'"^"  *°  ^^^  years 
oi.  cir.  XXII.  3.  ii  of  many  generations. 

Numaj  Porapiiii,      „    ■    .    ,-        i  i    i     r  i 

R.  Roman.,  3  '  A  fire  devourclh  beiore  lliem  ; 
*•'■•""""'"  "^-  and  behind  them  a  flame  burn- 
eth  :  the  land  is  as  •'  tlie  garden  of  Eden 
before  them,  '  and  behind  them  a  desolate 
wilderness  ;  yea,  and  nothing  shall  escape 
them. 

4  "'  The  appearance  of  them  is  as  the  ap- 
pearance of  horses  ;  and  as  horsemen,  so  shall 
they  run. 

5  "  Like  the  noise  of  chariots  on  the  tops 
of  mountains  shall  they  leap,  like  the  noise  of 
a  flame  of  fire  that  devoureth  the  stubble,  °  as 
a  strong  people  set  in  battle  array. 

6  Before  their  face  the  people  shall  be  much 
pained  :    "  all  faces  shall  gather  i  blackness. 


CHAP.  II.  of  a  host  of  locusts. 

7  They  shall  run  like  mighty  \,^a  "'■  33i<- 

,-'  °      ■'        B.C.  cir.  690. 

men;  they  shall   climb  the  wall  oi.  cir. xxii.3. 

i-i  r  1      1  1     11    Numffi  Pomnilii, 

uke  men  ot  war  ;   and  they  shall      r.  Roman., 
march   every  one  on   his  ways,    "''  '^""'"  ^^- 
and  they  shall  not  break  their  ranks. 

8  Neither  shall  one  thrust  another ;  they 
shall  walk  every  one  in  his  path  :  and  when 
they  fall  upon  the  '  sword,  they  shall  not  be 
wounded. 

9  They  shall  run  to  and  fro  in  the  city  ;  they 
shall  run  upon  the  wall,  they  shall  climb  up 
upon  the  houses  :  they  shall  '  enter  in  at  the 
windows  '  like  a  thief. 

10"  The  earth  shall  quake  before  them  ,  the 
heavens  shall  tremble :  '  the  sun  and  the 
moon  shall  be  dark,  and  the  stars  shall  with- 
draw their  shining : 


^  Hcb.  of  generation  and  generation. '  Ch.  i.  19,  20. ^  Gen. 

ii.  8;    xiii.  10;  Isa.  li.  3. '  Zech.  vii.  14. "Rev.  ix.  7. 

"Rev.ix.9. »Ver.2. P  Jer.  viii.  21  ;  Lam.-iv.S;  Nah.ii. 


reassumed  their  former  voracity,  with  an  addition  both 
of  strength  and  agility.  Yet  they  did  not  continue 
long  in  this  state  before  they  were  entirely  dispersed, 
as  their  parents  were  before,  after  they  had  laid  their 
eggs  ;  and  as  the  direction  of  the  marches  and  flights 
of  them  both  was  always  to  the  northward,  and  not 
having  strength,  as  they  have  sometimes  had,  to  reach 
the  opposite  shores  of  Italy,  France,  or  Spain,  it  is 
probable  they  perished  in  the  sea,  a  grave  which, 
according  to  these  people,  they  have  in  common  with 
other  winged  creatures." — Travels,  4to.  edition,  pp. 
187,  188. 

A  day  of  darkness]  They  sometimes  obscure  the 
sun.  And  Thuanus  observes  of  an  immense  crowd, 
that  "  they  darkened  the  sun  at  mid-day.'' 

As  the  morning  spread  upon  the  mountaitis]  They 
appeared  suddenly  :  as  the  sun,  in  rising  behind  the 
mountains,  shoots  his  rays  over  them.  Adanson,  in 
his  voyage  to  Senegal,  says  :  "  Suddenly  there  came 
over  our  heads  a  thick  cloud  which  darkened  the  air, 
and  deprived  us  of  the  rays  of  the  sun.  We  soon 
found  that  it  was  owing  to  a  cloud  of  locusts."  Some 
clouds  of  them  are  said  to  have  darkened  the  sun  for 
a  mile,  and  others  for  the  space  o{  tivelve  miles!  See 
on  ver.   10. 

Verse  3.  A  fire  devoureth  before  them]  They  con- 
sume like  a  general  conflagration.  "  They  destroy 
the  ground,  not  only  for  the  time,  but  burn  trees  for 
two  years  after."  Sir  Hans  Shane,  Nat.  Hist,  of 
Jamaica,  vol.  i.,  p.  29. 

Behind  them  a  flame  bumeth]  "Wherever  they 
feed,"  says  Ludolf,  in  his  History  of  Ethiopia,  "  their 
leavings  seem  as  if  parched  withflre.'^ 

Nothing  shall  escape  them.]  "  After  devoaring  the 
herbage,"  says  Adanson,  "  with  the  fruits  and  leaves 
of  trees,  they  attacked  even  the  buds  and  the  very  bark; 
they  did  not  so  much  as  spare  the  reeds  with  which  the 
huts  were  thatched." 


10. 1  Heb.  pot. '  Or,  dart. ■  Jer.  ix.  21. •  John  x.  1. 

"  Psa.  xvui.  7. >'  Isa.  xiii.  10 ;  Ezek.  xxxii.  7 ;  Ver.  31 ;  chap. 

iii.  15  ;  Matt.  x.iiT.  29. 


Verse  4.  The  appearance  of  horses]  The  head  of 
the  locust  is  remarkably  like  that  of  the  horse ;  and  so 
Ray  on  Insects  describes  them  :  Caput  oblongum,  equi 
inslar,  prona  spectans — "  They  have  an  oblong  head, 
like  to  that  of  a  horse,  bending  downward."  On  this 
account,  the  Italians  call  them  cavaletta,  cavalry. 
Bochart  remarks,  from  an  Arabic  writer,  that  the  lo- 
custs resemble  ten  different  kinds  of  animals:  1.  The 
HORSE  in  its  head.  2.  The  elephant  in  its  eyes. 
3.  The  BULL  in  its  neck.  4.  The  stag  in  its  horns. 
5.  The  LION  in  its  breast.  6.  The  scorpion  in  its 
belly.  7.  The  eagle  in  its  wings.  8.  The  camel 
in  its  thighs.  9.  The  ostrich  in  its  feet.  And  10. 
The  SERPENT  in  its  tail.  Vid.  Hicroz.,  vol.  ii.,  p.  475, 
edit.  1692.  But  its  most  prominent  resemblance  is  to 
the  horse,  which  the  prophet  mentions ;  and  which  the 
Arabic  writer  puts  in  ihe  first  place,  as  being  the  chief. 

Verse  5.  Like  the  noise  of  chariots]  Bochart  also 
remarks  : — "  The  locusts  fly  with  a  great  noise,  so  as 
to  be  heard  si.i  miles  off,  and  while  they  are  eating  the 
fruits  of  the  earth,  the  sound  of  them  is  like  that  of  a 
flame  driven  by  the  wind." — Ibid.,  p.  478. 

Verse  6.  All  faces  shall  gather  blackness.]  Uni- 
versal mourning  shall  take  place,  because  they  know 
that  such  a  plague  is  irresistible. 

Verse  7.  Like  mighty  men — tike  men  of  war  (and 
as  horsemen,  ver.  4)]  The  prophet  does  not  say  they 
are  such,  but  they  resemble.  They  are  locusts;  but  in 
their  operations  they  are  like  the  above. 

They  shall  not  break  their  ranks]  See  the  account 
on  ver.  2,  from  Dr.  Shaiv. 

Verse  8.  They  shall  not  be  wounded.]  They  have 
hard  scales  like  a  coat  of  mail ;  but  the  ejtpression 
refers  to  the  utter  uselessness  of  all  means  to  prevent 
their  depredations.      See  Shawns  account  above. 

Verse  10.  The  earth  shall  quake — the  heavens  shall 
tremble]  Poetical  e.xpressions,  to  point  out  universal 
consternation  and  distress.  The  earth  quaked  to  sea 
663 


4  universal  repentance 


JOEL. 


is  proclaimed. 


A.  M.  cir.  3314.      ]  i   w  ^j^(j  jj^^g  LoRD  shall  Utter 

B.  C.  cir.  690. 

01.  cir.  XXII.  3.   his  voice  before  ^  his  army:  for 

NumsE  Pompilii,    ,  .  .  „  c       i 

R.  Roman.,      his  camp  ts  Very  great :   ^  lor  he 
cir.  anpum  26.     -^  gjj.^^^^  ^^^^  executeth  his  word  : 

for  the    ^  day  of  the  Lord  is  great  and  very 
terrible  ;  and  '^  who  can  abide  it  ? 

1 2  Therefore  also  now,  saith  the  Lord,  ''  turn 
ye  even  unto  me  with  all  your  heart,  and  with 
fasting,  and  with  weeping,  and  with  mourning  : 

13  And  "  rend  your  heart,  and  not  ''  your 
garments,  and  turn  unto  the  Lord  your  God : 
for  he  is  "  gracious  and  merciful,  slow  to  an- 
ger, and  of  great  kindness,  and  repenteth  him 
of  the  evil. 

14  '^  Who  knoweth  ?/he  will  return  and  re- 
pent, and  leave  s  a  blessing  behind  him  ;  even 
^  a  meat-offering  and  a  drink-offering  luito  the 
Lord  your  God  ? 

15  '  Blow  the  trumpet  in  Zion,  ''  sanctify  a 
fast,  call  a  solemn  assembly  : 


^Jer.  XX7.30;  chap.  iii.  16;  Amos  i.  2. ^Ver.  25. yJer. 

1.  34  ;    Rev.  xviii.  8. ^  Jer.  xxx.  7  ;    Amos  v.  18  ;    Zeph.  i. 

15. »Num.  xxiv.  23  ;  Mai.  iii.  2. ""Jer.  iv.  1  ;  Hos.  xii. 

6;  xiv.  1. 1^  Psa.  xxxiv.  18;    li.    17. "^Gen.  xxxvii.   34; 

2  Sam.  1.  11  ;  Job  i.  20. e  Exod.  x.xxiv.  6 ;  Psa.  Ixxxvi.  5,  15; 

Jonah  iv.  2. ^  Josh.  xiv.  12  ;  2  Sam.  xii.  22  ;  2  Kings  xix.  4  ; 

Amos  v.  15  ;  Jonah  in.  9  ;  Zeph.  ii.  3. 

itself  deprived  of  its  verdure ;  the  heavens  trembled 
to  find  themselves  deprived  of  their  light. 

The  sun  and  the  moon  shall  be  dark]  Bocharl  re- 
lates that  "  their  multitude  is  sometimes  so  immense  as 
to  obscure  the  heavens  for  the  space  of  twelve  mites .'" 
—Ibid.  p.  479. 

Verse  11.  The  Lord  shall  utter  his  voice]  Such  a 
mighty  force  seems  as  if  summoned  by  the  Almighty, 
and  the  noise  they  make  in  coming  announces  their 
approach,  while  yet  afar  off. 

Verse  12  Turn  ye  even  to  me]  Three  means  of 
turning  are  recommended  :  Fasting,  weeping,  mourn- 
ing, i.  6.,  continued  sorrow. 

Verse  13.  Rend  your  heart]  Let  it  not  be  merely 
a  rending  of  your  garments,  but  let  your  hearts  be 
truly  contrite.  Merely  external  worship  and  hypocri- 
tical pretensions  will  only  increase  the  evil,  and  cause 
God  to  meet  you  with  heavier  judgments. 

For  he' \s  gracious]  Good  and  benevolent  in  his 
own  nature. 

Merciful]  Pitying  and  .'brgiving,  as  the  effect  of 
goodness  and  benevolence. 

Slow  to  anger]  He  is  not  easily  provoked  to  punish, 
because  he  is  gracious  and  merciful. 

Of  great  kindness]  Exuberant  goodness  to  all  them 
that  return  to  him. 

And  repenteth  him  of  the  evil.]  Is  ever  ready  to 
change  his  purpose  to  destroy,  when  he  finds  the  culprit 
willing  to  be  saved.   See  the  notes  on  Exod.  xxxiv.  6,  7. 

Verse  14.  Who  knoweth  if  he  will  return]  He 
may  yet  interpose  and  turn  aside  the  calamity  threat- 
ened, and  so  far  preserve  the  land  from  these  ravagers, 
(36  4 


16  Gather  the  people,  '  sanctify  ■*;;'^  ""■■  ^314. 

,  .     '^      ^  ,  ,       ,  ■'       B.  C.  cir.  690. 

the  congregation,  "  assemble  the   oi.  cir.  xxii.  3. 
elders,  "  gather  the  children,  and      iT'iioman!,"' 
those  that  suck  the  breasts  :  "  let    "■■  '^"■nze. 
the  bridegroom  go  forth  of  his  chamber,  and 
the  bride  out  of  her  closet. 

17  Let  the  priests,  the  ministers  of  the 
Lord,  weep  p  between  the  porch  and  the 
altar,  and  let  them  say,  1  Spare  thy  people,  O 
Lord,  and  give  not  thine  heritage  to  reproach, 
that  the  heathen  should  "■  rule  over  them : 
^  wherefore  should  they  say  among  the  people, 
Where  is  their  God  ? 

1 8  Then  will  the  Lord  '  be  jealous  for  his 
land,  "  and  pity  his  people. 

19  Yea,  the  Lord  will  answer  and  say  unto 
his  people.  Behold,  I  will  send  you  "'  corn,  and 
wine,  and  oil,  and  ye  shall  be  satisfied  there- 
with :  and  I  will  no  more  make  you  a  re- 
proach among  the  heathen  : 


e  Isa.  kv.  8  ;  Hag.  ii.  19. 
ver.  1. ''Chap.  i.  14. 


-!■  Chap.  i.  9, 13. 'Num.  i.  3; 

Exod.  xix.  10,  22. "  Chap.  i. 

14. »  2  Chron.  xx.  13.- »  1  Cor.  vii.  5. P  Ezek.  viii.  16; 

Matt.   xxiu.  35. 1  Exod.  xxxii.  11,    12;     Deut.  ii.   26-29. 

*■  Or,  usea  by-word  against  them.' '  Psa.  xlii.  10  ;  Ixxix.  10 ;  cxv. 

2  ;  Mic.  vii.  10. '  Zech.  i.  14  ;  viii.  2. "  Deut.  xxxii.  36  ; 

Isa.  Ix.  10. "  See  chap.  i.  10  ;  Mai.  iii.  10,  11,  12. 

that  there  will  be  food  for  men  and  cattle,  and  a  suffi- 
ciency of  offerings  for  the  temple  service.   Therefore — 

Verse  15.  Blotv  the  trumpet]  Let  no  time  be  lost, 
let  the  alarm  be  sounded. 

Averse  16.  Gather  the  children]  Let  all  share  in 
the  humiliation,  for  all  must  feel  the  judgment,  should 
it  come.  Let  no  state  nor  condition  among  the  people 
be  exempted.  The  elders,  the  young  persons,  the 
infants,  the  bridegroom,  and  the  bride ;  let  all  leave 
their  houses,  and  go  to  the  temple  of  God. 

A'erse  17.  Let  the  priests — weep  between  the  porch 
and  the  altar]  The  altar  of  burnt-offerings  stood  be- 
fore the  porch  of  the  temple,  2  Chron.  viii.  12,  and 
between  them  there  was  an  open  space  of  fifteen  or 
twenty  cubits.  It  was  there  that  the  priests  prostrated 
themselves  on  such  occasions.  It  was  into  this  place 
that  the  priests  brought  the  sacrifice  or  victim  of  atone- 
ment ;  and  where  the  high  priest  laid  his  hands  on  the 
head  of  the  victim  confessing  his  sins. 

Let  them  say]  The  following  was  the  form  to  be 
used  on  this  occasion,  "Spare  thy  people,"  &c.  And 
if  this  be  done  with  a  rent  heart,  &c.,  "then  will  the 
Lord  be  jealous  for  his  land,  and  pity  his  people,"  ver. 
18.  He  will  surely  save,  if  ye  seriously  return  to  and 
penitently  seek  him. 

Verse  19.  Yea,  the  Lord  will  answer]  It  is  not  a 
peradventure ;  it  W'ill  surely  be  done ;  if  ye  seek  God 
as  commanded,  ye  will  find  him  as  promised. 

I  will  send  you  corn  and  tuine]  He  will  either 
prevent  the  total  ravaging  of  the  land,  or  so  bless  it 
with  extraordinary  vegetable  strength,  that  ye  shall 
have  plentiful  crops. 


Merciful  promises 


CHAP.   II. 


of  restoration. 


*i '?;  ""■  r^^-     20  But  *'  I  will  remove  far  off 

B.  C.  cir.  690. 

Ol.  cir.  XXII.3.  from   you   ''the   northern   army, 

Numae  Pompilii,  ,         -n      i   •         t  •        ■    .  i        i 

R.  Roman.,      and   Will   dnve   hun  into  a   land 
cir.  annum  26.    |^^j.^g,j  j^„j  desolate,  witli  liis  faco 

y  toward  the  east  sea,  and  his  hinder  part 
"  toward  the  utmost  sea,  and  his  stink  shall 
come  up,  and  his  ill  savour  shall  come  up,  be- 
cause °  he  hath  done  great  things. 

21  Fear  not,  O  land  ;  be  glad  and  rejoice  : 
for  the  Lord  will  do  great  things. 

22  Be  not  afraid,  ''  ye  beasts  of  the  field  : 
for  ■■  the  pastures  of  the  wilderness  do  spring, 
for  the  tree  beareth  her  fruit,  the  fig  tree  and 
the  vine  do  yield  their  strength. 

23  Be  glad  then,  ye  children  of  Zion,  and 
*  rejoice  in  the  Lord  your  God :  for  he  hath 
given  you  "  the  former  rain  ^  moderately,  and 
he  ^  will  cause   to  come  down  for  you   ''  the 

"  See  Exod.  x.  19. '  Jer.  i.  U. f  Ezek.  ilvii.  18  ;  Zech. 

xiv.  8. '  Deut.  xi.    24. *Heb.    he  hath  magnified  to  do. 

•>  Chap.  i.  18,  20. =  Zcch.  viii.  12 ;  See  chap.  i.  19. <>  Isa. 

xli.  16  ;  Ixi.  10;  Hab.  iii.  18;  Zech.  x.  7. =  Or,  a  teacher  of 

righteousness. '  Heb.  according  to  righteousness. 5  Lev.  xxvi. 

Verse  20.  I  will  remove  far  off  from  ijou  Ike  north- 
em  army]  "  That  is,  the  locusts ;  which  inij3;ht  enter 
Judea  by  the  north,  as  Circassia  and  Mingrcha  abound 
with  them.  Or  the  locusts  may  be  thus  called,  because 
they  spread  terror  like  the  Assyrian  armies,  which 
entered  Judea  by  the  north.  See  Zeph.  ii.  13." — 
Newcome.  Syria,  which  was  northward  of  Judea, 
was  infested  with  tliem ;  and  it  must  have  been  a 
northern  wind  that  brought  them  into  Judea,  in  the 
time  of  Joel;  as  God  promises  to  change  this  wind, 
and  carry  tlicm  into  a  barren  and  desolate  land,  Arabia 
Deserta.  "And  his  face  toward  the  east  sea,"  i.  e., 
the  Dead  Sea,  which  lay  eastward  of  Jerusalem. 
"  His  hinder  part  toward  the  utmost  sea,  the  western 
sea,  i.  e.,  the  Mediterranean. 

And  his  slink  shall  come  up]  After  having  been 
drowned  by  millions  in  the  Mediterranean,  the  reflux 
of  the  tide  has  often  brought  them  back,  and  thrown 
them  in  heaps  upon  the  shore,  where  they  putrefied  in 
such  a  manner  as  to  infect  the  air  and  produce  pesti- 
lence, by  which  both  men  and  cattle  have  died  in  great 
multitudes.      See  Dochart,  Hieroz.,  vol.  ii.,  p.  481. 

Livy,  and  St.  Augustine  after  him,  relate  that  there 
■fvas  such  an  immense  crowd  of  locusts  in  Africa  that, 
having  eaten  up  every  green  thing,  a  wind  arose  that 
carried  them  into  the  sea,  where  they  perished ;  but 
being  cast  upon  the  shore,  they  putrefied,  and  bred  such 
a  pestilence,  that  eighty  thousand  men  died  of  it  in  the 
kingdom  of  Massmissa,  and  thirty  thousand  in  the 
garrison  of  Utica,  in  which  only  ten  remained  alive. 
See  Calmet  and  Liey,  lib.  xc,  and  August.  Dc  Civi- 
tate  Dei,  lib.  iv.,  c.  31.  We  have  many  testimonies 
of  a  similar  kind. 

Because  he  hath  done  great  things]  Or,  '2  hi,  al- 
though he  have  done  great  things,  or,  after  he  has  done 
them,  i.  e.,  in  almost  destroying  the  whole  country 


rain,    the    former  rain,   and   the    4 'i'.' •^''' '^*- 

'  B.  C  cir.  690. 

latter  rain  in  tiie  first  month.  oi.  cir.  xxii.  3. 

24  And  the  floors  shall  be  full      r"  Roman.',"' 
of  wheat,  and  the  fats  shall  over-    "''■  ■^""■»  =»• 
flow  with  wine  and  oil. 

25  And  I  will  restore  to  you  the  years  '  that 
the  locust  hath  eaten,  the  cankerworm,  and  the 
caterpillar,  and  the  palmcrworin,  ''  my  great 
army  which  I  sent  among  you. 

26  And  ye  shall  '  eat  in  plenty,  and  be  satis 
ficd,  and   praise  the  name  of  the  Lord  your 
God,  that   hath  dealt  wondrously  with  you  : 
and  my  people  shall  never  be  ashamed. 

27  "  And  ye  shall  know  that  I  am  ^  in  the 
midst  of  Israel,  and  that  "  I  am  the  Lord  your 
God,  and  none  else  :  and  my  people  shall  never 
be  ashamed. 

28  p  And  it  siiall  come  to   pass  afterward, 

4 ;  Deut.  xi.  U  ;   xxviii.  12. ••  James  v.  7. ■  Chap.  i.  4 

k  Ver.  11. '  Lev.  xxvi.  5  ;  Psa.  xxii.  26;  see  Lev.  xxvi.  26 

Mic.  vi.  U. "Chap.  iii.  17. "Lev.  xxvi.  11,   12  ;    Ezek. 

xxxvii.  26,  27,  28. "  Isa.  xlv.  5,  21,  22  ;  Ezek.  xxxix.  22,  28. 

P  Isa.  xliv.  3  ;  Ezek.  xxxix.  29 ;  Acts.  ii.  17. 

Verse  21.  Fear  not — for  the  Lord  will  do  grea, 
things.]  The  words  are  repeated  from  the  preceding 
verse ;  Jehovah  will  do  great  things  in  driving  them 
away,  and  supernaturally  restoring  the  land  to  fertility 

Verse  23.     The  former  rain  moderately]     mion 
npnsV  hammoreh  litsedakah,  "  the  former  rain  in  right- 
eousness," that  is,  in  due  time  and  in  just  proportion 
This  rain  fell  after  autumn,  the  other  in  spring.      See 
Hosea  vi.  3. 

In  the  first  month.]  jliyNl^  barishon,  "as  afore, 
time."  So  Bp.  Newcome.  In  the  month  Nisan. — ■ 
Syriac. 

Verse  25.  I  will  restore — the  years]  It  has  already 
been  remarked  that  the  locusts  not  only  destroyed  the 
produce  of  that  year,  but  so  completely  ate  up  all  buds 
and  barked  the  trees,  that  they  did  not  recover  for  som; 
years.  Here  God  promises  that  he  would  either  pre- 
vent or  remedy  that  evil ;  for  he  would  restore  the  years 
that  the  locust,  cankerworm,  caterpillar,  and  palmer- 
worm  had  eaten. 

Verse  26.  Praise  the  name  of  the  Lord  your  God, 
that  hath  dealt  wondrously  with  you]  In  so  destroying 
this  formidable  enemy ;  and  so  miraculously  resterillg 
the  land  to  fertility,  after  so  great  a  devastation. 

Verse  28.  Shall  come  to  pass  afterward]  ]3  "iriK 
acharey  hen,  "  after  tliis ;"  the  same,  says  Kimchi,  as 
in  the  latter  days,  which  always  refers  to  the  days  of 
the  Messiah ;  and  thus  this  prophecy  is  to  be  inter- 
preted :  and  we  have  the  testimony  of  St.  Peter,  Acts 
ii.  17,  that  this  prophecy  relates  to  that  mighty  effusion 
of  the  Holy  Spint  which  took  place  after  the  day  of 
pentecost.  Xor  is  there  any  evidence  that  such  aa 
effusion  took  place,  nor  such  effects  were  prod'uced, 
from  the  days  of  this  prophet  till  the  day  of  pentecost. 
And  the  Spi>(<  was  poured  out  then  upon  all  Jlcsh,  th&t 
is,  on  people  of  different  countries,  speaking  the  lan- 
665 


Promises  of  restoration 


JOEL. 


A.  M.  cir.  3314. 

B.  C.  cir.  690. 

Ol.  cir.  XXII.  3. 

Numje  Pompilii, 

R.  Roman., 

cir.  annum  26. 


that  I  1  will  pour  out  my  Spirit 
upon  all  flesh  ;  ^  and  your  sons 
and  "  your  daughters  shall  pro- 
phesy, yoiu:  old  men  shall  dream 
dreams,  your  young  men  shall  see  visions : 

29  And  also  upon  '  the  servants  and  upon 
the  handmaids  in  those  days  will  I  pour  oat 
my  Spirit. 

30  And  "  I  will  show  wonders  in  the  heavens 
and  in  the  eartli,  blood,  and  fire,  and  pillars  of 
smoke. 

<!  Zech.  xii.  10;  John  rii.  39. 'Isa.  liv.  13. "Acts  xxi. 

9. '  1  Cor.  xii.  13  ;  Gal.  iii.  28  ;  Col.  iii.  11. »  Matt.  xxiv. 

29;  Mark  xiii.  24;    Luke  xxi.  11,  25. "Verse  10;    Isaiah 

xiii.  9,  10  ;  chap.  iii.  1,  15;  Matthew  xxiv.  29;  Mark   xiii.  24; 

guages  of  almost  all  the  people  of  the  earth ;  which 
intimated  that  these  were  the  first-fruits  of  the  con- 
version of  all  the  nations  of  the  world.  For  there  was 
scarcely  a  tongue  in  the  universe  that  was  not  to  be 
found  among  the  Parthians,  Medes,  Elamites,  Mesopo- 
tamians,  Jews,  Cappadocians,  people  of  Pontus,  of 
Asia,  Phrygia,  Pamphylia,  Egypt,  Libya,  Cyrene, 
Rome,  Crete,  and  Arabia,  who  were  residents  at  Jeru- 
salem at  that  time ;  and  on  whom  this  mighty  gift  was 
poured  out,  each  hearing  and  apprehending  the  truths 
of  the  Gospel,  in  his  own  language  wherein  he  was 
born.  Thus  we  have  Divine  authority  for  saying,  that 
was  the  fulfilment  of  this  prophecy  by  Joel.  And  the 
mighty  and  rapid  spread  of  the  Gospel  of  Christ  in  the 
present  day,  by  means  of  the  translation  of  the  Scrip- 
tures into  almost  all  the  regular  languages  of  the  world, 
and  the  sending  missionaries  to  all  nations,  who  preach 
the  Gospel  in  those  tongues,  are  farther  proofs  that  the 
great  promise  is  in  the  fullest  progress  to  be  speedily 
fulfilled,  even  in  the  utmost  sense  of  the  words. 

Your  sons  and  your  daughters  shall  prophesy]  Shall 
preach — exhort,  pray,  and  instruct,  so  as  to  benefit  the 
Church. 

Your  old  men  shall  dream  dreams']  Have  my  will 
represented  to  them  in  this  way,  as  the  others  by  direct 
inspiration. 

Your  young  men  shall  see  visions]  Have  true  rep- 
resentations of  Divine  things  made  upon  their  imagi- 
nations by  the  power  of  God  ;  that  they  shall  have  as 
full  an  evidence  of  them  as  they  could  have  of  any 
thing  that  came  to  the  inind  through  the  medium  of 
the  :e:ites. ' 

Verse  29.  And  also  upon  the  servants  and  upon  the 
handmaids]  The  gifts  of  teaching  and  instructing  men 
shall  not  be  restricted  to  any  one  class  or  order  of 
people.  He  shall  call  and  qualify  the  men  of  his  own 
choice ;  and  shall  take  such  out  of  all  ranks,  orders, 
degrees,  and  offices  in  society.  And  he  will  pour  out 
his  Spirit  upon  them  ;  and  they  shall  be  endowed  with 
all  the  gifts  and  graces  necessary  to  convert  sinners, 
and  ouild  up  the  Church  of  Christ  on  its  most  holy 
faith. 

And  this  God  has  done,  and  is  still  doing.  He  left 
the  line  of  Aaron,  and  took  his  apostles  indiscriminately 
from  any  tribe.  He  passed  by  the  regular  order  of 
666 


and  prosperity. 
The  sun  shall  be  turned 


3 1    '  The  sun  shall  be  turned  a.  M;  ">■•  3314. 

,     ,  ,     ,  .  B.  C.  cir.  690. 

into  darkness,  and  the  moon  into  oi.  cir.  xxii.  3. 
blood,    "before    the    great    and      iT^Roman!,"' 

Lord    "■■•  ^"^  ^- 


"  before 
the    terrible   day    of    the 
come. 

32  And  it  shall  come  to  pass,  that  ^whoso- 
ever shall  call  on  the  name  of  the  Lord  shall 
be  delivered  :  for  ^  in  Mount  Zion  and  in  Je- 
rusalem shall  be  deliverance,  as  the  Lord  hath 
said,  and  in  ^  the  remnant  whom  the  Lord 
shall  call. 


Luke  xxi.  25  ;  Rev.  vi.  12. "  Malachi  iv.  5. '  Romans 

X.  13. ylsa.  xlvi.  13;  lix.  20;    Obad.  17  ;  Romans  xi.  26. 

2  Isa.  xi.  11,  16  ;  Jer.  xxxi.  7 ;  Mic.  iv.  7  ;  v.  3,  7,  8  ;    Rom.  ix. 
27  ;  xi.  5,  7. 


the  priesthood,  and  the  public  schools  of  the  most  cele- 
brated doctors,  and  took  his  evangelists  from  among 
fishermen,  tent-makers,  and  even  the  Roman  tax-ga- 
therers. And  he,  lastly,  passed  by  the  Jewish  tribes, 
and  took  the  Gentile  converts,  and  made  them  preach- 
ers of  righteousness  to  the  inhabitants  of  the  whole 
earth.  The  same  practice  he  continues  to  the  present 
day  ;  yet  he  did  not  then  pass  by  a  man  brought  up  at 
the  feet  of  Gamaliel,  no  more  than  he  would  now  a 
man  brought  up  in  a  celebrated  seminary  of  learning. 
He  is  ever  free  to  use  his  oivti  gifts,  in  his  own  way  ; 
and  when  learning  is  sanctified,  by  being  devoted  to  the 
service  of  God,  and  the  possessor  is  humble  and  pious, 
and  has  those  natural  gifts  necessary  for  a  public 
teacher,  perhaps  we  might  safely  say,  God  would  in 
many  cases  prefer  such :  but  he  will  have  others,  as 
intimated  in  the  prophecy,  that  we  may  see  the  conver- 
sion of  men  is  not  by  human  might,  nor  power,  but  by 
the  Spirit  of  the  Lord  of  hosts.  The  learned  man  can 
do  nothing  without  his  Spirit ;  the  unlearned  must  have 
his  gifts  and  graces,  without  which  both  their  labours 
would  be  unprofitable  ;  and  thus  the  excellency  of  the 
power  is  of  God,  and  no  flesh  can  glory  in  his  presence. 
See  my  sermon  on  this  passage. 

Verse  30.  Wonders  in  the  heavens  and  in  the  earth] 
This  refers  to  those  dreadful  sights,  dreadful  portents, 
and  destructive  commotion,  by  which  the  Jewish  polity 
was  finally  overthrown,  and  the  Christian  religion  es- 
tablished in  the  Roman  empire.  See  how  our  Lord 
applies  this  prophecy.  Matt.  xxiv.  29,  and  the  parallel 
texts. 

Verse  31.  The  sun  shall  be  turned  into  darkness] 
The  Jewish  polity,  civU  and  ecclesiastical,  shall  be 
entirely  destroyed. 

Before  the  great  and  the  terrible  day  of  the  Lord 
come.]  In  the  taking  and  sacking  of  Jerusalem,  and 
burning  of  the  temple,  by  the  Romans,  under  Titus, 
the  son  of  Vespasian.  This  was,  perhaps,  the  greatest 
and  most  terrible  day  of  God's  vengeance  ever  shown 
to  the  world,  or  that  ever  will  be  shown,  till  the  great 
day  of  the  general  judgment.  For  a  full  view  of  this 
subject,  I  wish  to  refer  the  reader  to  the  notes  on 
Matt.  xxiv. 

Verse  32.  Whosoever  shall  call  on  the  name  of  the 
Lord]   nirr  Diya  Nip'  Itys  h^  col  asher  yikra  beshem 


Threatemngs  against 


CHAP.  III. 


idolatrous  nations. 


Yehovah,  "  All  who  shall  invoke  in  the  name  of  Je- 
hovah." That  Christ  is  the /eAoixiA.  here  mentioned 
ippears  plain  from  Rom.  x.  15,  where  the  reader  had 
better  consult  the  notes.  "  This  refers,"  says  Bp. 
Newcome,  "  to  the  safety  of  the  Christians  during  the 
Jewish  and  the  Roman  war."  It  may  :  but  it  has  a 
much  more  extensive  meaning,  as  the  use  of  it  by 
St.  Paul,  as  above,  evidently  shows.  Every  man 
who  invokes  Jehovah  for  mercy  and  salvation  Ay  or  in 
the  name,  JESUS — that  very  name  given  under  heaven 
among  men  for  this  purpose — shall  be  saved.  Nor  is 
there  salvation  in  any  other ;  and  those  who  reject 
kim  had  better  lay  these  things  to  heart  before  it  be 
too  late. 


For  in  Mount  Zion  and  in  Jerusalem]  Our  blessed 
Lord  first  began  to  preach  the  Gospel  in  Mount  Zion, 
in  the  temple,  and  throughout  Jerusalem.  There  he 
formed  his  Church,  and  thence  he  sent  his  apostles 
and  evangelists  to  every  part  of  the  globe  :  "  Go  ye 
into  all  the  world,  and  preach  the  Gospel  to  every 
creature."  Of  the  Jews  there  was  but  a  remnant,  a 
very  small  number,  that  received  the  doctrine  of  the 
Gospel,  here  termed  the  remnant  that  the  Lord  should 
call  ;  Nip  kore,  tohom  he  calleth.  Many  were  called 
who  would  not  obey  :  but  those  who  obeyed  the  call 
were  saved ;  and  still  he  delivers  those  who  call  upon 
him ;  and  he  is  still  calling  on  men  to  come  to  hira 
that  they  may  be  saved. 


CHAPTER  in. 

The  prophecy  in  this  chapter  is  thought  by  some  to  relate  to  the  latter  times  of  the  world,  when  God  shall 
finally  deliver  his  people  from  all  their  adversaries  ;  and  it  must  be  confessed,  that  the  figures  employed  are 
so  lofty  as  to  render  it  impossible  to  restrain  the  tvhole  of  their  import  to  any  events  prior  to  the  com- 
mencement of  the  Christian  era.  The  whole  prophecy  is  delivered  in  a  very  beautiful  strain  of  poetry  :  but 
what  particular  events  are  referred  to  is  at  present  very  uncertain,  1—21. 

A.M.  cir.  3314. 

B.  C.  cir.  690. 

01.  cir.  XXII.  3. 

NumaB  Porapilii, 

R.  Roman., 

cir.  annum  26. 


T?OR,   behold,   "  in  those  days, 
and  in  that  time,  when  I  shall 
bring  again  the  captivity  of  Judah 
and  Jerusalem, 
2   ''  I  will  also  gather  all  nations,  and  will  bring 


"  Jer.  ixz.  3  ;  Ezek.  jcxxviii.  14. 'Zech.  xiv.  2,  3,4. 


NOTES  ON  CHAP.  III. 

Verse  1 .  For,  behold,  in  those  days]  According  to 
the  preceding  prophecy,  these  days  should  refer  to 
Gospel  times,  or  to  such  as  should  immediately  precede 
them.  But  this  is  a  part  of  the  prophecy  which  is 
difficult  to  be  understood.  .\11  interpreters  are  at 
variance  upon  it ;  some  applying  its  principal  parts  to 
Cambyscs  ;  his  unfortunate  expedition  to  Egypt ;  the 
destruction  of  fifty  thousand  of  his  troops  (by  the  mov- 
ing pillars  of  sand)  whom  he  had  sent  across  the  desert 
to  plunder  the  rich  temple  of  Jupiter  Amnion  ;  his  re- 
turn to  Judea,  and  dying  of  a  wound  which  he  receiv- 
ed from  his  own  sword,  in  mounting  his  horse,  which 
happened  at  Ecbatane,  at  the  foot  of  Mount  Carmel. 
On  which  his  army,  composed  of  different  nations, 
seeing  themselves  without  a  head,  fell  out,  and  fought 
against  each  other,  till  the  whole  were  destroyed. 
And  this  is  supposed  to  be  what  Ezekiel  means  by 
Gog  and  Magog,  and  the  destruction  of  the  former. 
See  Ezek.  xxxviii.  and  xxsix. 

Others  apply  this  to  the  victories  gained  by  the 
Maccabees,  and  to  the  destruction  brought  upon  the 
enemies  of  their  country  ;  while  several  consider  the 
whole  as  a  figurative  prediction  of  the  success  of  the 
Gospel  among  the  nations  of  the  earth.  It  may  refer 
to  those  times  in  which  the  Jews  shall  be  brought  in 
with  the  fulness  of  the  Gentiles,  and  be  re-established 
in  their  own  land.  Or  there  may  be  portions  in  this 
prophecy  that  refer  to  all  the  events  ;  and  to  others 
that  have  not  fallen  yet  within  the  range  of  human 


them  down  into  "'the  valley  of  Jeho-  -^u^'a  "^"^  2^'*- 

-  b.  C  cir.  090. 

shaphat,  and  ''  will  plead  with  them  01.  cir.  xxii.  3. 

,  c  1  1  /•  1       •      Numae  Pompilii, 

there  tor  mypeopleand/or  my  hen-       r.  Roman., 
tage  Israel,  whom  they  have  scat-    "^^"""■"^S- 
tered  among  the  nations,  and  parted  my  land. 


'  2  Chron.  xx.  26 ;  ver.  42.- 


tJIsa.  Ixvi.  J6;  Ezek.  xxxviii.  22. 


conjecture,  and  will  be  only  known  when  the  time  of 
fulfilment  shall  take  place.  In  this  painful  uncertain- 
ty, rendered  still  more  so  by  the  discordant  opinions 
of  many  wise  and  learned  men,  it  appears  to  be  my 
province,  as  I  have  nothing  in  the  form  of  a  new 
conjecture  to  offer,  to  confine  myself  to  an  explana- 
tion of  the  phraseology  of  the  chapter  ;  and  then 
leave  the  reader  to  apply  it  as  may  seem  best  to  his 
own  judgment. 

/  shall  bring  again  the  captivity  of  Judah  and 
Jerusalem]  This  may  refer  to  the  return  from  the 
Babylonish  captivity ;  extending  also  to  the  restora- 
tion of  Israel,  or  the  ten  tribes. 

Verse  2.  The  valley  of  Jehoshaphat]  There  is  no 
such  valley  in  the  land  of  Judea  ;  and  hence  the 
word  must  be  symbolical.  It  signifies  the  judgment 
of  God,  or  Jehovah  judgcth  ;  and  may  mean  some 
place  (as  Bp.  Newcome  imagines)  where  Nebuchad- 
nezzar should  gain  a  great  battle,  which  would  utterly 
discomfit  the  ancient  enemies  of  the  Jews,  and  re- 
semble the  victor)'  which  Jehoshaphat  gained  over 
the  Ammonites,  Moabitcs,  and  Edomites,  2  Chron. 
XX.  2-2-26. 

And  parted  my  land]  The  above  nations  had 
frequently  entered  into  the  territories  of  Israel  ;  and 
divided  among  themselves  the  lands  they  had  thus 
overrun. 

While  the  Jews  were  in  captivity,  much  of  the 
land  of  Israel  was  seized  on,  and  occupied  by  the 
Philistines,  and  other  nations  that  bordered  on  Judea. 
667 


Threatenings  against 


JOEL. 


idolatrous  nations. 


A.  M.  cir.  3314.      3   ^■^-^^  [hev  have  *  cast  lots  for 

B.  C.  cir.  690.  •' 

01.  cir.  XXII.  3.  my  people  ;  and  have   given    a 

Numee  Pompilii,    ,  r  i       i    .  1  i  1  ■  1 

R.  Roman.,      Doy  lor  a  harlot,  and    sold  a  girl 

cir.  annum  26.      f^j.  ^-^^g^  ^j^^^^  jj^gy  j^jgj^j  Jj.-jJ._ 

4  Yea,  and  what  have  ye  to  do  with  me,  ^  0 
Tyre,  and  Zidon,  and  all  the  coasts  of  Pales- 
tine ?  e  will  ye  render  me  a  recompense  ?  and 
if  ye  recompense  me,  swiftly  and  speedily  will 
I  return  your  recompense  upon  your  own 
head ; 

5  Because  ye  have  taken  my  silver  and  my 
gold,  and  have  carried  into  your  temples  my 
goodly  ^  pleasant  things  : 

6  The  children  also  of  Judah  and  the  chil- 
dren of  Jerusalem  have  ye  sold  unto  '  the  Gre- 
cians, that  ye  might  remove  them  far  from 
their  border. 

7  Behold,  ''  I  will  raise  them  out  of  the  place 
whither  ye  have  sold  them,  and  will  return 
your  recompense  upon  your  own  head  : 

8  And  I  will  sell  your  sons  and  your  daugh- 


«Obad.  11 ;  Nah.  iii.  10. f  Amos  i.  6,  9. sEzek.  xxv. 

15,  16,  17. 'Heb.  desirable;  Dan.  xi.  38. '  Heb.  the  sons 

of  the  Grecians. ^  Isa.    xliii.  5,  6  ;     xlix.  12  ;   Jer.  xxiii.    8. 

'Ezek.  xxiii.  42. "Jev.    vi.  20. "See  Isa.  viii.   9,  10; 

Jer.  xlvi.  3,  4;  Ezek.  xxxviii.  7. ^Heb.  sanctify. 


Verse  3.  Have  given  a  hoy  for  a  harlot]  To  such 
wretched  circumstances  were  the  poor  Jews  reduced 
in  their  captivity,  that  their  children  were  sold  by 
their  oppressors ;  and  both  males  and  females  used 
iori\telasest  purposes.  And  they  were  often  bartered  for 
the  necessaries  or  luxuries  of  life.  Or  this  may  refer 
to  the  issue  of  the  Chaldean  war  in  Judea,  where  the 
captives  were  divided  among  the  victors.  And  being 
set  in  companies,  they  cast  lots  for  them :  and  those 
to  whom  they  fell  sold  them  for  various  purposes  ; 
the  boys  to  be  slaves  and  catamites,  the  girls  to  be 
prostitutes ;  and  in  return  for  them  they  got  wine  and 
such  things.     I  think  this  is  the  meaning  of  the  text. 

Veise  4.  What  have  ye  to  do  with  me]  Why  have 
the  Tyrians  and  Sidonians  joined  their  other  enemies 
to  oppress  my  people  ^  for  they  who  touch  my  people 
touch  me. 

Will  ye  render  me  a  recompense  .?]  Do  you  think 
by  this  to  avenge  j'ourselves  upon  the  Almighty  ?  to 
retahate  uoon  Ciod !  Proceed,  and  speedily  will  I  re- 
turn your  recompense  ;  I  will  retaliate. 

Verse  5.  Ye  have  taken  !ny  silver  and  my  gold] 
The  Chaldeans  had  spoiled  the  temple,  and  can-ied 
away  the  sacred  vessels,  and  put  them  in  the  temple 
of  their  own  god  in  Babylon. 

^'e^se  6.  Sold  unto  the  Grecians]  These  were  the 
descendants  of  Javan,  Gen.  x.  2—5.  And  with  them 
the  ryrian.s  trafReked,  Ezek.  xxvii.  19. 

That  ye  might  remove  them  far  from  their  border.] 
Intending  to  send  them  as  far  off  as  possible,  that  it 
might  be  impossible  for  them  to  get  back  to  reclaim 
the  land  of  which  you  had  dispossessed  them. 

Verse  7.  I  toil  I  raise  them]  I  shall  find  means  to 
668 


ters  into  the  hand  of  the  chil-  ■*■  M.  cir.  33U. 
dren  of  Judah,  and  they  shall  oi.'cir.  xxii.  3. 
sell  them  to  the  '  Sabeans,  to  "R.^Roman.,"' 
a  people  -far  off;  for  the  Lord  "■■■  ^■'"'■' a's- 
hath  spoken  it. 

9  "  Proclaim  ye  this  among  the  Gentiles  ; 
"  Prepare  war,  wake  up  the  mighty  men,  let 
all  the  men  of  war  draw  near ;  let  them 
come  up. 

10  P  Beat  yout  ploughshares  into  swords,  and 
your  1  pruning  hooks  into  spears :  "■  let  the 
weak  say,  I  aw  strong. 

1 1  '^  Assemble  yourselves,  and  come,  all  ye 
heathen,  and  gather  yourselves  together  round 
about :  thither  '  cause  "  thy  mighty  ones  to 
come  down,  O  Lord. 

1 2  Let  the  heathen  be  wakened,  '  and 
come  up  to  the  valley  of  Jehoshaphat :  for 
there  will  I  sit  to  ""  judge  all  the  heathen  round 
about. 

13"  Put  ye  in  the  sickle,  for  y  the  harvest  is 

P  See  Isa.  ii.  4 ;  Mic.  iv.  3. 9  Or,  scythes. f  Zech.  xii.  8. 

'Ver.  2. 'Or,  the  LORD  shall  bring  domi. »  Psa.  ciii. 

20;  Isa.  xiii.  3. '  Ver.  2. "Psa.  xcvi.  13  ;  xcviii.  9;   ex. 

6  ;  Isa.  ii.  4  ;  iii.  13  ;  Mic.  iv.  3. >  Matt.  xiii.  39 ;  Rev.  xiv. 

15,  18. y  Jer.  U.  33;  Hos.  vi.  11. 

bring  them  back  from  the  place  whither  ye  have  sold 
them,  and  they  shall  retaliate  upon  you  the  injuries 
they  have  sustained.  It  is  said  that  Alexander  and 
his  successors  set  at  liberty  many  Jews  that  h.ad  been 
sold  into  Greece.  And  it  is  likely  that  many  returned 
from  different  lands,  on  the  publication  of  the  edict 
of  Cyrus. — Newcome. 

Verse  8.  /  will  sell  your  sons]  When  Alexander 
took  Tyre,  he  reduced  into  slavery  all  the  lower  peo- 
ple, and  the  women.  ^ man,  lib.  ii.,  says  that  thirty 
thousand  of  them  were  sold.  Artaxerxes  Ochus  de- 
stroyed Sidon,  and  subdued  the  other  cities  of  Phceni- 
cia.  In  all  these  wars,  says  Calmet,  the  Jews,  who 
obeyed  the  Persians,  did  not  neglect  to  purchase 
Phoenician  slaves,  whom  they  sold  again  to  the  Sa- 
beans, or  Arabs. 

Verse  9.  Prepare  tvar]  Let  all  the  enemies  of  God 
and  of  his  people  join  together  ;  let  them  even  call 
all  the  tillers  of  the  ground  to  their  assistance,  instead 
of  labouring  in  the  field  ;  let  every  peasant  become  a 
soldier.  Let  them  turn  their  agricultural  implements 
into  offensive  iveapons,  so  that  the  weak,  being  well 
armed,  may  confidently  say,  /  am  strong :  yet,  when 
thus  collected  and  armed,  Jehovah  will  bring  down 
thy  /nighty  ones  ;  for  so  the  clause  in  ver.  1 1  should 
be  rendered. 

Verse  12.  Let  the  heathen  be  wakened]  The  heathen 
shall  be  weakened. 

The  valley  of  Jehoshaphat]  Any  place  where  God 
may  choose  to  display  his  judgments  against  his 
enemies. 

Verse  13.  Put  ye  in  the  sickle]  The  destruction  of 
his  enemies  is  represented  here  under  the  metaphor  of 


Judgments  threatened,  CHAP.   III. 

■*o*J;  "■■'■El'''  ripe:   come,  get   you  down;   for 

B.C.  cir.  690.        /  '.  =>       / 

01.  cir.  XXII.3.   the  'press  is  full,  the  lats  over- 

Numa;  Pompilii,    ^  r       i     •        •    i     j 

R.  Roman.,  fiow ;  for  their  wickediiess  IS  great. 
cir.  annum  26.  j^  Multitudes,  multitudes  in 
»  the  valley  of  ''  decision  :  for  '  the  day  of  the 
Lord  is  near  in  the  valley  of  decision. 

1 5  The  "^  sun  and  the  moon  shall  be  dark- 
ened, and  the  stars  shall  withdraw  their  shining. 

16  The  Lord  also  shall  ''  roar  out  of  Zion, 
and  utter  his  voice  from  Jerusalem  ;  and  ^  the 
heavens  and  the  earth  shall  shake  :  ^  but  the 
Lord  tuill  be  the  ''  hope  of  his  people,  and  the 
strength  of  the  children  of  Israel. 


and  mercies  promtsed 


'  Isa.  Ixiii.   3  ;   Lam.  i.    15  ;    Rev.  xiv.   19,  20. -^  Ver.   2. 

''  Or,  concision,  or  threshing. '  Chap.  ii.   1. ■■  Chap.  ii.  10, 

31. «Jer.  XXV.  30;  chap.    ii.  11;   Amos  i.  2. 'Hae.  ii. 

6. s  Isa.  Ii.     5,  6. **  Heb.    place  of  repair,    or    harbour. 

'  Chap.  ii.  27. 


reaping  down  the  harvest ;  and  of  gathering  the  grapes, 
and  treading  them  in  the  wine-presses. 

Verse  14.  Multitudes,  multitudes]  D'J^n  D'JOH 
hamonim,  hamonim,  crowds  upon  crowds,  in  the  valley 
of  decision,  or  eicisio7i :  the  same  as  the  valley  of 
Jehoshaphat,  the  place  where  God  is  to  execute  judg- 
ment on  his  enemies. 

Verse  15.  The  sun  and  the  moon  shall  be  darlicned] 
High  and  mighty  states  shall  be  eclipsed,  and  brought 
to  ruin,  and  the  stars — petty  states,  princes,  and  go- 
vernors— shall  withdraw  their  shining  ;  withhold  their 
influence  and  tribute  from  the  kingdoms  to  which  they 
have  belonged,  and  set  up  themselves  as  independent 
governors. 

Verse  16.  The  Lord  also  shall  roar  out  of  Zion] 
His  temple  and  worship  shall  he  re-established  there, 
and  he  will  thence  denounce  his  judgments  against 
the  nations.  "  The  heavens  and  the  earth  shall  shake." 
There  shall  be  great  commotions  in  powerful  empires 
and  their  dependencies  ;  but  in  all  these  things  his 
own  people  shall  be  unmoved,  for  God  shall  be  their 
hope  and  strength. 

Verse  17.  So  shall  ye  know]  By  the  judgments  I 
execute  on  your  enemies,  and  the  support  I  give  to 
yourselves,  that  I  am  the  all-conquering  Jehovah ; 
and  that  I  have  again  taken  up  my  residence  in  Jeru- 
salem. All  this  may  refer,  ultimately,  to  the  restora- 
tion of  the  Jews  to  their  own  land  ;  when  holiness  to 
the  Lord  shall  be  their  motto ;  and  no  strange  god, 
nor  impure  people,  shall  be  permitted  to  enter  the 
city,  or  even  pass  through  it ;  they  shall  have  neither 
civil  nor  religious  connections  with  any  who  do  not 
worship  the  true  God  in  spirit  and  in  truth.  This,  I 
think,  must  refer  to  Gospel  times.  It  is  a  promise  not 
yet  fulfilled. 

Verse  18.  In  that  day]  After  their  return  from 
their  captivities. 

The  mountains  shall  drop  down  new  wine]  A  poetic 
expression  for  great  fertility.  Happy  times  :  peace 
and  plenty.  The  vines  shall  grow  luxuriantly  on  the 
sides  of  the  mountains  ;  and  the  hills  shall  produce 
such  rich  pastures  that  the  flocks  shall  yield  abundance 
of  milk. 


17  So    'shall  ye  know  that  I  \^a '"  l^j,*- 

J  D.  \j.  Cir.  690. 

am  the  Lord  your  God  dwelling  01.  cir.  xxii  3. 

^.  ,,  1     1  Numaj  Pompilii, 

in   Zion,    "  my    holy   mountain  :       r.  Roman., 
then  shall  Jerusalem   be   '  holy,    "'''■  °"°""' ^"- 
and   there  shall   ■"  no  strangers    pass    through 
her  any  more. 

18  And  it  shall  come  to  pass  in  that  day, 
that  the  mountains  shall  "drop  down  new  wine, 
and  the  hills  shall  How  with  milk, "  and  all  the 
rivers  of  Judah  shall  ^  flow  with  waters,  and 
''  a  fountain  shall  come  forth  of  the  house  of 
the  Lord,  and  shall  water  '  the  valley  of 
Shiltim. 

k  Dan.  xi.  45  ;    Obad.  16  ;    Zech.  viii.  3. '  Heb.  hoUnett. 

» Isa.  XXXV.  8 ;   lii.  1  ;  Nah.  i.  15  ;   Zech.  .xiv.  21  ;    Rev.  ixi. 

27. °  Amos  ix.  13. °  Psa.  xxx.25. v  Heb.  go. 1  Psa. 

xlvi.  4 ;  Ezek.  xlvii.  1  ;  Zech.  xiv.  8  ;  Rev.  xxii.  1. '  Num. 

XXV.  1. 

And  all  the  rivers  of  Judah]  Far  from  being  gen- 
erally dry  ill  the  summer,  shall  have  their  channels 
always  full  of  water. 

And  a  fountain  shall  come  forth  of  the  house  of  the 
Lord]  See  the  account  of  the  typical  waters  in 
Ezekiel,  chap,  xlvii.,  to  which  this  seems  to  have  a 
reference  ;  at  least  the  subject  is  the  same,  and  seems 
to  point  out  the  grace  of  the  Gospel,  the  waters  of  sal- 
vation, that  shall  flow  from  Jerusalem,  and  water  the 
valley  of  Shittim.  Shittim  was  in  the  plains  of  Moab 
beyond  Jordan ;  Num.  xxxiii.  49  ;  Josh.  iii.  1 ;  but 
as  no  stream  of  water  could  flow  from  the  temple, 
pass  across  Jordan,  or  reach  this  plain,  the  valley  of 
Shittim  must  be  considered  symbolical,  as  the  valley 
of  Jehoshaphat.  But  as  Shittim  may  signify  thorns, 
it  may  figuratively  represent  the  most  uncultivated 
and  ferocious  inhabitants  of  the  earth  receiving  the 
Gospel  of  Christ,  and  being  civilized  and  saved  by  it. 
Wo  know  that  briers  and  thorns  are  emblems  of  baa 
men  ;  sec  Ezek.  ii.  6.  Thus  all  the  figures  in  this 
verse  will  point  out  the  happy  times  of  the  Gospel : 
the  mountains  shall  drop  down  new  wine ;  the  hills 
flow  with  mil/i ;  the  thorny  valleys  become  fertile,  &c. 
Similar  to  those  almost  parallel  words  of  the  prince 
of  poets  : — 

Mistaque  ridenti  colocasia  fundet  acantho. — 
Ipsae  lacte  domum  referent  destenta  capellae 
libera  :   nee  magnos  metuent  armenta  leones. — 
Molli  pauUatim  flavescet  campus  arista,  .. 

Incultisque  rubens  pendebit  sentibus  uva  : 
Et  durae  quercus  sudabunt  roscida  mella. 

ViRo.  Eel.  iv.  20. 

Unbidden  earth  shall  wreathing  ivy  bring. 
And  fragrant  herbs  the  promises  of  spring. 
The   goats   with   streaming   dugs   shall   homeward 

speed  ; 
And  lowing  herds,  secure  from  lions,  feed, 
l^nlabour'd  harvests  shall  the  fields  adorn. 
And  clustered  grapes  shall  grow  on  every  thorn  : 
The  knotted  oaks  shall  shotoers  of  honey  weep. 

Drydbn 
669 


Judgments  threatened, 


JOEL. 


and  mercies  promised 


A.  M.  cir.  3314. 

B.  C.  cir.  690. 
Ol.  Cir.  XXU,3. 
Numje  Pompilii, 

R.  Roman., 
cir.  annum  26. 


1 9  '  Egypt  sliall  be  a  desola- 
tion, and  '  Edom  shall  be  a 
desolate  wilderness,  for  the  vio- 
lence   against    the    children    of 

Judah,  because  they  have  shed  innocent  blood 

in  their  land. 

'Isa.  xix.  1,  &c. '  Jer.  xlix.  17  ;  Ezek.  xxv.  12,  13;  Amos 

i.  U  ;  Obad.  10. "Or,  abide. "Amos  ix.  15. "Isa.  iv. 

Verse  19.  Egypt  shall  be  a  desolation]  While 
peace,  plenty,  and  prosperity  of  every  kind,  shall  crown 
my  people,  all  their  enemies  shall  be  as  a  wilderness  ; 
and  those  who  have  used  violence  against  the  saints 
of  God,  and  shed  the  blood  of  innocents  (of  the  holy 
martyrs)  in  their  land,  when  they  had  political  poioer  ; 
these  and  all  such  shall  fall  under  the  just  judgments 
of  God. 

Verse  20.  But  Judah  shall  dwell  for  ever]  The 
true  Church  of  Christ  shall  be  supported,  while  all 
false  and  persecuting  Churches  shall  be  annihilated. 
The  promise  may  also  belong  to  the  full  and  final  res- 
toration of  the  Jews,  when  they  shall  dwell  at  Jerusa- 
lem as  a  distinct  people  professing  the  faith  of  our 
Lord  Jesus  Christ. 

Verse  21.  For  I  will  cleanse  their  blood]  'ITpJ  mi- 
670 


20    But    Judah    shall    "dwell  ^^,^1;"'-  l?X* 

B.  C.  cit  690. 

■^  for  ever,  and  Jerusalem  from  oi.  cir.  xxii.  3. 

Numae  Pompilii, 

generation  to  generation.  r.  Roman., 

21  For  I  will  -cleanse  their  "■-■ ''°""-°  ^- 
blood  that  I  have  not  cleansed :  "=  for  ^  the 
Lord  dwelleth  in  Zion. 

4. '  Ezek.  xlviii.  35 ;  ver.  17  ;  Rev.  xxi.  3. y  Or,  even  I 

the  LORD  that  dwelleth  in  Zion. 

keythi,  I  will  avenge  the  slaughter  and  martyrdom  of 
my  people,  which  I  have  not  yet  avenged.  Perse- 
cuting nations  and  persecuting  Churches  shall  all 
come,  sooner  or  later,  under  the  stroke  of  vindictive 
justice. 

For  the  Lord  dwelleth  in  Zion.]  He  shall  be  the 
life,  soul,  spirit,  and  defence  of  his  Church  for  ever. 

This  prophet,  who  has  many  things  similar  to 
Ezekiel,  ends  his  prophecy  nearly  in  the  same  way  : 

Ezekiel  says  of  the  glory  of  the  Church,  riDt?  niiT' 
Yehovah  shammah,  the  Lord  is  there. 

Joel  says,  [VX3  pw  mm  Yehovah  shochen  betsiyon, 
THE  Lord  dwelleth  in  Zion. 

Both  point  out  the  continued  indwelling  of  Christ 
among  his  people. 


INTRODUCTION   TO  THE  BOOK 


PROPHET      AMOS 


A  MOS,  the  third  of  the  minor  prophets,  was,  it  is  said,  of  the  httle  town  of  Tekoa,  in  tlie  tribe 
of  Judah,  about  four  leagues  southward  of  Jerusalem.  There  is  no  good  proof,  how- 
ever, that  he  was  a  native  of  this  place  ;  but  only  that  he  retired  thitiier  when  he  was  driven 
from  Beth-cl,  which  was  in  the  kingdom  of  the  ten  tribes.  It  is  ver}'  probable  that  he 
was  born  within  the  territories  of  Israel,  and  that  his  mission  was  directed  principally  to  this 
kingdom. 

As  he  was  prophesying  in  Beth-el,  where  the  golden  calves  were,  in  the  reign  of  Jero- 
boam the  second,  about  the  year  of  the  world  .3217  ;  before  the  birth  of  Jesus  Christ,  783; 
before  the  vulgar  era,  787  ;  Amaziah,  the  high  priest  of  Beth-el,  accused  him  before  King 
Jeroboam,  saying,  "  Amos  hath  conspired  against  thee  in  the  midst  of  the  house  of  Israel :  the 
land  is  not  able  to  bear  all  his  words.  For  thus  Amos  saith,  Jeroboam  shall  die  by  the 
sword,  and  Israel  shall  surely  be  led  away  captive  out  of  their  own  land."  Amaziah  said 
therefore  unto  Amos,  "  O  thou  seer,  go,  flee  thee  away  into  the  land  of  Judah,  and  there  eat 
bread,  and  prophesy  there  :  but  prophesy  not  again  any  more  at  Beth-el ;  for  it  is  the  king's 
chapel,  and  it  is  the  king's  court." 

Amos  answered  Amaziah,  "  I  was  no  prophet,  neither  was  I  a  prophet's  son  ;  but  I  was  a 
herdman,  and  a  gatherer  of  sycamore  fruit.  And  the  Lord  took  me  as  I  followed  the  flock ; 
and  the  Lord  said  unto  me.  Go,  prophesy  unto  my  people  Israel.  Now,  therefore,  hear  thou 
the  word  of  the  Lord ;  Thou  sayest.  Prophesy  not  against  Israel,  and  drop  not  thy  word 
against  the  house  of  Isaac.  Therefore  thus  saith  the  Lord,  Thy  wife  shall  be  a  harlot  in 
the  city,  and  thy  sons  and  thy  daughters  shall  fall  by  the  sword,  and  thy  land  shall  be  divided 
by  line  ;  and  thou  shall  die  in  a  polluted  land,  and  Israel  shall  surely  go  into  captivity  forth  of 
his  land." 

After  this  the  prophet  retired  into  the  kingdom  of  Judah,  and  dwelt  in  the  town  of  Tekoa, 
where  he  continued  to  prophesy.  He  complains  in  many  places  of  the  violence  offered  him 
by  endeavouring  to  oblige  him  to  silence,  and  bitterly  exclaims  against  the  disorders  of 
Israel. 

He  began  to  prophesy  the  second  year  before  the  earthquake,  which  happened  in  the  reign 
of  King  Uzziah  ;  and  which  Josephus,  with  most  of  the  ancient  and  modern  commentators, 
refers  to  this  prince's  usurpation  of  the  priest's  office,  when  he  attempted  to  offer  incense  to 
the  Lord. 

The  first  of  his  prophecies,  in  order  of  time,  are  those  of  the  seventh  chapter.  The  others 
he  pronounced  in  the  town  of  Tekoa,  whither  he  retired.  His  two  first  chapters  are  against 
Damascus,  the  Philistines,  Tyrians,  Edomites,  Ammonites,  Moabites,  the  kingdom  of  Judah, 
and  that  of  the  ten  tribes.  The  evils  with  which  he  threatens  them  refer  to  the  times  of 
Shalmaneser,  Tiglath-pileser,  Sennacherib,  and  Nebuchadnezzar,  who  did  so  much  mischief 
to  these  provinces,  and  at  last  led  the  Israelites  into  captivity. 

He  foretold  the  misfortunes  into  which  the  kingdom  of  Israel  should  fall  after  the  death  of 

671 


INTRODUCTION  TO  THE  BOOK  OF  AMOS. 

Jeroboam  the  Second,  who  was  then  living.  He  foretold  the  death  of  King  Zechariah ;  the 
invasion  of  the  lands  belonging  to  Israel  by  Pul  and  Tiglath-pileser,  kings  of  Assyria  ;  and  speaks 
of  the  captivity  of  the  ten  tribes,  and  of  their  return  into  their  own  country.  He  makes 
sharp  invectives  against  the  sins  of  Israel ;  against  their  effeminacy  and  avarice,  their  harsh- 
ness to  the  poor,  the  splendour  of  their  buildings,  and  the  delicacy  of  their  tables.  He  re- 
proves the  people  of  Israel  for  going  to  Beth-el,  Dan,  Gilgal,  and  Beer-sheba,  which  were  the  most 
famous  pilgrimages  of  the  country ;  and  for  swearing  by  the  gods  of  these  places. 

The  time  and  manner  of  his  death  are  not  known.  Some  old  authors  relate  that  Amaziah, 
priest  of  Beth-el,  whom  we  have  spoken  of,  provoked  by  the  discourses  of  the  prophet,  had 
his  teeth  broken  in  order  to  silence  him.  Others  say  that  Hosea,  or  Uzziah,  the  son  of 
Amaziah,  struck  him  with  a  stake  upon  the  temples,  and  knocked  him  down,  and  almost 
killed  him  ;  that  in  this  condition  he  was  carried  to  Tekoa,  where  he  died,  and  was  buried 
with  his  fathers.  This  is  the  account  these  authors  give  us.  On  the  contrary,  it  is  the 
opinion  of  others,  that  he  prophesied  a  long  time  at  Tekoa  after  the  adventure  he  had  with 
Amaziah  :  and  the  prophet  taking  no  notice  of  the  ill  treatment  which  he  is  said  to  have  receiv- 
ed from  Uzziah,  his  silence  is  no  argument  that  he  suffered  nothing  from  him. 

St.  Jerome  observes,  that  there  is  nothing  great  and  subhme  in  the  style  of  Amos.  He 
applies  these  words  of  St.  Paul  to  him,  rude  in  speech,  though  not  in  knowledge.  He  says 
farther,  that  as  every  one  chooses  to  speak  of  his  own  art,  Amos  generally  makes  use  of 
comparisons  taken  from  the  country  life  wherein  he  had  been  brought  up.  St.  Austin  shows 
that  there  was  a  certain  kind  of  eloquence  in  the  sacred  writers,  directed  by  the  spirit  of 
wisdom,  and  so  proportioned  to  the  nature  of  the  things  they  treated  of,  that  even  they  who  ac- 
cuse them  of  rusticity  and  unpoliteness  in  their  way  of  writing,  could  not  choose  a  style  more 
suitable,  were  they  to  have  spoken  on  the  same  subject,  to  the  same  persons,  and  in  the 
same  circumstances. 

Bishop  Lowth  is  not  satisfied  with  the  judgment  of  St.  Jerome.  His  authority,  says  the 
learned  prelate,  has  occasioned  many  commentators  to  represent  this  prophet  as  entirely  rude, 
void  of  eloquence,  and  wanting  in  all  the  embellishments  of  style ;  whereas  any  one  who 
reads  him  with  due  attention  will  find  him,  though  a  herdsman,  not  a  whit  behind  the  very 
chiefest  prophets  ;  almost  equal  to  the  greatest  in  the  loftiness  of  his  sentiments  ;  and  not 
inferior  to  any  in  the  splendour  of  his  diction,  and  the  elegance  of  his  composition.  And  it 
is  well  observed,  that  the  same  heavenly  Spirit  which  inspired  Isaiah  and  Daniel  in  the  palace, 
inspired  David  and  Amos  in  their  shepherds'  tents  ;  always  choosing  proper  interpreters  of  his 
will,  and  sometimes  perfecting  praise  even  out  of  the  mouths  of  babes  :  at  one  time  using  the 
eloquence  of  some  ;  at  another,  making  others  eloquent  to  subserve  his  great  purposes. 
See  Caimet  and  Dodd. 

Archbishop  Newcome  speaks  also  justly  of  this  prophet :  "  Amos  borrows  many  images 
from  the  scenes  in  which  he  was  engaged  ;  but  he  introduces  them  with  skill,  and  gives  them 
tone  and  dignity  by  the  eloquence  and  grandeur  of  his  manner.  We  shall  find  in  him  many 
affecting  and  pathetic,  many  elegant  and  sublime,  passages.  No  prophet  has  more  magnifi- 
cently described  the  Deity ;  or  more  gravely  rebuked  the  luxurious  :  or  reproved  injustice 
and  oppression  with  greater  warmth,  and  a  more  generous  indignation.  He  is  a  prophet  on 
whose  model  a  preacher  may  safely  form  his  style  and  manner  in  luxurious  and  profligate 
times." 

672 


THE    BOOK 


PROPHET     AMOS. 


Chronological  Notes  relative  to  this  Book. 

Year  from  the  Creaiion,  according  to  Archbisop  Usher,  3217. — Year  of  the  Julian  Period,  3927. — Year  since 
the  Flood,  1561. — Year  from  the  foundation  of  Solomon's  temple,  325. — Year  since  the  division  of 
Solomon's  monarchy  into  the  kingdoms  of  Israel  and  Judah,  188. — Year  since  the  first  Olympic  games 
were  celebrated  in  Elis  by  the  Idaei  Dactyli,  667. — Year  since  the  restoration  of  the  Olympic  games  at 
Elis  by  Lycurgus,  Iphitus,  and  Cleosthenes,  97. — Year  before  the  conquest  of  Coroebus  at  Olympia,  vul- 
garly called  the  first  Olympiad,  11. — Year  before  the  building  of  Rome,  according  to  the  Varronian 
computation,  34. — Year  before  the  birth  of  Christ,  783. — Year  before  the  vulgar  era  of  Christ's  nativity, 
787. — Cycle  of  the  Sun,  7. — Cycle  of  the  Moon,  13. — Twenty-eighth  and  last  year  of  Caranus,  the  founder 
of  the  kingdom  of  Macedon. — Twenty-third  year  of  Nicander,  king  of  Lacedaemon,  of  the  family  of  the 
Proclidie. — Twenty-seventh  year  of  Alcamenes,  king  of  Lacedeemon,  of  the  family  of  the  Eurysthenidse. — 
Eleventh  year  of  Ardysus,  king  of  Lydia. — Eleventh  year  of  Agamestor,  perpetual  archon  of  the  Athenians. 
— Tenth  year  of  Amulius  Sylvius,  king  of  the  Albans. — Fifth  year  of  Telestus,  monarch  of  Corinth. — 
Sixth  year  of  Sosarmus,  king  of  the  Medes,  according  to  some  chronologers. — Thirty-ninth  year  of  Jeroboam 
II.,  king  of  Israel. — Twenty-fourth  year  of  Uzziah,  king  of  Judah. 


CHAPTER  I. 


This  chapter  denounces  judgments  against  the  nations  bordering  on  Palestine,  enemies  to  the  Jews,  viz.,  the 
Syrians,  1-5;  Philistines,  6-8;  Tyrians,  9,  10;  Edomiles,  11,  12;  and  Ammonites,  13-15.  The 
same  judgments  were  predicted  hy  other  prophets,  and  fulfilled,  partly  by  the  kings  of  Assyria,  and  partly 
by  those  of  Babylon  ;  though,  lihc  many  other  prophecies,  they  had  their  accomplishment  by  degrees,  and  at 
different  periods.  The  prophecy  against  the  Syrians,  whose  capital  teas  Damascus,  was  fulfilled  by  Tig- 
lath-pileser,  king  of  Assyria  ;  see  2  Kings  xvi.  9.  The  prophecy  against  Gaza  of  the  Philistines  was 
accomplished  by  Hezekiah,  2  Kings  xviii.  8  ;  by  Pharaoh,  Jer.  xlvii.  1  ;  and  by  Alexander  the  Oreal  ;  see 
Quintius  Curtius,  lib.  iv.  c.  6.  The  prophecy  against  Ashdod  was  fulfilled  by  Uzziah,  2  Chron.  xxvi.  6  ; 
and  that  against  Ashkelon  by  Pharaoh,  Jer.  xlvii.  5.  All  Syria  was  also  subdued  by  Pharaoh-necho ;  and  again 
by  Nebuchadnezzar,  who  also  took  Tyre,  as  did  afterwards  Alexander.  Nebuchadnezzar  also  subdued  the 
Edomiles,  Jer.  xxv.  9,  21,  and  x.xvii.  3,  6.  Judas  Maccabeus  routed  the  remains  of  them,  1  Mace.  v.  3  ; 
and  Hyrcanus  brought  them  under  entire  subjection.  The  Ammonites  were  likewise  conquered  by  Nebu- 
chadnezzar. The  earthquake,  which  the  prophet  takes  for  his  era,  is  perhaps  referred  to  in  Zech.  xiv.  5, 
and  also  in  Isa.  v.  25.    Josephus  ascnie*  it  to  UzziaVs  invasion  of  the  priestly  office;  see  2  Chron.  xxvi.  16. 


''i.^U  ""■  ^^l'^-  THE   words   of  Amos,    » who 

B.  C.  cir.  787.        J_ 

Ante  U.  C.  34.  was  anioiig  the  herdmen  of 

RAiban™'    '' TekoB,    which    he    saw    con- 

cir.  annum  10. 


ceriiing  Israel   "  in   the   days   of 


»  Chap.  vii.  14. '>2  Sam.  xiv.  2  ;  2  Chron.  xx.  20. 

NOTES   ON  CHAP.  I. 
A''erse  1.    The  words  of  Amos]     This   person  and 
the  father  of  Isaiah,  though  named  alike  in  our  trana- 


Uzziali    king   of  Judah,    and   in  *b.'^C  dr  78r ' 

the  days  of  <■  Jeroboam  the   son  Ante  U.  C.  34. 

-                         .      ,          ,  Amulu  Sylvn, 

01   Joasli    king    ot     Israel,    two  r.  Aiban., 

years  before  the  '  earthquake.  annum ^ 


'  Hos.  i.  1. <l  Chap,  vii,  10. «  Zech.  xiv.  5. 


lation,  were  as  different  in  their  names  as  in  their 
persons.  The  father  of  Isaiah,  ]'nN  Amots ;  the  pro- 
phet before  us,  DID;'  Amos.  The  first,  aleph,  mem,  vau, 


Yoj..  IV.  (     43     )  673 


Threatemngs  against 


Ante  u.  c.  34.    f  roar  from    Zion,  and   utter  his 

Amulii  Sylvii,  •  c  t  i  j    »i 

R.  Aiban.,       voice  Irom   Jerusalem;  and  the 
cir.  annum  10.    habitations  of  the  shepherds  shall 
mourn,  and  the  top  of  ?  Carmel  shall  wither. 

3  Thus  saith  the  Lord  ;  For  three  transgres- 
sions of  ''  Damascus.  '  and  for  four,  I  will  not 
''  turn  away  the  punishment  thereof ;  '  because 
they  have  threshed  Gilead  with  threshing  in- 
struments of  iron : 


AMOS.  the  Syrians 

4  ■"  But  I  will  send  a  fire  into  ^^M.  dr.  3217 
the  house  of  Hazael,  which  shall    Ante  u.  c.  34. 

J  ..11  r     -n  Amulii  Sylvii, 

devour    the    palaces     of    Ben-       R.  Aiban., 

hadad.  cir.  annum  10. 

5  I  will  break  also  the  °  bar  of  Damascus, 
and  cut  off  the  inhabitant  from  °  the  plain  of 
Aven,  and  him  that  holdeth  the  sceptre  from 
p  the  house  of  Eden  :  and  i  the  people  of 
Syria  shall  go  into  captivity  '  unto  Kir,  saith 
the  Lord. 


fJer 

XXV 

30 

;   Joel  iii. 

16.— 

— e  I  Sam 

XXV.  2 

;   Isa. 

xxxiii. 

9 

>> 

Isa. 

Vlll. 

4  ;  xvii.  1 

;  Jer 

xlix.  23 ; 

Zech. 

ix.  1.— 

—■Or, 

yea,  for 

four 

. 

-^  Or,  convert  it, 

or  let  it  be 

quiet : 

and  so 

verse 

6 

&c. 

tsaddi ;  the  second,  ain,  mem,  van,  samech.   For  some 
account  of  this  prophet  see  the  introduction. 

Among  the  herdmen]  He  seems  to  have  been  among 
the  very  lowest  orders  of  life,  a  herdsman,  one  who 
tended  the  flocks  of  others  in  the  open  fields,  and  a 
gatherer  of  sycamore  fruit.  Of  whatever  species  this 
was,  whether  a  kind  of  fig,  it  is  evident  that  it  was 
wild  fruit ;  and  he  probably  collected  it  for  his  own 
subsistence,  or  to  dispose  of  either  for  the  service  of 
his  employer,  or  to  increase  his  scanty  wages. 

Before  the  earthquake.']  Probably  the  same  as 
that  referred  to  Zech.  xiv.  5,  if  ty^'in  haraash  do  not 
mean  some  popular  tumult. 

Verse  2.  The  Lord  will  roar  from  Zion]  It  is  a 
pity  that  our  translators  had  not  followed  the  hemis- 
tich form  of  the  Hebrew  ; — 

Jehovah  from  Zion  shall  roar, 

And  from  Jerusalem  shall  give  forth  his  voice  ; 

And  the  pleasant  dwellings  of  the  shepherds  shall 
mourn. 

And  the  top  of  mount  Carmel  shall  vpither. 

Carmel  was  a  very  fruitful  mountain  in  the  tribe  of 
Judah,  Josh.  xv.  55  ;  Isa.  xxxv.  2. 

This  introduction  was  natural  in  the  mouth  of  a 
herdsman  who  was  famihar  with  the  roaring  of  lions, 
the  bellowing  of  bulls,  and  the  lowing  of  kine.  The 
roaring  of  the  lion  in  the  forest  is  one  of  the  most  ter- 
rific sounds  in  nature  ;  when  near,  it  strikes  terror 
into  the  heart  both  of  man  and  beast. 

Verse  3.  For  three  transgressions  of  Damascus, 
and  for  four]  These  expressions  of  three  and /owr, 
so  often  repeated  in  this  chapter,  mean  repetition,  abun- 
dance, and  any  thing  that  goes  towards  excess.  Very, 
very  toceziingly ;  and  so  it  was  used  among  the  an- 
cient Greek  and  Latin  poets.  See  the  passionate  ex- 
clamation of  Ulysses,  in  the  storm,  Odyss.,  lib.  v.,  ver. 
306. — 

Tpig  /iaKapei  Aavaoi  nai  rerpaKic,  ol  tot' oXovto 

TpoiT)  cv  evpmj,  xaptv  KTpeiSriai  (pepovre^. 

"  Thrice  happy  Greeks  !   and  four  times  who  were 
slain 
In  Atreus'  cause,  upon  the  Trojan  plain." 

Which  words  Virgil  translates,  and  puts  in  the  mouth 
of  his  hero  in  similar  circumstances,  ^n.  i.  93. 
T^xtemplo  .^Eneee  solvuntur  frigore  membra  : 
Ingemit ;  et,  duplicis  tendons  ad  sidera  palraas, 
674 


'2  Kingsi.  33  ;  xiii.  7. "Jer.  xvii.  27 ;   xlix.  27  ;   verse 

7,  10,  12;    chap,  ii.2,5. "Jer.  li.  30;    Lam.  ii.  9. oQi, 

Bikath-aven. P  Or,  Beth-eden. ■)  Fulfilled,  2  Kings  xvi.  9. 

■■  Chap.  ix.  7. 

Talia  voce  refert :   O  terque  qtiaterque  heati ! 
Quels  ante  ora  patrumTrojae  sub  mcenibus  altis 
Contigit  oppetere. 

"  Struck  with  unusual  fright,  the  Trojan  chief 
With  lifted  hands  and  eyes  invokes  relief. 
.And  thrice,  and  four  times  happy  those,  he  cried. 
That  under  Ilion's  walls  before  their  parents  died." 

Dbyden. 
On  the  words,  O  terque  quaterque,  Servius  makes 
this  remark,  "  Hoc  est  sa:pius ;  finitus  numerous  pro 
infinite."  "  O  thrice  and  four  times,  that  is,  very 
often,  a  finite  number  for  an  infinite."  Other  poets 
use  the  same  form  of  expression.  So  Seneca  in  Hip- 
polyt.,  Act.  ii.  694. 

O  ter  quaterque  prospero  fato  dati, 
Quos  hausit,  et  peremit,  et  leto  dedit 
Odium  dolusque ! 
"  O  thrice  and  four  times  happy  were  the  men 
Whom  hate  devoured,  and  fraud,  hard  pressing  on, 
Gave  as  a  prey  to  death." 

And  so  the  ancient  oracle  quoted  by  Pausanias, 
Achaic,  lib.  vii.,  c.  6:  Tptc  /iOKapec  kcivoi  koi 
TerpaKi;  avdpeg  eaovrai  ;  "  Those  men  shall  be  thrice 
a.nd  four  times  happy." 

These  quotations  are  sufficient  to  show  that  this 
form  of  speech  is  neither  unfrequent  nor  inelegant, 
being  employed  by  the  most  correct  writers  of  an- 
tiquity. 

Damascus  was  the  capital  of  Syria. 

Verse  4.  Ben-hadad.]  He  was  son  and  successor 
of  Hazael.  See  the  cruelties  which  they  exercised 
upon  the  Israelites,  2  Kings  x.  32  ;,  xiii.  7,  &c.  ; 
and  see  especially  2  Kings  viii.  12,  where  these  cru- 
elties are  predicted. 

The  fire  threatened  here  is  the  ivar  so  successfully 
carried  on  against  the  Syrians  by  Jeroboam  II.,  in 
which  he  took  Damascus  and  Hamath,  and  recon- 
quered all  the  ancient  possessions  of  Israel.  See 
2  Kings  xiv.  25,  26,  28. 

Verse  5.  The  bar  of  Damascus]  The  gates,  •w'hose 
long  transverse  bars,  running  from  wall  to  wall,  were 
their  strength.  I  will  throw  it  open ;  and  the  gates 
were  forced,  and  the  city  taken,  as  above. 

The  plain  of  Aven — the  house  of  Eden]  These  are 
names,  says  Bochart,  of  the  valley  of  Damascus.  The 
plain  of  Aven,  or  Birkath-Aven,  Calmet  says,  is  a  city 
(     43»     ) 


Tlireatenings  against  the 


CHAP.   J. 


Edomites  and  Ammonites. 


A.M.cir.32i7.      g  TIius  saitli  the  Lord;  For 
Ante  V.  c.  34.    thrcc   tvaiisffressions  of    '  Gaza, 

Amulii   Sylvii,  .    ^       ^       '    _       .,, 

R.  .\iban.,       and  for  lour,  1  will  not  turn  away 
cir  annum  10.     (he  jJUuMment  ihcieof ;  because 
they  '  carried  away  captive  the  whole  captivity, 
"  to  deliver  them  up  to  Edom  ; 

7  '■  But  I  will  send  a  fire  on  the  wall  of  Gaza, 
which  shall  devour  the  palaces  thereof : 

8  And  I  will  cut  off  the  inhabitant  "  from 
Ashdod,  and  liini  that  holdelii  tlic  sceptre  from 
Ashkelon,  and  I  will  '  turn  mine  hand  against 
Ekron :  and  ''  the  remnant  of  the  Philistines 
shall  perish,  saitii  tiic  Lord  God. 

9  Thus  saith  the  Lord  ;  For  three  trans- 
gressions of  ^  Tyrus,  and  for  four,  I  will  not 
turn  away  the  punishment  thereof ;  "  because 
they  delivered  up  the  whole  captivity  to  Edom, 
and  remembered  not  *■  the  brotherly  cove- 
rant  : 

10  "^  But  I  will  send  a  fire  on  the  wall  of 
Tyrus,  which  shall  devour  the  palaces  thereof. 


•2  Chron.  xxviii.  18  ;  Isa.  xiv.  29  ;  Jer.  .xlvii.  4,  5  ;  Ezek.  xxv. 

15  ;  Zeph.  ii.  4. '  Or,  carried  them  away  with  an  entire  captivity  ; 

2  Chron.  xni.  16,  17;    Joel  iii.  6. "  Ver.  9. "Jer.  xlvii, 

1. "  Zeph.  ii.  -1  ;  Zech.  ix.  5,  6. '  Psa.  lixxi.  14. y  Jer. 

xlvii.  4  ;  Ezek.  xxv.  16. *  Isa.  xxiii.  1 ;  Jer.  xlvii.  4  ;  Ezek. 

xxvi.,  xxvii.,  xxviii. ;  Joel  iii.  4,  5. *  Ver.  6. ^  Heb.   the 

covenant  of  brethren ;  2  Sam.  v.  11;   1  Kings  v.   1;    ix.   11-14. 
'  Ver.  4,  7,  &c. 


of  Syria,  at  present  called  Baal-Bek,  and  by  the  Greeks 
HeliopoUs  ;  and  is  situated  at  the  end  of  that  long  val- 
ley which  extends  from  south  to  north,  between  Liba- 
nus  and  Anti-Libanus. 

The  people  of  Syria  shall  go  into  captivity  unto 
Kir]  Kir  is  supposed  to  be  the  country  of  Cyrene 
in  Albania,  on  the  river  Cyrus,  which  empties  itself 
into  the  Caspian  Sea.  The  fulfilment  of  this  prophecy 
may  be  seen  in  2  Kings  xvi.  1—9. 

Verse  6.  They  carried  away  captive]  Gaza  is  well 
inown  to  have  been  one  of  the  five  lordships  of  the 
Philistines  ;  it  lay  on  the  coast  of  the  Mediterranean 
Sea,  near  to  Egypt.  Ekron,  Ashdod,  and  Ashkelon, 
irere  other  seignories  of  the  same  people,  which  are 
here  equally  threatened  with  Gaza.  The  captivity 
mentioned  here  may  refer  to  inroads  and  incursions 
made  by  the  Philistines  in  times  of  peace.  See 
2  Chron.  xxi.  16.  The  margin  reads,  an  entire  cap- 
tivity. They  took  all  away  ;  none  of  them  afterwards 
returned. 

A'erse  9.  Tyrus]  See  an  ample  description  of  this 
place,  and  of  its  desolation  and  final  ruin,  in  the  notes 
on  Ezek.  xxvi.,  xxvii.,  and  xxviii. 

The  brotherly  covenant]  This  possibly  refers  to 
the  very  friendly  league  made  between  Solomon  and 
Hiram,  king  of  Tyre,  1  Kings  v.  12  ;  but  some  con- 
tend that  the  brotherly  covenant  refers  to  the  consan- 
guinity between  the  Jews  and  Edomites.  The  Ty- 
rians,  in  exercising  cruelties  upon  these,  did  it,  in 
effect,  on  the  Jews,  with  whom  they  were  connected 


1 1  Thus  saith  the  Lord  ;  For  \.",  ""■  3217. 

1  r       ■    -ri  .  B.C.  CM.  787. 

three  transgressions  of   ^  Edom,    -^mc  u.  c.  34. 

t   r       r  T        11        .  .  Amuhi  Sylvii, 

and  lor  lour,  1  will  not  turn  away       u.  Alban., 
the  punishinent  thereof ;  because    "''  ^""'"  '"■ 
he  did  pursue  •  his  brother  ^ with  the  sword,  and 
^did  cast  off  all  pity,  "^  and  his  anger  did  le<»r 
perpetually,  and  he  kept  his  wrath  for  ever  • 

12  But  '  I  will  send  a  fire  upon  Teman 
which  shall  devotir  the  palaces  of  Bozrah. 

1.3  Thus  saith  tiie  Lord;  For  three  trans- 
gressions of  ''  the  children  of  Ammon,  and 
for  four,  I  will  not  turn  away  the  punishment 
thereof ;  because  they  have  '  ripped  "■  up  the 
women  with  child  of  Gilead,  °  that  they  might 
enlarge  their  border : 

14  But  I  will  kindle  a  fire  in  the  wall  of 
°  Rabbah,  and  it  shall  devour  the  palaces 
thereof,  ''  with  shouting  in  the  day  of  bat- 
tle, with  a  tempest  in  the  day  of  the  whirlwind : 

1 5  And  1  their  king  shall  go  into  captivity, 
he  and  his  princes  together,  saith  the  Lord. 

■■  Isa.  xxi.  11  ;  x.xxiv.  5  ;  Jer.  xlix.  8,  &c.  ;  Ezek.  xxv.  12, 13, 
14;   XXXV.  2,   &c. ;    Joel  iii.   19;  Obad.  1,  &c. ;     Mai.  i.  4. 

*  Gen.  xxvii.  41  ;  Deut.  xxiii.  7;  Mai.  i.  2. ''2  Chron.  xxiii. 

17. g  Heb.   corrupted   his    compassion.^. ^  Ezek.    xxxv.    5. 

iObad.  9,  10. kJer.  xlix.  1,  2;   Ezek.  xxv.  2;    Zeph.  ii.  9. 

'Or,  divided  the  mountains. "' Hos.  xiii.  16. "Jer.  xlix.  1. 

"Deut.  iii.  11;  2  Sam.  xii.  26;    Jer.  xlix.  2;   Ezek.  .xxv.  S. 
PChap.  ii.2. ijer.  xlix.  3. 


by  the  most  intimate  ties  of  kindred ;  the  two  people 
having  descended  from  the  two  brothers,  Jacob  and 
Esau.      See  Cabnet. 

Verse  10.  /  toill  send  a  fire  on  the  wall  of  Tyrus] 
The  destructive  fire  or  siege  by  Nebuchadnezzar, 
which  lasted  thirteen  years,  and  ended  in  the  destruc- 
tion of  this  ancient  city  ;  see  on  Ezekiel,  chap.  xxvi. 
7-14,  as  above.  It  was  finally  ruined  by  Alexander, 
and  is  now  only  a  place  for  a  few  poor  fishermen  to 
spread  their  nets  upon. 

Verse  11.  For  three  transgressions  of  Edom]  That 
the  Edomites  (notwithstanding  what  Calmet  observes 
above  of  the  brotherly  covenant)  were  always  impla- 
cable enemies  of  the  Jews,  is  well  known  ;  but  most 
probably  that  which  the  prophet  has  in  view  was  the 
part  they  took  in  distressing  the  Jews  when  Jerusa- 
lem was  besieged,  and  finally  taken,  bj'  the  Chaldeans. 
See  Obad.  11-14;  Ezek.  xxv.  12;  x.xxv.  5;  Psa. 
cxxxvii.  7. 

Verse  12.  Teman — Bozrah]  Principal  cities  of 
Idumea. 

Verse  13.  The  children  of  Ammon]  The  country 
of  the  Ammonites  lay  to  the  east  of  Jordan,  in 
the  neighbourhood  of  GLlead.  Rabbah  was  its 
capital. 

Because  they  have  ripped  up]  This  refers  to  some 
barbarous  transaction  well  known  in  the  time  of  this 
prophet,  but  of  which  we  have  no  distinct  mention  in 
the  sacred  historians. 

Verse  14.  With  shouting  in  the  day  of  battle]  They 
675 


Threalenings  against 


AMOS. 


Moab  and  Judah 


shall  be  totally  subdued.      This  was  done  by  Nebu- 
chadnezzar.     See  Jer.  xxvii.  3,  6. 

Verse  15.    Their  king  shall  go  into  captivity^  Pro- 
bably  Do'7'3  malcham  should  be  Milcotn,  who  was  a 


chief  god  of  the  Ammonites  ;  and  the  following  words, 
he  and  his  princes,  may  refer  to  the  body  of  his  priest- 
hood. See  1  Kings  xi.  33,  and  the  notes  there.  All 
these  countries  were  subdued  by  Nebuchadnezzar. 


CHAPTER  II. 

The  prophet  goes  on  to  declare  the  judgments  of  God  against  Moab,  1-3  ;  against  Judah,  4,  5  ;  and  then 
against  Israel,  the  particular  object  of  his  mission.  He  enumerates  some  of  their  sins,  6-8,  aggravated 
by  God's  distinguishing  regard  to  Israel,  9-12;  and  they  are  in  consequence  threatened  with  dreadful 
punishments,  13-16.      See  2  Kings  xv.  19,  and  xvii.  6. 


A.  M.  cir.  3217. 
B,  C.  cir.  787. 
Ante.  U.  C.  34. 
AmuUi  Sylvii, 

R.  Alban., 
cir.  annum  10. 


'pHUS    saith   the    Lord  ;    For 
three  transffressions  of  "  Mo- 


ab, and  for  four,  I   will  not  turn 
away   the   punishment    thereof; 

because  he  •'  burned  the  bones  of  the  king  of 

Edom  into  lime  : 

2  But  I  will  send  a  fire  upon  Moab,  and  it 
shall  devour  the  palaces  of  "  Kirioth  :  and 
Moab  shall  die  with  tumult,  ''  with  shouting, 
a7id  with  the  sound  of  the  trumpet  : 

3  And  I  will  cut  off  '  the  judge  from  the 
midst  thereof,  and  will  slay  all  the  princes 
thereof  with  him,  saith  the  Lord. 

4  Thus  saith  the  Lord  ;  For  three  trans- 
gressions of  Judah,  and  for  four,  I  will  not 
turn  away  the  inmish7ne7it  thereof;  ^ because 
they  have  despised  the  law  of  the  Lord,  and 


alsa. 

XV.,   XV 

.  Jer. 

xlviii. ; 

Ezek. 

XXV. 

8;    Zeph. 

ii.  8. 

'  2  Kings 

iii.  27.- 

'J 

er.  .\ 

Iviii. 

41. 

■iCh 

ap 

i.  14. " 

Num. 

xxiv.  17  , 

Jer.  X 

viii.  7 



-iLe 

V.  XXVI. 

14, 

15 

Pseh.i.  7 

Dan. 

ix.  11. — 

-s  Isa. 

XXVlll. 

15 

Jer. 

xvi.  19 

20; 

Rom.  i.  25. 

NOTES  ON  CHAP.  II. 

Verse  1.  For  three  transgressions  of  Moab,  and  for 
four]  See  an  explanation  of  this  form,  chap.  i.  2. 
The  land  of  the  Moabites  lay  to  the  east  of  the  Dead 
Sea.     For  the  origin  of  this  people,  see  Gen.  xix.  37. 

He  burned  the  bones  of  the  king  of  Edom  into  lime] 
Possibly  referring  to  some  brutality  ;  such  as  opening 
the  grave  of  one  of  the  Idumean  kings,  and  calcining 
his  bones.  It  is  supposed  by  some  to  refer  to  the  fact 
mentioned  2  Kings  iii.  26,  when  the  kings  of  Judah, 
Israel,  and  Idumea,  joined  together  to  destroy  Moab. 
The  king  of  it,  despairing  to  save  his  city,  took  seven 
hundred  men,  and  made  a  desperate  sortie  on  the  quar- 
ter where  the  king  of  Edom  was  ;  and,  though  not 
successful,  took  prisoner  the  son  of  the  king  of  Edom ; 
and,  on  their  return  into  the  city,  offered  him  as  a 
burnt-offering  upon  the  wall,  so  as  to  terrify  the  be- 
sieging armies,  and  cause  them  to  raise  the  siege. 
Others  understand  the  son  that  was  sacrificed  to  be 
the  king  of  Moab's  own  son. 

Verse  S.  The  palaces  of  Kirioth]  This  was  one 
of  the  principal  cities  of  the  Moabites. 

Moab  shall  die  with  tumult]    All  these  expressions 
seem  to  refer  to  this  city's  being  taken  by  storm,  which 
was  followed  by  a  total  slaughter  of  its  inhabitants. 
676 


A.  M.  cir.  3217. 
B.  C.  cir.  787. 
.A.nte  U.  C.  34. 
Amulii  Sylvii, 

R.  Alban., 
cir.  annum  10. 


have  not  kept  his  commandments, 
and  5  their  lies  caused  them  to 
err,  *"  after  the  which  their  fathers 
have  walked  :  

5  '  But  I  will  send  a  fire  upon  Judah,  and 
it  shall  devour  the  palaces  of  Jerusalem. 

6  Thus  saith  the  Lord  ;  For  three  trans- 
gressions of  Israel,  and  for  four,  I  will  not 
turn  away  the  punishment  thereof ;  because 
^  they  sold  the  righteous  for  silver,  and  the 
poor  for  a  pair  of  shoes  ; 

7  That  pant  after  the  dust  of  the  earth  on 
the  head  of  the  poor,  and  '  turn  aside  the  way 
of  the  meek  :  ™  and  a  man  and  his  father  will 
go  in  unto  the  same  "  maid,  °  to  profane  my 
holy  name  : 

8     And    they  lay    themselves  down    upon 

■"Ezek.  XX.  13,  16,  18,  24,  40. 'Jer.  xvii.  27;  Hos.   viii. 

14. It  Isa.  xxix.  21;  ciiap.  viii.  6. >lsa.  x.  2  ;  chap.  v.  12. 

"'  Ezek.  xxii.  11. "  Or,  young  wonmn. '^  Lev.  xx.  3  ;  Ezek. 

xxxvi.  20  ;  Rom.  ii.  24. 

Verse  3.  I  will  cut  off  the  judge]  It  shall  be  so 
destroyed,  that  it  shall  never  more  have  any  form  of 
government.  The  judge  here,  DDIE'  shophet,  may  sig- 
nify the  chief  magistrate.  The  chief  magistrates  of 
the  Carthaginians  were  called  suffetes ;  probably  taken 
from  the  Hebrew  judges,  D'QSlty  shophelim. 

Verse  4.  For  three  transgressions  of  Judah]  We 
may  take  the  three  and  four  here  to  any  latitude ;  for 
this  people  lived  in  continual  hostility  to  their  God, 
from  the  days  of  David  to  the  time  of  Vzziah,  under 
whom  Amos  prophesied.  Their  iniquities  are  sum- 
med up  under  three  general  heads  :  1 .  They  despised, 
or  rejected  the  law  of  the  Lord.  2.  They  kept  not 
his  statutes.  3.  They  followed  lies,  were  idolaters, 
and  followed  false  prophets  rather  than  those  sent  by 
Jehovah. 

Verse  5.  I  lo ill  send  afire  upon  Judah]  This_^re 
was  the  war  made  upon  the  Jews  by  Nebuchadnezzar, 
which  terminated  with  the  sackage  and  burning  of  Je- 
rusalem and  its  palace  the  temple. 

Verses  6-8.  For  three  transgressions  of  Israel,  dj-c] 
To  be  satisfied  of  the  exceeding  delinquency  of  this 
people,  we  have  only  to  open  the  historical  and  pro 
phetic  books  in  any  part ;  for  the  whole  history  of  the 
Israelites  is  one  tissue  of  transgression  against  God. 


ThreaUnmgs  against 


CHAP.  II. 


the  ten  tribes. 


A.  M.  cir.  3217.  clothes     "  laid    to    pledge     i  by 

B  C.  cir.  787.  "^       i   ■    i       . 

Ante  u.  c.  34.  every  altar,    and   they  drink   the 

R"Aii)an.!"'  winc  of  '  the  condemned  in  the 

cir.  annum  10.  j^^^^gg  ^f  jj^^j^  gpj 


9   Yet  destroyed  I  the  '  Amorite  before  them, 

whose  height  was   like  the  hcintht  of  the  ce- 

tars,  and  lie  loas  strong  as   the    oaks  ;   yet  I 

"  destroyed  his  fruit  from  above,  and  his  roots 

from  beneath. 

10  Also  '■  I  brought  you  up  from  the  land  of 
Egypt,  and  "  led  you  forty  years  through  the 
wilderness,  to  possess  the  land  of  the 
Amorite. 

1 1  And  I  raised  up  of  your  sons  for  pro- 
phets, and  of  your  young  men  for  '^  Nazaritcs. 
Is  it  not  even  tiius,  O  ye  children  of  Israel  1 
saith  the  Lord. 


P  Eiod.  xxii.  26. 1  Ezek.  xniii.  41  ;  1  Cor.  viii.  10  ;  x.  21. 

'  Or,  such  as  have  fined,  or  mulcted. '  Num.  xxi.  24  ;  Deut.  ii. 

31,    Josh.  xiiv.  8. 'Num.  xiii.  28,32,33. "  Isa.  v.  24; 

Mai.  IV.  1. .'  E.xod.  xii.  51  ;  Mic.  vi,  4. "  Deut.  ii.  7 ;  viii. 

2. »  Num.  vi.  2  :  Judg.  xiii.  5. 


Their    crimes    are   enumerated    under    the    following 
heads  : — 

1.  Their  judges  were  merce/iory  and  cojTw;)/.  They 
took  bribes  to  condemn  the  rigliteous  ;  and  even  for 
aiticles  of  clothing,  such  as  a  pair  of  shoes,  they  con- 
demned the  poor  man,  and  delivered  him  into  the  hands 
of  his  adversary. 

2.  Thev  were  unmerciful  to  the  poor  generally. 
TAei/  pant  after  the  dust  of  the  earth  on  the  head  of 
the  poor ;  or,  to  put  it  on  the  head  of  the  poor  ;  or, 
they  bruise  the  head  of  the  poor  against  the  dust  of 
the  earlli.  Howsoever  the  clause  is  understood,  it 
shows  them  to  have  been  general  oppressors  of  the 
poor,  shownig  them  neither  justice  nor  mercy. 

3.  They  turn  aside  the  way  of  the  meek.  They  are 
peculiarly  oppressive  to  the  iceak  and  afflicted. 

4.  They  were  licentious  to  the  uttermost  abomi- 
nation ;  for  in  their  idol  feasts,  where  young  women 
prostituted  lliemselves  publicly  in  honour  of  Astartc, 
the  father  and  son  entered  into  impure  connections 
with  the  same  female. 

5.  They  were  cruel  in  their  oppressions  of  the 
poor  ;  for  the  garments  or  beds  which  the  poor  had 
pledged  they  retained  contrary  to  the  law,  E.xod. 
xxii.  7—26,  which  required  that  such  things  should  be 
restored  before  the  setting  of  the  sun. 

6.  They  punished  the  people  by  unjust  and  op- 
pressive fines,  and  served  their  tables  with  wine  bought 
by  such  fines.  Or  it  may  be  understood  of  their  ap- 
propriating to  themselves  that  wine  which  was  allowed 
to  criminals  to  mitigate  their  sufferings  in  the  article 
of  death  ;  which  was  the  excess  of  inhumanity  and 
cruelty. 

Verse  9.  Yet  destroyed  I  the  Amorite]  Here  fol- 
low general  heads  of  God's  mercies  to  them,  and  the 
great  things  he  had  done  for  them.  1.  Bringing 
them  out  of  Egypt.     2.  Miraculously  sustaining  them 


12  But  ye  cave  the  Nazarites  *i*l;'='r  ^^■ 

■'.      o  B.  C.  cir.  787. 

wine  to  drink  ;    and  commanded    Amc  u.  c.  34. 

,  ,  .  .  -n  AmuliiSylvii, 

the     prophets,      ^  saying,     rro-       r.  Albaa., 
phesy  not.  "'■  """""'  '"■ 

1 3  ^  Behold,  "lam  pressed  under  you,  as  a 
cart  is  pressed  that  is  full  of  slieaves. 

14  ''  Therefore  the  fliglil  shall  perish  from 
the  swift,  and  the  strong  siiall  not  strengthen 
his  force,  "  neither  shall  the  mighty  deliver 
''  iiimself. 

15  Neither  shall  he  stand  that  handleth  the 
bow ;  and  he  that  is  swift  of  foot  shall  not 
deliver  himself:  "  neither  shall  he  that  rideth 
the  horse  deliver  himself. 

16  And  he  that  is  ^  courageous  among  the 
mighty  shall  flee  away  naked  in  that  day,  saith 
the  Lord. 


ylsa.  XXX.  10;   Jer.    xi.  21;   chap.  vii.  12,  13;   Mic.  ii.  6. 

*  Isa.  i.  14. *  Or,  /  will  ^ress  your  place,  as  a  cart  full  of 

sheaves  presseth. ''Chap.  ix.  1,  &c.  ;   Jer.  ix.  23. c  Psa. 

xxxiii.  16. — ''  Heh.  his  soul,  or  life. '  Psa.  xxxiii.  17. 'Heb. 

strong  of  his  heart. 

in  the  wilderness  forty  years.  3.  Driving  out  thj 
Canaanites  before  them,  and  giving  them  possession 
of  the  promised  land.  4.  Raising  up  prophets  among 
them  to  declare  the  Divine  will.  5.  And  forming  the 
holy  institution  of  the  Nazarites  among  them,  to 
show  the  spiritual  nature  of  his  holy  religion,  ver. 
9-11. 

Verse  12.  But  ye  gave  the  Nazarites  wine]  This 
was  expressly  forbidden  in  the  laws  of  their  institution. 
See  Num.  vi.  1-3. 

Prophesy  nol.]  They  would  not  worship  God,  and 
they  would  not  hear  the  voice  of  his  prophets. 

Verse  13.  Behold,  I  am  pressed  under  you]  The 
marginal  reading  is  better  :  "  Behold,  I  will  press 
your  place,  as  a  cart  full  of  sheaves  presseth."  I 
will  bring  over  you  the  wheel  of  destruction  ;  and  it 
shall  grind  your  place — your  city  and  temple,  as  the 
wheel  of  a  cart  laden  with  sheaves  presses  down  the 
ground,  gravel,  and  stones  over  which  it  rolls. 

Verse  14.  The  flight  shall  perish  from  the  swift] 
The  swiftest  shall  not  be  able  to  save  himself  from  a 
swifter  destruction.  None,  by  might,  by  counsel,  or 
by  fleetness,  shall  be  able  to  escape  from  the  im- 
pending ruin.  In  a  word,  God  has  so  fully  deter- 
mined to  avenge  the  quarrel  of  his  broken  covenant, 
that  all  attempts  to  escape  from  his  judgments  shall 
be  useless. 

Verse  15.  Neither  shall  he  that  rideth  the  horse  de- 
liver himself.]  I  believe  all  these  sayings,  from  verse 
13  to  16  inclusive,  are  proverbs,  to  show  the  inutility 
of  all  attempts,  even  in  the  best  circumstances,  to 
escape  the  doom  now  decreed,  because  the  cup  of  their 
iniquity  was  full. 

Verse  16.  Shall  flee  away  naked]  In  some  cases 
the  alarm  shall  be  in  the  night ;  and  even  the  most 
heroic  shall  start  from  his  bed,  and  through  terror  not 
wait  to  put  on  his  clothes. 

677 


God's  judgments 


AMOS. 


shall  he  executed 


CHAPTER  III. 

This  chapter  begins  with  reproving  the  twelve  tribes  in  general,  1,2;  and  then  particularly  the  kingdom  of 
Israel,  whose  capital  was  Samaria.  The  prophet  assures  them  that,  while  they  were  at  variance  with  God, 
it  would  be  unreasonable  in  them  to  expect  his  presence  or  favour,  3—8.  Other  neighbouring  nations  are 
then  called  upon  to  take  warning  from  the  judgments  about  to  be  inflicted  upon  the  house  of  Israel,  which 
would  be  so  general  thai  only  a  small  remnant  should  escape  them,  9—15.  The  image  used  by  the  prophet 
on  this  occasion,  {see  verse  12,)  and  borrowed  from  his  former  calling,  is  very  natural  and  significant,  and 
not  a  little  dignified  by  the  inspired  writer''s  lofty  air  and  manner. 


A.  M.  cir.  3217. 

B.  C.  cir.  787, 
Ante  U.  C.  34. 
Amulii  Sylvii, 

R.  Alban., 
cir.  annum  10. 


TTEAR    this    word    that     the  '  no  prey  ?  will  a  young  lion  ^  cry 

Lord  hath   spoken  against    out  of  his  den,  if  he  have  taken 

you,  O  children  of  Israel,  against   nothing  ? 


the  whole  family  which  I  brought 
up  from  the  land  of  Egypt,  saying, 

2  ^  You  only  have  I  known  of  all  the  families 
of  the  earth  :  *"  therefore  I  will  "=  punish  you 
for  all  your  iniquities. 

3  Can  two  walk  together,  except  they  be 
agreed  ? 

4  Will  a  lion  roar  in  the  forest,  when  he  hath 

>  Deut.  vii.  6 ;  x.  15 ;  Psa.  cxivii.  19, 20. >>  See  Dan.  ix.  12 ; 

Matt.  xi.  22 ;  Luke  xii.  47  ;  Rom.  ii.  9 ;  1  Pet.  iv.  17. 1^  Heb. 

NOTES  ON  CHAP.  III. 

Verse  1.  Against  the  whole  family]  That  is,  all, 
both  the  kingdoms  of  Israel  and  Judah.  In  tins  all 
the  twelve  tribes  are  included. 

Verse  2.  You  only  have  I  known]  I  have  taken 
no  other  people  to  be  my  own  people.  I  have  ap- 
proved of  you,  loved  you,  fed,  sustained,  and  defended 
you  ;  but  because  you  have  forsaken  me,  have  be- 
come idolatrous  and  polluted,  therefore  ivill  I  punish 
you.  And  the  punishment  shall  be  in  proportion  to 
the  privileges  you  have  enjoyed,  and  the  grace  you 
have  abused. 

Verse  3.  Can  two  loalk  together]  While  ye  loved 
and  served  me,  I  dwelt  in  you  and  walked  among 
you.  Now  ye  are  become  alienated  from  me,  your 
nature  and  mine  are  totally  opposite.  I  am  holy,  ye 
are  unholy.  We  are  no  longer  agreed,  and  can  no 
longer  walk  together.  I  can  no  longer  hold  commu- 
nion with  you.  I  must  cast  you  out.  The  similes 
in  this  and  the  three  following  verses  are  all  chosen 
to  express  the  same  thing,  viz.,  that  no  calamities  or 
judgments  can  fall  upon  any  people  but  by  the  ex- 
press will  of  God,  on  account  of  their  iniquities  ;  and 
that  whatever  his  prophets  have  foretold,  they  have 
done  it  by  direct  revelation  from  their  Maker  ;  and 
that  God  has  the  highest  and  most  cogent  reason  for 
inflicting  the  threatened  calamities.  This  correctness 
of  the  prophets'  predictions  shows  that  they  and  I  are 
in  communion. 

Verse  4.  Will  a  lion  roar]  .Should  I  threaten  such 
judgment  without  cause  ? 

Verse  5.  Can  a  bird  fall  in  a  snare]  Can  ye,  as 
a  sinful  people,  fall  into  calamities  which  I  have  not 
appointed  ? 

Shall  one  take  up  a  snare — and  have  taken  nothing] 
Will  the  snare  be  removed  before  it  has  caught  the 
expected  prey  ? — shall  I  remove  my  judgments  till 
078 


A.  M.  cir.   3217 
B.  C.  cir.  787 
Ante  U.  C.  34. 
Amulii  Sylvii, 

R.  Alban., 
cir.  annum  10. 


5  Can  a   bird   fall  in   a   snare  

upon  the  earth,  where  no  gin  is  for  him  ?  shall 
one  take  up  a  snare  from  the  earth,  and  have 
taken  nothing  at  all  ? 

6  Shall  a  trumpet  be  blown  in  the  city,  and 
the  people  "  not  be  afraid  ?  '  shall  there  be 
evil  in  a  city,  s  and  the  Lord  hath  not  done  it  ^ 

7  Surely  the  Lord  God  will  do  nothing,  but 


visit  upon. — 
fisa.  xlv.  7. 


-^  i{eh.  givefoTik  his  voice. .^  Or,  not  run  together. 

5  Or,  and  shall  not  the  LORD  do  somewhat  ? 


they  are  fully  accomplished  ?  This  is  a  curious  pas- 
sage, and  deserves  farther  consideration.  The  original, 
literally  translated,  is  nearly  as  follows  :  "  Shall  the 
trap  arise  from  the  ground  ;  and  catching,  shall  it  not 
catch  V  Here  is  a  plain  allusion  to  such  traps  as  we 
employ  to  catch  rats,  foxes,  &c.  The  jaws  of  the 
trap  opening  backward,  press  strongly  upon  a  spring 
so  as  to  keep  it  down  ;  and  a  key  passing  over  one 
jaw,  and  hooking  on  a  table  in  the  centre,  the  trap 
continues  with  e.xpanded  jaws,  till  any  thing  touch  the 
table,  when  the  key,  by  the  motion  of  the  table,  being 
loosened,  the  spring  recovers  all  its  elastic  power,  and 
throws  up  the  jaws  of  the  trap,  and  their  serrated 
edges  either  close  in  each  other,  or  on  the  prey  that 
has  moved  the  table  of  the  trap.  WUl  then  the  jaws 
of  such  a  trap  suddenly  spring  up  from  the  ground,  on 
which  before  they  were  lying  flat,  and  catch  nothing  1 
Shall  they  let  the  prey  that  was  within  them  escape  ? 
Certainly  not.  So  my  trap  is  laid  for  these  offenders  ; 
and  when  it  springs  up,  (and  they  themselves  will 
soon  by  their  transgressions  free  the  key,)  shall  not 
the  whole  family  of  Israel  be  inclosed  in  it  1  Most 
certainly  they  shall.  This  is  a  singular  and  very 
remarkable  passage,  and,  when  properly  understood, 
is  beautifully  expressive. 

Verse  6.  Shall  a  trumpet  be  blown]  The  sign  of 
alarm  and  invasion. 

And  the  people  not  be  afraid  !]  Not  take  the  alarm, 
and  provide  for  their  defence  and  safety  1 

Shall  there  be  evil  in  a  city]  Shall  there  be  any 
public  calamity  on  the  wicked,  that  is  not  an  effect 
of  my  displeasure  ?  The  word  does  not  mean  moral 
evil,  but  punishment  for  sin  ;  calamities  falling  on  the 
workers  of  iniquity.  Natural  evil  is  the  punishment 
of  moral  evil :  God  sends  the  former  when  the  latter 
is  persisted  in. 

Verse  7.  Surely  the  Lord  God  will  do  nothing]    In 


Neighbouring  nations  warned 


A.M.  cir.  3217.  h  jjg  revealelh  his  secret  unto  his 

B.  C.  cir.  787. 

Ante  U.  C.  34.    servants  the  prophets, 

Ainulii.  Sylvii, 

R.  Alban.. 
cir.  annum  10.      ,.,;„     „„.     f„_ ,      jj^g      ^.^^^     q^^ 


'  The  lion  hath   roared,  who 

will   not    fear? 

hath  spoken,  "^  who  can  but  prophesy  ? 

9  Publish  in  the  palaces  at  Ashdod,  and  in 
the  palaces  in  the  land  of  Egypt,  and  say.  As- 
semble yourselves  upon  the  mountains  of  Sa- 
maria, and  behold  the  great  tumults  in  the 
midst  thereof,  and  the  '  oppressed  in  the  midst 
thereof. 

10  For  they  "  know  not  to  do  right,  saith 
the  Lord,  who  store  up  violence  and  "  robbery 
in  their  palaces. 

1 1  Therefore  thus  saith  the  Lord  God  ;  "  An 
adversary  there  shall  be  even  round  about  the 
land ;  and  he  shall  bring  down  thy  strength 
from  thee,  and  thy  palaces  shall  be  spoiled. 

^'Gen.  vi.  13;  xviii.  17  ;  Psa.  xxv.  14;  John  xv.  15. 'Chap. 

i.  2. "  Acts  iv.  20  ;  v.  20,  29  ;    1  Cor.  ix.  16. '  Or,  oppres- 
sions.  "  Jer.  iv.  22. »  Or,  spoil. 


CHAP.   III.  by  Israel's  punishment 

1 2  Thus  saith  the  Lord  ;  As  ^^  "  ^i'  32i7 
the  shepherd    >•  takcth  out  of  the    Ante  u.  c.  34. 

.,/■.,,■         .  ,  Amulu  Uylvii, 

mouth  01  the  lion  two  legs,  or  a       R.  Alban., 
piece  of  an   ear;    so  shall  the    '''"■ """'"  '"• 
children  of  Israel  be  taken  out  that  dwell  in 
Samaria  in  the  corner  of  a  bed,  and  1  in  Da- 
mascus in  a  couch. 

13  Hear  ye,  and  testify  in  the  house  of 
Jacob,  saith  the  Lord  God,  the  God  of 
hosts. 

14  That  in  the  day  that  I  shall  ■■  visit  the 
transgressions  of  Israel  upon  him  I  will  also 
visit  the  altars  of  Beth-el :  and  the  horns  of 
the  altar  shall  be  cut  off,  and  fall  to  the  ground. 

1 5  And  I  will  smite  '  the  winter  house  with 
'  the  summer  house  ;  and  "  the  houses  of  ivory 
shall  perish,  and  the  great  houses  shall  have 
an  end,  saith  the  Lord. 

"2  Kings  xvii.  3,  6  ;   xviii.  9,  10,  11. P  Hcb.  delivereth. 

1 0r,  on  the  bed's  feet. '  Or,  punish  Israet/or. •  Jer.  xxxvi. 

22. '  Judg.  iii.  20. »  1  Kings  xxii.  39. 


reference  to  the  punishment,  correction,  or  blessing 
of  his  people — 

But  he  revealelh  his  secrel  unto  his  servanls  the 
prophets.]  They  are  in  strict  correspondence  with 
him,  and  he  shows  them  things  to  come.  Such  seci-ets 
of  God  are  revealed  to  them,  that  they  may  inform 
the  people  ;  that,  by  repentance  and  conversion,  they 
may  avoid  the  evil,  and,  by  walking  closely  with  God, 
secure  the  continuance  of  his  favour. 

Verse  8.  The  lion  hath  roared]  God  hath  sent  forth 
a  terrible  alarm,  Who  will  not  fear  ?  Can  any  hear 
such  denunciations  of  Divine  wrath  and  not  tremble  ? 

The  Lord  God  hath  spoken]  And  those  only  who 
are  in  communion  with  him  have  heard  the  speech. 
Who  can  but  prophesy  ?  Who  can  help  proclaiming 
at  large  the  judgment  threatened  against  the  nation  ? 

But  I  think  N33  naba,  here,  is  to  be  taken  in  its 
natural  and  ideal  signification,  to  pray,  supplicate,  or 
deprecate  vengeance.  The  Lord  hath  spoken  of  punish- 
ment—who can  help  supplicating  his  mercy,  that  his 
judgments  may  be  averted  ? 

Verse  9.  Publish  in  the  palaces]  The  housetops  or 
flat  roofs  were  the  places  from  which  public  declarations 
were  made.  See  on  Isa.  xxi.  1,  and  on  Matt.  x.  27. 
See  whether  in  those  places  there  be  not  tumults, 
oppressions,  and  rapine  sufficient  to  excite  my  wrath 
against  them. 

Verse  10.  For  they  know  not  to  do  right]  So  we 
may  naturally  say  that  they  who  are  doing  wrong, 
and  to  their  own  prejudice  and  ruin,  must  certainly 
be  ignorant  of  what  is  right,  and  what  is  their  own 
interest.  But  we  say  again,  "  There  are  none  so 
blind  as  those  who  will  not  see."  Their  eyes,  saith 
the  Lord,  they  have  closed. 

Verse  11.  An  adversary,  round  about  the  land]  Ye 
shall  not  be  able  to  escape  ;  wherever  ye  turn,  ye 
shall  meet  a  foe. 

Verse  12.  As  the  shepherd  taketh  out  of  the  mouth 


of  the  lion]  Scarcely  any  of  you  shall  escape  ;  and 
those  that  do  shall  do  so  with  extreme  difficulty,  just 
as  a  shepherd,  of  a  whole  sheep  carried  away  by  a 
lion,  can  recover  no  more  than  two  of  its  legs,  or  a 
piece  of  its  ear,  just  enough  to  prove  by  the  marks 
on  those  parts,  that  they  belonged  to  a  sheep  which 
was  his  own. 

So  shall  the  children  of  Israel  be  taken  out]  Those 
of  them  that  escape  these  judgments  shall  escape  with 
as  great  difficulty,  and  be  of  as  little  worth,  as  the  two 
legs  and  piece  of  an  car  that  shall  be  snatched  out  of 
the  lion's  mouth.  We  know  that  when  the  Babylo- 
nians carried  away  the  people  into  Chaldea  they  left 
behind  only  a  few,  and  those  the  refuse  of  the 
land. 

In  the  comer  of  a  bed]  As  the  comer  is  the  most 
honourable  place  in  the  East,  and  a  couch  in  the  comer 
of  a  room  is  the  place  of  the  greatest  distinction ;  so 
the  words  in  the  text  may  mean,  that  even  the  metro- 
politan cities,  which  are  in  the  corner — in  the  most 
honourable  place — of  the  land,  whether  Samaria  in 
Israel,  or  Damascus  in  Syria,  shall  not  escape  these 
judgments  ;  and  if  any  of  the  distinguished  persons 
who  dwell  in  them  escape,  it  must  be  with  as  great 
difficulty  as  the  fragments  above-mentioned  have  been 
recovered  from  a  lion.  The  passage  is  obscure.  Mr. 
Harmer  has  taken  great  pains  to  illustrate  it  ;  but  I 
fear  with  but  little  success.  A  general  sense  is  all  we 
can  arrive  at. 

Averse  13.  Hear  ye]  This  is  an  address  to  the 
prophet. 

Verse  14.  In  the  day  that  I  shall  visit]  When 
Josiah  made  a  reformation  in  the  land  he  destroyed 
idolatry,  pulled  down  the  temples  and  altars  that  had 
been  consecrated  to  idol  worship,  and  even  burnt  the 
bones  of  the  priests  of  Baal  and  the  golden  calves  upon 
their  own  altars.     See  2  Kings  xxiii.  15,  16,  &c. 

Verse  15.  /  will  smite  the  winter  house  with  the 
679 


An  expostulation 


AMOS. 


(cith  Israel. 


summerhouse]  I  will  not  only  destroy  the  poor  habi-  ' 
iations  and  villages  in  the  country,  but  I  will  destroy 
those  of  the  nobility  and  gentry  ;  as  well  the  lofty 
palaces  in  the  fortified  cities  in  which  they  dwell  in 
the  winter  season,  as  those  light  and  elegant  seals 
in  which  they  spend  the  summer  season.  Dr.  Shaiv 
observes  that  "  the  hUls  and  valleys  round  about 
Algiers  are  all  over  beautified  with  gardens  and 
country  seats,  whither  the  inhabitants  of  better  fashion 
retire  during  the  heats  of  the  summer  season.  They 
are  little  white  houses,  shaded  with  a  variety  of  fruit 
trees  and  evergreens,  which  beside  shade  and  retire- 
ment, afford  a  gay  and  delightful  prospect  toward  the 
sea.  The  gardens  are  all  well  stocked  with  melons, 
fruits,   and   pot  herbs   of  all    kinds ;    and   (which   is 


chiefly  regarded  in  these  hot  countries)  each  of  them 
enjoys  a  great  command  of  water." 

And  the  houses  of  ivory]  Those  remarkable  for 
their  magnificence  and  their  ornaments,  not  built  of 
ivory,  but  in  which  ivory  vessels,  ornaments,  and  in- 
laying abounded.  Thus,  then,  the  ivinter  houses  and 
the  summer  houses,  the  great  houses  and  the  houses 
of  uncommon  splendour,  shall  all  perish.  There  should 
be  a  total  desolation  in  the  land.  No  kind  of  house 
should  be  a  refuge,  and  no  kind  of  habitation  should 
be  spared.  Ahab  had  at  Samaria  a  house  that  was 
called  the  ivory  house,  1  Kings  xxii.  39.  This  may 
be  particularly  referred  to  in  this  place.  We  cannot 
suppose  that  a  house  constructed  entirely  of  ivory  can 
be  intended. 


CHAPTER  IV. 

Israel  reproved  for  their  oppression,  1—3  ;  idolatry,  4,  5  ;  artd  for  their  impenitence  under  the  chastising 
hand  of  God,  6-11.      The  omniscience  and  uncontrollable  power  of  God,  12,  13. 

A.  M.  cir.  3217.   TTEAR  this  word,  ye  "  kine  of 

B.  C.  cir.    (87.    XI  ■^ 

Ante  U.  C.  34.  Bashan,    that    are    in    the 

Amulii  Sylvii,  .        c    a  •  i  •    i 

R.  Aiban ,       mountain  01   bamana,  which  op- 

cir.  annum   10.     „„„.,„    ^j^^  ^^j^j^j^  ^^.^^^j^  ^j^^ 


press 


poor. 


needy,  which  say  to  their  masters,  Bring,  and 
let  us  drink. 

2  ''  The  Lord  God  hath  sworn  by  his  holi- 
ness, that,  lo,  the  days  shall  come  upon  you, 
that   he   will  take   you    away    "  with    hooks, 

*  Psalm    xxii.    12;    Ezekiel    xxxix.  18. *>  Psalm  Ixxxix. 

35. 'Jeremiah  xvi.   16;    Habakkuk  i.  15. 1  Ezekiel  xii. 

5,  12. 

NOTES  ON  CHAP.  IV. 

Verse  1 .  Hear  this  word,  ye  kine  of  Basha/t]  .Such 
an  address  was  quite  natural  from  the  herdsman  of 
Tekoa.  Bashan  was  famous  for  the  fertility  of  its 
soil,  and  its  flocks  and  herds  ;  and  the  prophet  here 
represents  the  iniquitous,  opulent,  idle,  lazy  drones, 
whether  men  or  women,  under  the  idea  of  fatted 
bullocks,  which  were  shortly  to  be  led  out  to  the 
slaughter. 

Verse  2.  He  will  take  you  away  with  hooks]  Two 
modes  of  fishing  are  here  alluded  to  :  1 .  Angling  with 
rod,  line,  and  baited  hook.  2.  That  with  the  gaff, 
eel-spear,  harpoon,  or  such  like  ;  the  first  used  in 
catching  smalt  fish,  by  which  the  common  people  may 
be  here  represented  ;  the  second,  for  catching  large 
fish,  such  as  leave  the  sea,  and  come  up  the  rivers  to 
deposit  their  spawn  ;  or  such  as  are  caught  in  the 
sea,  as  sharks,  whales,  dolphins,  and  even  the  hippo- 
potamus, to  which  the  more  powerful  and  opulent  in- 
habitants may  be  likened.  But  as  the  words  in  the 
text  are  generally  feminine,  it  has  been  supposed  that 
the  prophecy  is  against  the  proud,  powerful,  volup- 
tuous women.  I  rather  think  that  the  prophet  speaks 
catachrestically  ;  and  means  men  of  effeminate  man- 
ners and  idle  lives.  They  are  not  the  bulls  of  Bashan, 
680 


and    your    posterity    with    fish-  ^-  ^-  ^jr;  ^^17. 


hooks. 
3   And 


Ante  U.  C.  34. 
,     ,,  ,  Amulii  Sylvii, 

ye  shall  go  out  at  the       r.  Aiban., 
breaches,  every  cow  at  that  which    ""'•  ^"""^    • 


is  before  her ;  and  '  ye  shall  cast  them  into 
the  palace,  saith  the  Lord. 

4  '  Come  to  Beth-el,  and  transgress ;  at 
?  Gilgal  multiply  transgression ;  and 
*"  bring  your  sacrifices  every  morning,    '  and 

*  Or,  ye  shall  cast  away  the  things  of  the  palace. '  Ezek.  xx. 

39. 5  Hos.  iv.  15 ;  xii.  11 ;  chap.  v.  5.——*'  Num.  xxviii    3,  4. 

'  Deut.  xiv.  28. 

but  the  cows  ;  having  liltle  of  the  manly  character 
remaining.  Some  understand  the  latter  word  as  mean- 
ing a  sort  of  basket  or  wicker  fish-nets. 

Verse  3.  And  ye  shall  go  out  at  the  b7-eaches] 
Probably  the  metaphor  is  here  kept  up.  They  shall 
be  caught  bv  the  hooks,  or  by  the  nets  ;  and  though 
they  may  make  breaches  in  the  latter  by  their  flouncing 
when  caught,  they  shall  be  taken  out  at  these  very 
breaches  ;  and  cast,  not  into  the  palace,  but  into  a 
reservoir,  to  be  kept  awhile,  and  afterwards  be  taken 
out  to  be  destroyed.  Samaria  itself  is  the  net;  your 
adversaries  shall  besiege  it,  and  make  breaches  in  its 
walls.  At  those  breaches  ye  shall  endeavour  to  make 
your  escape,  but  ye  shall  be  caught  and  led  into  cap- 
tivity, where  most  of  you  shall  be  destroyed.  See 
HoubtganI  on  this  passage. 

Verse  4.    Come  to  Belh-el  and  transgress]    Spoken 
'  iromcalli/.     Go  on  to  worship  your  calves  at  Beth-el; 
1  and  multiply  your  transgressions  at  Gilgal ;  the  very 
I  place  where  I  rolled  away  the  reproach  of  your  fathers, 
by  admitting  them  there  into  my  covenant  by  circum- 
cision.    A  place  that  should  have  ever  been  sacred  to 
me ;    but   you   have  now  desecrated  it    by   enormous 
idolatries.      Let  your  morning  and  evening  sacrifices 
be  offered  still  to  your  senseless  gods  ;  and  continue  to 


A.  M.  cir.  3217. 
B.  C.  cir.  787. 
Ante  U.  C.  34. 
Anmlii  Sylvii, 

K.  Alban., 
cir.  annvtm  10. 


God's  mercies  lo  the  people,  CHAP.  IV 

your       tithes       after       *■  three 

years  : 
5    '  And  '"  offer  a  sacrifice   of 

thanksgiving  with  leaven,  and 
proclaim  and  publish  "  the  free  offerings :  "for 
■■  this  liketh  you,  O  ye  children  of  Israel, 
saith  the  Lord  God. 

6  And  I  also  have  given  you  cleanness  of 
teeth  in  all  your  cities,  and  want  of  bread  in 
all  your  places :  ^  yet  have  ye  not  returned 
unto  me,  saith  the  Lord. 

7  And  also  I  have  withholdcn  the  rain  from 
you,  when  there  were  yet  three  months  to  the 
harvest :  and  I  caused  it  to  rain  upon  one  city, 
and  caused  it  not  to  rain  upon  another  city  : 
one  piece  was  rained  upon,  and  the  piece 
whereupon  it  rained  not  withered. 

8  So  two  or  three  cities  wandered  unto  one 
city,  to  drink  water ;  but  they  were  not  satis- 


nnd  l/teii  rebellion. 


A.  M.  cir.  3217 
B.  C.  cir.  787. 
Ante  U.  C  34. 
Amulii  Sylvii, 

R.  Altaii., 
cir.  annum  10. 


■*  Heb.    three  years  of  days. 'Lev.   vii.    13;     xxiii.    17. 

■»  Heb.  offer  by  burning. "  Lev.   xxii.  18,  21 ;    Deut.   xii.   6. 

0  Psa.  Ixxxi.  12- P  Heb.  so  ye  love. llsa.   xxvi.   11  ;   Jer. 

V.3;  Hag.  ii.  17;  ver.8,9. '  Ver.  6, 10, 11. •  Deut.  xxviii. 

22;  Hag.  ii.  17. 'Or,  the  multitude  of  your  gardenx,  <^-c.,didth€ 

support  your  present  vicious  priesthood  by  the  regular 
triennial  tithes  which  should  have  been  employed  in 
my  service  ;  and, 

Verses.  Offer  a  sacrifice  of  thanksgiving]  To  the 
senseless  metal,  and  the  unfeeling  stock  and  stone 
images,  from  which  ye  never  did,  and  never  could  re- 
ceive any  help.  Proceed  yet  farther,  and  bring /r«e- 
will  offerings  ;  testify  superabundant  gratitude  to  your 
wooden  and  metallic  gods,  to  whom  ye  are  under  such 
iminense  imaginary  obligations  !  Proclaim  and  publish 
these  offerings,  and  set  forth  the  perfections  of  the  ob- 
jects of  your  worship  ;  and  see  what  they  can  do  for 
you,  when  I,  Jehovah,  shall  send  drought,  and  blasting, 
and  famine,  and  pestilence,  and  the  sword  among  you. 

A'erse  6.  Cleanness  of  teeth]  Scarcity  of  bread,  as 
immediately  explained.  Ye  shall  have  no  trouble  in 
cleaning  your  teeth,  for  ye  shall  have  nothing  to  eat. 

Yet  have  ye  not  returned  unto  me,  saith  the  Lord.] 
This  reprehension  is  repeated  five  times  in  this  chap- 
ter ;  and  in  it  are  strongly  implied  God's  longsuffering, 
his  various  modes  of  fatherly  chastisement,  the  ingra- 
titude of  the  people,  and  their  obstinate  wickedness. 
The  famine  mentioned  here  is  supposed  to  be  that 
which  is  spoken  of  2  Kings  viii.  1  ;  but  it  is  most 
likely  to  have  been  that  mentioned  by  Joel,  chaps,  i. 
and  ii. 

Verse  7.  'When  there  were  yet  three  months  to  the 
harvest]  St.  Jerome  says,  from  the  end  of  April,  when 
the  latter  rain  falls,  until  harvest,  there  are  three  months, 
May,  June,  and  July,  in  which  no  rain  falls  in  Judea. 
The  rain,  therefore,  that  God  had  withheld  from  them, 
was  that  which  was  usual  in  the  spring  months,  particu- 
larly in  April. 

/  caused  it  to  rain  upon  one  city]  To  prove  to 
them   that  this  rain  did  not  come  fortuitously   or  of 


fied  :  '  yet  have  ye  not  returned 
unto  me,  saith  the  Lord. 

9  '  I   have    smitten    you  with 

blasting    and    mildew  :      » when 

your  gardens  and  your  vineyards  and  your 
fig  trees  and  your  olive  trees  increased, 
"  the  palmerworm  devoured  them :  yet 
have  ye  not  returned  unto  me,  saith  the 
Lord. 

10  I  have  sent  among  you  the  pestilence 
"  after  "  the  manner  of  Egypt :  your  young 
men  have  I  slain  with  the  sword,  "  and  have 
taken  away  your  horses ;  and  I  have  made  the 
stink  of  your  camps  to  come  up  unto  your 
nostrils  :  ''  yet  have  ye  not  returned  unto  me, 
saith  the  Lord. 

Ill  have  overthrown  some  of  you,  as  God 
overthrew  ^  Sodom  and  (iomorrah,  "and  ye 
were  as  a  firebrand  plucked  out  of  the  bum- 

palmerworm,  &c. "  Joel  i.  4  ;    ii.  25. '  Or,  in  the    ivay. 

"  Exod.  ix.  3,  6  ;   xii.  29 ;    Deut.  x.wiii.  27,  60  ;   Psa.  Irxviii. 

50. *  Heb.  u-ith  the  captivity  of  your  horses  ;  2  Kings  xiii.  7. 

fVer.    6. 'Gen.  xix.  24,  25;    Isa.  xiii.  19;  Jer.  xlix.  18. 

'Zech.  ill.  2;  Jude  23. 

necessity,  God  was  pleased  to  make  these  most  evident 
distinctions.  One  city  had  rain,  and  could  fill  all  its 
tanks  or  cisterns,  while  a  neighbouring  city  had  none. 
One  farm  or  field  was  well  watered,  and  abundant  in 
its  crops,  while  one  contiguous  to  it  had  not  a  shower. 
In  these  instances  a  particular  providence  was  most 
evident.     "And  yet,  they  did  not  return  to  the  Lord." 

Verse  9.  /  have  smttten  you  with  blasting  and  mil- 
dew] He  sent  blasting  and  mildew  on  the  crops,  and 
the  locust  on  the  gardens,  vineyards,  and  fields ;  and 
this  in  such  a  way  as  to  show  it  was  a  Divine  judgment. 
They  saw  this;  "yet  they  did  not  return  to  the  Lord!" 

Verse  10.  I  have  sent — the  pestilence]  After  the 
blasting  and  the  mildew,  the  pestilence  came ;  and  it 
acted  among  them  as  one  of  the  plagues  of  Egypt. 
Besides  this,  he  had  suffered  their  enemies  to  attack 
and  prevail  against  them ;  alluding  to  the  time  in  which 
the  Syrians  besieged  Samaria,  and  reduced  it  to  the 
most  extreme  necessity,  when  the  head  of  an  ass  was 
sold  for  eighty  pieces  of  silver,  and  the  fourth  part  of 
a  cab  of  dove's  dung  for  five  :  and  mothers  ate  the 
flesh  of  their  children  that  had  died  through  hunger, 
2  Kings  vi.  25.  And  the  people  were  miraculously 
relieved  by  the  total  slaughter  of  the  Syrians  by  the 
unseen  hand  of  God,  2  Kmgs  vii.  1,  &c.  And  yet, 
after  all  those  sign.al  judgments,  and  singular  mercies, 
"  they  did  not  return  unto  the  Lord !" 

Verse  11.  I  have  overthrown  some  of  you]  In  the 
destruction  of  your  cities  I  have  shown  my  judgments 
as  signally  as  I  did  in  the  destruction  of  Sodom  and 
Gomorrah ;  and  those  of  you  that  did  escape  were  as 
"  brands  plucked  out  of  the  fire  ;"  if  not  consumed,  yet 
much  scorched.  And  as  the  judgment  was  evidently 
from  my  hand,  so  was  the  deliverance  ;  "  and  yet  ye 
have  not  returned  unto  me,  saith  the  Lord." 
681 


A  Juneral  song 


AMOS. 


for  the  house  oj  Israel 


A-  *^  '='r-  ^^y'-  ing  :    ''  yet  have  ye  not  returned 
Ante  V.  C.  34.    unto  me,  saith  the  Lord. 

R^Aibm™'  12  Therefore  thus  will  I  do 
cir.  annum  10.  ^j^j^  ^^^^^  q  i^^^^^i .  „nd  be- 
cause I  will  do  this  unto  thee,  "  prepare  to 
meet  thy  God,  O  Israel. 

13   For,  lo,  he  that  formeth  the  mountains, 


t  Ver.  6. =  See  Ezek.  jtiii.  5  ;   xxii.  30 ;   Luke  xiv.  31,  32. 

•^Or,  spirit. «  Psa.  cxxxix.  2  ;  Dan.  ii.  28. 

Averse  12.  Therefore  thus  tvill  I  do  unto  thee]  I 
will  continue  my  judgments,  I  will  fight  against  you ; 
and,  because  I  am  thus  determined, — 

Prepare  to  meet  thy  God,  O  Israel.]  This  is  a 
military  phrase,  and  is  to  be  understood  as  a  challenge 
to  come  out  to  battle.  As  if  the  Lord  had  said,  I  will 
attack  you  immediately.  Throw  yourselves  into  a 
posture  of  defence,  summon  your  idols  to  your  help  : 
and  try  how  far  your  strength,  and  that  of  your  gods, 
will  avail  you  against  the  unconquerable  arm  of  the 
Lord  of  hosts !  This  verse  has  been  often  painfully 
misapplied  by  public  teachers ;  it  has  no  particular  re- 
lation to  the  day  of  judgment,  nor  to  the  hour  of  death. 
These  constructions  are  impositions  on  the  text. 


and  createth  the  ^  wind,  =  and 
declareth  unto  man  what  is 
his  thought,  'that  maketh  the 
morning  darkness,  « and  tread- 
eth  upon  the  high  places  of 
•■The     Lord,    The    God    of 


A.  M.  cir.  3217 
B.  C.  cir.  787 
Ante  V.  C.  34. 
Aniulii  Sylvii 

R.  Alban., 
cir.  annum  10. 


the 

hosts. 


earth, 
his 


IS 


name. 


'  Chap.  V.  8  ;  viii.  9. r  Deut.  xxxii.  13  ;  xxiiii.  29  ;  Mic.  i.  3. 

^  Isa.  xlvii.  4 ;  Jer.  x.  16  ;  chap.  v.  8  ;  ix.  6. 

Verse  13.  He  that  formeth  the  mountains']  Here 
is  a  powerful  description  of  the  majesty  of  God.  He 
formed  the  earth  ;  he  created  the  wind  ;  he  knows  the 
inmost  thoughts  of  the  heart ;  he  is  the  Creator  of 
darkness  and  light;  he  steps  from  mountain  to  mountain, 
and  has  all  things  under  his  feet !  Who  is  he  who 
hath  done  and  can  do  all  these  things  ?  JEHOVAH 
ELOHIM  TSEBAOTH,  that  ts  his  name.  1.  The 
self-existing,  eternal,  and  independent  Being.  2.  The 
God  who  is  in  covenant  with  mankind.  3.  The  uni- 
versal Commander  of  all  the  hosts  of  earth  and  heaven. 
This  name  is  farther  illustrated  in  the  following  chapter. 
These  words  are  full  of  instruction,  and  may  be  a  sub- 
ject of  profitable  meditation  to  every  serious  mind. 


CHAPTER  V. 

Thts  chapter  opens  with  a  tender  and  pathetic  lamentation,  in  the  style  of  a  funeral  song,  over  the  house  of 
Israel,  1,  2.  The  prophet  then  glances  at  the  auful  threatenings  denounced  against  them,  3  ;  earnestly 
exhorting  them  to  renounce  their  idols,  and  seek  Jehovah,  of  whom  he  gives  a  very  magnificent  description, 
4-9.  He  then  reproves  their  injustice  and  oppression  ivith  great  warmth  and  indignation ;  exhorts  them 
a^ain  to  repentance ;  and  enforces  his  exhortation  with  the  most  auful  threatenings,  delivered  with  great 
majesty  and  authority,  and  in  images  full  of  beauty  and  grandeur,  10-24.  The  chapter  concludes  with 
observing  that  their  idolatry  loas  of  long  standing,  that  they  increased  the  national  guilt,  by  adding  to  the 
sms  of  their  fathers  ;  and  that  their  punishment,  therefore,  should  be  great  in  proportion,  25-27.  For- 
merly numbers  of  them  were  brought  captive  to  Damascus,  2  Kings  x.  32,  33  ;  but  now  they  must  go  beyond 
it  to  Assyria,  2  Kings  xv.  29  ;  xvii.  6. 

A.  M.  cir.  3217, 
B.  C.  cir.  787. 
Ante  (J.  C.  34. 
Araulii  Sylvii, 

R.  Alban., 
cir.  annum  10. 


XJEAR  ye  this  word  which  I 
"  take  up  against  you,  even 
a  lamentation,  O  house  of  Israel. 
2  The  virgin  of  Israel  is  fallen ; 
she  shall  no  more  rise  :  she  is  forsaken  upon 
her  land  ;   there  is  none  to  raise  her  up. 

3   For  thus  saith  the  Lord  God  ;   The  city 
that  went  out  by  a  thousand    shall   leave    a 

».Ter.  vii.29;  Ezek.  xix.  1  ;  xxvii.  2. >>2  Chron.  xv.  2  ;    Jer. 

NOTES  ON  CHAP.  V. 

Verse  1 .  Hear  ye  this  word]  Attend  lo  this  doleful 
song  which  I  make  for  the  house  of  Israel. 

Verse  2.  The  virgin  of  Israel]  The  kingdom  of 
Israel,  or  the  ten  tribes,  which  were  carried  into  cap- 
tivity ;  and  are  now  totally  lost  in  the  nations  of  the 
earth. 

Verse  3.  The  city  that  went  out  by  a  thousand] 
The  city  that  could  easily  have  furnished,  on  any  emer- 
gency, a  thousand  fighting  men,  can  now  produce 
682 


hundred,    and    that    which  went  ^i,^A  ""■  liY'- 

a.  y^.  cir.  #0/. 

forth  by   a   hundred   shall    leave     Ante  U.  C.  34. 

,       ,  ,.  .  ,  Amulii  Sylvii, 

ten,  to  the  house  ot  Israel.  r.  Alban., 

4   For    thus    saith    the    Lord    "■"■  "'°"°' '°- 


unto  the  house  of  Israel,  ^  Seek  ye  me,  °  and 
ye  shall  live  : 

5   But  seek  not  "^  Beth-el,  nor  enter  into  Gil- 
gal,  and  pass  not  to  *  Beer-sheba :   for  Gilgal 

xxix.  13 ;  ver.  6. '  Isa.  Iv.  3. ^  Chap.  iv.  4. 'Chap.  viii.  14. 

scarcely  one  hundred — one  in  ten  of  the  former  number ; 
and  now  of  the  hundred  scarcely  ten  remain  :  so  re- 
duced was  Israel  when  Shalmaneser  besieged  and  took 
.Samaria,  and  carried  the  residue  into  captivity. 

Verse  4.  Seek  ye  me,  and  ye  shall  live]  Cease 
your  rebellion  against  me  ;  return  to  me  with  all  your 
heart ;  and  though  consigned  to  death,  ye  shall  be  res- 
cued and  live.  Deplorable  as  your  case  is,  it  is  not 
utterly  desperate. 

Verse  5.   But  seek  not  £eth-el]      There  was  one  of 


Wicked  magistrates 


CHAP.   V. 


reproved. 


A.  M.  cir.  3217.   shall  Surely  go  into  captivity,  and 
Ante  y.  c.  34.     '  Beth-cl  shall  come  to  naught. 

R.  AWnV'  6  K  Seek  the  Lord,  and  ye  shall 
""■ """"'"  '"■  live  ;  lest  he  break  out  like  fire 
n    the  liouse   of  Joseph   and   devour  it,    and 

there  be  none  to  quench  it  in  Bclh-el. 

7  Ye  who  ^  turn  judgment  to  wormwood, 
and  leave  off  rigliteousness  in  the  earth, 

8  Seek  him  that  niaketh  the  '  seven  stars 
and  Orion,  and  turneth  the  shadow  of  death 
into  the  morning,  ''  and  maketh  the  day  dark 
with  night  ;  that  '  calleth  for  the  waters  of  the 
sea,  and  poureth  them  out  upon  the  face  of 
the  earth  :   "•  The  Lord  is  his  name  : 

9  That  strengtheneth  the  °  spoiled  against 
the  strong,  so  that  the  spoiled  shall  come 
against  the  fortress. 

10  "They  hate  him  that  rebuketh  in  the 
gate,  and  they  f  abhor  him  that  speaketh  up- 
rightly. 


'Hos. 

ir.  15;  x 

3. 5 

Ver.  4.- 

— 1>  Chap. 

vi.  12.— 

— i  Job 

IX. 

9;  XXXV111.31.- 

—*■  Psa. 

civ.  20.- 

'  Job  xxxviii.  34 

;  chap. 

IX 

6. 

-n  Chap. 

iv.   13.— 

— "Heb 

spoil. ^ 

Isa.   XXIX.   21. 

Pi 

Kings 

xxii.  8.- 

— 1  Deut 

.   XXVUl. 

30,  38,  39 

;    Mic. 

vi.  15; 

Jeroboam's  golden  calves,  and  at  Gilgal  were  carved 
images ;  both  were  places  in  which  idolatry  was  tri- 
umphant. The  prophet  shows  thera  that  all  hope  from 
those  quarters  is  utterly  vain  ;  for  Gilgal  shall  go  into 
captivity,  and  Beth-el  be  brought  to  naught.  There  is 
a  play  or  paronomasia  on  the  tellers  and  words  in  this 

clause :  ;ixS  n^n'  Sn  n'3i  rhy  rhi,  hhiVi  haggtlgai 

galoh  yigleh,  ubeilh  el  yiheyeh  leaven.  "  This  Gilgal 
shall  go  captive  into  captivity ;  and  Beth-el  (the  house 
of  God)  shall  be  for  Beth-aven,"  (the  house  of  iniquity.) 

Verse  6.  Seek  the  Lord,  and  ye  shall  live^  Re- 
peated from  ver.  4. 

In  the  house  of  Joseph'^  The  Israelites  of  the  ten 
tribes,  of  whom  Ephraim  and  Manasseh,  sons  of  Joseph, 
were  the  chief. 

A'erse  7.  I'e  who  turn  judgment  lo  wormwood] 
Who  pervert  judgment ;  causing  him  who  obtains  his 
suit  to  mourn  sorely  over  the  expenses  he  has  incurred 
in  gaining  his  right. 

A  erse  8.  That  maketh  the  seven  stars  and  Orion] 
Or,  Hyades  and  Arcturus,  Kimah  and  Kesil.  See  my 
notes  on  Job  ix.  9,  and  xxxviii.  32,  where  the  subject 
of  this  verse  is  largely  considered. 

Turneth  the  shadow  of  death  into  the  morning] 
Who  makes  day  and  night,  light  and  darkness. 

Calleth  for  the  waters  of  the  sea]  Raising  them  up 
by  evaporation,  and  collecting  them  into  clouds. 

And  poureth  them  out]  Causing  them  to  drop  down 
in  showers  upon  the  face  of  the  earth.  Who  has  done 
this  ?      Jehov.\h  is  his  name. 

Verse  9.  That  strengtheneth  the  spoiled]  Who 
takes  the  part  of  the  poor  and  oppressed  against  the 
oppressor  ;  and,  in  the  course  of  his  providence,  sets 
up  the  former,  and  depresses  the  latter. 


11  Forasmuch  therefore  as  your  g  c^'jr  ^87^' 
treading  is  upon  the  poor,  and  ye  Ante  u.  c.34. 
take  from  him  burdens  of  wheat :  r.  Aiban., ' 
1  ye  have  built  houses  of  hewn  "'■  '^"""'  '"• 
stone,  but  yc  shall  not  dwell  in  them  ;  ye  have 
planted  '  pleasant  vineyards,  but  ye  shall  not 
drink  wine  of  them. 

12  For  I    know  your    manifold    transgres 
sions,  and  your  mighty  sins  :   '  they  afflict  the 
just,  they  take  '  a  bribe,  and  they  "  turn  aside 
the  poor  in  the  gate  from  their  right. 

1 3  Therefore  '  the  prudent  shall  keep  silence 
in  that  time  ;   for  it  is  an  evil  time. 

14  Seek  good,  and  not  evil,  that  ye  may 
live  :  and  so  the  Lord,  the  God  of  hosts, 
shall  be  with  yon,  "  as  ye  have  spoken. 

1 5  '  Hate  the  evil,  and  love  the  good,  and 
establisii  judgment  in  the  gate  :  ^  it  may  be 
that  the  Lord  God  of  hosts  will  be  gracious 
unto  the  remnant  of  Joseph. 

Zeph.  i.  13;  Hag.  i.  6. '"Heb.  vineyards  of  desire. 'Chap. 

ii.    26. 'Or,    a    ransom. "^  Isa.    xxix.    21;    chap.    ii.    7. 

^  Chap.  vi.  10. **  Mic.  lii.  11. — — '  Psa.  xxxiv.  14  ;  xcvii.  10; 

Rom.  xii.  9. y  Exod.  xxxii.  30  ;  2  Kings  xix.  4 ;  Joel  ii.  14. 


Verse  10.  They  hate  him  that  rebuketh  in  the  gate^ 
They  cannot  bear  an  upright  magistrate,  and  will  not 
have  righteous  laivs  executed. 

Verse  1 1 .  Your  treading  is  upon  the  poor]  You 
tread  them  under  your  feet ;  they  form  the  road  on 
which  ye  walk ;  and  yet  it  was  by  oppressing  and 
impoverishing  them  that  ye  gained  your  riches. 

Ye  take  from  him  burdens  of  wheat]  Ye  will  have 
his  bread  for  doing  him  justice. 

Verse  12.  I  know  your  manifold  transgressions] 
I  have  marked  the  multitude  of  your  smaller  crimes, 
as  well  as  your  mighty  offences.  Among  their  greater 
offences  were,  1.  Their  afflicting  the  righteous.  2. 
Taking  bribes  to  blind  their  eyes  in  judgment.  And, 
3.  Refusing  to  hear  the  poor,  who  had  no  money  to 
give  them. 

Verse  13.  The  prudent  shall  keep  silence]  A  wise 
man  will  consider  that  it  is  useless  to  complain.  He 
can  have  no  justice  without  bribes ;  and  he  has  no 
money  to  give  :  consequently,  in  such  an  evil  time,  it 
is  best  to  keep  silence. 

Verse  14.  Seek  good,  and  not  evil]  Is  there  a 
greater  mystery  in  the  world,  than  that  a  man,  instead 
of  seeking  good,  will  seek  cri/,  knowing  that  it  is  evil! 

And  so  the  Lord]  As  God  is  the  Fountain  of  good, 
so  they  who  seek  the  supreme  good  seek  him  :  and 
they  who  seek  shall  find  him  ;  for  the  Lord,  the  God 
of  hosts,  shall  be  with  him. 

Verse  15.  Hale  the  evil,  and  love  the  good]  What 
ruins  you,  avoid ;  what  helps  you,  cleave  to.  And  as 
a  proof  that  you  take  this  advice,  purify  the  seats  of 
justice ;  and  then  expect  God  to  be  gracious  to  the 
remnant  of  Joseph — to  the  posterity  of  the  ten 
tribes. 

683 


Wicked  magistrates 


AMOS. 


reproved  and  threatened. 


16   Therefore    the    Lord,  the 
God  of   hosts,    the   Lord,   saith 


A..  M.  cir.  3217, 
B.  C.  cir.  787. 
Ante  U.  C.  34. 

^RAibJnl"'    thus;     WaiUng    shall  he  in  all 

cir.  annum  10.     stj-gets  ;  and  they  shall  say  in  all 

the  highways,  Alas  !  alas  !  and  they  shall  call 

the  husbandman   to   mourning,  and   ^  such   as 

are  skilful  of  lamentation  to  wailing. 

17  And  in  all  vineyards  shall  he  wailing: 
for  "  I  will  pass  through  thee,  saith  the  Lord'. 

18''  Wo  unto  you  that  desire  the  day  of 
the  Lord  !  to  what  end  is  it  for  you  ?  "=  the 
day  of  the  Lord  is  darkness,  and  not  light. 

19  "^  As  if  a  man  did  flee  from  a  lion,  and 
a  bear  met  him  ;  or  went  into  the  house  and 
leaned  his  hand  on  the  wall,  and  a  serpent  bit 
him. 


'  Jer.  ix.  17. » 

Kxod. 

xii. 

2;   Nah 

.  i 

12. 

1"  Isa.  V. 

19; 

Jer.  xvii. 

ls  ;  Ezek. 

xii.  22 

,27 

2  Pet. 

111 

4.- 

— ■=  Jer.  XXX 

.  7; 

Joel  li.  2 

;  Zeph.  i. 

15. — 

-iJe 

r.  xlviii. 

44 

-«  Prov.  xxi. 

27; 

Isa.  i.  Il- 

-16 ;  Jer.  vi.  20  ; 

Hos 

viu.  13. 

Verse  16.  They  shall  call  the  husbandman  to  moiim- 
mg]  Because  the  crops  have  failed,  and  the  ground 
has  been  tilled  in  vain. 

Such  as  are  skilful  of  lamentation]  See  the  note 
on  Jer.  ix.  17. 

Verse  17.  And  in  all  vineyards  shall  be  loailing] 
The  places  where  festivity  especially  used  to  prevail. 

/  will  pass  through  thee]  As  I  passed,  by  the  min- 
istry of  the  destroying  angel,  through  Egypt,  not  to 
spare,  but  to  destroy. 

Verse  18.  Wo  unto  you  that  desire  the  day  of  the 
Lord]  The  prophet  had  often  denounced  the  coming 
of  God\i  day,  that  is,  of  a  time  of  judgment ;  and  the 
unbelievers  had  said,  "  Let  his  day  come,  that  we  may 
see  it."  Now  the  prophet  tells  them  that  that  day 
would  be  to  them  darkness — calamity,  and  not  light — 
not  prosperity. 

A'erse  19.  As  if  a  man  did  flee  from  a  lion,  and  a 
bear  met  him]  They  shall  go  from  one  evil  to  another. 
He  who  escapes  from  the  lion's  mouth  shall  fall  into 
the  beards  paws  : — 

Incidit  in  Scyllam,  cupiens  vilare  Charybdim. 
The  Israelites,  under  their  king  Menahem,  wishing  to 
avoid  a  civil  war,  called  in  Pul,  king  of  Assyria,  to 
help  them.  This  led  to  a  series  of  evils  inflicted  by 
the  Syrian  and  Assyrian  kings,  till  at  last  Israel  was 
ravaged  by  Shalmaneser,  and  carried  into  captivity. 
Thus,  in  avoiding  one  evil  they  fell  into  another  still 
more  grievous. 

Leaned  his  hand  on  a  wall,  and  a  serpent  bit  hint.] 
Snakes  and  venomous  animals  are  fond  of  taking  up 
their  lodging  in  walls  of  houses,  where  they  can  either 
find  or  make  holes ;  and  it  is  dangerous  to  sit  near 
them  or  lean  against  them.  In  the  East  Indies  they 
keep  the  faithful  mongose,  a  species  of  ichneumon,  in 
their  houses,  for  the  purpose  of  destroying  the  snakes 
that  infest  them. 

A''erse  21.   I  hate,  I  despise  your  feast  days]     I 
abominate  those  sacrificial  festivals  where  there  is  no 
684 


20  Shall  not   the  day   of  the  A.  M.  cir.  3217. 

•'       .  B.  C.  cir.  788.  M 

Lord  he  darkness,  and  not  light  ?    Ante  u.  c.  34.        ■ 

,      ,  ,  1     ■    1  ^        Amulii  Sylvii,  •■ 

even    very  dark,  and  no   bright-       r.  Aiban., 
ness  in  it  ?  "'■  """""^  'Q- 

21  '^  I  hate,  I  despise  your  feast  days,  and 
f  I  will  not  s  smell  in  your  solemn  assemblies. 

22  ''  Though  ye  offer  me  burnt-offerings  and 
your  meat-offerings,  I  will  not  accept  them  : 
neither  will  I  regard  the  '  peace-offerings  of 
your  fat  beasts. 

23  Take  thou  away  from  me  the  noise  of 
tliy  songs  ;  for  I  will  not  hear  the  melody  of 
thy  viols. 

24  ^  But  let  judgment  ^  run  down  as  waters, 
and  righteousness  as  a  mighty  stream. 

25  ™  Have    ye    offered  unto   me   sacrifices 


'Lev. 

xxvi 

31.— 

— e  Or,  smell  your 

/loly  days. 

J"  Isa 

Ixvi. 

3 

Mic. 

VI.  6 

7. 

-'  Or,  thank 

-offerings.' 

1  Hos. 

VI.  6 

Mic. 

VI 

8. 

-1  Heb.  roll. 

"  Deut. 

XXXll. 

17; 

Josh,  xxiv 

.14; 

Ezek. 

xs 

.8,  16 

,24; 

Acts 

vii.  42,  43  ; 

See  Isa.  x 

liii.  23. 

piety ;  and  1  despise  them  because  they  pretend  to  be 
what  they  are  not.  This  may  refer  to  the  three  annual 
festivals  which  were  still  observed  in  a  certain  way 
among  the  Israelites. 

Verse  22.  The  peace-offerings  of  your  fat  beasts.] 
DD'X'ID  merieychem  probably  means  buffaloes;  and  so 
Bochart. 

Verse  93.  The  noise  of  thy  songs — the  melody  of 
thy  viols.]  They  had  both  vocal  and  instrumental 
music  in  those  sacrificial  festivals ;  and  God  hated  the 
tioise  of  the  one  and  shut  his  ears  against  the  melody 
of  the  other.  In  Ihe  first  there  was  nothing  hutnoise, 
because  their  hearts  were  not  right  with  God  ;  and  in 
the  latter  there  could  be  nothing  but  (n"f3'  zimrath) 
cutting  and  scraping,  because  there  was  jio  heart — no 
religious  sense  m  the  thing,  and  nearly  as  little  in  them 
that  used  it.      See  on  chap.  vi.  5. 

Verse  24.  Let  judgment  run  down]  Let  the  exe- 
cution of  justice  be  everywhere  like  the  showers  that 
fall  upon  the  land  to  render  it  fertile  ;  and  let  right- 
eousness in  heart  and  life  belike  amighty  river,  or  the 
Jordan,  that  shall  wind  its  course  through  the  whole 
nation,  and  carry  every  abomination  into  the  Dead  Sea. 
Let  justice  and  righteousness  prevail  everywhere,  and 
sweep  their  contraries  out  of  the  land. 

Verse   25.     Have  ye  offered  unto   me   sacrifices] 
Some  have  been  led  to  think  that  "  during  the  forty 
years  which  the  Israelites  spent  in  the  wilderness,  be- 
j  tween  Egypt  and  the  promised  land,  they  did  not  offer 
I  any  sacrifices,  as  in  their  circumstances  it  was  impos- 
I  sible;  they  offered  none  because  they  had  none."     But 
such  people  must  have  forgotten  that  when  the  cove- 
nant was  made  at  Sinai,  there  were  burnt-offerings  and 
peace-offerings  of  oxen  sacrificed  to  the  Lord,  Exod. 
xxiv.   5  ;  and  at  the  setting  up  of  the  tabernacle  the 
twelve  princes  of  the  twelve  tribes  offered  each  a  young 
bullock,  a  ram,  and  a  lamh,  for  a  burnt-offering ;  a  kid 
for  a  sin-offering ;  two  oxen,  five  rams,  five  he-goats, 
and  five  lambs,  for  a  peace-offering.  Num.  vii.  13,  &e. . 


The  gross  idolatry 


CHAP.   VI. 


oj  the  people. 


A.  M.  cir.  3217. 
B.  C.  rir.  787. 
Ante  IJ.  C.  34. 
Amulii  Sylvii, 

R.  Alban.. 
cir.  annum  10. 

tabernacle 
your     images, 


and  offerings  in  the  wilderness 
forty  years,  O  house  of 
Israel  ? 
26  But  ye  have  borne  "  the 
of  your  Moloch  and  Chiun 
the      star     of     your     god, 


"■  Or,  Sicailh  your  king. "  1  Kings  xi.  33. 

which  amounted  to  an  immense  number  of  victims 
offered  in' the  course  of  the  twelve  days  during  whicli 
Vais  feast  of  the  dedication  lasted.  At  the  consecni- 
tion  of  priests,  bullocks  and  rams  to  a  considerable 
number  were  offered,  see  Lev.  viii.  1,  &c.  ;  but  they 
were  not  offered  so  regularly,  nor  in  such  abundance, 
as  they  were  after  the  settlement  in  the  promised  land. 
Learned  men,  therefore,  have  considered  this  verse  as 
speaking  thus  :  Did  ye  offer  to  me,  during  forty  years 
in  the  wilderness,  sacrifices  in  such  a  u-ai/  as  was 
pleasing  to  me  ?  Ye  did  not ;  for  your  hearts  were 
divided,  and  ye  were  generally  in  a  spirit  of  insurrec- 
tion or  murmuring. 

Verse  26.  But  ye  have  borne]  The  preceding  verse 
spoke  o(  their  fathers;  the  present  verse  speaks  of  the 
Israelites  then  existing,  who  were  so  grievously  ad- 
dicted to  idolatry,  that  they  not  only  worshipped  at 
stated  public  places  the  idols  set  up  by  public  authority, 
but  they  carried  their  gods  about  with  them  everywhere. 


ye     made     to      yc 


A.M. cir.  3217. 
B.  C.  cir.  7S7. 
.A.nlc  U.  C.  34. 
Amuhi  .Sylvii, 

R.  Albun., 
cir  annum  io 


which 
selves. 

27  Therefore  will  I  cause  you 
to    go     into    captivity    ■'beyond 
Damascus,  saith  the  Lord,  ■•  whose  name  is 
The  God  of  hosts. 

P2  Kings  xvii.  6. 1  Chap.  iv.  13. 

The  tabernacle  of  your  Moloch]  Probably  a  small 
portable  shrine,  with  an  image  of  their  god  in  it,  such 
as  Moloch  ;  and  the  star  or  representative  of  their  god 
Chiun.  For  an  ample  exposition  of  this  verse,  see  the 
note  on  Acts  vii.  42  ;  to  which  let  me  add,  that  from 
Picart's  Religious  Ceremonies,  vol.  iii.  p.  199,  we  find 
that  there  was  an  idol  named  Choun  worshipped  among 
the  Peruvians  from  the  remotest  antiquity. 

Verse  27.  Wi7/  /  cause  you  to  go  into  captivity 
beyond  Damascus]  That  is,  into  Assyria,  the  way  to 
which,  from  Judea,  was  by  Damascus. 

But  St.  Stephen  says,  Acts  vii.  43,  beyond  Babylon; 
because  the  Holy  Spirit  that  was  in  him  chose  to  ex- 
tend the  meaning  of  the  original  text  to  that  great  and 
final  captivity  of  the  Jews  in  general,  when  Zedekiah, 
their  last  king,  and  the  people  of  Judea,  were  carried 
into  Mesopotamia,  Armenia,  and  Media ;  see  2  Kmgs 
xvii.  7,  24.  This  captivity  happened  after  the  time 
of  Amos. 


CHAPTER  VI. 

The  prophet  reproves  his  people  for  indulging  themselves  in  luxurious  ease,  and  forming  alliances  with  their 
powerful  idolatrous  neighbours,  1.  He  asis  (/"their  lands  or  their  lot  be  better  than  their  oisn,  2,  that  they 
should  choose  to  worship  the  gods  of  the  heathen,  and  forsake  Jehovah.  Then  follows  an  amplification  of 
the  sin  which  the  prophet  reproves,  3-6  ;  to  which  he  annexes  very  awful  threatenings,  confirmed  by  the 
oath  of  Jehovah,  7,8.  He  next  particularly  specifies  the  punishment  of  their  sins  by  pestilence,  9-11  ;  by 
famine,  or  a  drought  that  should  harden  the  earth  .10  thai  it  could  not  be  tilled,  12  ;  and  by  the  sword  of 
the  Assyrians,  14. 


A.M.  cir.   3217. 
B.  C.  cir.  787. 
Ante  U.  C.  34. 
Amulii  Svlvii, 

R.  Alban,, 
cir.  annum  10. 


W^^ 


to  them  that  *■  are  at 
ease  in  Zion,  and  trust  in 
the  mountain  of  Samaria,  which 
are  named  "  chief  '^  of  the  nations, 


•Luke  Ti.24.- 


—^  Or,  are  secure.- 


Exod.  xix.  5. 


NOTES  ON  CHAP.  VL 

Verse  1.  TVo  <o /Aem  that  are  at  ease  in  Zion]  For 
D'JJNBTI  hashshaanannim,  "  who  dwell  at  ease."  it  has 
been  proposed  to  read  Q'iiyj'n  hashshaanannim,  "who 
confidently  lean,"  the  two  words  differing  only  in  one 
letter,  an  ;*  ain  for  an  N  aleph.  They  leaned  confi- 
dently on  Zion  ;  supposing  that,  notwithstanding  their 
iniquities  they  should  be  saved  for  Zion's  sake.  Thus 
the  former  clause  will  agree  better  with  the  latter, 
"  leaning  upon  Zion,"  and  "  trusting  in  the  mountain 
of  Samaria."  Those  that  are  at  ease  may  mean  those 
who  have  no  concern  about  the  threatened  judgments, 
and  who  have  no  deep  concern  for  the  salvation  of  their 
own  souls.     Houbigant  would  read,  "Wo  to  them  who 


to  whom   the    house    of    Israel 
came ! 

2   *  Pass  ye  unto  ''  Calneh,  and 
see ;    and  from  thence  go  ye  to 


A.  M.  cir.  3217. 
B.  C.  cir.  787. 
Ante  U.  C.  34. 
Amulii  Sylvii, 

R.  Alban., 
cir.  annum  iO. 


*  Or,  firsl-fruits. •  Jer.  ii.  10. '  Isa.  i.  9  ;    taken  cir.  794. 

despise  Zion,  and  trust  in  Samaria."  So  the  Septua- 
gint,  reading  □"XJ^  soneim,  hating,  instead  of  Q'J^K!? 
shaanannim,  being  at  rest,  tranquil.  Calmet  first  pro- 
posed this  conjecture  ;  Houbigant  follows  him. 

Are  named  chief]  Newcome  renders,  "  That  are 
named  after  the  chief  of  the  nations ;"  and  observes, 
that  the  Hebrew  word  "apJ  nekubcy  is  an  allusion  to 
marking  a  name  or  character  by  punctures.  See  on 
Isa.  xliv.  5.  They  call  themselves  not  after  their 
ancestors,  but  after  the  chief  of  the  idolatrous  nations 
with  whom  they  intermarry  contrary  to  the  law. 

Perhaps  the  words  here  rather  refer  to  the  mountains 
and  their  temples,  than  to  the  people.  The  mountain 
oi  Zion,  and  the  mountain  of  Samaria,  were  considered 
685 


The  gross  idolatry 


W  cir'  787^'   ^  Hamath   the    great :    then    go 
Ante  u.  c.  34.    dowii  to  '^  Gath  of  the  Phihstines : 

Amulii  Sylvii,       .  ,         ,         ,  ,  ,  ,  . 

R.  Aiban.,       '  06  they  better  than  these  kmg- 
cir.  annum  10.     ^^^^^  ,    ^^  jj^^j^    ^^^^^^   greater 

than  your  border  ? 

3  Ye  that ''  put  far  away  the  ^  evil  day,  ™  and 
cause  "  the  °  seat  of  violence  to  come  near ; 

4  That  lie  upon  beds  of  ivory,  and  p  stretch 
themselves  upon  their  couches,  and  eat  the 
lambs  out  of  the  flock,  and  the  calves  out  of 
the  midst  of  the  stall ; 


AMOS.  of  the  people. 

5   1  That  "•  chant  to  the    sound  A.  M.  cir.  3217. 

B.  C.  cir.  787. 

of  the  viol,  and  invent  to  them-     Ante  u.  c.  31. 
selves  instruments  of  music, '  like       r.  Aiban™' 

David  ;  cir.  annum  10. 


e  2  Kings  xviii.  34. 

xxvi.  6. '  Nah.  iii.  8.— 

""  Chap.  V.  12  ;  yer.  12.- 


1  Josh.  xi.  22  ;  1  Sam.  v.  8  ;  2  Chron. 
-t  Ezek.  xii.  27. — -i  Ch.  v.  18  ;  ix.  10. 
— "  Psa.  xciv.  20. "  Or,  habitation. 


the  chief  or  most  celebrated  among  the  nations,  as  the 
two  kingdoms  to  which  they  belonged  were  the  most 
distinguished  on  the  earth. 

Verse  2.  Pass  ye  unto  CalneK]  Tliis  is,  says 
Calmet,  the  Ctesiphon  on  the  river  Tigris. 

Hamalh]  The  same  as  Emesa.  Hamath  was  a 
city  on  the  Orontes,  in  Syria. 

Gath]  A  well-known  town,  and  head  of  one  of  the 
Jive  seignories  of  the  Philistines. 

Be  they  better]  You  have  no  more  reason  to  ex- 
pect exemption  from  the  consequences  of  your  sins  than 
they  had.  They  have  been  punished  ;  so  shall  you. 
Why  then  will  ye  trust  in  their  gods,  that  could  not 
save  their  own  cities  ^ 

Verse  3.  Ye  that  put  far  away  the  evil  day]  Wo 
to  you  who  will  not  consider  the  day  of  approaching 
vengeance ;  but  continue  in  your  iniquity,  and  harden 
your  hearts.  Ye  bring  your  iniquities  nearer,  and  still 
suppose  your  punishment  to  be  at  a  greater  distance. 

A'erse  4.  That  lie  upon  beds  of  ivory]  The  word 
■•iri  hoi,  100,  is  understood  at  the  beginning  of  each  of 
the  first,  third,  fourth,  fifth,  and  sixth  verses.  The 
beds  mentioned  here  may  be  either  sofas  to  recline  on 
at  table,  or  beds  to  sleep  on ;  and  these  among  the 
ancients  were  ornamented  with  ivory  inlaid.  They 
were  called  lectos  eburatos  by  Plautus,  lectos  eburnos 
by  Horace,  "ivory  beds."  Probably  those  ornamented 
with  shells,  or  mother-of-pearl,  may  be  intended.  Se- 
veral works  of  this  kind  may  be  still  seen  in  Palestine 
and  other  places.  I  have  before  me  a  cross  brought 
from  Jerusalem,  incrusted  all  over  with  mother-of- 
pearl,  and  various  figures  chased  on  it. 

There  must  have  been  a  great  deal  of  luxury  and 
effeminacy  among  the  Israelites  at  this  time;  and,  con- 
sequently, abundance  of  riches.  This  was  in  the  time 
of  Jeroboam  the  second,  when  the  kingdom  had  en- 
joyed a  long  peace.  The  description  in  the  fourth, 
fifth,  and  sixth  verses,  is  that  of  an  Asiatic  court  even 
in  the  present  day. 

Verse  5.  And  invent  to  themselves  instruments  of 
music,  like  David]  See  the  note  on  1  Chron.  xxiii.  5; 
and  see  especially  the  note  on  2  Chron.  xxix.  25.  I 
believe  that  David  was  not  authorized  by  the  Lord  to 
introduce  that  multitude  of  musical  instruments  into  the 
Divine  worship  of  which  we  read  ;  and  I  am  satisfied 
'hat  his  conduct  in  this  respect  is  most  solemnly  repre- 
686 


6  That  drink  '  wine  in  bowls,  and  anoint 
themselves  with  the  chief  ointments  :  "  but 
they  are  not  grieved  for  the  "affliction  of  Joseph. 

7  Therefore  now  shall  they  go  captive  with 
the  first  that  go  captive,  and  the  banquet  of 
them  that  stretched  themselves  shall  be  removed. 

8  "  The  Lord  God  hath  sworn  by  himself, 

POr,   abound  with  superfluities. llsa.   v.  12. 'Or,    quaver. 

*  1  Chron.  xxiii.  5. '  Or,  in  bowls  of  wine. "  Gen.  xxxvii.  25. 

>•  Heb.  breach. "  Jer.  li.  14  ;  Heb.  vi.  13,  17. 

hended  by  this  prophet ;  and  I  farther  believe  that  the 
use  of  such  instruments  of  music,  in  the  Christian 
Church,  is  without  the  sanction  and  against  the  ivill  of 
God  ;  that  they  are  subversive  of  the  spirit  of  true 
devotion,  and  that  they  are  sinful.  If  there  was  a  wo 
to  them  who  invented  instruments  of  music,  as  did 
David  under  the  law,  is  there  no  wo,  no  curse  to  them 
who  invent  them,  and  introduce  them  into  the  worship 
of  God  in  the  Christian  Church  1  I  am  an  old  man, 
and  an  old  minister ;  and  I  here  declare  that  I  never 
knew  them  productive  of  any  good  in  the  worship  of 
God  ;  and  have  had  reason  to  believe  that  they  were 
productive  of  much  evil.  Music,  as  a  science,  I  esteem 
and  admire  :  but  instruments  of  music  in  the  house  of 
God  I  abominate  and  abhor.  This  is  the  abuse  of 
music  ;  and  here  I  register  my  protest  against  all  such 
corruptions  in  the  worship  of  the  Author  of  Christianity. 
The  late  venerable  and  most  eminent  divine,  the  Rev. 
John  Wesley,  who  was  a  lover  of  music,  and  an  elegant 
poet,  when  asked  his  opinion  of  instruments  of  music 
being  introduced  into  the  chapels  of  the  Methodists, 
said,  in  his  terse  and  powerful  manner,  "  I  have  no 
objection  to  instruments  of  music  in  our  chapels,  pro- 
vided they  are  nehher  heard  nor  seen."  I  say  the 
same,  though  I  think  the  expense  of  purchase  had 
better  be  spared. 

The  word  D"£3"liin  happoretim,  which  we  render 
chant,  and  the  margin  quaver,  signifies  to  dance,  to 
skip,  &c.  In  the  sight  of  such  a  text,  fiddlers,  drum- 
mers, waltzers,  &c.,  may  well  tremble,  who  perform  to 
excite  detestable  passions. 

Verse  6.  That  drink  wine  in  bowls]  Perhaps  the 
costliness  of  the  drinking  vessels,  more  than  the  quan- 
tity drank,  is  that  which  is  here  reprehended  by  the 
prophet.  Drinking  vessels  of  the  most  costly  mate- 
rials, and  of  the  most  exquisite  workmanship,  are  still 
in  use  ;  and  as  to  precious  ointments  and  perfumes 
among  the  Jews,  we  have  a  proof  that  the  contents  of 
one  small  box  was  worth  three  hundred  denarii,  at  least 
seven  pounds  ten  shillings  sterling.  See  the  case 
in  the  Gospel,  John  xii.  5,  and  the  note  there. 

Verse  7.  With  the  first  that  go  captive]  The  house 
of  Israel  shall  be  carried  into  captivity  before  the  house 
of  Judah. 

Verse  8.  The  Lord  God  hath  sworn  by  himself] 
ItySJS  benaphsho,  by  his  soul,  his  being,  existence. 


Various  woes  denounced 


CHAP.  VII. 


against  the  wicked. 


A.  M.  cir.  3217.  g^^l,  ([^^  LoRD  the  God  of  hostS, 
D.  Kj.  clr.  787. 

Arte  u.  c.  34.  I  abhor  "  the  e.\cellency  of  Jacob, 

Amulii  Sylvii,  ,    ,            ,  .            .                   i          r 

R.  .4lban.,  and  hate  Ins  palaces  :   therciorc 

cir.  am.um  10.  ^^.j,,   j  jgjj^.gj.  ^,p  ,,jg  ^j^y  ^^.^jj^  ^^jj 


''  that  is  tlierein 

9  And  it  shall  come  to  pass,  if  there  remain 
ten  men  in  one  house,  that  they  sliall  die. 

1 0  And  a  man's  uncle  shall  take  him  up,  and 
he  that  burnetii  him,  to  bring  out  the  bones 
out  of  the  house,  and  shall  say  unto  iiim  that 
is  by  the  sides  of  the  house,  Is  there  yet  any 
with  thee  ?  and  he  shall  say.  No.  Then  shall 
he  say,  ^  Hold  thy  tongue  :  "  for  "^  we  may  not 
make  mention  of  the  name  of  the  Lord. 

1 1  For,  behold,  '■  the  Lord  commandelh,  "^  and 


»  Psa.  xlvii.  4  ;  Ezek.  xxiv.  21  ;   chap.  viii.  7. T  Heb.  the 

futnrss  thereof. '  Chap.  v.  13. •  Chap.   viii.    3. '  Or, 

they  wilt  not,  or  have  not. 


Verse  9.  Ten  men — they  shall  die.]  All  shall  be 
cut  off  by  the  sword,  or  by  captivity,  or  by  famine. 

Verse  10.  A  man's  uncle  shall  take  him  up]  Bp. 
Newcome  says,  this  obscure  verse  seems  to  describe 
the  effects  of  famine  and  pestilence  during  the  siege 
of  Samaria.  The  carcass  shall  be  burnt ;  and  the 
bones  removed  with  no  ceremony  of  funeral  rites,  and 
without  the  assistance  of  the  nearest  kinsman.  Soli- 
tude shall  reign  in  the  house  ;  and  if  one  is  left,  he 
must  be  silent,  (see  chap.  viii.  3,)  and  retired,  lest  he 
be  plundered  of  his  scanty  provision  !  Burning  the 
body,  and  then  collecting  the  ashes,  and  putting  them 
into  an  urn,  was  deemed  the  most  honourable  mode  of 
burial. 

Verse  1 1 .  He  will  smite  the  great  house  with 
breaches]  The  great  and  small  shall  equally  suffer ; 
no  distinction  shall  be  made  ;  rich  and  poor  shall  fall 
together ;  death  has  received  his  commission,  and  he 
will  spare  none.  Horace  has  a  sentiment  precisely 
like  this,  Carm.  Lib.  i.,  Od.  iv.,  v.  13. 

Pcdlida  mors  ffiquo  pulsat  pede  pauperum  tabernas, 
Regumque  tubres. 

With  equal  pace  impartial  fate 

Knocks  at  the  palace  as  the  cottage  gate. 

But  this  may  refer  particularly  to  the  houses  of  the 
poor  in  Eastern  countries ;  their  mud  walls  being  fre- 
quently full  of  clefts ;  the  earth  of  which  they  are  built 
seldom  adhering  together  because  of  its  sandiness. 

Verse  12.  Shall  horses  run  upon  the  rock t]  First, 
they  could  not  do  it,  because  they  were  unshod;  for 


he    will   smite    the    great   house  ^i.'^'i,  ''"■  ^217 

°  jD.  C.  Clr.  78^. 

with    'breaches,    and    the    little     AmeU. c.34. 

1  ■  1       1    r.  Amulii  SyWii, 

house  With  clcltS.  R.  Alban. 

12  Shall  horses  run  upon  the  ""■  '^"'"  '"• 
rock  ?  will  one  plough  there  with  oxen  ?  for 
'  ye  have  turned  judgment  into  gall,  and  the 
fruit  of  righteousness  into  hemlock  : 

1 3  Ye  which  rejoice  in  a  thing  of  naught, 
which  say.  Have  we  not  taken  to  us  horns  by 
our  own  strength  ? 

14  But,  behold,  ff  I  will  raise  up  against  you 
a  nation,  O  house  of  Israel,  saith  the  Lord 
the  God  of  hosts  ;  and  they  shall  afflict  you 
from  the  ^  entering  in  of  Hamath  unto  the 
'  river  of  the  wilderness. 


^  Isa.  Iv.  11. d  Chap.  iii.  15. '  Or,  droppings. '  Hos. 

I.  4  ;  chap.  v.  7. e  Jer.  v.  15. ^  Num.  xxxiv.  8  ;  1  Kinga 

viii.  65. '  Or,  valley. 


the  shoeing  of  horses  with  iron  was  not  then  known. 
Secondly,  If  they  did  run  on  the  rock,  it  would  be 
useless  to  their  owner,  and  hurtful  to  themselves. 
Thirdly,  And  it  would  be  as  useless  to  plough  on  the 
rock  with  oxen ;  for  there  it  would  be  impossible  to 
sow  with  any  advantage.  Fourthly,  Just  as  useless 
and  injurious  would  it  be  to  put  gall  in  the  place  of 
judgment,  and  hemlock  in  the  place  of  righteousness. 
You  have  not  only  been  labouring  in  vain  for  yourselves, 
but  j'ou  have  also  been  oppressive  to  others ;  and  for 
both  ye  shall  suffer. 

A'erse  13.  Ye  which  rejoice  in  a  thing  of  naught] 
In  your  idols  :   for  an  idol  is  nothing  in  the  world. 

Have  we  not  taken  to  us  horns]  We  have  arrived 
to  power  and  dignity  by  our  strength.  Horns  were 
the  symbols  of  power  and  authority.      So  Horace : — 

Vina  parant  animos  :  tum  pauper  cornua  suraet. 

"  Wine  repairs  our  strength,  and  furnishes  the  poor 
with  horns." 

At  such  times  they  think  themselves  as  great  as  the 
greatest. 

Verse  14.  /  will  raise  vp  against  you  a  nation] 
The  Assyrians  under  Pul,  Tiglath-pileser,  and  Shal- 
maneser,  who  subdued  the  Israelites  at  various  times, 
and  at  last  carried  them  away  captive  in  the  days  of 
Hosea,  the  last  king  of  Israel  in  Samaria. 

From  the  entering  in  of  Hamath  (on  the  north) 
unto  the  river  of  the  wilderness.]  Besor,  which  emp- 
ties itself  into  the  sea,  not  far  from  Gaza,  and  was  in 
the  southern  part  of  the  tribe  of  Simeon. 


CHAPTER  Vn. 

In  thts  chapter  God  represents  to  Amos,  by  three  several  visions,  the  judgments  he  is  about  to  bring  on  Israel 
The  first  is  a  plague  of  locusts,  threatening  to  cut  off  the  hopes  of  the  harvest  by  attacking  it  in  the  time  of 
the  second  growth  ;  the  first  luxuriances  of  the  crop  being  probably  mowed  for   the  king's  horses,  1-3 

687 


Judgments  denounced 


AMOS. 


against  Israel. 


The  next  vision  threatens  a  judgment  by  fire,  which  would  coyisume  a  great  part,  4—6  ;  and  the  third  a  total 
overthrow  of  Israel,  levelling  it  as  it  were  by  a  line,  7-9.  The  rest  of  the  chapter  is  a  denunciation  of 
heavy  judgments  against  Amaziah,  priest  of  Beth-el,  ivho  had  brought  an  accusation  to  the  king  against  the 
prophet,  10-17. 


ApM.  cir.  3217.   npHUS    hath    the    Lord    God 
Ante  u.  c.  34.  showed  unto  me  ;    and,  be- 

Amulii  Sylvii,      i     i  ,      i         r  i  , 

R.  Aiban.,       hold,  he   lormed    "  grasshoppers 
eir.  annum  10.     j,^  jj^^  beginning  of  the  shooting 


up  of  the  latter  growth  ;  and,  lo,  it  was  the 
latter  growth  after  the  king's  mowings. 

2  And  it  came  to  pass,  that  when  they  had 
made  an  end  of  eating  the  grass  of  the  land, 
then  I  said,  O  Lord  God,  forgive,  I  beseech 
thee  ;  ''  by  "^  whom  shall  Jacob  arise  ?  for  he 
is  small. 

3  '^  The  Lord  repented  for  this  :  It  shall  not 
be,  saith  the  Lord. 

4  Thus  hath  the  Lord  God  showed  unto 
me  :  and,  behold,  the  Lord  God  called  to 
contend  by  fire,  and  it  devoured  the  great  deep, 
and  did  eat  up  a  part. 

5  Then  said  I,  0  Lord  God,  cease,  I  bc- 

^  Or,  green  worms.- ^Isa.  li.  19  ;  ver.  5. '^  Or,  who  of  or 

for  Jacob  shall  stand  ? ^  Deut.  x.'otii.  36 ;  ver.  6  ;  Jonah  iii.  10  ; 

James  \.  16. «  Ver.  2,  3. 'See  2  Kings   xxi.  13;  Isa. 

NOTES  ON  CHAP.  VII. 

Verse  1.  Behold,  he  formed  grasshoppers]  '3J 
gobai  is  generally  understood  here  to  signify  locusts. 
See  the  notes  on  Joel  i.  and  ii. 

The  shooting  up  of  the  latter  growth]  The  early 
crop  of  grass  had  been  already  mowed  and  housed. 
The  second  crop  or  rowing,  as  it  is  called  in  some 
places,  was  not  yet  begun.  By  the  hng^s  mowings 
we  may  understand  the  first  crop,  a  portion  of  which 
the  king  probably  claimed  as  being  the  better  hay;  but 
the  words  may  signify  simply  the  prime  crop,  that 
which  is  the  best  of  the  whole.  Houbigant  thinks  the 
shearing  of  the  hinges  sheep  is  meant. 

Verse  2.  By  whom  shall  Jacob  arise?]  The  locusts, 
the  symbols  of  the  many  enemies  that  had  impoverished 
Jerusalem,  having  devoured  much  of  the  produce  of 
the  land,  were  proceeding,  till,  at  the  intercession  of 
the  prophet,  they  were  removed.  Then,  seeing  in  the 
light  of  prophecy  the  nation  in  every  sense  brought 
low,  he  cries,  "  By  whom  shall  Jacob  arise  ]  for  he  is 
small."  Calmet  justly  remarks  :  "  After  the  death  of 
leroboam  the  second,  the  kingdom,  so  flourishing  and 
powerful  before,  was  reduced  to  such  weakness  that  it 
was  obliged  to  have  recourse  to  strangers  for  support. 
Menahcm  applied  to  Pul,  lung  of  Assyria,  whence 
arose  the  final  misery  of  the  .itate. 

Verse  3.  The  Lord  repented]  Changed  his  purpose 
of  destroying  them  by  the  locusts.      See  ver.  6. 

Verse  4.  The  Lord  God  called  to  contend  by  fire] 
Permitted  loar,  both  civil  and  foreign,  to  harass  the 
land,  after  the  death  of  Jeroboam  the  second.  These 
wars  would  have  totally  destroyed  it,  had  not  the  pro- 
phet interceded. 

688 


seech    thee:    >=  by    whom    shall   ^i.^"^'- f}^- 

,  -'  ri.  U.  cir.  707. 

Jacob  arise  ?  for  he  is  small.  Ante  U.  c.  34. 

„    mi        T  .     1  r         1  ■  Ainulii  Sylvii, 

6  1  he  liORD  repented  lor  this  :        R.  Alban., 
This  also  shall  not  be,  saith  the    «^i^-  """"-n  '»• 
Lord  God. 

7  Thus  he  showed  me :  and,  behold,  the 
Lord  stood  upon  a  wall  made  by  a  plumbline, 
with  a  plumbline  in  his  hand. 

8  And  the  Lord  said  unto  me,  Amos,  what 
seest  thou  ?  And  I  said,  A  plumbline.  Then 
said  the  Lord,  Behold,  ^  I  will  set  a  plumbline 
in  the  midst  of  my  people  Israel  :  ^  I  will  not 
again  pass  by  them  any  more  : 

9  ^  And  the  high  places  of  Isaac  shall  be 
desolate,  and  the  sanctuaries  of  Israel  shall  be 
laid  waste  ;  and  I  will  rise  against  '  the  house 
of  Jeroboam  with  the  sword. 

1 0  Then    Amaziah    ^  the    priest   of    Beth- 


xxviii.  17  ;  xxxiv.  11 ;  Lam.  ii.  8. e  Chap.  viii.  2  ;  Mic.  vii.  18. 

^  Beer-sheba,  Gen.   xxvi.  25  ;   xlvi.  1  :   chap.  v.  5 ;    viii.  14. 
'  1  Kings  xvi.  3. ^  1  Kings  xii.  32. 


It  devoured  the  great  deep,  and  did  eat  up  a  part.] 
We  are  here  to  understand  the  partially  destructive 
wars  which  afterwards  took  place ;  for  the  Lord 
causes  all  these  things  to  pass  before  the  eyes  of  Amos 
in  the  vision  of  prophecy  ;  and  intimates  that,  at  the 
intercession  of  his  prophets,  total  ruin  should  be 
prevented. 

Verse  7.  With  a  plumbline  in  his  hand.]  This  ap- 
pears to  be  intended  as  an  emblem  of  strict  justice, 
and  intimated  that  God  would  now  visit  them  accord- 
ing to  their  iniquities. 

Verse  8.  /  will  set  a  plumbline]  I  will  visit  them 
by  justice  without  any  mixture  of  mercy. 

Verse  9.  And  the  high  places  of  Isaac  shall  be 
desolate]  Their  total  destruction  is  at  hand.  The 
high  place  of  Isaac  was  Beer-sheba,  where  Isaac  had 
built  an  altar  to  the  Lord,  Gen.  xxvi.  25.  This  high 
place,  which  had  been  abused  to  idolatrous  uses,  was 
demolished  by  Josiah,  king  of  Judah,  as  we  read  in 
2  Kings  xxiii.  8,  for  he  defiled  all  the  high  places 
from  Geba  to  Beer-sheba. 

I  will  rise  against  the  house  of  Jeroboam]  The 
Lord  had  promised  to  Jehu,  the  ancestor  of  Jerobo- 
am, that  his  family  should  sit  on  the  throne  of  Israel 
to  the  fourth  generation.  Zechariah,  the  son  of  Jero- 
boam, was  the  fourth  in  order  after  Jehu  ;  and  on  him 
the  threatening  in  this  verse  fell  ;  for  he  was  murder- 
ed by  Shallum  after  he  had  reigned  six  months,  and 
in  him  the  family  became  extinct.  See  2  Kings  x. 
30,  and  xv.  8-10.  j 

Verse  10.  Amaziah  the  priest  of  Beth-el]  The 
idolatrous  priest  who  had  been  established  by 
the    king  to    maintain    the    worship    of  the   golden 


Israel  reproved  for 


CHAP.    VIII. 


oppression  and  injustice. 


A.  M.  cir.  3217.  gi    ggni   to   '  JeroboaiTi  king  of 

B.  C   cir.  787.  '  " 

Ante  u.  C.  34.    Israel,  saying,    Amos   lialli  con- 
"r"  Aiban*,"'     splred  against  thee  in  the  midst 
cir.  annum  10.    ^f  the  housc  of  Israel :  the  land 
is  not  able  to  bear  all  liis  words. 

1 1  For  thus  Amos  saith,  Jeroboam  shall  die 
by  the  sword,  and  Israel  shall  surely  be  led 
away  captive  out  of  their  own  land. 

12  Also  Amaziah  said  unto  Amos,  C)  lliou 
seer,  go,  flee  thee  away  into  the  land  of  Judah, 
and  tlierc  cat  bread,  and  prophesy  tliere  : 

13  But  '"prophesy  not  again  any  more  at 
Beth-el :  "  for  it  is  the  king's  "  chapel,  and  it 
is  the  P  king's  court. 

14  Tiien  answered  Amos,  and  said  to  Ama- 
ziah, I  ivas  no  prophet,  neither  was  I  i  a  pro- 

'  2  Kings  xiv.  23. ■»  Chapter  ii.  12. °  1  Kings  xii.  32  ; 

xiii.   1. "Or,   sanctuary. P  Hel).    house   of    the    kingdom. 

11  Kings  XX.  35  ;  2  Kings  ii.  5;  iv.  38;  vi.   1. 'Chap.  i. 

calves  which  Jeroboam  the  elder  had  set  up  at  this 
place. 

Amos  hath  conspired  against  thee]  This  was  truly 
a  lying  prophet ;  there  is  not  one  word  of  truth  in  this 
message  which  he  sent  to  Jeroboam.  Amos  had  not 
conspired  against  the  king — had  not  said  that  Jerobo- 
am should  die  by  the  sword — and  had  not  said  that 
Israel  should  be  carried  away  captive,  though  this 
last  was  implied  in  God's  threatenings,  and  afterwards 
delivered  by  this  prophet;  see  ver.  17. 

Verse  12.  O  thou  seer]  He  pretends  kindness  to 
the  prophet,  and  counsels  him  to  go  into  Judea,  and 
prophesy  there  and  be  safe,  even  in  the  time  that  he 
had  accused  him  of  high  treason  against  Jeroboam. 
Hireling  priests  of  this  kind  have  ever  been  the  great 
enemies  of  the  true  prophets  of  God  ;  and  when  they 
could  bring  no  charge  of  false  doctrine  or  immorality 
against  them,  have  accused  them  of  conspiring  against 
the  government ;  and  because  they  have  preached 
against  sin,  have  held  them  up  as  exciting  insurrec- 
tion among  the  people. 

Verse  13.  But  prophesy  not — at  Belh-el]  He  must 
not  speak  against  idolatry,  because  that  was  the  king's 
religion  ;  and  he  who  speaks  against  the  king's  reli- 
gion must  be  an  enemy  to  the  state.  This  was  the 
doctrine  held  in  England  by  popish  James  II.  and  his 
insidious  Jesuit  hireling  priests,  till  God  in  his  mercy 
put  this  pitiful  tyrant  down,  and  with  him  his  false 
prophets,  and  the  degrading  superstition  which  they 
endeavoured  to  establish  in  these  lands. 


phet's  son ;   '  but  I  was  a  herd-   ^'q"^;,  f^.^ 
man,  and  a  calherer  of  •  syca-    Ante  u.  c.  34. 

'  .  °  •'  Amulii  Sylvii, 

more  fruit :  r.  Aihan., 

15  And  the  Lord  took  me  '  as  '"■  """""'  '"• 
I  followed  the  flock,  and  the  Lord  said  unto 
me.  Go,  prophesy  unto  my  people  Israel. 

16  Now  therefore  hear  thou  the  word  of 
the  Lord  :  Thou  saycst,  Prophesy  not  against 
Israel,  and  "  drop  not  thy  ii.wi'd  against  the 
house  of  Isaac. 

17  ^  Therefore  thus  sailh  the  Lord;  "  Thy 
wife  shall  be  a  harlot  in  the  city,  and  thy  sons 
and  thy  daughters  shall  fall  by  the  sword,  and 
thy  land  shall  be  divided  by  line  ;  and  thou  shalt 
die  in  a  polluted  land  :  and  Israel  shall  surely 
go  into  captivity  forth  of  his  land. 


1 ;  Zechariah  xiii.  5. '  Or,  wild  Jien. '  Heb.  from  behind, 

"  Ezek.  x.\i.2;Micahii.G. >' See  Jer.  xxviii.  12  ;  ixix.  21,25, 

31,  32. "  Isa.  xiii.  16 ;  Lam.  v.  U  ;  Hos.  iv.  13 ;  Zech.  ix.  2. 


Verse  14.  /  was  no  prophet']  I  am  an  extraordinary 
messenger  of  God.  I  am  not  called  to  the  prophetic 
office  but  for  this  occasion.  I  have  no  message  to 
Judah,  and  therefore  need  not  go  there.  I  have  a 
message  to  Israel  alone,  and  I  must  faithfully  de  ■ 
liver  it. 

For  the  account  which  Amos  gives  here  of  himself, 
see  the  introduction. 

Verse  10.  Now  therefore  hear  thou  the  word 
of  the  Lord]  While  he  was  speaking  in  his  own 
vindication,  God  seems  to  have  inspired  him  with 
the  awful  prediction  which  he  inamediately  de  • 
livers. 

A'erse  17.  Thy  ivifc  shalt  be  a  harlot]  As  this  wa» 
the  word  of  the  Lord,  so  it  was  fulfilled  ;  but  as  we 
have  no  farther  account  of  this  idolatrous  priest,  so 
we  cannot  tell  in  what  circumstances  these  threaten- 
ings were  executed.  1 .  His  wife  was  to  be  a  public 
prostitute  ;  she  was  probably  such  already  privately 
in  the  temple,   as  the   wife   of  an  idolatrous   priest. 

2.  His  sons  and  daughters  were  to  fall  by  the  sword. 

3.  Their  inheritance  was  to  be  taken  by  strangers. 
•1.  And  himself  was  to  die  a  captive  in  a  heathen 
land. 

Israel  shall  surely  go  into  captivity]  He  now  de- 
clares fully  what  he  had  not  declared  before,  though 
Amaziah  had  made  it  a  subject  of  accusation.  This 
particular  was  probably  revealed  at  this  instant,  as 
well  as  those  which  concerned  Amaziah  and  his 
family. 


CHAPTER  VI II. 

This  chapter  begins  with  a  fourth  vision  denoting  the  certainty  and  nearness  of  the  destruction  of  Israel,  1-3. 
The  prophet  then  proceeds  to  reprove  their  oppression  and  injustice,  i-7.      Strong  and  beautiful  figures, 
by  tchich  is  represented  the  complete  dissolution  of  the   Israelitish  polity,  8-10.      The  people  threatened 
with  a  most  awful  judgment ;  a  famine  of  the  word  of  God,  11-14. 
Vol.  IV.  (     44     )  689 


Israel  threatened  with 


AMOS. 


still  heavier  judgments. 


A.  M.  cir.  3217.  rpHUS    hath    the    Lord    God 

B.  C.  cir.  787.      i        ,  ,  ,    , 

Ante  U.  C.  34.  showed  unto  me  :   and   be- 

r"  AibJn™'  hold  a  basket  of  summer  fruit. 
cir.  annum  10.  g  And  he  said,  Amos,  what 
seest  thou  ?  And  I  said,  A  basket  of  summer 
fruit.  Then  said  the  Lord  unto  me,  ^  The 
end  is  come  upon  my  people  of  Israel ;  ""  I 
will  not  again  pass  by  them  any  more. 

3  And  "  the  songs  of  the  temple  ^  shall  be 
howlings  in  that  day,  saith  the  Lord  God  : 
there  shall  be  many  dead  bodies  in  every 
place ;  '  they  shall  cast  them  forth  ^  with 
silence. 

4  Hear  this,   0   ye    that  ^  swallow  up   the 


a  Ezek.  vii.  2. >>  Chap.  vii.  8. '  Chap.  v.  23. ^  Heh. 

shall  howl. =Chap.  vi.  9,  10. '  Heb.  be  silent. r  Psa. 

jciv.  4  ;  Prov.  xxx.  14. ■■  Or,  month. 


NOTES  ON  CHAP.  VIII. 

Verse  1.  A  basket  of  summer  fruit.]  As  summer 
fruit  was  not  proper  for  preserving,  but  must  be  eaten 
as  soon  as  gathered,  so  the  Lord  intimates  by  this 
symbol  that  the  kingdom  of  Israel  was  now  ripe  for 
destruction,  and  that  punishment  must  descend  upon 
it  without  delay.  Some  think  the  prophet  means  the 
fruits  at  the  end  of  autumn.  And  as  after  the  autumn 
no  fruit  could  be  expected,  so  Israel's  summer  is  gone 
by,  her  autumn  is  ended,  and  she  shall  yield  no  more 
fruit.  Or,  the  autumn  of  her  iniquity  is  come  ;  the 
measure  is  filled  up,  and  now  she  shall  gather  the  fruit 
of  her  sin  in  the  abundance  of  her  punishment. 

Verse  2.  A  basket  of  summer  fruit]  yp  31/3  ketub 
/car/its  ;  the  end  is  come — ]'p^  ^^  ba  hakkets :  here 
is  a  paronomasia  or  play  upon  the  words  kayits,  sum- 
mer fruit,  and  kets,  the  end,  both  coming  from  simi- 
lar roots.  See  the  note  on  Ezek.  vii.  2,  where  there 
is  a  similar  play  on  the  same  word. 

I  will  not  again  pass  by  them  any  more.]  I  will  be 
no  longer  their  Guardian. 

Verse  3.  The  songs  of  the  temple]  Instead  of  niTi? 
shiroth,  songs,  Houbigant  reads  nnViy  shoroth,  the 
singing  women  ;  and  'Newcome  follows  him  :  "  And 
the  singing  women  of  the  palace  shall  howl  in  that 
day."  Instead  of  joyous  songs,  they  shall  have  nothing 
but  lamentation. 

They  shall  cast  them  forth  with  silence.]  Every 
place  shall  be  filled  with  the  dead,  and  a  dreadful 
silence  shall  reign  universally  ;  the  few  that  remain 
neing  afraid  either  to  speak  or  complain,  or  even  to 
chant  a  funeral  dirge  for  the  most  respectable  of  the 
dead. 

Verse  4.  Hear  this,  O  ye  that  sivallow  up  the  needy] 
Ve  that  bruise  the  poor  ;  exact  from  them,  and  tread 
them  under  foot. 

Verse  5.  When  xoitl  the  neio  moon  be  gone]  This 
was  kept  as  a  kind  of  holy  day,  not  by  Divine  com- 
mand, but  by  custom.  The  Sabbath  was  strictly  holy  ; 
and  yet  so  covetous  were  they  that  they  grudged  to 
give  to  God  and  theii  own  souls  this  seventh  portion 
690 


needy,   even   to   make   the   poor  ^-  *?■  "'^'  ^Sil" 

J                                                         r  B.   C.    cir.    787, 

of  the  land  to  fail,  Ante  u.  c.  34. 

5   Saying,  When  will  the  ^  new  r.  Aibm™' 

moon  be  gone,  that  we  may  sell  '^"•- """i™  lO- 


corn  ?  and  '  the  Sabbath,  that  we  may  ^  set 
forth  wheat,  '  making  the  ephah  small,  and  the 
shekel  great,  and  ™  falsifying  the  balances  by 
deceit  ? 

6  That  we  may  buy  the  poor  for  "  silver, 
and  the  needy  for  a  pair  of  shoes  ;  yea,  and 
sell  the  refuse  of  the  wheat  ? 

7  The  Lord  hath  svi^orn  by  °  the  excellency 
of  Jacob,  Surely  p  I  will  never  forget  any  of 
their  works. 


'Neh.   xiii.   15,     16. kUeb.  open. >  Mio.    vi.    10,    11. 

""  Heb.  perverting  the  balances  of  deceit ;    Hos.  xii.  7. °  Chap. 

ii.  6. »  Chap.  vi.  8. P  Hos.  viii.  13 ;  a.  9. 


of  time !  But  bad  and  execrable  as  they  were,  they 
neither  set  forth  their  com,  nor  their  wheat,  nor  any 
other  kind  of  merchandise,  on  the  Sabbath.  They 
were  saints  then,  when  compared  to  multitudes  called 
Christians,  who  keep  their  shops  either  partially  or 
entirely  open  on  the  Lord's  day,  and  buy  and  sell 
without  any  scruples  of  conscience.  Conscience  ! 
alas  !  they  have  none  ;  it  is  seared  as  with  a  hot  iron. 
The  strong  man  armed,  in  them,  is  quiet,  for  all  his 
goods  are  in  peace. 

Making  the  ephah  small,  and  the  shekel  great] 
Gwing  short  measure,  a.\iA  l3ikiT\g  full  price ;  or,  buy- 
ing with  a  heavy  loeight,  and  selling  with  one  that 
was  light. 

Falsifying  the  balances]  Having  one  scale  light, 
and  the  other  weighty  ;  one  end  of  the  beam  long,  and 
the  other  short.  A  few  months  ago  I  detected  a 
knave  with  such  balances  ;  with  a  slip  of  his  finger 
along  the  beam  he  altered  the  centre,  which  made 
three  ounces  short  toeight  in  every  pound.  He  did  it 
so  dexterously,  that  though  I  knew  he  was  cheating, 
or,  as  the  prophet  expresses  it,  was  falsifying  the 
balances  by  deceit,  it  was  some  time  before  I  could 
detect  the  fraud,  and  not  till  I  had  been  several  times 
cheated  by  this  accomplished  knave.  So  we  find  that 
though  the  knaves  of  ancient  Israel  are  dead,  they 
have  left  their  successors  behind  them. 

Verse  6.  That  %oe  may  buy  the  poor  for  silver] 
Buying  their  services  for  such  a  time,  with  just  money 
enough  to  clear  them  from  other  creditors. 

And  the  needy  for  a  pair  of  shoes]  See  on  chap.  ii.  6. 

And  sell  the  refuse  of  the  wheat  ?]  Selling  bad 
wheat  and  damaged  flour  to  poor  people  as  good, 
knowing  that  such  cannot  afford  to  prosecute  them. 

Verse  7.  By  the  excellency  of  Jacob]  By  the  state 
of  eminence  to  which  he  had  raised  the  descendants 
of  Jacob  ;  or,  by  the  excellent  One  of  Jacob,  that  is, 
Himself.  The  meaning  is  :  "  As  surely  as  I  have 
raised  you  to  such  a  state  of  eminence,  so  surely  will 
I  punish  you  in  proportion  to  your  advantages  and 
your  crimes." 

(     44»     ) 


Israel  threatened  with 


CHAP.  IX. 


still  heavier  judgments. 


A.  M.  cir.  3217. 

B.  C.  cir.  787. 
Ante.  U.  C.34. 
Amulii  Sylvii, 

R.  Alban., 
cir.  annum  10. 


8  "*  Shall  not  tlie  land  tremble 
for  this,  and  every  one  mourn 
that  dwelleth  therein  ?  and  it 
shall  rise  up  wholly  as  a  flood  ; 

and  it  shall  be  cast  out  and  drowned,   '  as  by 

the  flood  of  Egypt. 

9  And  it  shall  come  to  pass  in  that  day, 
saith  the  Lord  God,  '  that  I  will  cause  the 
sun  to  go  down  at  noon,  and  I  will  darken  the 
earth  in  the  clear  day  : 

10  '  And  I  will  turn  your  feasts  into  mourn- 
ing, and  all  your  songs  into  lamentations  ;  "  and 
I  will  bring  up  sackcloth  upon  all  loins,  and 
baldness  upon  every  head ;  "  and  I  will  make 
It  as  the  mourning  of  an  only  soti,  and  the 
end  thereof  as  a  bitter  day. 


iHos.  iv.  3. 'Chap.  Lt.  5. 'Job.  v.  14  ;  Isa.  xiii.  10; 

lix.  9,   10  ;  Jer.  xv.  9  ;  Mic.  iii.  6. <  Isa.  i.  14  ;   Tob.   ii.  6. 

»  Isa.  XV.  2, 3  ;  Jer.  xlviii.  37  ;  Ezek.  vii.  18 ;  xxvii.  31. 


Verse  8.  Shall  not  the  land  tremble  for  this]  It  is 
supposed  that  an  earthquake  is  here  intended,  and 
that  the  rising  up  and  subsiding  as  a  flood  refers  to 
that  heaving  motion  that  takes  place  in  an  earthquake, 
and  which  the  prophet  here  compares  to  the  overflow- 
ing and  subsiding  of  the  waters  of  the  Nile.  But 
it  may  refer  to  commotions  among  the  people. 

A'erse  9.  I  will  cause  the  sun  to  go  down  at  noon] 
This  may  either  refer  to  that  darkness  which  often 
precedes  and  accompanies  earthquakes,  or  to  an  eclipse. 
Abp.  Usher  has  shown  that  about  eleven  years  after 
Amos  prophesied  there  were  two  great  eclipses  of 
the  sun ;  one  at  the  feast  of  tabernacles,  and  the 
other  some  time  before  the  passover.  The  prophet 
may  refer  to  the  darkness  occasioned  by  those 
eclipses  ;  yet  I  rather  think  the  whole  may  refer  to 
the  earthquake. 

Verse  10.  I  wilt  turn  your  feasts  into  mourning] 
See  on  ver.  3. 

A  bitter  daij.]     A  time  of  grievous  calamity. 

Verse  11.  A  famine  in  the  land]  The  most 
grievous  of  all  famines,  a  famine  of  the  words  of 
Jehovah ;  a  time  in  which  no  prophet  should  appear, 
no  spiritual  counsellor,  no  faithful  reprover,  none  any 


A.  M.  cir.  3217. 

B.  C.  cir.  787. 
Ante  U.  C.  34. 
Amulii  Sylvii, 

R.  Alban., 
cir.  annum  10. 


1 1  Behold,  the  days  come, 
saith  the  Lord  God,  that  I  will 
send  a  famine  in  the  land,  not 
a  famine  of  bread,  nor  a  thirst 
for  water,  but  ''  of  hearing  the  words  of  the 
Lord  : 

12  And  they  sliall  wander  from  sea  to  sea, 
and  from  the  north  even  to  the  east,  they  shall 
run  to  and  fro  to  seek  the  word  of  the  Lord, 
and  shall  not  find  it. 

1 .3  In  that  day  shall  the  fair  virgins  and 
yoiuig  men  faint  for  thirst. 

1-4  They  that  '  swear  by  y  the  sin  of  Sama- 
ria, and  say,  Thy  god,  O  Dan,  liveth  ;  and, 
The  '■  manner  °  of  Bcer-shcba  liveth  ;  even 
they  shall  fall,  and  never  rise  up  again. 

'Jer.  vi.  26;  Zech.  xii.  10. "  1  Sam.  iii.  1  ;    Psa.  lixiv. 

9;  Ezek.  vii.  26. »  Hos.  iv.  15. r  Deut.  ix.  21. «  Heb. 

way;  see  Arts  ix.2;  xviii.25;  xix.9,  23;  xxiv.  14. »Ch.T.  5. 


longer  who  would  point  out  the  way  of  salvation,  or 
would  assure  them  of  the  mercy  of  God  on  their  re- 
pentance and  return  to  him.  This  is  the  severest  of 
God's  judgments  on  this  side  the  worm  that  never 
dieth,  and  the  fire  that  is  never  quenched. 

Verse  12.  They  shall  wander  from  sea  to  sea] 
From  the  Mediterranean  to  the  Dead  Sea ;  or  from 
west  to  east,  and  from  north  to  south,  to  seek  the  icord 
of  the  Lord ;  to  find  a  prophet,  or  any  person  author- 
ized by  God  to  show  them  the  end  of  their  calamities. 
In  this  state  they  shall  continue,  because  they  have 
rejected  Him  who  is  the  bread  of  life. 

Verse  14.  By  the  sin  of  Samaria]  Baal,  who  was 
worshipped  here. 

Thy  god,  O  Dan]  The  golden  calf,  or  ox,  the  re- 
presentative of  the  Egyptian  god  Apis,  or  Osiris. 

The  manner  of  Beer-shcba]  The  worship,  or  ob- 
ject of  worship.  Another  of  the  golden  calves  which 
Jeroboam  had  set  up  there.  The  word  "jIT  derech, 
way,  is  here  taken  for  the  object  and  mode  of  worship  ; 
see  Acts  xi.\.  9,  where  way  is  taken  for  the  creed  and 
form  of  Divine  worship  as  practised  by  the  followers 
of  Christ,  and  by  which  they  were  distinguished  from 
the  .Tews.      See  also  Acts  ix.  2. 


CHAPTER  IX 

The  first  part  of  this  chapter  contains  another  vision,  in  which  God  is  represented  as  declaring  the  final  ruxn 
of  the  kingdom  of  Israel,  and  the  general  dispersion  of  the  people,  1-10.  The  prophet  then  passes  to  the 
great  blessedness  of  the  people  of  God  under  the  Gospel  dispensation,  1 1-15.     See  .A.cls  xv.  15,  16. 

691 


TJie  final  rum  oj 


AMOS. 


Israel  foretold. 


B    c'  cb  ^787'   I  ^^^  "-'^^  '^°'^^  Standing  upon 

Ante  (J.  C.  34.  the  altar  :   and  he  said,  Smite 

R^Aib/n™'     tl»e    *Hntel    of    the    door,    that 

cir.  annum  10.     ^j^g    ^^^^^  ^^^   gj^^j.^  .    ^^^   b  p^t 

"  them  in  the  head,  all  of  them ;  and  I 
will  slay  the  last  of  them  with  the  sword  : 
^  he  that  fleeth  of  them  shall  not  flee  away, 
and  he  that  escapeth  of  them  shall  not  be 
delivered. 

2  "  Though  they  dig  into  hell,  thence  shall 
mine  hand  take  them :  '  though  they  climb 
up  to  heaven,  thence  will  I  bring  them  down  : 

3  And  though  they  hide  themselves  in  the 
top  of  Carmel,  I  will  search  and  take  them 
out  thence  ;  and  though  they  be  hid  from  my 
sight  in  the  bottom  of  the  sea,  thence  will  I 
command  the  serpent,  and  he  shall  bite  them  : 


*  Or,  chapiter,  or  knop. ''  Or,  wound  them. •=  Psk.  Ixviii. 

21 ;    Hab.  iii.  13. ^  Chap.  ii.  14. «  Psa.  cxxxix.  8,  &c. 

^Job  7.x.  6;  Jer.  li.  53;  Obatl.  4. sLev,  xxvi.  33;  Deut.  xxviii. 


NOTES   ON  CHAP.  IX. 

Verse  1 .  7  saiu  the  Lord  standing  upon  the  altar] 
As  this  is  a  continuation  of  the  preceding-  prophecy, 
the  altar  here  may  be  one  of  those  either  at  Dan  or 
Seer-sheba. 

Smite  the  lintel]  Either  the  piece  of  timber  that 
binds  the  wall  above  the  door,  or  the  upper  part  of  tlie 
door  frame,  in  which  the  cheeks,  or  side  posts,  are 
inserted,  and  which  corresponds  to  the  threshold,  or 
lower  part  of  the  door  frame. 

And  cut  them  in  the  head]  Let  all  the  lintels  of  all 
the  doors  of  all  those  temples  be  thus  cut,  as  a  si^n 
that  the  whole  shall  be  thrown  down  and  totally  de- 
molished. Or  this  may  refer  to  their  heads — chief 
men,  who  were  principals  in  these  transgressions. 
Mark  their  temples,  their  priests,  tlieir  prophets,  and 
their  princes,  for  destruction. 

He  that  fleeth — shall  not  flee  awai/]  He  shall  be 
caught  before  he  can  get  out  of  the  reach  of  danger. 

And  he  that  escapeth  (that  makes  good  his  flight) 
shall  not  be  delivered.]  Captivity,  famine,  or  sword, 
shall  reach  him  even  there. 

Verse  2.  Though  they  dig  into  hell]  Tliough  they 
should  get  into  the  deepest  caverns ;  though  they 
climb  up  to  heaven — get  to  the  most  inaccessible 
heights ;  I  will  drag  them  up  from  the  one,  and  pull 
them  down  from  the  other. 

Verse  3.  Though  they  hide  themselves]  All  these 
are  metaphorical  expressions,  to  show  the  impossibility 
of  escape. 

Verse  4.  /  will  set  mine  eyes  upon  them  for  evil] 
1  will  use  that  very  providence  against  them  which 
before  worked  for  their  good.  .Should  they  look  up- 
ward, they  shall  see  nothing  but  the  terrible  lightning- 
like eye  of  a  sin-avenging  God. 

Verse  5.  The  Lord  God  of  hosts  is  he]  So  pow- 
erful is  he  that  a  touch  of  his  hand  shall  melt  or  dis- 
solve the  land,  and  cause  all  its  inhabitants  to  mourn. 
693 


4  And    though    they    go    into  4'  ^  "'■  ^^'''• 

.    .  1      r  1  D.    C   cir.  787. 

captivity    before    their    enemies,    AnteU.  c.34. 
^  thence    will    I    command    the       R^i'iban™' 
sword,  and    it  shall   slay  them  :    "'■  ^""""^  ^°- 
and    '^  I  will   set   mine   eyes    upon  them   for 
evil,  and  not  for  good. 

5  And  the  Lord  God  of  hosts  is  he  that 
toucheth  the  land,  and  it  shall  '  melt,  ''  and  all 
that  dwell  therein  shall  mourn  :  and  it  shall 
rise  up  wholly  like  a  flood  ;  and  shall  be 
drowned,  as  by  the  flood  of  Egypt. 

6  It  is  he  that  buildeth  his  ' ""  stories  "  in  the 
heaven,  and  hath  founded  his  °  troop  in  the 
earth ;  he  that  f  calleth  for  the  waters  of  the 
sea,  and  poureth  them  out  upon  the  face  of 
the  earth  :   'i  The  Lord  is  his  name. 

7  Are  ye  not  as  children  of  the  Ethiopians 

65;  Ezek.  v.  12. *•  Lev.  xvH.  10 ;  Jer.  xliv.  11. 'Mic.i.  4. 

•*  Chaj).  viii.  8. '  Or,  spheres. ™  Heb.  ascensions. °Psa. 

civ.  3,  13. "  Or,  bundle. p  Chap.  v.  8. <i  Chap.  iv.  13. 

Here  is  still  a  reference  to  the  earthquake.  See  the 
note,  chap.  viii.  8,  where  the  same  images  are  used. 

Verse  6.  Buildeth  his  stories  in  the  heaven]  There 
is  here  an  allusion  to  large  houses,  wliere  there  are 
cellars,  or  places  dug  in  the  ground  as  repositories  for 
corn  ;  middle  apartments,  or  stories,  for  the  families  to 
hve  in ;  and  the  house-top  for  persons  to  take  the  air 
upon.  There  may  be  here  a  reference  to  the  various 
systems  which  God  has  formed  in  illimitable  space, 
transcending  each  other  as  the  planets  do  in  our  solar 
system  :  and  thus  we  find  Solomon  speaking  when  ad- 
dressing the  Most  High :  "  The  heavens  and  the  heaven 
of  heavens  cannot  contain  thee,  D'aUTI  'r^tyi  D'Dtyn 
hashshamayim  ushemey  hashshamayim,  1  Kings  viii. 
27.  Si\  heavens  are  necessarily  implied  in  these  three 
words.  According  to  the  points,  the  flrst  and  third 
are  in  the  dual  number,  and  the  second  is  the  contracted 
form  of  the  plural.  But  how  many  more  spheres  may 
be  intended  wlio  can  tell  1  There  may  be  millions  of 
millions  of  stellar  systems  in  unlimited  space ;  and  then 
what  are  all  these  to  the  vast  immensity  of  God  ! 

Hath  founded  his  troop  in  the  earth]  imJN  agud- 
datho,  from  TJN  agad,  to  bind  or  gather  together,  pos- 
sibly meaning  the  seas  and  other  collections  of  waters 
which  he  has  gathered  together  and  bound  by  his  per- 
petual decree,  that  they  cannot  pass ;  yet  when  he 
calleth  for  these  very  ivaters,  as  in  the  general  deluge, 
he  "  poureth  them  out  upon  the  face  of  the  earth." 

The  Lord  is  his  name.]  This  points  out  his  infinite 
essence.  But  what  is  that  essence  ?  and  what  is  his 
nature  1  and  what  his  immensity  and  eternity  1  What 
archangel  can  tell  ? 

Verse  7.  Children  of  the  Ethiopians]  Or  Cushites. 
Cush  was  the  son  of  Ham,  Gen.  x.  6  ;  and  his  de- 
scendants inhabited  a  part  of  Arabia  Petraaa  and  Arabia 
Felix.  All  this  stock  was  universally  despised.  See 
Bochart. 

The  Philistines  from  Caphtor]  The  island  of  Crete, 


Promises  of  the 


CHAP.  IX. 


restoration  of  Israel. 


A.  M.  cir.  3217.  unto  me,  0  children  of  Israel  ? 

B.  C.    cir.    787.  .  ,         ,  x  tt  t 

Ante  U.  C.  34.     saitli    the    LoRD.     Have   not   I 

"r"  AiiiJ,"'     brought  up  Israel  out  of  the  land 

cir.  Hmmn.  10.     ^{  Egypt  ?  and  the   '  Philistines 

from  '  Caphtor,  and  the  Syrians  from  '  Kir  ? 

8  Behold,  "  the  eyes  of  the  Lord  God  arc 
upon  the  sinful  kingdom,  and  I  *  will  destroy 
it  from  off  the  face  of  the  earth  ;  saving  that 
I  will  not  utterly  destroy  the  house  of  Jacob, 
saith  the  Lord. 

9  For,  lo,  I  will  command,  and  I  will.™  sift 
the  house  of  Israel  among  all  nations,  like  as 


f  Jer.  xlvii.  4. •  Deut.  ii.  23  ;   Jer.  jclvii.  4. '  Chap.  i.  5. 

«  Ver.  4. >  Jer.  x.tx.  U  ;  xxxi.  35,  36  ;  Obad.  16,  17. 


the  people  of  which  wore  the  Cherelhim.  See  1  Sam. 
XXX.  14;  Ezek.  xxv.  16;  Zeph.  ii.  5. 

The  Syrians  from  Kir .']  Perhaps  a  city  of  the 
Medes,  Isa.  xxii.  6.  Aram,  from  whom  Syria  had  its 
name,  was  the  son  of  Shem,  Gen.  x.  22.  Part  of  his 
descendants  settled  in  this  cily,  and  part  in  Aram 
Naharaun,  "Syria  of  the  two  rivers,"  viz.,  Mesopo- 
tamia, included  between  the  Tigris  and  the  Euphrates. 

The  meaning  of  the  verse  is  this  :  Do  not  presume 
on  my  having  brought  you  out  of  the  land  of  Egypt 
and  house  of  bondage,  into  a  land  flowing  with  milk 
and  honey.  I  have  brought  other  nations,  and  some 
of  your  neighbours,  who  are  your  enemies,  from  com- 
paratively barren  countries,  into  fruitful  territories ; 
such,  for  instance,  as  the  Philistines  from  Ca^/iiur,  and 
the  Syrians  from  Kir. 

Averse  8.  The  eyes  of  the  Lord  God  are  upon  the 
sinful  /cingdom]  The  kingdom  of  Israel,  peculiarly 
sinful ;  and  therefore  to  be  signally  destroyed  by  the 
Assyrians. 

/  will  not  utterly  destroy  the  house  of  Jacob]  The 
race  shall  not  become  extinct :  I  will  reserve  them  as 
monuments  of  my  justice,  and  finally  of  my  mercy. 

Verse  9.  /  will  sift  the  house  of  Israel  among  all 
nations]  I  will  disperse  them  over  the  face  of  the 
earth  ;  and  yet  I  will  so  order  it  that  the  good  shall 
not  be  lost ;  for  though  they  shall  be  mixed  among 
distant  nations,  yet  there  shall  be  a  general  restoration 
of  them  to  their  own  land. 

The  least  graui]  "ini"  tseror,  little  stone,  pebble, 
or  gravel.  Not  one  of  them,  howsoever  little  or  con- 
temptible, when  the  time  comes,  shall  be  left  behind. 
All  shall  be  collected  in  Christ,  and  brought  into  their 
own  land. 

Verse  10.  All  the  sinners  of  my  people]  Those 
who  are  the  boldest  and  most  incredulous ;  especially 
they  who  despise  my  warnings,  and  say  the  evil  day 
shall  not  overtake  nor  prevent  us ;  they  shall  die  by  the 
sword.  It  is  no  evidence  of  a  man's  safety  that  he  is 
presumptuously  fearless.  There  is  a  blessing  to  him 
who  trembles  at  God's  word. 

Verse  1 1 .  Will  I  raise  up  the  tabernacle  of  David] 
It  is  well  known  that  the  kingdom  of  Israel,  the  most 
profane  and  idolatrous,  fell  first,  and  that  the  kingdom 
of  Judah  continued  long  after,  and  enjoyed  considerable 
prosperity  under  Hezekiah  and  Josiah      The  remnant 


in    a    sieve,  vet  *•  "■  *=":•  ^H- 

<  B.   C    cir.   787. 


corn    is    sifted 

shall    not    the   least  "grain    fall   "Ante  iT.  c.  aii 
upon  the  earth.  k.  Aiban., 

10   All  the  sinners  of  my  peo      "'•''"•"'™  '"• 


pie  shall  die  by  the  sword,  ^  which  say,  The 
evil  shall  not  overtake  nor  prevent  us. 

II  ^In  that  day  will  I  raise  up  the  taber- 
nacle of  David  that  is  fallen,  and  » close  up 
the  breaches  thereof ;  and  I  will  raise  up  his 
ruins,  and  I  will  build  it  as  in  the  days  of 
old: 

12''  That  they  may  possess  the  remnant  ot 

"  Heb.    cause  to   move. «  Heb.    slone. y  Chap.    vi.    3. 

'  Acts  XV.  16,  17. »  Heb.  htdge,  or  uxill. •>  Obad.  19. 

of  the  Israelites  that  were  left  by  the  Assyrians  became 
united  to  the  kingdom  of  Judah ;  and  of  the  others, 
many  afterwards  joined  them  :  but  this  comparatively 
short  prosperity  and  respite,  previously  to  the  Baby- 
lonish captivity,  could  not  be  that,  as  Calmet  justly 
observes,  which  is  mentioned  here.  This  could  not  be 
called  closing  up  the  breaches,  raising  up  the  ruins, 
and  building  it  as  in  the  days  of  old ;  nor  has  any 
state  of  this  kind  taken  place  since;  and,  consequently, 
the  prophecy  remains  to  be  fulfilled.  It  must  therefore 
refer  to  their  restoration  under  the  Gospel,  when  they 
shall  receive  the  Lord  Jesus  as  their  Messiah,  and  be 
by  him  restored  to  their  own  land.  See  these  words 
quoted  by  James,  Acts  xv.  17.  Then  indeed  it  is 
likely  that  they  shall  possess  the  remnant  of  Edom, 
and  have  the  whole  length  and  breadth  of  Immanuel's 
land,  ver.  12.  Nor  can  it  be  supposed  that  the  vic- 
tories gained  by  the  Asmoneans  could  be  that  intended 
by  the  prophet,  and  which  he  describes  in  such  lofty 
terms.  These  victories  procured  only  a  short  respite, 
and  a  very  imperfect  re-establishment  of  the  tabernacle 
of  David  ;  and  could  not  warrant  the  terms  of  the 
prediction  in  these  verses. 

Verse  12.  That  they  may  possess  the  remnant  of 
Edom]  Bp.  Newcome  translates  this  clause  as  fol- 
lows ;  "  That  the  residue  of  men  may  seek  Jehovah, 
and  all  the  heathen  who  are  called  by  my  name.  Here, 
instead  of  DUN  Edom,  he  reads  DIN  Adam,  men  or 
mankind,  which  is  the  reading  of  the  Arabic,  and  some 
MS.S.  of  the  Syriac,  and  of  Acts  xv.  17. 

The  Pachomian  MS.  of  the  Sepluagint  adds  here, 
oiruf  euCriTriaGXTi  fit,  that  they  may  seek  me.  And  the 
Arabic  has  t-JpJ  the  Lord;  and  instead  of  117T' 
yireshu,  "they  shall  possess,"  the  learned  bishop  seems 
to  have  read  wn'  yidreshu,  "they  may  seek;"  and 
thus  the  text  resembles  the  quotation  by  St.  James, 
Acts  XV.  17,  "That  the  residue  of  men  might  seek 
after  the  Lord."  It  is  strange  th.it  not  one  of  the 
MSB.  collated  by  Kennicott  and  Dc  Rossi,  nor  any  of 
my  oicn,  favours  or  countenances  any  of  these  altera.- 
tions.  I  am  of  opinion,  therefore,  that  we  must  dismiss 
all  these  conjectural  emendations,  and  take  the  Hebrew 
text  as  we  find  it.  That  it  speaks  of  the  conversion 
of  the  Jews  in  Gospel  times,  we  have  the  authority  of 
the  New  Testament  as  above  to  prove  ;  and  if  we 
cannot  make  the  words,  as  they  stand  there,  entirely 
693 


Blessings  of  the  AMOS. 

A.  M.  cir.-  3217.  o  Edom,  and   of  all  the  heathen, 

a.  C  cir.  7o7. 

Ante  U.  C.  34.    ^  which  are  called  by  my  name, 

R.  Aiban.,  '     saith  the  Lord  that  doeth  this. 
cir.  annum  10.        jg    ggj^^jj    e  the  days   come, 


Gospel  dispensation 


saith  the  Lord,  that  the  ploughman  shall  over- 
take the  reaper,  and  the  treader  of  grapes  him 
that  ^  soweth  seed  ;  ^  and  the  mountains  shall 
drop  ^  sweet  wine,  and  all  the  hills  shall 
melt. 
14   '  And  I  will  bring  again  the  captivity  of 

•^  Num.  xxiv.    18. ^  Heb.  upon  whom  my  name  is  called. 

"Lev.    xxvi.     5. fHeb.    draweth  forth. sJoel    iii.    18. 

*■  Or,  nevj  wine. 

to  agree  with  the  words  here,  the  subject  is  not  affected 
by  it.  The  Jews  shall  be  converted  and  restored,  and 
this  text  in  both  covenants  is  a  proof  of  it. 

Verse  13.  The  ploughman  shall  overtake  the  reaper'] 
All  the  seasons  shall  succeed  in  due  and  natural  order : 
but  the  crops  shall  be  so  copious  in  the  fields  and  in 
the  vineyards,  that  a  long  time  shall  be  employed  in 
gathering  and  disposing  of  them ;  so  that  the  seasons 
o( ploughing,  sowing,  gathering  the  grapes,  treading  the 
wine-press,  &c.,  shall  press  on  the  heels  of  each  other; 
so  vast  will  be  the  abundance,  and  so  long  the  time 
necessary  to  gather  and  cure  the  grain  and  fruits. 
We  are  informed  by  travellers  in  the  Holy  Land,  Bar- 
bary,  &c.,  that  the  vintage  at  Aleppo  lasts  from  the 
fifteenth  of  September  to  the  middle  of  November ; 
and  that  the  sowing  season  begins  at  the  close  of  Oc- 
tober, and  lasts  through  all  November.  Here,  then, 
the  ploughman,  sower,  grape-gatherer,  and  operator  at 
the  wine-press,  not  only  succeed  each  other,  but  have 
parts  of  these  operations  going  on  at  the  same  time. 
But  great  fertility  in  the  land,  abundance  in  the  crops, 
and  regularity  of  the  seasons,  seem  to  be  the  things 
which  the  prophet  especially  predicts.  These  are  all 
poetical  and  prophetical  images,  by  which  happy  times 
are  pointed  out. 

694 


A.  M.  cir.  3217 
B,  C.  cir.  787. 
Ante  U.  C.  34. 
Amulii  Sylvii, 

R.  Alban., 
cir.  annum  10. 


my  people  of  Israel,  and  ''  they 

shall  build  the  waste  cities,  and 

inhabit    them ;     and    they  shall 

plant    vineyards,   and   drink   the 

wine  thereof  ;  they  shall   also  make  gardens, 

and  eat  the  fruit  of  them. 

15  And  I  will  plant  them  upon  their  land, 
and  '  they  shall  no  more  be  pulled  up  out  of 
their  land  which  I  have  given  them,  saith  the 
Lord  thy  God. 

'  Jer.  XXX.  3. ^  Isa.  Ixi.  4  ;    biv.  21  ;   Ezek.  xixvi.  33-36. 

'Isaiah  Ix.  21;    Jeremiah    xxxii.    41;    Ezekiel    xxxiv.    28; 
Joel  iii.  20. 


Verse  1 4.  They  shall  plant  vineyards,  and  drink 
the  ivine]  When  threatened  with  great  evils,  chap, 
v.  11,  it  is  said,  "They  shall  plant  pleasant  vineyards, 
but  shall  not  drink  the  wine  of  them."  Previous- 
ly to  their  restoration,  they  shall  labour  for  others ; 
after  their  restoration,  they  shall  labour  for  them- 
selves. 

Verse  15.  /  will  plant  them  upon  their  land] 
They  shall  receive  a  permanent  establishment 
there. 

And  they  shall  no  more  be  pulled  up]  Most  certainly 
this  prophecy  has  never  yet  been  fulfilled.  They  were 
pulled  out  by  the  Assyrian  captivity,  and  by  that  of 
Babylon.  Many  were  planted  in  again,  and  again 
pulled  out  by  the  Roman  conquest  and  captivity,  and 
were  never  since  planted  in,  but  are  now  scattered 
among  all  the  nations  of  the  earth.  I  conclude,  as  the 
word  of  God  cannot  fail,  and  this  has  not  yet  been 
fulfilled,  it  therefore  follows  that  it  will  and  must  be 
fulfilled  to  the  fulness  of  its  spirit  and  intention.  And 
this  is  established  by  the  conclusion  :  "  Saith  the  Lord 
thy  God."  He  is  Jehovah,  and  cannot  fail ;  he  is 
THY  God,  and  will  do  it.  He  can  do  it,  because  he  is 
Jehovah  ;  and  he  will  do  it,  because  he  is  thy  God. 
Amen. 


THE    BOOK 


PROPHET     OBADIAH. 


chronological  Notes  relative  to  this  book,  upon  the  supposition  that  it  was  written  about  hve 
hundred  and  eighty-seven  yea7-s  before  the  commencement  of  the  Christian  era. 

Year  from  the  Creation,  according  to  Archbishop  Usher,  3417. — Year  of  the  Jewish  era  of  the  world,  3174. 
— Year  since  the  Flood,  17G1. — Year  from  the  vocation  of  Abram,  1335. — Year  from  the  foundation  of 
Solomon's  temple,  425.  Year  since  the  division  of  Solomon's  monarchy  into  the  kingdoms  of  Israel  and 
Judah,  389. — Year  of  the  era  of  Iphitus,  298. — Second  year  of  the  forly-eighth  Olympiad. — Year  from 
the  building  of  Rome,  according  to  the  Varronian  or  generally  received  computation,  167. — Year  from  the 
building  of  Rome,  according  to  the  Fasti  Consulares,  166. — Year  from  the  building  of  Rome,  according  to 
Polybius  the  historian,  165. — Year  from  the  building  of  Rome,  according  to  Fabius  Pictor,  161. — Year 
since  the  overthrow  of  the  kingdom  of  Israel  by  Shalraaneser,  king  of  Assyria,  135. — Year  since  the 
destruction  of  the  kingdom  of  Judah  by  Nebuchadnezzar,  king  of  Babylon,  2 — Year  of  the  Julian  Period, 
4127. — Year  of  the  era  of  Nabonassar,  161. — Year  before  the  birth  of  Christ,  583. — Year  before  the 
vulgar  era  of  Christ's  nativity,  587. — Cycle  of  the  Sun,  11. — Cycle  of  the  Moon,  4. — Thirtieth  year  of 
Tarquinius  Priscus,  the  fifth  king  of  the  Romans. — Thirty-ninth  year  of  Cyaraxes  or  Cyaxares,  the  fourth 
king  of  Media. — Nineteenth  year  of  Agasicles,  king  of  Laceda:mon,  of  the  family  of  the  Proclidae. — 
Twenty-first  year  of  Leon,  king  of  Lacedajmon,  of  the  family  of  the  Eurysthenida;. — Thirty-third  year  of 
Alyattes  II.,  king  of  Lydia. — Sixteenth  year  of  ^Eropas,  the  seventh  king  of  Macedon. — Eighth  year  of 
Apries,  king  of  Egypt  ;  the  same  with  the  celebrated  Pharaoh-hophrah. — Ninth  year  of  Baal,  king  of  the 
Tyrians. — Twentieth  year  of  Nebuchadnezzar,  king  of  Babylon. 


OBADIAH. 

God  is  here  represented  as  summoning  the  nations  against  Edom,  and  declaring  that  his  strongholds  should 
not  save  him,  1—4  ;  that  not  a  remnant,  not  a  gleaning,  should  be  left  of  him,  5  ;  that  the  enemy  would 
search  out  his  people,  and  totally  subdue  them ;  and  that  none  of  their  allies  should  stand  by  them,  6-9 
He  then  enlarges  on  their  particular  offence,  and  threatens  them  xcith  a  speedy  recompense,  10-16.  The 
Babylonians  accordingly  subdued  the  Edomites,  and  expelled  them  from  Arabia  Petreea,  of  which  they 
never  afterwards  recovered  possession.  The  remaining  verses  contain  a  prophecy  of  the  restoration  of  the 
Jews  from  the  Babylonish  captivity,  and  of  their  victory  over  all  their  enemies,  1 7-2 1 .  Some  commen- 
tators think  that  these  last  verses  were  fulfilled  by  the  conquests  of  the  Maccabees  over  the  Edomites. 


See  1  Mace.  v.  3-5,  65,  &c. 


.K..  M.  cir.  3417. 
B.  C.  cir.  587. 
01.  XLV11I.2. 

Tarquinii  Prisci, 

R.  Roman,, 

cir.  annum  30. 


'J*  HE     \'ision      of 
Thus   sailh  the 
"  concerning  Edom  ; 
heard  a  rumour  from  the  Lord, 


Obadiah. 
Lord  God 
^  We  have 


■  Isa.  xxi.  11  ;  xxxiv.  5  ;  Ezek.  xxv.  12,  13, 14  ; 

Who  was  this  prophet  1  where  born  1  of  what  coun- 
try ?  at  what  time  did  he  prophesy  ]  who  were  his 
parents  ?  ivhen  and  where  did  he  die  ?  are  questions 
which  have  been  asked  from  the  remotest  antiquity ; 
aii.l  whir^h,  111  this  day,  have  received  no  answer  worthy 


and  an  ambassador  is  sent 
among  the  heathen,  Arise  ye, 
and  let  us  rise  up  against  her  in 
battle. 


A.M.  cir.  3417. 

B.  C.  cir.  587. 

01.  XLVIU.2. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  30. 


Joel  iii.  19  ;  Mai.  i.  3.- 


>  Jer.  xlix.  14,  &c. 


of  recording.  There  is  a  multitude  of  opinions  con- 
cerning these  points ;  and  their  multitude  and  discre- 
pancy are  the  strongest  proofs  of  their  uncertainty. 
All  that  seems  probable  is,  that,  as  he  prophesied 
concerning  the  destruction  of  Edom,  he  flourished  a 
695 


The  prophecy 


OBADIAH. 


against  Edom, 


■^.^-  ™-  ^h^-      2   Behold,    I   have  made   thee 

B.  C.  cir.  587. 

Oi.XLViii.  2.    small  among  the  heathen  :    Ihou 

Tarquinii  Prisci  ,i       j         ■      j 

R  Roman.,      art  greatly  despised. 

cir.  annum.  30.         3    rpj^^    ^^.jjg  ^f  ^j^j^^g  t^^^^  ^IsXh 

deceived  thee,  thou  that  dvvellest  in  the  clefts 
"  of  the  rock,  whose  liabitation  is  high  ;  ^  that 
saith  in  his  heart,  Who  shall  bring  me  down 
to  the  ground  ? 

4  '  Though  thou  exalt  thyselj  as  the  eagle, 
and  though  thou  '  set  thy  nest  among  the  stars, 
thence  will  I  bring  thee  down,  saith  the  Lord. 

5  If  ^  thieves  came  to  thee,  if  robbers  by 
night,  (how  art  thou  cut  off!)  would  they  not 


=  2  Kinffs 

xiv. 

7.- 

_d 

Isa.  xiv 

.   13, 

1-4, 

15; 

Rev. 

xviii 

7. 

«  Job.  XX 

fi; 

Jcr. 

xlix 

IB 

li.  53  ; 

Amos  ix 

2.- 

— fisa 

XIV. 

13; 

Nah.  iii. 

16 

Hab.  ii. 

9.- 

— s  Jer. 

xlix. 

9. 

little  before,  or  a  little  after,  the  taking  of  Jerusalem 
by  Nebuchadnezzar,  which  happened  about _;?!;e  hundred 
and  eighty-eight  years  before  Christ ;  and  the  destruc- 
tion of  Idumea  by  the  saine  monarch,  which  took  place 
a  short  time  after  ;  probably  between  588  B.  C.  and 
575  B.  C,  ill  the  interval  of  the  Ihirteeti  years  which 
Nebuchadnezzar  employed  in  the  siege  of  Tyre,  which 
he  undertook  immediately  after  the  capture  of  Jerusalem. 

Obadiah  foretells  the  subduction  of  the  Idumeans  by 
the  Chaldeans,  and  finally  by  the  Jews,  Ai-hom  they  had 
used  most  cruelly  when  brought  low  by  other  enemies. 
These  prophecies  have  been  literally  fulfilled  ;  for  the 
Idumeans,  as  a  nation,  are  totally  extinct. 

Whoever  will  be  at  the  trouble  to  collate  this  short 
prophecy  with  the  forty-ninth  chapter  of  Jeremiah, 
■will  find  a  remarkable  similarity,  not  only  in  the  sen- 
timents and  icords,  but  also  in  whole  verses.  In  the 
above  chapter  Jeremiah  predicts  the  destruction  of  the 
Idumeans.  Whether  he  copied  Obadiah,  or  Obadiah 
copied  him,  cannot  be  determined  ;  but  it  would  be 
very  strange  if  two  prophets,  unacquainted  with  each 
other,  should  speak  of  the  same  event  precisely  in  the 
same  terms.  See  the  parallel  texts  in  the  margin,  and 
the  notes  on  Jer.  xlix.  1,  &c, 

NOTES  ON  THE  BOOK  OF  OBADIAH. 

Verse  1 .  We  have  heard  a  rumour]  See  Jer.  xlix. 
14,  where  the  same  expressions  are  found.  The  pro- 
phet shows  that  the  enemies  of  Idumea  had  confede- 
rated against  it,  and  that  Jehovah  is  now  summoning 
them  to  march  directly  against  it. 

Verse  3.  I  have  made  thee  small  among  the  heathen'] 
God  ever  attriblites  to  himself  the  rise  and  fall  of 
nations.  If  they  be  great  and  prosperous,  it  is  by 
God's  providence  ;  if  they  be  low  and  depressed,  it  is 
by  his  justice.  Compared  with  the  Assyrians,  Chal- 
deans, Egyptians,  Syrians,  Arabs,  and  other  neigh- 
bouring nations,  the  Idumeans  were  a  small  people. 

Verse  3.    The  pride  of  thine  heart]     St.   Jerome 

observes  that  all  the  southern  part  of  Palestine,  from 

Eleutheropolis  to  Petra  and  Aialath,  was  full  of  caverns 

hewn  out  of  the  rocks,  and  that  the  people  had  subter- 

696 


have  stolen  till  they  had  enough  ?  ^^M.  cm  3417. 

if  the  grape-gatherers    came    to  01.  XLviii.  2. 

,                        ,  Tarquinii  Prisci, 

they    not     leave  r.  Roman., 


cir.  annum  30. 


thee,    '■  would 
'  some  grapes  ? 

6  How  are  the  things  of  Esau  searched  out ! 
how  are  his  hidden  things  sought  up  ! 

7  All  the  men  of  thy  confederacy  have 
brought  thee  even  to  the  border  :  ''  the  '  men 
that  were  at  peace  with  thee  have  deceived 
thee,  and  prevailed  against  thee ;  ™  they 
that  eat  thy  bread  have  laid  a  wound  under 
thee :  "  the7-e  is  none  understanding  °  in 
him. 


•>  Deut.  xxiv.  21  ;    Isa.  xvii.  6  ;  xxiv.  13. '  Or,  gleanings. 

^  Heb.  the  men  of  thy  peace.^ — ^  Jer.  xxxviii.  22. ^  Heb.  the 

men  of  thy  bread. °  Isa.  xix.  11,  12. "  Or,  of  it. 


ranean  dwellings  similar  to  ovens.  Here  they  are  said 
to  dwell  in  the  clefts  of  the  rock,  in  reference  to  the 
caverns  above  mentioned.  In  these  they  conceived 
themselves  to  be  safe,  and  thought  that  no  power 
brought  against  them  could  dislodge  them  from  those 
fastnesses.  Some  think  that  by  i'bo  sela,  rock,  Petra, 
the  capital  of  Idumea,  is  intended. 

Verse  4.  Though  thou  exalt  thyself  as  the  eagle^ 
Though  like  this  bird  thou  get  into  the  highest  cliff  oj 
the  highest  rock,  it  will  not  avail  thee.  To  defend 
thee,  when  Jehovah  has  determined  thy  destruction, 
thy  deepest  caves  and  highest  rocks  will  be  equally 
useless.      See  Jer.  xlix.  16. 

Verse  5.  If  thieves  came  to  thee]  That  is,  if  thieve^ 
entered  thy  dwellings,  they  would  not  have  taken  every 
thing  ;  they  would  have  laid  hold  on  thy  wealth  :  and 
carried  off  as  much  as  they  could  escape  with  conve- 
niently ;  [{grape-gatherers  entered  thy  vmeyards,  they 
would  not  have  taken  every  bunch  ;  some  gleanings 
would  have  been  left.  But  the  Chaldeans  have  strip- 
ped thee  bare  ;  they  have  searched  out  all  thy  hidden 
things,  ver.  6,  they  have  left  thee  nothing.  How  art 
thou  cut  off!  Thou  art  totally  and  irretrievably 
ruined !  The  prophet  speaks  of  this  desolation  as  if 
it  had  already  taken  place. 

Verse  7.  All  the  men  of  thy  confederacy]  The 
Chaldeans  are  here  intended,  to  whom  the  Idumeans 
were  attached,  and  whose  agents  they  became  in  ex- 
ercising cruelties  upon  the  Jews. 

Have  brought  thee  even  to  the  border]  Have  hem- 
med thee  in  on  every  side,  and  reduced  thee  to  distress. 
Or,  they  have  driven  thee  to  thy  border ;  cast  thee  out 
of  thy  own  land  into  the  hands  of  thine  enemies. 

The  men  that  were  at  peace  ivith  thee]  The  men  of 
thy  covenant,  with  whom  thou  hadst  made  a  league. 

That  eat  thy  bread]  That  professed  to  be  \hy  firm- 
est friends,  have  all  joined  together  to  destroy  thee. 

Have  laid  a  icound]  Placed  a  snare  or  trap  under 
thee.      See  Newcome. 

There  is  none  tinderstanding  in  him.]  Private 
counsels  and  public  plans  are  all  in  operation  against 
thee  ;  and  yet  thou  art  so  foolish  and  infatuated  as  not 
to  discern  thy  own  danger. 


The  Edomites  are  reproved 


A^"- <='' ?i'"      8   f  Shall    I   not  in    that   day, 
01.  XLVii[.2.    saith  the  Lord,  even  destroy  the 

TarquiniiPrisci»        .  ^      r  'T^ ^  j 

R.  Roman.,  Wise  men  out  ol  ISidom,  and  un- 
c.r.  annum  30.  jerslanding  out  of  the  mount 
of  Esau? 

9  And  thy  i  mighty  men,  0  '  Teman,  sliall 
be  dismayed,  to  the  end  that  every  one  of  the 
mount  of  Esau  may  be  cut  off  by  slaughter. 
•  10  For  thy  'violence  against  thy  brother 
Jacob  shame  shall  cover  thee,  and  '  thou  shalt 
be  cut  off  for  ever. 

1  1  In  the  day  that  thou  stoodest  on  the  other 
side,  in  the  day  that  the  strangers  "  carried 
away  captive  his  forces,  and  foreigners  entered 
into  his  gates,  and  "  cast  lots  upon  Jerusalem, 
even  thou  wast  as  one  of  them. 

12  But  ™  thou  shouldest  not  have  ''looked 
on  y  the  day  of  thy  brother  in  the  day  that  he 
became  a  stranger;  neither  shouldest  thou  have 
'  rejoiced  over  the  children  of  Judah  in  the  day 
of  their  destruction  ;  neither  shouldest  thou 
have  »  spoken  proudly  in  the  day  of  distress. 


P  Job  V.   12,  13 
5 ;    Amos  ii.    16.- 
cxxxvii.  7  ;  Ezek.  xxv 
XXXV.  9 ;     Malach 


Isa.  xxix.  14  ;  Jer.  xlix.  7. 1  Psa,  Ixxvi. 

—^  Jer.  xlix.  7. ■  Gen.  xxvii.   1 1  ;    Psa. 

12;    XXXV.  5;    Amos  i.  11. 'Ezek. 

\. **  Or,  earned   away   his  substance. 


"■  Joel  ill,  3  ;  Nah.  iii.   10. "  Or,  rfo  not  behold,  &c. '  Psa 

xxii.  17  ;  liv.  7  ;  lix.  10 ;  Mic.  iv.  11  ;  vii.  10. r  Psa.  xxxvii. 

13  ;  cixxvii.  7. 

Verse  8.  Shall  I  not — destroy  the  wise  men]  It 
appears,  from  Jer.  xlix.  7,  that  the  Edomites  were 
remarkable  for  wisdom,  counsel,  and  prudence.  See 
on  the  above  place. 

Verse  9.  Thy  mighty  men,  O  Temari]  This  was 
one  of  the  strongest  places  in  Idumea  ;  and  is  put  here, 
as  in  Amos  i.  2,  and  elsewhere,  for  Idumea  itself. 

Mount  of  Esau]     Mount  Seir. 

Verse  10.  For  thy  violence  against  thy  brother 
Jacob]  By  this  term  the  Israelites  in  general  are 
understood  ;  for  the  two  brothers, — Jacob,  from  whom 
sprang  the  Jews,  and  Esau,  from  whom  sprang  the 
Idumeans  or  Edomites, — are  here  put  for  the  whole 
people  or  descendants  of  both.  We  need  not  look  for 
particular  cases  of  the  violence  of  the  Edomites  against 
the  Jews.  Esau,  their  founder,  was  not  more  inimi- 
cal to  his  brother  Jacob,  who  deprived  him  of  his 
birthright,  than  the  Edomites  uniformly  were  to  the 
Jews.  See  2  Chron.  xxviii.  17,  18.  They  had  even 
stimulated  the  Chaldeans,  when  they  took  Jerusalem, 
to  destroy  the  temple,  and  level  it  with  the  ground. 
See  Psa.  cxxxvii.  7. 

Verse  11.  Thou  stoodest  on  the  other  side]  Thou 
not  only  didst  not  help  thy  brother  when  thou  mightest, 
but  thou  didst  assist  his  foes  against  him. 

And  cast  lots]  When  the  Chaldeans  cast  lots  on 
the  spoils  of  Jerusalem,  thou  didst  come  in  for  a  share 
of  the  booty  ;  "  thou  wast  as  one  of  them." 

Verse  12.  Thou  shouldest  not  have  looked]  It  shows 
a  malevolent  heart  to  rejoice  in  the  miseries  of  those 


OBADIAH.  for  their  enmity  against  Israel. 

1 3  Thou    shouldest    not    have   '^-  ";  ""  ^^t- 

B.  C.  cir.  59T. 

entered  into  the  gate  of  my  peo-    oi.  XLviii.a. 
pie  in  the  day  of  their  calamity;       R.Roman"'' 
yea,   thou    shouldest     not    have     '^'^  »""""■  30- 
looked  on  their  affliction  in   the  day  of  their 
calamity,  nor  have   laid  hand  on  their  ''  sub- 
stance in  the  day  of  their  calamity. 

14  Neither  shouldest  thou  have  stood  in  the 
crossway,  to  cut  off  those  of  his  that  did  escape ; 
neither  shouldest  thou  have  *^  delivered  up  those 
of  his  that  did  remain  in  the  day  of  distress. 

]  5  ''  For  the  day  of  the  Lord  is  near  upon 
all  the  heathen  :  •  as  thou  hast  done,  it  shall 
be  done  unto  thee  :  thy  reward  shall  return 
upon  thine  own  head. 

16  'For  as  ye  have  drunk  upon  my  holy 
mountain,  so  shall  all  the  heathen  drink  con- 
tinually, yea,  they  shall  drink,  and  they  shall 
s  swallow  down,  and  they  shall  be  as  though 
they  had  not  been. 

17  "^  But  upon  Mount  Zion  'shall  be  ^  de- 
liverance, and  '  there  shall  be  holiness  ;  and  the 

'■  Job  xxxi.  29  ;    Mic.  vii.  8  ;    Prov.  xvii.  5  ;    xxiv.   17,  18. 

*  Heb.  magnified  thy  mouth. ^  Or,  forces. *=  Or,  shut  up  ; 

Psa.  xxxi.  8. ^  Ezek.  xxx.  3  ;  Joel  iii.  14. ^  Ezek.  xxxv. 

15;  Hab.  ii.  8. fJer.  xxv.  28,  29;    xlix.   12;    Joel  iii.   17; 

1  Pet.  iv.  17. s  Or,  sup  up. •'Joel  ii.  32. 'Amos  iz. 

8. *  Or,  they  that  escape. '  Or,   it  shall    be   holy  ;    Joel 

iii.  17. 

who  have  acted  unkindly  or  wickedly  towards  us. 
The  Edomites  triumphed  when  they  saw  the  judg- 
ments of  God  fall  upon  the  Jews.  This  the  Lord 
severely  reprehends  in  verses  12—15.  If  a  man  have 
acted  cruelly  towards  us,  and  God  punish  him  for  this 
cruelty,  and  we  rejoice  in  it,  we  make  his  crime  our 
own  ;  and  then,  as  we  have  done,  so  shall  it  be  done 
unto  us;  see  ver.  15.  All  these  verses  point  out  the 
part  the  Edomites  took  against  the  Jews  when  the 
Chaldeans  besieged  and  took  Jerusalem,  destroyed  the 
temple,  and  divided  the  spoils. 

Verse  14.  Neither  shouldest  thou  have  stood  m  the 
crossway]  They  are  represented  here  as  having  stood 
in  the  passes  and  defiles  to  prevent  the  poor  Jews  from 
escaping  from  the  Chaldeans.  By  stopping  these 
passes,  they  threw  the  poor  fugitives  back  into  the 
teeth  of  their  enemies.  They  had  gone  so  far  in  this 
systematic  cruelty  as  to  deliver  up  the  few  that  had 
taken  refuge  among  them. 

Verse  15.  The  day  of  the  Lord  is  near]  God  will 
not  associate  thee  with  him  in  the  judgments  which 
he  inflicts.  Thou  also  art  guilty,  and  shalt  have  thy 
punishment  in  due  course  with  the  other  sinful  nations. 

Verse  16.  For  as  ye  have  drunk]  This  address  is 
to  the  Jews.  As  ye  have  been  visited  and  punished 
upon  my  holy  mountain  in  Jerusalem,  so  shall  other 
nations  be  punished  in  their  respective  countries.  See 
Jer.  xlix.  12. 

Verse  17.  But  upon  Mount  Zion  shall  be  deliver- 
ance] Here  is  a  promise  of  the  return  from  the  Baby- 
697 


The  Israelites  shall 


OBADIAH. 


destroy  the  Edomites 


A.  Jl  cir.  3417.   house  of  Jacob  shall  possess  their 

B.  C.  cir.  587.  ^ 

oi.  XL VIII.  2.    possessions. 
^R^RomanT''      18   And   the    house    of   Jacob 

cir.  annum  30.      „  gj^^jj   ^^    ^    g^g^    ^„J    j^g    Jj^^jgg 

of  Joseph  a  flame,  and  the  house  of  Esau 
for  stubble,  and  they  shall  kindle  in  them, 
and  devour  them  ;  and  there  shall  not  be  any 
remaining  of  the  house  of  Esau ;  for  the 
Lord  hath  spoken  it. 

19  And  they  of  the  south  "  shall  possess  the 
mount  of  Esau ;  °  and  they  of  the  plain  the 
Philistines  :   and  they  shall  possess  the  fields 

"Isa.  X.  17;  Zech.  xii.  C. "Amos  ix.  12. »  Zeph.  ii. 

7. P  1  Kings  xvii.  9, 10. 1 0r,  shall  possess  that  which  is 

in  Sepharad. 

lonish  captivity.  They  shall  come  to  Zion,  and  there 
they  shall  find  safety ;  and  it  is  remarkable  that  after 
their  return  they  were  greatly  befriended  by  the  Per- 
sian kings,  and  by  Alexander  the  Great  and  his  suc- 
cessors ;  so  that,  whilst  they  ravaged  the  neighbouring 
nations,  the  Jews  were  unmolested.      See  Calmet. 

And  there  shall  be  holiness]  They  shall  return  to 
God,  separate  themselves  from  their  idols,  and  become 
a  better  people  than  they  were  when  God  permitted 
them  to  be  carried  into  captivity. 

The  house  of  Jacob  shall  possess]  They  were  re- 
stored to  their  former  possessions.  But  this  may  refer 
also  to  their  future  restoration  under  the  Gospel,  when 
they  shall  be  truly  converted,  and  become  holiness  to 
the  Lord ;  for  salvation  and  holiness  shall  be  the  cha- 
racteristics of  Zion — the  Christian  Church,  for  ever. 

Averse  18.  The  house  of  Jacob  shall  be  afire]  After 
their  return  from  captivity,  the  Jeu-s,  called  here  the 
house  of  Jacob  and  the  house  of  Joseph,  did  break  out 
as  a  flame  upon  the  Idumeans ;  they  reduced  them 
into  slavery  ;  and  obliged  them  to  receive  circumcision, 
and  practise  the  rites  of  the  Jewish  religion.  See 
1  Mace.  v.  3,  cfec.  ;  2  Mace.  x.  15-23  ;  and  Joseph. 
Antiq.,  lib.  xiii.  c.  17. 

There  shall  not  be  any  remaining]  As  a  people  and 
a  nation  they  shall  be  totally  destroyed.  This  is  the 
meaning ;  it  does  not  signify  that  everi/  individual 
shall  be  destroyed. 

Verse  19.  They  of  (Ae  5ou(/i]  The  Jews  who  pos- 
sessed the  southern  part  of  Palestine,  should  render 
themselves  masters  of  the  mountains  of  Idumea  which 
were  contiguous  to  them. 

They  of  the  plain]  From  Eleutheropolis  to  the 
Mediterranean  Sea.  In  this  and  the  following  verse 
the  r;:ophet  shows  the  different  districts  which  should 
be  occupied  bv  the  Israelites  after  their  return  from 
Babylon. 

The  fields  of  Samaria]  Alexander  the  Great  gave 
Samaria  to  the  Jews  ;  and  John  Hyrcanus  subdued  the 
same  country  after  his  wars  with  the  Syrians.  See 
Josephus,  contra  App.  lib.  ii.,  and  Antiq.  lib.  xiii.,  c.  18. 

Benjamin  shall  possess  Gilead.]  Edom  lay  to  the 
south  ;  the  Philistines  to  the  west ;  Ephraim  to  the 
r.orth ;  and  Gilead  to  the  east-  Those  who  returned 
698 


of    Ephraim,   and   the    fields   of  ^-^l:, "r-  3in- 

c  ■  ,      „  B.  C.  cir.  587. 

bamaria :    and    Benjamin    shall    oi.  XLViii.  2. 

/^•i       J  Tarquinii  Prisci, 

possess  (jrllead.  R.  Roman., 

20  And  the  captivity  of  this  <="■  ^■"°"°'  30 
host  of  the  children  of  Israel  shall  possess 
that  of  the  Canaanites,  even  p  unto  Zarephath  ; 
and  the  captivity  of  Jerusalem,  1  which  is  in 
Sepharad,  ■■  shall  possess  the  cities  of  the 
south. 

21  And  '  saviours  shall  come  up  on  Mount 
Zion  to  judge  the  mount  of  Esau  ;  and  the 
'  kingdom  shall  be  the  Lord's. 


f  Jer.  xxxii.  44. *1    Tim.  iv.    16;    James  v.  20. '  Psa. 

xxii.  28  ;  Dan.  li.  44  ;  vii.  14,  27  ;  Zech.  xiv.  9  ;   Luke  i.  33  , 
Rev.  xi.  15  ;  xix.-  6. 


from  Babylon  were  to  extend  themselves  everywhere. 
See  Newcome  ;  and  see,  for  the  fulfilment,  1  Mace,  v 
9,  35,  45  ;   and  ix.  35,  36. 

Verse  20.  Z arephalh]  Sarepta,  a  city  of  the  Si 
donians,  1  Kings  xvii.  9.  That  is,  they  should  pos 
sess  the  whole  city  of  Phoenicia,  called  here  that  of  the 
Canaayiiles. 

Which  is  in  Sepharad]  This  is  a  difficult  word 
Some  think  the  Bosphorus  is  meant ;  others,  Spain , 
others,  France  ;  others,  the  Euphrates  ;  others,  some 
district  in  Chaldea  ;  for  there  was  a  city  called  Si- 
phora,  in  Mesopotamia,  above  the  division  of  the  Eu- 
phrates. Dr.  Lighlfoot  says  it  was  a  part  of  Edom. 
Those  who  were  captives  among  the  Canaanites  should 
possess  the  country  of  the  Canaanites ;  and  those 
whom  the  Edomites  had  enslaved  should  possess  the 
cities  of  their  masters.      See  Newcome  and  Lowth. 

Verse  21.  And  saviours  shall  come  up]  Certain 
persons  whom  God  may  choose  to  be  deliverers  of  his 
people  ;  such  as  Zerubbabel,  Ezra,  Nehemiah,  and  the 
Maccabees. 

Some  think  these  saviours,  D"i''tyia  moshiim,  mean 
the  apostles  of  our  Lord.  Several  MSS.  have  D'J'ifflD 
mushaim,  the  preserved;  those  that  are  saved,  i.  e., 
they  who  were  delivered  from  the  captivity  ;  and  those 
of  Mount  Zion  shM  judge,  ihat  is,  shall  execute  judg- 
ment on  the  Edomites.  And  as  the  Asmonean  princes 
joined  the  priesthood  to  the  state,  it  might  be  what  the 
prophet  means  when  he  says,  "  the  kingdom  shall  be 
the  Lord's,"  the  high  priest  having  both  the  civil  and 
ecclesiastical  power  in  his  own  hands.  And  these  ac- 
tually were  masters  of  Edom,  and  judged  and  governed 
the  mountain  of  Esau.  And  thus  this  prophecy  ap- 
pears to  have  had  a  very  literal  fulfilment. 

But  if  we  take  the  whole  as  referring  to  the  times 
of  the  Gospel,  which  I  believe  is  not  its  primary  sense, 
it  may  signify  the  conversion  and  restoration  of  the 
Jews,  and  that  under  Jesus  Christ  the  original  theo- 
cracy shall  be  restored ;  and  thus,  once  more,  in  tha 
promised  land,  it  may  be  said, — 

hammeluchah  laihovah  vehayethah. 
"  And  the  kingdom  shall  belong  to  Jehovah." 


INTRODUCTION   TO  THE  BOOK 


PROPHET      JONAH, 


I OJN  AH,  the  son  of  Amiltai,  the  fifth  of  the  minor  prophets,  was  a  Galilean,  a  native  ol 

Gath-hepher,  which  is  believed  to  be  the  same  as  Jotapata,  celebrated  for  the  siege  which 
Josephus  the  historian  there  maintained  against  the  Roman  army,  a  little  before  the  destiuc- 
tion  of  Jerusalem.  Gath-hepher  was  situated  in  the  land  of  Zebulon,  where  was  the  canton 
of  Ophir  or  Hepher.  St.  Jerome  places  it  two  miles  from  Sepphoris,  in  the  way  towards 
Tiberias.  Some  rabbins  are  of  opinion  that  Jonah  was  the  widow  of  Sarepta's  son,  restored 
to  life  by  Elijah. 

What  we  know  with  certainty  of  Jonah  is,  that  God  having  commanded  him  to  go  to 
Nineveh,  and  there  proclaim  that  the  cry  of  the  inhabitants'  sins  was  come  up  to  heaven,  and 
they  were  threatened  with  approaching  ruin  ;  instead  of  obeying  these  orders,  he  resolved  to 
flee  away,  and  go  to  Tarsus  in  Cilicia.  For  this  purpose  he  embarked  at  Joppa ;  but  the 
Lord  having  sent  a  violent  tempest  while  he  was  upon  the  sea,  the  mariners,  with  great  fear, 
cried  each  of  them  to  his  god.  In  the  meantime  Jonah  slept  in  the  hold ;  whereupon  the 
pilot  wakened  him  ;  and  they  who  were  in  the  ship  cast  lots  to  know  how  this  tempest  was 
occasioned.  The  lot  falling  upon  Jonah,  they  asked  him  who  he  was,  and  what  he  had  done 
to  bring  upon  them  such  a  storm  ?  He  told  them  he  was  a  Hebrew  ;  that  he  worshipped 
the  God  of  heaven ;  was  one  of  his  prophets  ;  and  fled  from  his  presence  to  avoid  going  to 
Nineveh,  whither  he  was  sent.  They  asked  him  what  was  to  be  done  to  secure  them  from 
shipwreck  ?   He  replied  :   Throw  me  into  the  sea,  and  the  tempest  will  cease. 

God  prepared  a  great  fish  to  swallow  up  Jonah.  This  fish,  according  to  some,  was  a 
whale  ;  or,  as  others  say,  the  lamia,  canis  carcharias,  or  the  sea-dog.  The  prophet  continued 
in  the  fish  three  days  and  three  nights.  He  cried  unto  the  Lord,  and  the  Lord  heard  him, 
and  commanded  the  fish  to  cast  him  upon  the  shore,  as  it  is  believed,  at  the  foot  of  a  moun- 
tain which  projects  a  great  way  into  the  sea,  between  Bcrytus  and  Tripoli.  Others  think  it 
was  upon  the  coast  of  Cilicia,  two  leagues  north  from  Alexandretta. 

After  this  the  word  of  the  Lord  came  a  second  time  to  Jonah,  and  directed  him  to  go  to 
Nineveh.  When  he  came  into  the  city,  which  was  three  days'  journey  in  extent,  about 
twenty-five  leagues  in  circumference,  Jonah  walked  up  and  down  a  whole  day,  crying  out, 
"  In  forty  days  Nineveh  shall  be  destroyed."  The  Ninevites  believed  his  word  ;  they  appointed 
a  public  fast  to  be  observed  ;  and,  from  the  meanest  of  the  people  to  the  greatest,  covered 
themselves  with  sackcloth.  The  king  of  Nineveh,  supposed  to  have  been  Sardanapalus, 
known  in  profane  authors  by  the  name  of  Anacyndarara  or  Anabaxarus,  descended  from 
his  throne,  and  covered  himself  with  sackcloth,  and  sat  down  upon  ashes.  God  suffered 
himself  to  be  moved  with  their  repentance,  and  did  not  execute  the  sentence  which  he  had 
pronounced  against  them. 

Jonah  was  afflicted  at  this  ;  and  complained  to  God,  saying,  that  he  had  always  questioned 
whether,  as  being  a  God  of  clemency  and  mercy,  he  would    not  be    flexible  to  their  prayers 

After  this,  in  all  probability,  Jonah  returned  from  Nineveh  into  Judea. 

699 


INTRODUCTION  TO  THE  BOOK  OF  JONAH. 

The  Greeks  have  for  a  long  lime  expressed  their  veneration  for  Jonah.  There  was  a 
church  dedicated  to  this  prophet  in  the  sixth  age. 

We  do  not  know  when  it  was  that  Jonah  foretold  how  Jeroboam  II.,  king  of  Israel 
should  restore  the  kingdom  of  Samaria  to  its  former  extent,  from  the  entrance  of  Hamath  to 
the  Dead  Sea.      Whether  this  was  before  or  after  his  going  to  Nineveh,  we  cannot  tell. 

Our  Saviour  makes  frequent  mention  of  Jonah  in  the  Gospels.  He  says  that  the  Ninevites 
shall  one  day  rise  in  judgment  against  the  Jews,  and  condemn  them,  because  they  repented 
at  the  preaching  of  Jonah,  and  the  Jews  would  not  hearken  to  Him  wlio  was  greater  than  Jo 
nah.  And  when  the  Pharisees  required  a  sign  of  him  to  prove  his  mission,  he  said  he  would 
give  them  no  other  than  that  of  the  prophet  Jonah,  tliat  is  to  say,  of  his  resurrection,  which 
would  complete  all  his  miracles,  and  render  the  Jews  inexcusable  in  their  hardness  of  heart 
For  a  discussion  of  the  question  concerning  the  th-ee  days  and  three  nights  which  Jonah  lay 
in  the  belly  of  the  fish,  see  Matt.  xii.  40,  and  the  notes  there.  And  for  Oriental  and  Jewish 
legends  -axiA  fabulous  relations  relative  to  the  history  of  this  prophet,  see  Calmet  in  his  pre- 
face to  this  book. 

That  there  are  difficulties  in  this  book  every  man  must  allow  ;  and  that  learned  men  have 
differed  greatly  in  their  mode  of  interpreting  the  book,  and  explaining  these  difficulties,  is  well 
known.  Some  have  considered  it  an  allegory  ;  referring  entirely  to  Manasseh,  and  what  was 
done  before,  during,  and  after  the  war  with  Esar-haddon,  king  of  Assyria.  Manasseh  being 
taken  prisoner  by  the  Assyrians,  and  thrust  into  a  dungeon ;  where,  having  lain  three  days 
and  three  nights,  on  his  earnest  prayer  to  God  in  the  dungeon,  he  was  delivered,  &c.  Others 
have  thought,  that  instead  of  nfsh,  a  ship  is  meant,  which  had  the  image  of  a  whale  on  the 
stern,  and  might  be  called  Kri-oc,  or  the  whale.  Others  have  thought  that  the  whole  of  the 
account  of  Jonah's  being  swallowed  by  a  great  fish,  his  praying  in  its  belly,  and  being  cast 
on  dry  land,  was  a  dreajn  which  he  had  while /asi  asleep  in  the  ship.  See  chap.  i.  5.  And 
others  state  that  the  whole  book  is  a  jmrable,  intending  to  point  out  God's  justice  and  mercy, 
and  how  prevalent  repentance  is  to  turn  aside  the  threatened  stroke  of  Divine  wrath. 

There  is  a  fable,  most  probably  of  Phoenician  origin,  which,  bearing  some  similitude  to  the 
history  of  Jonah,  may  have  been  taken  from  this  book.  Laomedon,  king  of  Troy,  having  dis- 
pleased Neptune,  to  appease  him,  was  required  to  expose  his  daughter  Hesione  to  be  devoured 
by  a  sea-monster.  She  w^as  chained  to  a  rock,  and  was  awaiting  her  fate  at  the  next  flux  of 
the  tide.  In  the  interim  Hercules  slew  the  sea-monster,  and  delivered  the  princess.  To  this 
Lycophron,  in  his  Cassandra,  ver.  33,  &c.,  is  supposed  to  allude  : — 

Tpiea-epov  Aeonrof,  6v  ttots  yvadoii 
TpLTuvo^  T]fia?.a^e  Kapxapo^  kvuv. 

"  Of  the  lion  the  offspring  of  three  nights,  which  the  fierce  dog  of  Triton  swallowed  down 
greedily." 

The  scholiasts  explaui  this  in  the  following  manner :  While  the  princess  was  standing 
chained  to  the  rock,  expecting  the  greedy  dog  {xapxapoc  kvuv,  the  shark)  to  come  and  devour 
her,  Hercules  stood  by  ready  armed ;  and,  when  the  monster  came  forward  with  open  mouth, 
he  jumped  direclly  down  his  tliroat,  and  spent  three  days  m  cutting  and  hacking  his  entrails  ; 
and  afterwards  came  out  of  the  monster,  with  the  loss  of  all  the  hair  on  his  head.  Cyril,  in 
his   comment,  says  this  was  occasioned  by  the  incredible  heat  of  the  monster''s  stomach. 

This  fable  might  have  been  easily  taken  from  the  true  history ;  though  some  have  been 
ready  enough  to  intimate  that  the  history  of  the  prophet  was  taken  from  l\\&  fable. 

The  appeal  made  to  the  main  facts  of  this  history  by  our  Lord,  proves  that  we  are  to  ad- 
mit of  no  allegorical  exposition  of  these  facts.  1.  There  was  such  a  person  as  Jonah.  2. 
He  was  swallowed  by  a  sea-monster,  in  whose  belly  he  was  miraculously  preserved  three 
days  and  three  nights.  3.  This  same  prophet  preached  to  the  Ninevites;  and  they  repented, 
and  turned  from  their  sins,  under  liis  ministry.  This  testimony  puts  an  end  to  all  mytho- 
logical, allegorical,  and  hypothetical  interpretations  of  those  great  facts.  And  in  its  literal 
sense  alone,  I  undertake  the  interpretation  of  this  book 
700 


THE   BOOK 


PROPHET     JONAH. 


Chronological  Notes  relative  to  this  Book,  upon  the  supposition  that  the  repentance  of  the 
Ninevites  happened  in  the  twenty-third  year  of  the  reign  of  Jehu,  king  of  Israel. 

Year  from  the  Creation,  according  to  Archbishop  Usher,  3142. — Year  of  the  Julian  Period,  3852. — Year 
since  the  Flood,  1486. — Year  from  the  foundation  of  Solomon's  temple,  150. — Year  since  the  division  of 
Solomon's  monarchy  into  the  kingdoms  of  Israel  and  Judah,  114. — Year  before  Ihe  first  Olympiad,  86. — 
Year  before  the  building  of  Rome,  according  to  the  Varronian  computation,  109. — Year  before  the  birth  of 
Jesus  Christ,  858. — Year  before  the  vulgar  era  of  Christ's  nativity,  862. — Twelfth  year  of  Chari- 
laus,  king  of  Lacedaemon,  of  the  family  of  the  Proclida;. — Fifty-second  year  of  Archelaus,  king  of  Lacedse- 
mon,  of  the  family  of  the  Eurysthenida;. — Second  year  of  Phereclus,  perpetual  archon  of  the  Athenians. — 
Fourteenth  year  of  Alladius  Sylvius,  king  of  the  Albans. — Twenty-third  year  of  Jehu,  king  of  Israel. — 
Seventeenth  year  of  Joash,  king  of  Judah. 


CHAPTER  I. 

ronan,  sent  to  Nineveh,  flees  to  Tarshish,  1—3.  He  is  overtaken  by  a  great  tempest,  4—14  ;  thrown  into  the 
sea,  15,  16  ;  and  swallowed  by  a  fish,  in  the  belly  of  which  he  is  miraculously  preserved  alive  three  days 
and  three  nights,  17. 


A.  M.  cir.  31t2. 

B.  C.  cir.  862. 
Ante   U.  C.  109. 

Alladii  Sylvli, 
R.  Alban., 

cir.  annum  1-1. 


IVOW  the   word   of  the  Lord 
came  unto  *  Jonah  ''  the  son 
of  Amittai,  saying, 
2   Arise,   go   to   Nineveh,   that 

»  2  Kings  wv.  25. 1"  Called,  Matt.  xii.  39,  Jonas. ■=  Gen. 

X.  11,12;  chap,  iii.2,  3;  iv.  11. 

NOTES  ON  CHAP.  I. 

Verse  1.  Now  the  word  of  the  Lord  came  unto 
Jonah]  All  that  is  certainly  known  about  this  prophet 
has  already  been  laid  before  the  reader.  He  was  of 
Gath-hepher,  in  the  tribe  of  Zebulun,  in  lower  Galilee, 
Josh.  xix.  13;  and  he  prophesied  in  the  reigns  of  Jero- 
boam the  Second,  and  Joash,  kings  of  Israel.  Jero- 
boam came  to  the  throne  eight  hundred  and  twenty- 
three  years  before  the  Christian  era,  and  reigned  in 
Ssnaiia.  forty-one  years,  2  Kings  xiv.  23-25.  As  a 
prophet,  it  is  likelj'  that  he  had  but  this  one  mission. 

Averse  2.  Go  to  Ninei'eh]  This  was  the  capital  of 
the  Assyrian  empire,  and  one  of  the  most  ancient  cities 
of  the  world,  Gen.  x.  10  ;  and  one  of  the  largest,  as 
it  was  three  days''  Journey  in  circumference.  Ancient 
writers  represent  it  as  oblong ;  being  in  length  one 
hundred  and  fifty  stadia,  and  ninety  in  breadth,  the 
compass  being /our  hundred  and  eighty  stadia.  Now 
as  the  stadium  is  allowed  to  have  been  equal  to  our 
furlong,  eight  of  which  make  a  mile,  this  amounts  to 


A.  M.  cir.  3142. 
B.  C.  cir.  862. 


■^  great  city,  and  cry  against  it ; 

for   '^  their  wickedness    is   come  Ante  U.  c.  109 

,      ^  .\lladii  Sylvli, 

up  before  me.  r.  Alban., 

3   But  Jonah  '  rose  up  to  flee  ■="■  ""■""'  ^<- 


•>  Gen.  xviii.  20,  21 


Ezra  ix.  6  ;    James  v. 
'  Chap.  iv.  2. 


4 ;   Rev.  xviii.  S. 


fifty-four  English  miles  :  see  on  chap.  iii.  3.  But 
we  must  not  suppose  that  all  this  space  was  covered 
w^ith  compact  streets  and  buildings ;  it  took  in  a  con- 
siderable space  of  country,  probably  all  the  cultivated 
ground  necessary  to  support  all  the  inhabitants  of  that 
district.  Calmet  computes  the  measurement  of  the 
circumference  to  be  equal  to  twenty-fire  French  leagues. 
It  is  reported  to  have  had  wMs  one  hundred  feet  high, 
and  so  broad  that  three  chariots  might  run  abreast  upon 
them.  It  was  situated  on  the  Tigris,  or  a  little  to  the 
west,  or  on  the  west  side  of  that  river.  It  was  well 
peopled,  and  had  at  this  time  one  hundred  and  twenty 
thousand  persons  in  it  reputed  to  be  in  a  state  of  in- 
fancy, which  on  a  moderate  computation  would  make 
the  whole  number  ii.r  hundred  thousand  persons.  But 
some,  supposing  that  persons  not  being  able  to  distin- 
guish their  right  hand  from  their  left  must  mean  cAi7- 
dren  under  two  years  of  age,  and  reckoning  one  such 
child  for  every  twenty  persons  from  that  age  upwards, 
make  the  population  amount  to  two  millions  five  hun 
701 


Jonah  sets  sail 


JONAH. 


Jor  Tarshish. 


^i*^  °'^  o'i?'   unto  f  Tarshish  from  the  presence 

B.  C.  cir.  862.  ^ 

Ante  u.  c.  109.   of  the  LoRD,  and  went  down  to 

Alladii  Sylvii,  .,  j    i        r         j  i  ■ 

R.  Aiban.,       ^Joppa;    and   he   found   a   ship 

cir.  annum  14.      g^-^g    ^^  Tarshish  :     SO    he   paid 

the  fare  thereof,  and  went  down  into  it,  to 
go  with  them  unto  Tarshish  ''  from  the  pre- 
sence of  the  Lord. 

4  But  '  the  Lord  ''  sent  out  a  great  wind 
into  the  sea,  and  there  was  a  mighty  tempest  in 
the  sea,  so  that  the  ship  '  was  hke  to  be  broken. 

5  Then  the  mariners  were  afraid,  and  cried 
every  man  unto  his  god,  and  "  cast  forth  the 
wares  that  were  in  the  ship  into  the  sea,  to 
lighten  it  of  them.  But  Jonah  was  gone  down 
"  into  the  sides  of  ship ;  and  he  lay,  and 
was  fast  asleep. 


'  1  Kings  X.  22. 8  Josh.  xix.  46  ;  2  Chron.  ii.  16  ;    Acts  ix. 

36. 1"  Gen.  iv.    16  ;    Job  i.  12  ;     ii.    7. '  Psa.  cvii.  25. 

J*  Heb.  cast  forth. '  Heb.  thought  to  be  broken. •"  So   Acts 

ixvii.  18,  19,  38. 

dred  thousand.  Nor  can  this  be  considered  an  exag- 
gerated estimate,  when  we  know  that  London,  not  one- 
tenth  of  the  size  of  ancient  Nineveh,  contains  a  popu- 
lation of  upwards  of  one  million.  But  calculations  of 
this  kind,  relative  to  matters  of  such  remote  antiquity, 
are  generally  precarious,  and  not  very  useful :  and  an- 
cient authors,  though  the  only  guides,  are  not  always 
safe  conductors.  Mosul  is  generally  supposed  to  be 
the  same  as  the  ancient  Nineveh.  It  is  in  the  province 
of  Dearbekir,  on  the  west  bank  of  the  Tigris. 

Their  wickedness  is  come  up  before  me.]  This  is 
a  personification  of  evil.  It  ascends  from  earth  to 
heaven;  and  stands  before  the  Supreme  Judge,  to  bear 
witness  against  its  own  delinquency,  and  that  of  the 
persons  whom  it  has  seduced. 

Verse  3.  To  flee  unto  Tarshish]  Some  say  Tar- 
tessus,  in  Spain,  near  the  straits  of  Gibraltar ;  others. 
Tarsus,  in  Ciltcia ;  and  others,  Taprobana,  or  the 
island  of  Ceylon,  formerly  called  Taprobah ;  and 
Tabrobavagh  in  Sanscrit,  to  the  present  day. 

And  loent  down  to  Joppa]  This  place  is  celebrated 
as  that  where  Andromeda,  daughter  of  Cepheus,  was 
chained  to  a  rock,  and  exposed  to  be  devoured  by  a 
sea-monster,  from  which  she  was  delivered  by  the 
valour  of  Perseus.  It  is  the  nearest  port  to  Jerusalem 
on  that  side  of  the  Mediterranean. 

And  he  found  a  ship]  The  Plicenicians  carried  on 
a  considerable  trade  with  Tartessus,  Ezek.  xxvii.  12; 
and  it  was  probably  in  one  of  their  ships  that  Jonah 
embarked. 

He  paid  the  fare  thereof]  He  paid  for  his  passage. 
This  shows  that  there  was  traffic  between  the  two 
places,  and  that  each  passenger  paid  a  stated /ai-e. 

From  the  presence  of  the  Lord.]  He  considered 
that  God  was  peculiarly  resident  in  Judea ;  and  if  he 
got  out  of  that  land,  the  Lord  would  most  probably 
appoint  another  prophet  to  carry  the  message ;  for 
Jonah  appears  to  have  considered  the  enterprise  as 
difficult  and  dangerous,  and  therefore  wished  to  avoid  it. 

Verse  4.  A  great  wind]  They  were  overtaken 
703 


6  So  the   shipmaster   came  to    4'  ^'  "''■  lli^' 

^  o.  \j.  cir.  862. 

him,  and   said  unto   him,   What   Ante  u.  c.  109 

,  „      ,  0  ■  Alladii  Sylvii, 

meanest  thou,  O  sleeper  '.    arise,       r.  Aiban., 
°  call  upon  thy  God,  "  if  so  be  that    ""■  """""^  ^^- 
God  will  think  upon  us,  that  we  perish  not. 

7  And  they  said  every  one  to  his  fellow, 
Come,  and  let  us  1  cast  lots,  that  we  may  know 
for  whose  cause  this  evil  is  upon  us.  So  they 
cast  lots,  and  the  lot  fell  upon  Jonah. 

8  Then  said  they  unto  him,  '  Tell  us,  we 
pray  thee,  for  whose  cause  this  evil  is  upon 
us  ;  What  is  thine  occupation  ?  and  whence 
comest  thou  ?  what  is  thy  country  ?  and  of 
what  people  art  thou  ? 

9  And  he  said  unto  them,  I  am  a  Hebrew, 
and  I  fear  ^  the   Lord,  the   God  of  heaven, 

"l    Samuel    xxiv.    3. "Psa.    cvii.    28. Pjoel    ii.    14. 

1  Joshua  vii.   14,  16;  1  Samuel  x.  20,  21  ;  xiv.  41,  42;    Prov. 

xvi.  33  ;    Acts  i.  26. ^  Joshua  vii.   19 ;    1  Samuel  xiv.  43. 

•Or,  JEHOVAH. 

with  a  storm,  which  appears  from  the  sequel  to  have 
coiTie  by  the  immediate  direction  of  God. 

Like  to  be  broken]  They  had  nearly  suffered  ship- 
wreck. 

Verse  5.  Cried  every  man  unto  his  god]  The  ship^s 
crew  were  all  heathens ;  and,  it  is  probable,  heathens 
who  had  each  a  different  object  of  religious  worship. 

Cast  forth  the  wares]  Threw  the  lading  overboard 
to  lighten  the  ship,  hoping  the  better  to  ride  out  the 
storm. 

Jonah  was  gone  doion]  Most  probably  into  the  hold 
or  cabin  under  the  deck ;  or  where  they  had  berths  for 
passengers  in  the  sides  of  the  ship ;  something  in  the 
manner  of  our  packets. 

Was  fast  asleep.]  Probably  quite  exhausted  and 
overcome  with  distress,  which  in  many  cases  terminates 
in  a  deep  sleep.  So  the  disciples  in  the  garden  of 
Gethsemane. 

Verse  6.  The  shipmaster]  Either  the  captain  or 
the  pilot. 

Arise,  call  upon  thy  God\  He  supposed  that  Jonah 
had  his  god,  as  well  as  they  had  theirs ;  and  that,  as 
the  danger  was  imminent,  every  man  should  use  the 
influence  he  had,  as  they  were  all  equally  involved  in  it. 

Verse  7.  Come,  and  let  us  cast  lots]  This  was  a 
very  ancient  mode  of  endeavouring  to  find  out  the 
mind  of  Divine  Providence  ;  and  in  this  case  it  proves 
that  they  supposed  the  storm  to  have  arisen  on  account 
of  some  hidden  crime  of  some  person  aboard. 

A  philosopher  being  at  sea  in  a  violent  storm,  when 
the  crew  began  to  call  earnestly  to  the  gods  for  safety, 
he  said,  "Be  silent,  and  cease  your  prayers;  for  should 
the  gods  know  that  yo^t  are  here,  we  shall  all  be  lost." 

The  lot  fell  upon  Jonah.]  In  this  case  God  directed 
the  lot. 

Verse  8.  Tell  us — for  ivhose  cause]  A  very  gentle 
method  of  bringing  the  charge  home  to  himself,  and  tha 
several  questions  here  asked  gave  the  utmost  latitude 
to  make  the  best  of  his  own  case. 

Verse  9,  I  fear  the  Lord]     In  this  Jonah  was  yiiVA- 


i 


Jonah  IS  cast 


CHAP.   I. 


into  the  sea. 


A.  M.  cir.  3142.   t  which   hath   made  the  sea  and 

B.  C.  cir.  862. 

Ante  U.  C.  109.  the  dry  land. 

Alladii  Sylvii,  „->i  .i 

R.  Aibon.,  10    Ihen  were  the   men  "  ex- 

cir.  annum  14.    ceedingly  afraid,   and  said    unto 

him,  Why  hast  thou  done  this?    For  the  men 

knew  that   he  fled  from    the  presence  of  the 

Lord,  because  he  had  told  them. 

1 1  Then  said  they  unto  him,  What  shall  we 
do  unto  thee,  tliat  the  sea  ^'  may  be  calm  unto 
us  ?  for  the  sea  "  wrought,  '  and  was  tempes- 
tuous. 

1 2  And  he  said  unto  ihcni,  ^  Take  me 
up,  and  cast  me  forth  into  the  sea ;  so 
shall  the  sea  be  calm  unto  you  :  for  I  know 
that  for  my  sake  this  great  tempest  is  upon 
you. 

13  Nevertheless  the  men  ^  rowed  hard  to 
bring  it  to  the  land  ;   "  but  they  could  not :  for 

*  Psa.  cxlvi.  6 :     Acts   xvii.  24. "  Heb.  with  great  fear. 

*  Heb.  maybe  silent froin  us. ^  Or,  grew  more  and  more  tempes- 
tuous.  *  Heb.    went. y  John     xi.    50. *  Heb.     digged. 

*  Prov.  !txi.  30. *•  Deut.  xxi.  8. 

ful.  He  gave  an  honest  testimony  concerning  the 
God  he  served,  which  placed  him  before  the  eyes  of 
the  sailors  as  infinitely  higher  than  the  objects  of  their 
adoration  ;  for  the  God  of  Jonah  teas  the  God  of  heaven, 
who  made  the  sea  and  the  dry  land,  and  governed  both. 
He  also  honestly  told  them  that  he  was  fleeing  from 
the  presence  of  this  God,  whose  honourable  call  he  had 
refused  to  obey.      See  ver.  10. 

Averse  1 1 .  What  shall  we  do  unto  thee}  In  these 
poor  men  there  was  an  uncommon  degree  of  humanity 
and  tender  feeling. 

Verse  12.  I  know  that  for  my  sake"]  I  am  not 
worthy  to  live ;  throw  me  overboard.  God  will  not 
quiet  the  storm  till  I  am  cast  out  of  the  ship.  Here 
was  deep  compunction  ;  an  honest  avowal  of  sin  ;  and 
a  justification  of  the  displeasure  which  God  had  now 
manifested. 

Verse  13.  The  men  rowed  hard]  Were  very  un- 
willing to  proceed  to  this  extremity,  and  thought  they 
would  risk  every  thing  rather  than  cast  this  disobedient 
prophet  into  the  great  deep. 

Verse  14.  Thci/  cried  unto  the  Lord]  Under  a 
conviction  that  he  was  the  self-e.xisting  Being,  the 
Maker  of  the  heavens  and  the  earth,  and  the  author  of 
the  present  storm,  they  put  up  their  prayers  to  him. 

Let  us  not  perish  for  this  man's  life]  They  were 
now  about  to  cast  him  overboard ;  but  seemed  to  call 
God  to  witness  that  it  was  with  the  utmost  reluctance, 
and  only  in  obedience  to  his  command.  There  is  a 
parallel  passage  in  the  Argonaulics,  which  has  been 
quoted  to  illustrate  this : — 


the  sea   wrought,  and  was   tem-   *;'**;  '^"  ^'■*'* 

°      '  B.  C.  cir.  862. 

pestuous  against  them.  Amc  U.  c  109. 

,  .     T,r,  r  ,  .     1  Alladii  Sylvii, 

14  v\  herelore  they  cried  unto       r.  Aiban., 
the  Lord,  and  said,  We  beseech    "^ ''"""""^- 
thee,  0  Lord,    we   beseech  thee,   let   us  not 
perish  for  this  man's  life,  and   ''  lay  not  upon 
us  innocent  blood  :   for  thou,  O  Lord,  '  hast 
done  as   it  pleased   thee. 

15  So  they  took  up  Jonah,  and  cast  him 
forth  into  the  sea  :  ''  and  the  sea  "  ceased  from 
her  ragincr. 

1 6  Then  llic  men  '  feared  the  Lord  exceed- 
ingly, and  K  offered  a  sacrifice  unto  the  Lord, 
and  made  vows. 

1 7  Now  the  Lord  had  prepared  a  great  fish 
to  swallow  up  Jonah.  And  ^  Jonah  was  in 
the  '  belly  of  the  fish  three  days  and  three 
nights. 


'  Psa.  CXT.  3. i  Psa.  Ixxxix.  9  ;    Luke  viii.  24. •  Heb. 

stood. 'Markiv.  41  ;  Acts  v.  11. K  Heb.  sacri^ced  a  sac- 

rifice  unto  the  LORD,  and  vowed  vows. ^  Mall.  xii.  40  ;  xvi. 

4  ;  Luke  xi.  30. '  Heb.  bowels. 


Ilo^?.o  de  /iEp/ir/pi^ov  evi  dpeai  TevKaT-t/i^ai, 
H  fiev  aTTo<p6i(ruai,  nai  ix6vai.  Kvp/ia  j3a7.oaiv 
A.tvo?.cxv  MTjiciav,  a'KoTprfuBi  i'  'Epivvvv. 

Ver.  1171. 

"  And  much  they  doubted,  in  their  prudent  minds, 
Whether  to  kill  and  cast  a  prey  to  fishes 
Wretched  Medea,  and  avert  their  fate." 
See  Newcome. 

A'erse  16.  Offered  a  sacrifice]  The  first  perhaps 
ever  offered  on  board  a  vessel  since  the  ark  floated  on 
the  waters  of  the  great  deluge ;  and  it  is  most  probable 
that  these  heathens,  witnessing  what  was  done,  became 
sincere  converts  to  the  true  God. 

Verse  17.  Now  the  Lord  had  prepared  a  great  fish] 
Snj  JT  dag  gadol.  This  could  not  have  been  ^  whale, 
for  the  throat  of  that  animal  can  scarcely  admit  a  man's 
leg  ;  but  it  might  have  been  a  shark,  which  abounds  in 
the  Mediterranean,  and  whose  mouth  and  stomach  are 
oxceedingh'  capacious.  In  several  cases  they  have 
been  known  to  swallow  a  man  when  thrown  overboard. 
See  the  note  on  Matt.  xii.  40,  where  the  whole  subject 
of  this  verse  is  considered  at  large.  That  days  and 
nights  do  not,  among  the  Hebrews,  signify  complete 
days  and  nights  o(  tiventy-four  hours,  see  Esth.  iv.  16, 
compared  with  chap.  v.  1  ;  Judg.  xiv.  17,  18.  Our 
Lord  lay  in  the  grave  one  natural  day,  and  part  of  two 
others ;  and  it  is  most  likely  that  this  was  the  precise 
time  that  Jonah  was  in  the  fish's  belly. 
703 


Jonah's  prayer-  tn 


JONAH. 


thefisKs  belly. 


^  CHAPTER  n. 

This  chapter  {except  the  first  verse  and  the  last,  ruhick  make  a  part  of  the  narrative)  contains  a  beautiful 
prayer  or  hymn,  fanned  of  those  devout  thoughts  which  Jonah  had  m  the  belly  of  the  great  fish,  with  a 
thanksgiving  for  his  miraculous  deliverance. 

^B^^^'dr  86*^'   THEN  Jonah  prayed  unto  the 
Ante  U.  C.  109.  LoRD   his    God   out   of    the 

AlUdii  Sylv'ii,       r    \  i     i     n 

R.  Alban.,       nsh  s  belly, 
cir.  annum  14.       g   And  Said,  I  "  cricd  »  by  rea- 
son of  mine  affliction   unto  the   Lord,   '^  and 
he  heard  me  :   out  of  the  belly  of  ^  hell  cried 
I,  and  thou  heardest  my  voice. 

3  "  For  thou  hadst  cast  me  into  the  deep,  in 
the  f  midst  of  the  seas  ;  and  the  floods  com- 
passed me  about :  «  all  thy  billows  and  thy 
waves  passed  over  me. 

4  ^  Then  I  said,  I  am  cast  out  of  thy  sight ; 
yet  I  will  look  again  '  toward  thy  holy  temple. 

5  The  ''  waters  compassed  me  about,  even 
to  the  soul :  the  depth  closed  me  round  about, 
the  weeds  were  wrapped  about  my  head. 


b 

P.sa 

cxx 

1  ;    cxxx.  1  ; 

cxlii.  1 

Lam. 

iii 

55, 

56. "  Or, 

out 

of 

mine 

affliction. 

-'  Psa. 

Ixv.   2.- 

— 

-■iOr 

,    the  grave  ; 

Isa 

XIV 

9.— 

— "  Psa.  Ixxx^ 

'iii.  6. — 

-fHeb. 

heart. — 

— s  Psa.  xlii. 

•7  

h 

Psa. 

xxxi.  22. i 

1  Kings 

viii.  38 

NOTES  ON  CHAP.  II. 

Verse  1.  Then  Jonah  prayed — out  of  the  fisVs 
belly]  This  verse  makes  ihe  first  of  the  second  chap- 
ter in  the  Hebrew  text. 

It  may  be  asked,  "  How  could  Jonah  either  pray  or 
breathe  in  the  stomach  of  the  fish  V  Very  easily,  if 
God  so  willed  it.  And  let  the  reader  keep  this  con- 
stantly in  view ;  the  whole  is  a  miracle,  from  Jonah's 
being  swallowed  by  the  fish  till  he  was  cast  ashore  by 
the  same  animal.  It  was  God  that  had  prepared  the 
great  fish.  It  was  the  Lord  that  spake  to  the  fish,  and 
caused  it  to  vomit  Jonah  upon  the  dry  land.  All  is 
miracle. 

Verse  2.  Out  of  the  belly  of  hell]  Among  the 
Hebrews  Sixty  sheol  means  the  grave,  any  deep  pit,  the 
place  of  separate  spirits,  &c.  Here  the  prophet 
represents  himself  as  in  the  bottom  of  the  sea ;  for  so 
theol  must  be  understood  in  this  place. 

Verse  3.  All  thy  billows  and  thy  waves  passed  over 
me.]  This  may  be  understood  literally ;  while  the 
fish,  in  whose  belly  he  was,  sought  its  pleasure  or 
sustenance  in  the  paths  of  the  deep,  the  waves  and 
biUows  of  the  sea  were  rolling  above.  This  line  seems 
borrowed  from  Psa.  xlii.  7. 

Verse  4.  /  am  cast  out  of  thy  sight]  See  Psa. 
xxxi.  22. 

Thy  holy  temple.]  Then  Jerusalem  was  not  yet 
destroyed,  for  the  temple  was  standing. 

Verse  5.  The  ivaters  compassed  me  about  even  to 
the  soul]  So  as  to  seem  to  deprive  me  of  life.  I 
had  no  hope  left. 

The  loeeds  were  ivrapped  about  my  head.]  This 
maybe  understood  literally  also.  He  found  himself  in 
704 


6  I  went  down  to  the  bottoms  ^.  M;  cir.  3142. 
of    the    mountains ;     the    earth  Ante  u.  c.  109. 

.  ,      1         ,  1        ,  r         Alladii  Sylvii, 

With  her  bars  was  about  me  tor       r.  Alban., 
ever:     yet    hast    thou    brought    "'■  '^°""  ^*- 
up  my  life   ""  from    "  corruption,  O  Lord  my 
God. 

7  When  my  soul  fainted  within  me  I  re- 
membered the  Lord  :  °  and  my  prayer  came 
in  unto  thee,  into  thine  holy  temple. 

8  They  that  observe  p  lying  vanities  forsake 
their  own  mercy. 

9  But  I  will  1  sacrifice  unto  thee  with  the 
voice  of  thanksgiving ;  I  will  pay  that  that  I 
have  vowed.     '  Salvation  is  of  the  Lord. 

10  And  the  Lord  spake  unto  the  fish,  and 
it  vomited  out  Jonah  upon  the  dry  land. 

^  Psa.  Ixix.  1  ;  Lam.  iii.  54. '  Heb.  cuttings  off. ^  Psa. 

xvi.  10. "^Or,  the  pit. ■*  Psa.  xviii.  6. p2  Kings  xvii. 

15  ;  Psa.  xxxi.  6  ;  Jer.  x.  8 ;  xvi.  19. 1  Psa,  1.  14,  23  ;   cxvi. 

17,  18  ;  Hos.  xiv.  2  ;  Heb.  xiii.  15. 'Psa.  iii.  8. 


the  fish's  stomach,  together  with  sea  weeds,  and  such 
like  marine  substances,  which  the  fish  had  taken  for  its 
aliment. 

Verse  6.  /  went  down  to  ihe  bottoms  of  the  moun- 
tains] This  also  may  be  literally  understood.  The 
fish  followed  the  slanting  base  of  the  mountains,  till 
they  terminated  in  a  plain  at  the  bottom  of  the  great 
deep. 

The  earth  unth  her  bars]  He  represents  himself 
as  a  prisoner  in  a  dungeon,  closed  in  with  bars  which 
he  could  not  remove,  and  which  at  first  appeared  to  be 
forever,  i.  e.,the  place  where  his  life  must  terminate. 

Yet  hast  thou  brought  up  my  life]  The  substance 
of  this  poetic  prayer  was  composed  while  in  the  fish's 
belly ;  but  afterwards  the  prophet  appears  to  have 
thrown  it  into  its  present  poetic  form,  and  to  have 
added  some  circumstances,  such  as  that  before  us ;  for 
he  now  speaks  of  his  deliverance  from  this  imminent 
danger  of  death.  "Thou  hast  brought  up  my  life  from 
corruption." 

Verse  7.  When  my  soul  fainted]  When  I  had 
given  up  all  hope  of  life. 

My  prayer  came  in  unto  thee]  Here  prayer  is 
personified,  and  is  represented  as  a  messenger  going 
from  the  distressed,  and  entering  into  the  temple  of 
God,  and  standing  before  him.  This  is  a  very  fine 
and  delicate  image.  This  clause  is  one  of  those  which 
I  suppose  the  prophet  to  have  added  when  he  penned 
this  prayer. 

Verse  8.  They  that  observe  lying  vanities]  They 
that  trust  in  idols,  follow  vain  predictions,  permit  them- 
selves to  be  influenced  with  foolish  fears,  so  as  to  in- 
duce them  to  leave  the  path  of  obvious  duty,  forsake 


Jonah  is  sent 


CHAP.  Ill 


again  to  Nmeveh. 


their  own  mercy.     In  leaving  that  God  who  is  the 

Fountain  of  mercy,  they  abandon  that  measure  of 
mercy  which  he  had  treasured  up  for  them. 

Verse  9.  Bui  I  will  sacrifice  unto  thee]  1  will 
make  a  sincere  vow,  which,  as  soon  aa  my  circum- 
stances will  permit,  I  will  faithfully  execute ;  and 
therefore  he  adds,  "  I  will  pay  that  which  I  have 
vowed." 

Salvation  is  of  the  Lord.]  All  deliverance  from 
danger,  preservation  of  life,  recovery  from  sickness, 
and  redemption  of  the  soul  from  the  poicer,  guilt,  and 
pollution  of  sin,  is  from  Jehovah.  He  alone  is  the 
Saviour,  he  alone  is  the  Deliverer ;  for  all  salvation  is 
from  the  Lord. 

A'erse  10.  And  the  Lord  spake  unto  the  fish]  That 
is,  by  his  influence  the  fish  swam  to  shore,  and  cast 
Jonah  on  the  dry  land.  So  the  whole  was  a  miracle 
from  the  beginning  to  the  end ;  and  we  need  not  per- 
plex ourselves  to  find  out  literal  interpretations  ;  such 
as,  "  When  Jonah  was  thrown  overboard  he  swam  for 
his  life,  earnestly  praying  God  to  preserve  him  from 
drowning ;  and  by  his  providence  he  was  thrown  into 
a  place  of  fish — a  fishing  cove,  where  he  was  for  a 
time  entangled  among  the  treeds,  and  hardly  escaped 
with  his  life  ;  and  when  safe,  he  composed  this  poetic 
prayer,  in  metaphorical  language,  which  some  have 
wrongly  interpreted,  by  supposing  that  he  was  sical- 
lowed  by  a  fish  ;  when  Jl  dag  should  have  been  under- 
stood, as  a.  place  offish,  or  fishing  creek,'"  &c.  Now 
I  say  the  original  has  no  such  meaning  in  the  Bible  : 
and  this  gloss  is  plainly  contrary  to  the  letter  of  the 


text ;  tq  all  sober  and  rational  modes  of  interpretation , 

and  to  the  express  purpose  for  which  God  appears  to 
have  wrought  this  miracle,  and  to  which  Jesus  Christ 
himself  applies  it.  For  as  Jonah  was  intended  for  a 
sign  to  the  Jews  of  the  resurrection  of  Christ,  they 
were  to  have  the  proof  of  tins  semivsis,  in  his  lying  as 
long  in  the  heart  of  the  earth  as  the  prophet  was  in 
the  belly  of  the  fish ;  and  all  inteqiretations  of  this 
kind  go  to  deny  both  the  sign  and  the  thing  signified. 
Some  men,  because  they  cannot  work  a  miracle 
themselves,  can  hardly  bo  persuaded  that  God  caa 
do  it. 

The  text,  and  the  u.ie  made  of  it  by  Christ,  most 
plainly  teach  us  that  the  prophet  was  literally  swallowed 
by  a  fish,  by  the  order  of  God  ;  and  that  by  the  Divine 
power  he  was  preserved  alive,  for  what  is  called  three 
days  and  three  flights,  in  the  stomach  of  the  fish  ;  and 
at  the  conclusion  of  the  above  time  that  same  fish  was 
led  by  the  unseen  power  of  God  to  the  shore,  and  there 
compelled  to  eject  the  prey  that  he  could  neither  kill 
nor  digest.  And  how  easy  is  all  this  to  the  almighty 
power  of  the  Author  and  Sustamer  of  life,  who  has  a 
sovereign,  omnipresent,  and  energetic  sway  in  the 
heavens  and  in  the  earth.  But  foolish  man  will  affect 
to  be  wise  ;  though,  in  such  cases,  he  appears  as  the 
recently  born,  stupid  offspring  of  the  wild  ass.  It  is 
bad  to  follow  fancy,  where  there  is  so  much  at  stake. 
Both  ancients  and  moderns  have  grievously  trifled  with 
this  prophet's  narrative  ;  merely  because  they  could  not 
rationally  account  for  the  thing,  and  were  unwilling 
(and  why  ^)  to  allow  any  miraculous  interference 


CHAPTER  11  J. 

Jonah  is  sent  again  to  Nineveh,  a  city  of  three  days''  journey,  (being  sixty  miles  in  circumference,  according  to 
Diodorus  Siculus,)  1-4.  The  inhabitants,  in  consequence  of  the  prophet's  preaching,  repent  in  dust  and 
ashes,  5-9.  God,  seeing  that  they  were  deeply  humbled  on  account  of  their  sins,  and  that  they  turned 
away  from  all  their  iniquities,  repents  of  the  evil  with  which  he  had  threatened  them,  10. 


A.  M.  cir.  3142. 

B.  C.  cir.  862 
Ante  U.  C.  109. 

Alladii  Sylvii, 
R.  Alban.. 

cir.  annum  14. 


A  ND   the   word  of    the   Lord 
came  unto  Jonah  the  second 
time,  saying, 
2   Arise,  go  unto  Nineveli,  that 


NOTES  ON  CHAP.  Hf. 

Verse  1 .  And  the  word  of  the  Lord]  The  same 
oracle  as  that  before  given  ;  and  which,  from  what  he 
had  felt  and  seen  of  the  justice  and  mercy  of  the  Lord, 
he  was  now  prepared  to  obey. 

Verse  2.  And  preach  unto  it  the  preaching]  Nipl 
nS'"^pn  nx  vekera  eth  hakkeriah,  "  And  cry  the  cry 
that  I  bid  thee."  Be  my  herald,  and  faithfully  deliver 
my  message.  The  word  Kr)pv^  in  Greek  answers  to  the 
Hebrew  N"Mp  kore :  both  signifying  a  crier,  a  herald, 
a  preacher  ;  one  that  makes  proclamation  with  a  loud 
suid  earnest  cry.  Such  was  John  Baptist,  Isa.  xl.  3  ; 
such  was  Jesus  Christ,  John  vii.  18-37  ;  and  such 
were  all  his  apostles.  And  such  earnestness  becomes 
a  ministry  that  has  to  do  with  immortal  souls,  asleep 
and  dead  in  sin,  hanging  on  the  brink  of  perdition,  and 
insensible  of  their  state.     The  soft-speaking,  gentle- 

VoL.  IV.  (     45     ) 


great    city,  and  preacli    unto    it 
the  preaching  that  I  bid  tliee. 

3   So   Jonah   arose,    and  went 
unto  Nineveh,  according  to   the 


A  M.cir.  3142. 

H.  C.  cir.  862. 
Ante  U.  C.  109. 

Alladii  Sylvii, 
R.  Alban., 

cir  annum  14. 


toned,  unmoved  preacher,  is  never  likely  to  awaken 
souls.  As  we  preach,  so  the  people  hear ;  scarcely 
receiving  any  counsels  that  appear  to  have  no  impor- 
tance by  the  rnanner  in  whicli  tliey  are  delivered.  But 
this  earnestness  is  widely  different  from  that  noisy, 
blustering,  screaming  rant,  that  manifests  more  of  the 
turbulence  of  disorderly  passions,  than  of  the  real  in- 
spired influence  of  the  Spirit  of  God. 

A'erse  3.  Smeveh  tras  an  exceeding  great  city,  of 
three  days''  journey.]  See  on  chap.  i.  2.  Strabo  says, 
lib.  xvi.,  ~o?.v  fietZav  r/v  tij;  BaSi'?.uvo(,  "  it  was  much 
larger  than  Babylon  :"'  and  Ninus,  the  builder,  not  only 
proposed  to  make  it  the  largest  city  of  the  world,  but 
the  largest  that  could  be  built  by  man.  See  Diodor. 
Sic.  Bib.  I.  ii.  And  as  we  find,  from  the  lowest  com- 
putation, that  it  was  at  lesiSt  fifty-four  or  sixty  English 
miles  in  circumference,  it  would  take  the  prophet  three 
706 


The  Ninevites  repent, 


JOJTAH. 


and  are  saved. 


'^■^- "'■^}^^-    word  of  the  Lord.    Now  Nine- 

B.  C.  cir.  862. 

Ante  u.  c.  109.  veil   was    ail    ^  exceeding    great 

Alladii  Sylvii,         .  -    ,  ,         ,  • 

R.  Aiban.,       City,  of  three  days  journey. 

cir.  annum  14.         ^    ^^^j    j^j^^j^    j^gg^,^    ^0     g„ter 

into  the  city  a  day's  journey,  and  ''  he  cried, 
and  said,  Yet  forty  days,  and  Nineveh  shall 
be  overthrown. 

5  So  the  people  of  Nineveh  ■=  believed  God, 
and  proclaimed  a  fast,  and  put  on  sackcloth, 
from  the  greatest  of  them  even  to  the  least  of 
them. 

6  For  word  came  unto  the  king  of  Nineveh, 
and  he  arose  from  his  throne,  and  he  laid  his 
robe  from  him,  and  covered  him  with  sackcloth, 
*  and  sat  in  ashes. 

7  '  And  he  caused  it  to  be  proclaimed  and 

^Heh.  of  God ;  so  Gen.  xxx.  8;    Psa.  xxxvi.  6;    Ixxx.   10. 

•>  See  Deut.  xviii.  62. ■=  Matt.  xii.  41 ;  Luke  xi.  32. ^  Job 

ii.  8. «  2  Chron.  xx.  3  ;  Joel  ii.  15. 

days  to  walk  round  upon  the  walls,  and  announce  from 
them  the  terrible  message,  "  Yet  forty  days,  and 
Nineveh  will  he  destroyed  !" 

Verse  4.  Yet  forty  days]  'Both,  ihe  Septuaginl  and 
Arabic  read  three  days.  Prohably  some  early  copyist 
of  the  Septuagint,  from  whom  our  modern  editions  are 
derived,  mistook  the  Greek  numerals  /i  forty  for  y 
three ;  or  put  the  three  days'  journey  in  preaching  in- 
stead of  the  forty  days  mentioned  in  the  denunciation. 
One  of  KennicotCs  MSS.,  instead  of  D'i'31N  arbaim, 
forty,  has  D^JvhlS  sheloshim,  thirty :  but  the  Hebrew 
text  is  undoubtedly  the  true  reading  ;  and  it  is  followed 
by  all  the  ancient  versions,  the  Septuagint  and  Vul- 
gate excepted.  Thus  God  gives  them  time  to  think, 
reflect,  take  counsel,  and  return  to  him.  Had  they 
only  three  days'  space,  the  denunciation  would  have  so 
completely  confounded  them,  as  to  excite  nothing  but 
terror,  and  prevent  repentance  and  conversion. 

Verse  5.  The  people  of  Nineveh  believed  God] 
They  had  no  doubt  that  the  threatening  would  be  ful- 
filled, unless  their  speedy  conversion  prevented  it ; 
but,  though  not  expressed,  they  knew  that  the  threat- 
ening was  conditional.  "  The  promises  and  threaten- 
ings  of  God,  which  are  merely  personal,  either  to  any 
particular  man  or  number  of  men,  are  always  condi- 
tional, becr.use  the  wisdom  of  God  hath  thought  fit  to 
make  these  depend  on  the  behaviour  of  men." — Dr. 
S.  Clarke's  Sermons,  vol.  i. 

Proclaimed  a  fast]  And  never  was  there  one  so 
general,  so  deep,  and  so  effectual.  Men  and  women, 
old  and  young,  high  and  low,  and  even  the  cattle 
themselves,  all  kept  such  a  fast  as  the  total  abstinence 
from  food  implies. 

Verse  6.  Word  came  unto  the  king]  This,  some 
think,  was  Pul ;  others,  Sardanapalus  his  son,  king  of 
Assyria,  who  flourished  in  the  reign  of  Jeroboam  the 
Second  :  but  it  seems  more  probable  that  the  monarch 
here  alluded  to  was  a  king  of  Assyria  contemporary 
with  Joash,  king  of  Judah.  It  was  by  the  decree  of 
the  king  that  the  fast  was  instituted,  and  became 
general. 

706 


*  published   through  Nineveh  by   '^^^^  '=j|-^  3i|2. 
the   decree  of  the   kine  and  his  Ante  u.  c.  loi). 

,  ,  .  T  -1  Ailadii  Sylvii, 

^  nobles,  saying.  Let  neither  man       r.  Aiban., 
nor  beast,  herd  nor  flock,  taste  any    ""■  """"■"  '^- 
thing  :  let  them  not  feed,  nor  drink  water  : 

8  But  let  man  and  beast  be  covered  with 
sackcloth,  and  cry  mightily  unto  God  :  yea, 
*"  let  them  turn  every  one  from  his  evil  way, 
and  from  the  '  violence  that  is  in  their  hands. 

9  ^  Who  can  tell  if  God  will  turn  and  re- 
pent, and  turn  away  from  his  fierce  anger,  that 
we  perish  not  ? 

1 0  '  And  God  saw  their  works,  that  they 
turned  from  their  evil  way  ;  and  God  repent- 
ed of  the  evil,  that  he  had  said  that  he  would 
do  unto  them  ;  and  he  did  it  not. 


f  Heb.  5flid. sYieh.  great  men. ^Isa.  Iviii.  6. '  Isa. 

lix.  6. ^  2  Samuel  xii.  22  ;   Joel.  ii.  14. '  Jer.  xviii.  S  ; 

Amos  vii.  3,  6. 

Verse  8.  Let  man  and  beast  he  covered]  This  was 
done  that  every  object  which  they  beheld  might  deepen 
the  impression  already  made,  and  cause  them  to  mourn 
after  a  godly  sort.  Virgil  tells  us  that  the  mourning 
for  the  death  of  Julius  Caesar  was  so  general,  that  the 
cattle  neither  ate  nor  drank  : — 

Non  ulli  pastes  illis  egere  diebus 

Frigida,    Daphni,   boves  ad  flumina  :  nulla    neque 

amnem 
Libavit  quadrupes,  nee  graminis  attigit  herbam. 

Eel.  V.  24. 
"  The  swains  forgot  their  sheep,  nor  near  the  brink 
Of  running  waters  brought  their  herds  to  drink. 
The  thirsty  cattle  of  themselves  abstain'd 
From  water,  and  their  grassy  fare  disdain'd." 

Dbydkw. 
And  that  they  sometimes  changed  or  reversed  the 
harness  and  ornaments  of  cattle,  as  indicative  of 
mourning,  we  have  a  proof  in  Virgil's  description  of 
the  funeral  procession  in  honour  of  Pallas,  slain  by 
Turnus,  ^En.  xi.  ver.  89. 

Post  bellator  equus,  positis  insignibus,  jEthon 
It  lacrymans,  guttisque  humectat  grandibus  ora. 

"  Stripp'd  of  his  trappings,  and  his  head  declined, 
JEAhon,  his  generous  warrior-horse,  behind, 
Moves  with  a  solemn,  slow,  majestic  pace ; 
And  the  big  tears  come  rolling  down  his  face." 

Verse  9.  Who  can  tell  if  God  ivill  turn  and  repent] 
There  is  at  least  a  peradventure  for  our  salvation. 
God  may  turn  towards  us,  change  his  purpose,  and 
save  us  alive.  While  there  is  life  there  is  hope  ;  God 
has  no  pleasure  in  the  death  of  sinners ;  he  is  gra- 
cious and  compassionate.  Himself  has  prescribed 
repentance  ;  if  we  repent,  and  turn  to  him  from  our  ini- 
quities, who  knows  then  whether  God  will  not  turn,  &c. 

Averse  10.  And  God  saw  their  ivorks]  They  re- 
pented, and  brought  forth /r«i7.s  meet  for  repentance  ; 
works  which  showed  that  they  did  most  earnestly 
repent.  He  therefore  changed  his  purpose,  and  the 
(      45*     ) 


Jonah  is  discontented 


CHAP.  IV. 


with  his  mission. 


city  was  saved.  The  purpose  was  :  If  the  Ninevites 
do  not  return  from  their  evil  ways,  and  the  violence 
that  is  in  their  hands,  within /or/y  days,  I  will  destroy 


the  city.  The  Ninevites  did  return,  &c.,  and  there- 
fore escaped  the  threatened  judgment.  Thus  we  see 
that  the  threatening  was  conditional. 


CHAPTER  IV. 

Jonah,  dreading  to  be  thought  a  false  prophet,  repines  at  God's  mercy  in  sparing  the  Ninevites,  whose  destruc- 
tion he  seems  to  have  expected,  from  his  retiring  to  a  place  without  the  cily  about  the  close  of  the  forty 
days.  But  hoio  does  he  glorify  that  mercy  which  he  intends  to  blame!  And  what  an  amiable  picture 
does  he  give  of  the  compassion  of  God  !  1-5.  This  attribute  of  the  Deity  is  stilt  farther  illustrated  by  his 
tenderness  and  condescension  to  the  prophet  himself,  who,  with  all  his  prophetic  gifts,  had  much  of  human 
infirmity,  6-11. 


V^.dr.sof  B^"^  '^  displeased  Jonah  ex- 
Ante  u.  c,  lob.  '■     ■ 

Alladii  Sylvii, 

R.  Alban., 
cir.  annum  14. 


ccedinglj',  and  lie  was  very 
align'. 
2  And  he  prayed  unto  the 
Lord,  and  said,  I  pray  thee,  O  Lord,  was 
not  this  my  saying,  when  I  was  yet  in  my 
country  ?  Therefore  I  "  fled  before  unto  Tar- 
shish  :  for  I  knew  that  thou  art  a  ''  gracious 
God,  and  merciful,  slow  to  anger,  and  of  great 
kindness,  and  repentcst  thee  of  the  evil. 
3   °  Therefore  now,  O  Lord,  take,  I  beseech 


A.  .M.  cir.  3142. 
B.  C.  cir.  862. 


AUiidii  Sylvii, 

R.  Alban., 
cir.  annum   14. 


*  Chap.  i.  3. '^  Exod.  xxxiv.  6  ;  Psa.  Ixxxvi.  3  ;  Joel  ii.  13.        *  Or,  Art  thou  greatly  angry  ? 'Or,  ^mecrist.- 

'  1  Kings  six.  4. ^  Ver.  8.  Kikajon. 


NOTES  ON  CHAP.  IV. 

Verse  1.  But  it  displeased  Jonah  exceedingly']  This 
hasty,  and  indeed  inconsiderate  prophet,  was  ve.\ed 
because  his  prediction  was  not  fulfilled.  He  had  more 
respect  to  his  high  sense  of  his  own  honour  than  he 
had  to  the  goodness  and  mercy  of  God.  He  appeared 
to  care  little  whether  5!>  hundred  and  tiventy  thousand 
persons  were  destroyed  or  not,  so  he  might  not  pass 
for  a  deceiver,  or  one  that  denounced  a  falsity. 

And  he  was  very  angry.]  Because  the  prediction 
was  not  literally  fulfilled  ;  for  he  totally  lost  sight  of 
the  condition. 

Verse  2.  I  know  that  thou  art  a  gracious  God]  See 
the  note  on  Exod.  .\.\xiv.  6. 

Verse  3.  Take,  I  beseech  thee,  my  life  from  me] 
"ty-j:  ns  XJ  np  kach  na  eth  naphshi,  "  Take,  I  beseech 
thee,  even  my  soul."'  Do  not  let  me  survive  this  dis- 
grace. Thou  hast  spared  this  city.  I  thought  thou 
wouldst  do  so,  because  thou  art  merciful  and  gracious; 
and  it  was  on  this  account  that  I  refused  to  go  at  first, 
as  I  knew  that  tho\i  inightest  change  thy  purpose, 
though  thou  hadst  commanded  me  to  make  an  absolute 
denunciation  of  judgment.  God  has  left  this  example 
on  record  to  show  that  an  inconsiderate  man  is  not  fit 
to  be  employed  in  his  work  ;  and  he  chose  this  one 
example  that  it  might  serve  as  an  endless  warning  to 
his  Church  to  employ  no  man  in  the  work  of  the  minis- 
try that  is  not  scripturally  acquainted  with  God's  jus- 
tice and  mercy. 

Verse  4.  Doest  thou  well  to  be  angry  1]  nin  3t3Tin 
"^  haheitib  harah  lac,  "  Is  anger  good  for  thee  1"  No, 
anger  is  good   for  no  man  ;  but   an  angry  preacher, 


thee,  my  life   from  me  ;   for  ''  it 

is  better  for  me   to   die   than  to   Amc  u.'c.Toij. 

live. 

4  Then  said  the  Lord,  "  Doest 
thou  well  to  be  angrj'  ? 

5  So  Jonah  went  out  of  the  city,  and  sat  on 
the  east  side  of  the  city,  and  there  made  him 
a  booth,  and  sat  under  it  in  the  shadow,  till  he 
might  see  what  would  become  of  the  city. 

6  And  the  Lord  God  prepared  a  ^  gourd,* 
and  made  it  to  come  up  over  Jonah,  that  it 

-5  Heb. 


minister,  bishop,  or  prophet,  is  an  abominable  man. 
He  who,  in  denouncing  the  word  of  God  against  sin- 
ners, joins  his  own  passions  with  the  Divine  threaten- 
ings,  is  a  cruel  and  bad  man,  and  should  not  be  an 
overseer  in  God's  house.  A  surly  bishop,  a  peevish, 
passionate  preacher,  will  bring  neither  glory  to  God, 
nor  good  to  man.  Dr.  Taylor  renders  the  clause, 
"  Art  thou  very  much  grieved  1"  A  man  may  be  very 
much  grieved  that  a  sinner  is  lost ;  but  who  but  he 
who  is  of  a  fiendish  nature  will  be  grieved  because 
God's  mercy  triumphs  over  judgment ! 

Verse  5.  So  Jonah  went  out  of  the  city]  I  believe 
this  refers  to  what  had  already  passed  ;  and  I  therefore 
agree  w  ith  Bp.  Newcome,  w  ho  translates,  "  Now  Jonah 
HAD  gone  out  of  the  city,  and  had  sat,"  &c.  ;  for 
there  are  many  instances  where  verbs  in  the  preterite 
form  have  this  force,  the  1  vau  here  turning  the /«<ure 
into  the  preterite.  And  the  passage  is  here  to  be  un- 
derstood thus  :  \Vhcn  he  had  delivered  his  message  he 
left  the  city,  and  went  and  made  himself  a  tent,  or  got 
under  some  shelter  on  the  east  side  of  the  city,  and 
there  he  was  determined  to  remain  till  he  should  see 
what  would  become  of  the  cily.  But  when  the  forty 
days  had  expired,  and  he  saw  no  evidence  of  the  Divine 
wrath,  he  became  angry,  and  expostulated  with  God  as 
above.  The  fifth  verse  should  be  read  in  a  parenthesis, 
or  be  considered  as  beginning  the  chapter. 

Verse  G.  And  the  Lord  God  prepared  a  gourd]  I 
believe  this  should  be  rendered  in  the  preterpluperfect 
tense,  The  Lord  had  prepared — this  plant,  p'p'p 
kiiayon.  It  had  in  the  course  of  God's  providence 
been  planted  and  grown  up  in  that  place,  though  per 
707 


Jonah  grieves 


JONAH. 


concerning  the  gourd. 


h,  ^  "^'  Et^'  might  be  a  shadow  over  his  head, 

B.  C.  en.  862.  s                     . 

Ante  u.  c.  103.  to  dehver    him    from   his   grief. 

AUadii  Sylvii,  c.       t         i      t,                            !•           i    j 

R.  Aiban.,  oo  Jonah    "  was  exceeding  glad 

cir.  annum  14.  ^f  ^^^  ^^^^^_ 


7  But  God  prepared  a  worm  when  the  morn- 
ing rose  the  next  day,  and  it  smote  the  gourd 
that  it  withered. 

8  And  it  came  to  pass,  when  the  sun  did 
arise,  that  God  prepared  a  '  vehement  east  wind; 
and  the  sun  beat  upon  the  head  of  Jonah,  that 
he  fainted,  and  wished  in  himself  to  die,  and 
said,  ^  It  is  better  for  me  to  die  than  to  hve. 

9  And   God    said  to    Jonah,   '  Doest  thou 


^  Heb.  rejoiced  with  great  joy. '  Or,   siletit. '^  Ver.    3. 

*  Or,  Art  thou  greatly  angry. ■"  Or,  /  am  greatly  angry. 


haps  not  yet  in  full  leaf;  and  Jonah  made  that  his  tent. 
And  its  thick  branches  and  large  leaves  made  it  an 
ample  shelter  for  him  ;  and  because  it  was  such,  he 
rejoiced  greatly  on  the  account.  But  what  was  the 
kikayon  ?  The  best  judges  say  the  ricinus  or  palma 
Christi,  from  which  we  get  what  is  vulgarly  called 
castor  oil,  is  meant.  It  is  a  tree  as  large  as  the  olive, 
has  leaves  which  are  like  those  of  the  vine,  and  is  oiso 
quick  of  growth.  This  in  all  probability  was  the  plan'. 
in  question,  which  had  been  already  planted,  though  it 
had  not  attained  its  proper  growth,  and  was  not  then 
in  full  leaf  Celsus,  in  his  Hierol/ot.,  says  it  grows  to 
the  height  of  an  olive  tree  ;  the  trunk  and  branches 
are  hollow  like  a  kex,  and  the  leaves  sometimes  as 
broad  as  the  rim  of  a  hat.  It  must  be  of  a  soft  or 
spongy  substance,  for  it  is  said  to  grow  suprisingly  fast. 
See  Taylor  under  the  root  p"p,  1670.  But  it  is  evi- 
dent there  was  something  supernatural  in  the  growth 
of  this  plant,  for  it  is  stated  to  have  cotne  up  tn  a  night; 
though  the  Chaldee  understands  the  passage  thus  :  "  It 
was  here  last  night,  and  is  withered  this  night."  In 
one  night  it  might  have  blown  and  expanded  its  leaves 
considerably,  though  the  plant  had  existed  before,  but 
not  in  full  bloom  till  the  time  that  Jonah  required  it 
for  a  shelter. 

Verse  7.  But  God  prepared  a  worni]  By  being 
eaten  through  the  root,  the  plant,  losing  its  nourishment, 
would  soon  wither ;  and  this  was  the  case  in  the  pre- 
sent instance. 

Verse  8.  A  vehement  east  icind]  Which  was  of 
itself  of  a  parching,  loithering  nature  ;  and  the  sun,  in 
addition,  made  it  intolerable.  These  winds  are  both 
scorching  and  suffocating  in  the  East,  for  deserts  of 
burning  sand  lay  to  the  east  or  south-east ;  and  the 
easterly  winds  often  brought  such  a  multitude  of  minute 
particles  of  sand  on  their  wings,  as  to  add  greatly  to 
the  mischief.  I  believe  these,  and  the  sands  they 
carry,  are  the  cause  of  the  ophthalmia  which  prevails 
BO  much  both  in  Egypt  and  India. 

Verse  9.   I  do  well  to  be  angry,  even  unto  death.'\ 

Many  persons  suppose  that  the  gifts  of  prophecy  and 

working  miracles  are  the  highest  that  can  be  conferred 

on  man  ;  but  they  are  widely  mistaken,  for  these  gifts 

708 


well  to  be  angry  for  the  gourd '  *g  '^  'j!''-  5™^ 
And  he  said,   "  I  do  well   to  be    Ante  u.  c.  109. 

,        ,  Alladii  Sylvii, 

angry,  even  unto  death.  r.  Aiban., 

10  Then  said  the  Lord,  Thou    "'"  """"^  ^*- 
hast  "had  pity  on  the  gourd,  for  the   which 
thou  hast  not  laboured,  neither  madest  it  grow; 
which    °  came  up  in  a  night,  and  perished  in 
a  night : 

1 1  And  should  not  I  spare  Nineveh,  p  that 
great  city,  wherein  are  more  than  sixscore 
thousand  persons  1  that  cannot  discern  be- 
tween their  right  hand,  and  their  left  hand  ; 
and  also  much  ■■  cattle  ? 


°  Or,  spared. °  Heb.  was  the  son  of  the  night.- —  P  Chap.  i.  2 ; 

iii.  2,  3. 1  Deut.  i.  39. '  Psa.  xxxvi.  6  ;  cxlv.  9. 


change  not  the  heart.  Jonah  had  the  gift  of  prophecy, 
but  had  not  received  that  grace  which  destroys  the  old 
man  and  creates  the  soul  anew  in  Christ  Jesus.  This 
is  the  love  of  which  St.  Paul  speaks,  which  if  a  man 
have  not,  though  he  had  the  gift  ol  prophecy,  and 
could  miraculously  remove  mountains,  yet  in  the  sight 
of  God,  and  for  any  good  himself  might  reap  from  it, 
it  would  be  as  sounding  brass  and  a  tinklmg  cymbal. 
Jonah  was  a  prophet,  and  yet  had  all  his  old  bad  tem 
pers  about  him,  in  a  shameful  predominancy.  Balaam 
was  of  the  same  kind.  So  we  find  that  God  gave  the 
gift  of  prophecy  even  to  graceless  men.  But  many  of 
the  prophets  were  sanctified  in  their  nature  before  their 
call  to  the  prophetic  office,  and  were  the  most  excel 
lent  of  men. 

Verse  10.  Whch  came  up  in  a  night']  St  Jerome, 
speaking  of  this  plant,  the  kikayon,  assigns  to  it  an 
e.xtraordinary  rapidity  of  growth.  It  delights  in  a 
sandy  soil,  and  in  a  few  days  what  was  a  plant  grows 
into  a  large  shrub.  But  he  does  not  appear  to  have 
meant  the  ricinus ;  this  however  is  the  most  likely. 
The  expressions  coming  up  in  a  night  and  perishing 
in  a  night  are  only  metaphorical  to  express  speedy 
growth  and  speedy  decay  ;  and  so,  as  we  have  seen,  the 
Chaldee  interprets  it,  XJiniS  N'VS^l  mn  pin  N-'?''?^  'T 
T3N  "  which  existed  this  night,  but  in  the  next  night 
perished  ;"  and  this  I  am  satisfied  is  the  true  import 
of  the  Hebrew  phrase. 

Verse  11.  And  should  not  I  spare  Nineveh]  In  ver. 
10  it  is  said,  thou  hast  had  pity  on  the  gourd,  non  rijIN 
attah  CH.\ST.\ ;  and  here  the  Lord  uses  the  same  word, 
Dinx  k'?  'JNl  veani  lo  achus,  "  And  shall  not  I  have 
pity  upon  Nineveh  V  How  much  is  the  city  better 
than  the  shrub  ?  But  besides  this  there  are  in  it  one 
hundred  and  tiventy  thousand  persons !  And  shall  1 
destroy  them,  rather  than  thy  s!iade  should  be  withered 
or  thy  word  apparently  fail  ?  And  besides,  these  per- 
sons are  young,  and  have  not  offended,  (for  they  knew 
not  the  difference  between  their  right  hand  and  their 
left,)  and  should  not  I  feel  more  pity  for  those  inno- 
cents than  thou  dost  for  the  fine  flowering  plant  which 
is  withered  in  a  night,  being  itself  exceedingly  short- 
lived ?     Add  to  all  this,  they  have  now  turned  from 


Concluding  observations 


CHAP.  IV. 


upon  the  Prophet  Jonah. 


those  sins  which  induced  me  to  denounce  judgment 
against  them.  And  should  I  destroy  them  who  are 
now  fasting  and  afflicting  their  souls  ;  and,  covered 
with  sackcloth,  are  lying  in  the  dust  before  me,  be- 
wailing their  offences  and  supplicating  for  mercy  ? 
Learn,  then,  from  this,  that  it  is  the  incorrigibly  wicked 
on  whom  my  judgments  must  fall,  and  against  whom 
they  are  threatened.  And  know,  that  to  that  man  will 
1  look  who  is  of  a  broken  and  contrite  spirit,  and  who 
trembles  at  my  word.  Even  the  dumb  beasts  are  ob- 
jects of  my  compassion ;  I  vrill  spare  them  for  the 
sake  of  their  penitent  owners ;  and  remember  with  the 
rest.  That  the  Lord  careth  for  oxen. 

The  great  number  of  cattle  to  which  reference  is 
here  made  were  for  the  support  of  the  inhabitants ; 
and  probably  at  this  time  the  Ninevites  gathered  m 
their  cattle  from  the  champaign  pasture,  expecting 
that  some  foe  coming  to  besiege  them  might  seize 
upon  them  for  their  forage,  while  they  within  might 
suffer  the  lack  of  all  things. 

No  do\ibt  that  ancient  Nineveh  was  like  ancient 
Babylon,  of  which  Quintus  Curtius  says,  the  build- 
ings were  not  close  to  the  walls,  there  being  the  space 
of  an  acre  left  between  them ;  and  in  several  parts 
there  were  within  the  walls  portions  of  cultivated  land, 
that,  if  besieged,  they  might  have  provisions  to  sustain 
the  inhabitants. 

And  I  suppose  this  to  be  true  of  all  large  ancient 
cities.  They  were  rather  cantons  or  districts  than 
cities  such  as  now  are,  only  all  the  different  inhabit- 
ants had  joined  together  to  wall  in  the  districts  for 
the  sake  of  mutual  defence. 

This  last  expostulation  of  God,  it  is  to  be  hoped, 
produced  its  proper  effect  on  the  mind  of  this  irritable 
prophet  ;  and  that  he  was  fully  convinced  that  in  this, 
as  in  all  other  cases,  God  had  done  all  things  well. 

Fbo.m  this  short  prophecy  many  useful  lessons  may 
be  derived.  The  Nmevites  were  on  the  verge  of  de- 
struction, but  on  their  repentance  were  respited. 
They  did  not,  however,  continue  under  the  influence 
of  good  resolutions.  They  relapsed,  and  about  one 
hundred  and  fifty  years  afterwards,  the  Prophet 
Nahum  was  sent  to  predict  the  miraculous  discomfiture 
of  the  Assyrian  kmg  under  Sennacherib,  an  event 
which  took  place  about  710  B.  C.  ;  and  also  the  total 
destruction  of  Nineveh  by  Cyaxares  and  his  allies, 
which  happened  about  606  B.  C.  Several  of  the  an- 
cients, by  allegorizing  this  book,  have  made  Jonah  de- 
clate  the  divinity,  humanity,  death,  and  resurrection 
of  Christ.     These  points  may  be  found  in  the  Gospel 


history,  their  true  repository  ;  but  fancy  can  find  them 
any  where  it  pleases  to  seek  them ;  but  he  who  seeks 
not  for  them  will  never  find  them  here.  Jonah  was 
a  type  of  the  resurrection  of  Christ ;  nothing  farther 
seems  revealed  in  this  prophet  relative  to  the  mysteries 
of  Christianity. 

In  conclusion  :  while  I  have  done  the  best  I  could 
to  illustrate  the  very  difficult  prophet  through  whose 
work  the  reader  has  just  passed,  I  do  not  pretend  to 
say  I  have  removed  every  difficulty.  I  am  satisfied 
only  of  one  thing,  that  I  have  conscientiously  endea- 
voured to  do  it,  and  believe  that  I  have  generally  suc- 
ceeded ;  but  am  still  fearful  that  several  are  left  be- 
hind, which,  though  they  may  be  accounted  for  from 
the  briefness  of  the  narrative  of  a  great  transaction,  in 
which  so  many  surprising  particulars  are  included,  yet, 
for  general  apprehension,  might  appear  to  have  requir- 
ed a  more  distinct  and  circumstantial  statement.  I 
have  only  to  add,  that  as  several  of  the  facts  are  evi- 
dently miraculous,  and  by  the  prophet  stated  as  such, 
others  may  be  probably  of  the  same  kind.  On  this 
ground  all  difficulty  is  removed  ;  for  God  can  do 
what  he  pleases.  As  his  power  is  unlimited,  it  can 
meet  with  no  impossibilities.  He  who  gave  the  com- 
mission to  Jonah  to  go  and  preach  to  the  Ninevites, 
and  prepared  the  great  fish  to  swallow  the  disobedient 
prophet,  could  maintain  his  life  for  three  days  and 
three  nights  in  the  belly  of  this  marine  monster ;  and 
cause  it  to  eject  him  at  the  termination  of  the  appoint- 
ed time,  on  any  sea-coast  he  might  choose  ;  and  af- 
terwards the  Divine  power  could  carry  the  deeply  con- 
trite and  now  faithful  prophet  over  the  intervening 
distance  between  that  and  Nineveh,  be  that  distance 
greater  or  less.  Whatever,  therefore,  cannot  be  ac- 
counted for  on  mere  natural  principles  in  this  book, 
may  be  referred  to  this  supernatural  agency  ;  and 
this,  on  the  ostensible  principle  of  the  prophecy  itself, 
is  at  once  a  mode  of  interpretation  as  easy  as  it  is  ra- 
tional. God  gave  the  commission  ;  he  raised  the 
storm ;  he  prepared  the  fish  which  swallowed  the 
prophet ;  he  caused  it  to  cast  him  forth  on  the  dry 
land;  he  gave  him  afresh  commission,  carried  him  to 
the  place  of  his  destination,  and  miraculously  produced 
the  sheltering  gourd,  that  came  to  perfection  in  a  night, 
and  withered  in  a  night.  This  God  therefore  per- 
formed the  other  facts  for  which  we  cannot  naturally 
account,  as  he  did  those  already  specified.  This  con- 
cession, for  the  admission  of  which  both  common  sense 
and  reason  plead,  at  once  solves  all  the  real  or  seem- 
ing difficulties  to  be  found  in  the  Book  of  the  Prophet 
Jonah. 

709 


INTRODUCTION   TO  THE  BOOK 


PROPHET      MICAH. 


TX/riCAH,  the  Morasthite,  or  of  Moresa,  a  village  near  the  city  Eleutheropolis,  in  the  south- 
ern part  of  Judah,  is  the  sixth  in  order  of  the  twelve  minor  prophets.      He  prophesied 
under  Jotham,  Ahaz,  and  Hezekiah,  kings  of  Judah,  for  about  Jifty  years.      Some  have  con 
founded  him  with  Micaiah,  son  of  Imlah,  who  lived  in  the  kingdom  of  the  ten  tribes,  under 
the  reign  of  Ahab. 

The  spurious  Dorotheus  says  that  Micah  was  buried  in  the  burying-place  of  the  Anakim, 
whose  habitation  had  been  at  Hebron,  and  round  about  it.  This  prophet  appeared  almost  at 
the  same  time  with  Isaiah,  and  has  even  borrowed  some  expressions  from  him.  Compare 
Isa.  ii.  2  with  Mic.  iv  1,  and  Isa.  xli.  15  with  Mic.  iv.  13. 

The  prophecy  of  Micah  contains  but  seven  chapters.      He  foretells  the  calamities  of  Sa 
maria,  which  was  taken  by  Shalmaneser,  and  reduced   to  a  heap  of  stones.      Afterwards  he 
prophesies  against  Judah,  and  declares  the  troubles   that    Sennacherib    should   bring    upon  it 
under  the  reign  of  Hezekiah.     Then  he  declaims  against  the  iniquities  of  Samaria.     He  fore- 
tells the  captivity  of  the  teii  tribes,  and  their  return  into  their  own  country.      The  thit-d  chap 
ter  contains  a  pathetic  invective  against  the  princes  of  the  house  of  Jacob,  and  the  judges  of 
the  house  of  Israel ;   which  seems  levelled  against  the  chief  of  the  kingdom  of  Judah,  the 
judges,  the  magistrates,  the  priests,  the  false  prophets,  &c.     He  upbraids  them  with  their  ava- 
rice, their  injustice,  and  falsehood  ;   and  tells  them  they  will  be  the  occasion  that  Jerusalem 
shall  be  reduced  to  a  heap  of  rubbish,  and  the  mountain  of  the  temple  shall  be  as  a  forest. 
We  are  informed,  J er.  xxvi.  18,  19,  that  this  prophecy  was  pronounced  in  the  reign  of  Heze 
kiah ;   and  that  it  saved  Jeremiah  from  death. 

After  these  terrible  denunciations,  Micah  speaks  of  the  reign  of  the  Messiah,  and  of  the  establish- 
ment of  the  Christian  Church.  And  as  the  peaceable  times  which  succeeded  the  return  from  the 
Babylonish  captivity,  and  which  were  a  figure  of  the  reign  of  the  Messiah,  were  disturbed  by 
a  tempest  of  a  short  continuance,  Micah  foretold  it  in  such  a  manner  as  agrees  very  well 
with  what  Ezekiel  says  of  the  war  of  Gog  against  the  Jews.  Micah  speaks  in  particular  of 
the  birth  of  the  Messiah  ;  that  he  was  to  be  born  at  Bethlehem  ;  and  that  his  dominion  was 
to  extend  to  the  utmost  parts  of  the  earth.  He  says  that  God  should  raise  seven  shepherds, 
who  should  reign  by  the  sword  over  Assyria,  and  in  the  land  of  Ninirod  ;  which  Calmet  ex- 
plains of  Darius,  son  of  Hystaspes  ;  and  of  the  seven  confederates  that  killed  the  magian, 
and  who  possessed  the  empire  of  the  Persians,  after  the  extinction  of  the  family  of  Cyrus.  The 
fifth  chapter,  from  ver.  7  to  the  end,  describes  the  flourishing  estate  of  the  Jews  in  their  own 
country,  from  the  reign  of  Davius,  and  after  the  Maccabees  ;  yet  in  such  a  manner,  that  he 
mingles  several  things  in  it  that  can  apply  only  to  the  Church  of  Jesus  Christ. 

The  two  last  chapters  of  Micah  contain,  first,  a  long  invective   against  the  iniquities   of 
Samaria  :   then  he  foretells  the  fall  of  Babylon ;  the  re-establishment  of  the  cities  of  Israel ; 
the  greatness  of  the  country  possessed  by  the  Israelites  ;  their  happiness  ;   the  graces  where- 
with God  will  favour  them  ;   and  all  this  in  such  lofty  terms,  that  they  chiefly  agree  with  the 
710 


INTRODUCTION  TO  THE  BOOK  OF  MIC  AM 

Christian  Church.  St.  Jerome  says  that  Micah  was  buried  at  Morasthi,  ten  furlongs  from 
Eleutheropolis  ;  and  Sozonienes  says  that  his  tomb  was  revealed  to  Zebennus,  bishop  of 
Eleutheropolis,  under  the  reign  of  Theodosius  the  Great.  He  calls  the  place  of  his  burial 
Beretsate,  which  is  probably  the  same  as  Morasthi,  ten  furlongs  from  Eleutheropolis. 

Bishop  Neiucome  observes  that  Micah  was  of  the  kingdom  of  Judah,   as  he  only  makes 
mention  of  kings  who  reigned  over  that  country.      It  is  supposed  that  he  prophesied  farther  on 
in  the  reign  of  Hezekiah  than  Hosea  did  ;   although  chap.  v.  5  was  written  before  the  captivi 
ty  of  the  ten  tribes,  which  happened  in  the  sixth  year  of  Hezekiah.      It  is  plain  from  chap 
i.  1,  5,  9,  12,  13,  that  he  was  sent  both  to  Israel  and  Judah.     Like  Amos  and  Hosea,  he  re 
proves  and  threatens,  with  great  spirit  and  energy,  a  corrupt  people.      See  chap.  ii.  1,  2,  3, 
8,  9,  10  ;   iii.  2,  3,  4,  6,    10-16;  vii.  2,  3,  4.      And,  like  Hosea,  he  inveighs  against  the 
princes  and  prophets  with  the  highest  indignation.      See  chap.  iii.  5-7,   9-12;  vii.  3.      The 
reader  will  observe  that  these  similar  topics  are  treated  of  by  each  prophet  with  remarkable 
variety,  and  copiousness  of  expression. 

Some  of  his  prophecies  are  distinct  and  illustrious  ones,  as  chap.  ii.  12,  13  ;  iii.  12;  iv. 
1-4,   10;  V.  2,  3,  4  ;   vi.  13;  vii.  8,  9,  10. 

We  may  justly  admire  the  elegance  of  his  diction  : — 

Chap.  ii.  12. — "I  will  surely  gather,  O  Jacob,  all  of  thee  : 
I  will  surely  assemble  the  residue  of  Israel. 
I  will  put  them  together  as  sheep  of  Bozra, 
As  a  flock  in  the  midst  of  their  fold  : 
They  shall  make  a  tumult  from  the  multitude  of  men. 
13. — He  that  forceth  a  passage  is  come  up  before  them  : 

They  have  forced  a  passage,   and  have  passed  through  the  gate  ;  and  are  gone  forth  by  it : 
And  their  King  passeth  before  them,  even  Jehovah  at  the  head  of  them. " 

Chap,  iv  1. — "  But  it  shall  come  to  pass,  in  the  latter  days. 

That  the  mountain  of  the  temple  of  Jehovah  shall  be 
Established  on  the  top  of  the  mountains. 
And  it  shall  be  exalted  above  the  hills  ; 
And  the  people  shall  flow  into  it: 
2. — And  many  nations  shall  go,  and  shall  say, 

Come,  and  let  us  go  up  unto  the  mountain  of  Jehovah, 
And  unto  the  temple  of  the  God  of  Jacob  : 

That  he  may  teach  us  of  his  ways,  and  that  we  may  walk  in  his  paths. 
For  from  .Sion  shall  go  forth  a  law, 
And  the  word  of  Jehovah  from  Jerusalem. 
3. — And  he  shall  judge  between  many  people. 

And  he  shall  convince  strong  nations  afar  off: 
And  they  shall  beat  their  swords  into  ploughshares, 
And  their  spears  into  pruninghooks  : 
Nation  shall  not  lift  up  sword  against  nation. 
Neither  shall  they  any  longer  learn  war." 

His  animation,  chap.  i.  5,  lines  3,  4  : — 

"  What  is  the  transgression  of  Jacob  ? — is  it  not  that  of  Samaria  ? 
And  what  are  the  high  places  of  Judah  1 — are  they  not  those  of  Jerusalem  t" 

Chap.  iv.  9. — "  And  now  why  dost  thou  cry  out  loudly  ? 
Is  there  no  king  in  thee  ^ 
Hath  thy  counsellor  perished  ? 
For  pangs  have  seized  thee,  as  a  woman  in  travail." 

There  are  few  beauties  of  composition  of  which  examples  may  not  be  found  in  this  pro- 
phet. For  sublimity  and  impressiveness  in  several  places,  he  is  unrivalled.  The  Lord's  con- 
troversy,  chap.  vi.  1-8,  is  equal  to  any  thing  even  in  the  prophet  Isaiah.  It  has  a  powerful 
effect  on  every  attentive  reader. 

711 


iktRODUCtlON  TO  THE  BOOK  OP  MICAH. 
His  strength  of  expi-essioti : — 

Chap.  i.  6. — "  Therefore  will  I  make  Samaria  a  heap  of  the  field,  U  place  for  the  plantings  of  a  vineyard : 

And  I  will  pour  down  her  stones  into  the  valley,  and  I  will  discover  her  foundations." 
iii.  S. — "  Ye  who  hate  good  and  love  evil  : 

Who  pluck  their  skin  from  off  them, 

And  their  flesh  from  off  their  bones. 
3. — ^Who  have  also  eaten  the  flesh  of  my  people, 

And  have  flayed  their  skin  from  off  them, 

And  have  broken  their  bones  ;  *, 

And  have  divided  them  asunder,  as  flesh  in  the  pot :  ji 

And  as  meat  within  the  caldron."  ■ 

vii.  1. — "Wo  is  me;  for  I  am  become  ' 

As  the  gatherers  of  late  figs,  as  the  gleaners  of  the  vintage.  ! 

There  is  no  cluster  to  eat : 

My  soul  desireth  the  first-ripe  fig. 
2. — The  good  man  is  perished  from  the  land. 

And  there  is  none  upright  among  men. 

All  of  them  lie  in  wait  for  blood  ; 

They  hunt  every  man  his  brother  for  his  destructioD." 

His  pathos  .— 

Chap.  i.  16. — "  Make  thee  bald,  and  cut  off  thine  hair  for  thy  delicate  children ; 
Enlarge  thy  baldness  as  the  eagle ; 
For  they  are  gone  into  captivity  from  thee." 
ii.  4. — "  In  that  day  shall  a  proverb  be  taken  up  against  you ; 
And  a  grievous  lamentation  shall  be  made  : 
Saying,  'We  are  utterly  laid  waste  : 
He  hath  changed  the  portion  of  my  people  : 
How  hath  he  departed  from  me. 
To  bring  again  him  that  divided  our  fields  !' " 

His  sublimity : — 

Chap.   i.    2. — "Hear,  O  ye  people,  all  of  you  : 

Hearken,  O  land,  and  all  that  are  therein. 
And  let  the  Lord  Jehovah  be  witness  against  you  ; 
Even  the  Lord  from  his  holy  temple. 
3. — For,  behold,  Jehovah  will  go  forth  from  his  place  : 

And  he  will  come  down,  and  will  tread  upon  the  high  places  of  the  earth. 
Chap.    i.    4. — And  the  mountains  shall  be  molten  under  him  ; 
And  the  valleys  shall  cleave  asunder ; 
As  wax  before  the  fire, 
As  waters  poured  down  a  steep  place." 
Chap.  vi.  1 . — "  Hear  ye  now  what  Jehovah  saith  : 

Arise,  contend  thou  before  the  mountains ; 
And  let  the  hills  hear  thy  voice." 
vii.  16. — "The  nations  shall  see,  and  shall  be  confounded  because  of  their  might: 
They  shall  lay  their  hand  upon  their  mouth ;  their  ears  shall  be  deaf. 
7. — They  shall  lick  the  dust  as  the  serpent; 

As  the  creeping  things  upon  the  earth,  they  shall  tremble  from  their  close  p.acea  : 
Because  of  Jehovah  our  God,  they  shall  stand  in  awe  ;  and  they  shall  fear  because  of  thee. 
712 


THE    BOOK 


PROPHET     MICAH 


Chronological  Notes  relative  to  this  Book. 

Vearfrom  the  Creation,  according  to  Archbishop  Usher,  3254. — Year  of  the  Julian  Period,  3964. — Year  since 
the  Flood,  1598. — Year  from  the  vocation  of  Abram,  1171. — Year  since  the  first  celebration  of  the 
Olympic  games  in  Elis  by  the  Idsei  Dactyli,  704. — Year  from  the  destruction  of  Troy,  according  to  the 
general  computation  of  chronologers,  434. — Year  since  the  commencement  of  the  kingdom  of  Israel,  by 
the  Divine  appointment  of  Saul  to  the  regal  dignity,  346. — Year  from  the  foundation  of  Solomon's 
temple,  262. — Year  since  tlie  division  of  Solomon's  monarchy  into  the  kingdoms  of  Israel  and  Judah,  226. 
— Year  since  the  restoration  of  the  Olympic  games  at  Elis  by  Lycurgus,  Iphitus,  and  Cleosthenes,  135. — 
Year  from  the  foundation  of  the  kingdom  of  Macedon  by  Caranus,  65. — Year  from  the  foundation  of  the 
kingdom  of  Lydia  by  Ardysus,  49. — All  before  this  reign  concerning  Lydia  is  entirely  fabulous. — Year 
since  the  conquest  of  Coroebus  at  Olympia,  usually  called  the  first  Olympiad,  27. — Third  year  of  the 
seventh  Olympiad. — Year  before  the  building  of  Rome,  according  to  the  Varronian  computation,  4. — 
Year  from  the  building  of  Rome,  according  to  Cato  and  the  Fasti  Consulares,  3. — Year  from  the  building  of 
Rome,  according  to  Polybius  the  historian,  2. — Year  before  the  building  of  Rome,  according  to  Fabius  Pictor,  2. 
— Year  before  the  commencement  of  the  era  of  Nabonassar,  2. — Year  before  the  birth  of  Christ,  746. — Year 
before  the  vulgar  era  of  Christ's  nativity,  750. — Cycle  of  the  Sun,  16. — Cycle  of  the  Moon,  12. — Twenty- 
first  year  of  Theopompus,  king  of  Lacedsemon,  of  the  family  of  the  Proclidas. — Twenty-seventh  year  of 
Polydorus,  king  of  Lacedasmon,  of  the  family  of  the  Eurysthenidas. — Twelfth  year  of  jUyattes,  king  of 
Lydia. — Fifth  year  of  Charops,  the  first  decennial  archon  of  the  Athenians. — Fourth  year  of  Romulus,  the 
first  king  of  the  Romans. — Tenth  year  of  Pekah,  king  of  Israel. — Ninth  year  of  Jotham,  king  of  Judah. 


CHAPTER  I. 

The  prophet  begins  with  calling  the  attention  of  all  people  to  the  awful  descent  of  Jehovah,  coming  to  execute 
his  judgments  against  the  kingdoms  of  Israel  and  Judah,  1-5  ;  first  against  Samaria,  whose  fate  the  pro- 
phet laments  tn  the  dress  of  mourners,  and  with  the  doleful  cries  of  the  fox  or  ostrich,  6-8  ;  and  then 
agaiiut  Jerusalem,  which  is  threatened  with  the  invasion  of  Sennacherib.  Other  cities  of  Judah  are  like- 
wise threatened ;  and  their  danger  represented  to  be  so  great  as  to  oblige  them  to  have  recourse  for  pro 
tection  even  to  their  enemies  the  Philistines,  from  whom  they  desired  at  first  to  conceal  their  situation. 
But  all  resources  are  declared  to  be  vain  ;   Israel  and  Judah  must  go  into  captivity,  9-16. 


A,  M.  cir.  3254. 

B.  C.  cir.  750. 

A.  U.  C.  cir.  4. 

Romuli, 

R.  Roman. 

cir-  annum  4. 


nPHE   word  of  the    Lord  that 

came  to  *  Micah  the  Moras- 

thite    in   the    days    of    Jotham, 

Ahaz,   and  Hezekiah,    kings  of 


■Jer.  xxvi.   18. t'.A.mos  i.  1. "^Heb.    Hear,  ye  people, 

all  of  them. 

NOTES  ON  CHAP    I. 

Verse  1.  The  word  of  the  Lord  that  came  to  Micah 
the  Moraslhite\  For  all  authentic  particulars  relative 
to  this  prophet,  see  the  preface. 

In  the  days  of  Jotham,  Ahaz,  and  Hezekiah^  These 
three  kings  reigned  about  threescore  years ;  and  Micah 


Judah,  ''  which  he  saw  concern- 
ing Samaria  and  Jerusalem. 

2    ■=  Hear,    all     ye     people  ; 
^  hearken,    0    earth,    and     "  all 


A.  M.  cir.  3254. 

B.C. cir  750. 

A.  U.  C.  cir.  4 

RomuU, 

R.  Roman.. 

cir.  annum  4. 


■i  Deuteronomy  Mxii.  I;   Isa.  i.  2.- 
thereof. 


-'  Heb.  the  fulneu 


is  supposed  to  have  prophesied  about  forty  or  fifty 
years  ;  but  no  more  of  his  prophecies  have  reached 
posterity  than  what  are  contained  in  this  book,  nor  is 
there  any  evidence  that  any  more  was  written.  His 
time  appears  to  have  been  spent  chiefly  in  preaching 
and  exhorting;  and  he  was  directed  to  wTite  those 
713 


Prophecies  against  Samaria 


MICAH. 


and  Jerusalem 


A.U.  cir.  3254.  that  therein  is  :  and  let  the  Lord 

B.  C.  cir.  750. 

A.  u.  c.  cir.  4.    GoD   '  be  Witness   against  you, 
R.  R^raa'n.,      the  Lord  from  ^  his  holy  temple. 

cir.  annum  4. 


3  For,  behold,  *"  the  Lord 
Cometh  forth  out  of  his  '  place,  and  will  come 
down,  and  tread  upon  the  ''  high  places  of  the 
earth. 

4  And  '  the  mountains  shall  be  molten  under 
him,  and  the  valleys  shall  be  cleft,  as  wax 
before  the  fire,  and  as  the  waters  that  are 
poured  down  ""  a  sleep  place. 

5  For  the  transgression  of  Jacob  is  all  this, 
and  for  the  sins  of  the  house  of  Israel.  What 
is  the  transgression  of  Jacob  ?  is  it  not  Sama- 
ria ?  and  what  a?-e  the  high  places  of  Judah  ? 
are  they  not  Jerusalem  ? 


'  Psa.  1.  7  ;  Mai.  ill.  5. 5  Psa.  xi.  4  ;   Jonah  ii.  7 ;  Hab.  ii. 

20. iiisa.  xxvi.  21. 'Psa.  cxv.  3. k  Deut.  xxxii.  13; 

xxxiii.  29;    Amos    iv.    13. '  Judg.    v.    5;    Psa.    xcvii.    5; 

Isa.  Ixiv.  1,  2,  3;  Amos  ix.  5;  Hab.  iii.  6,  10. 1"  Heb.  a  de- 
scent.  »  2  Kings  xix.  25  ;  cliap.  iii.  12. 


6  Therefore  I  will  make  Sa-  •*•!«;  cir.  3254. 

B.  C.  cir.  750. 

maria  "  as  a  heap  of   the   field,    A.  U.c.cir.  4 

,  ,         .  r.  .  T  Romuli, 

and  as  plantings  01  a  vineyard  :      r.  Roman., 
and  I  will  pour  down  the  stones    "■•■  """""•  *■ 
thereof  into  the  valley,  and  I  will  °  discover  the 
foundations  thereof. 

7  And  all  the  graven  images  thereof  shall 
be  beaten  to  pieces,  and  all  the  f  hires  thereof 
shall  be  burned  with  the  fire,  and  all  the  idols 
thereof  will  I  lay  desolate  :  for  she  gathered 
it  of  the  hire  of  a  harlot,  and  they  shall  return 
to  the  hire  of  a  harlot. 

8  Therefore  1  I  will  wail  and  howl,  '  I  will 
go  stripped  and  naked  :  ^  I  will  make  a  wail- 
ing like  the  dragons,  and  mourning  as  the  '  owls 

9  For  "  her  wound  is  incurable  ;  for  '  it  is 

"  Ezek.  xiii.  14. pHos.  ii.  5, 12. ilsa.  xxi.  3  ;    xxii.  4  , 

Jer.  iv.  19. ■•  Isaiah  xx.  2,  3,  4. '  Job  ixx.  29  ;    Psa.  cii. 

6. '  Heb.  daughters  of  the    owl. "  Or,  she    is  grievously 

sick   of  her    wounds. '2     Kings    xviii.     13;     Isaiah    viii. 

7,8. 


parts  only  that  were   calculated  to  profit  succeeding 
generations. 

Verse  2.  Hear,  all  ye  people]  The  very  commence- 
ment of  this  prophecy  supposes  preceding  exhortations 
and  predictions. 

Hearken,  O  earth]  yiN  arets,  here,  should  be 
translated  land,  the  country  of  the  Hebrews  being  only 
intended. 

And  let  the  Lord  God  be  Witness]  Let  him  who 
has  sent  me  with  this  message  be  witness  that  I  have 
delivered  it  faithfully  ;  and  be  a  witness  against  you, 
if  you  take  not  the  warning. 

The  Lord  from  his  holt/  temple.]  The  place  where 
he  still  remains  as  your  King,  and  your  Judge  ;  and 
where  you  profess  to  pay  your  devotions.  The  tem- 
ple was  yet  standing,  for  Jerusalem  was  not  taken  for 
many  years  after  this ;  and  these  prophecies  were 
delivered  before  the  captivity  of  the  ten  tribes,  as 
Micah  appears  to  have  been  sent  both  to  Israel  and  to 
Judah.     See  ver.  5-9,  12,  13. 

"Verse  3.  For,  behold,  the  Lord  cometh  forth]  See 
this  clause,  Amos  iv.  13.  He  represents  Jehovah  as 
a  mighty  conqueror,  issuing  from  his  pavilion,  step- 
ping from  mountain  to  mountain,  which  rush  down 
and  fill  the  valleys  before  him  ;  a  consuming  fire  ac- 
companying him,  that  melts  and  confounds  every  hill 
and  dale,  and  blends  all  in  universal  confusion.  God 
is  here  represented  as  doing  that  himself  which  other 
conquerors  do  by  the  multitude  of  their  hosts  :  level- 
ling the  mountains,  filling  some  of  the  valleys,  and  dig- 
ging for  waters  in  others,  and  pouring  them  from  hills 
and  dales  for  the  use  of  the  conquering  armies,  by 
pipes  and  aqueducts. 

And  why  is  all  this  mighty  movement  7  Verse  5. 
"  For  the  transgression  of  Jacob  is  all  this,  and  for 
the  sins  of  the  house  of  Israel." 

A  erse  5.    What  is  the  transgression  of  Jacob  ?]    Is 
it  not  something  extremely  grievous  ?     Is  it  not  that 
of  Samaria?    Samaria  and  Jerusalem,  the  chief  cities, 
714 


are  infected  with  idolatry.  Each  has  its  high  places, 
and  its  idol  ivorship,  in  opposition  to  the  worship  of 
the  true  God.  That  there  was  idolatry  practised  by 
the  elders  of  Israel,  even  in  the  temple  of  Jehovah, 
see  Ezek.  viii.  1,  &c.  As  the  royal  cities  in  both 
kingdoms  gave  the  example  of  gross  idolatry,  no  won- 
der that  it  spread  through  the  whole  land,  both  of 
Israel  and  Judah. 

Verse  6.  /  rvill  make  Samaria]  I  will  bring  it  to 
desolation  :  and,  instead  of  being  a  royal  city,  it  shall 
be  a  place  for  vineyards.  Newcome  observes,  that 
Samaria  was  situated  on  a  hill,  the  right  soil  for  a 
vineyard. 

/  letll  discover  the  foundations  thereof.]  I  will 
cause  its  walls  and  fortifications  to  be  razed  to  the 
ground. 

Verse  7.  All  the  hires  thereof  shall  be  burned]  Mul- 
titudes of  women  gave  the  money  they  gained  by 
their  public  prostitutton  at  the  temples  for  the  support 
of  the  priesthood,  the  ornamenting  of  the  walls,  altars, 
and  images.  So  that  these  things,  and  perhaps  several 
of  the  images  themselves,  were  literally  the  hire  of 
the  harlots  :  and  God  threatens  here  to  deliver  all  into 
the  hands  of  enemies,  who  should  seize  on  this  wealth, 
and  literally  spend  it  in  the  same  way  in  which  it  was 
acquired  ;  so  that  "  to  the  hire  of  a  harlot  these  things 
should  return." 

Verse  8.  /  ivill  make  a  wailing  like  the  dragons] 
Newcome  translates  : — 

I  wdl  make  a  wailing  like  the  foxes,  (or  jackals,) 

And  mourning  like  the  daughters  of  the  ostrich. 
This  beast,  the  jackal  or  shiagal,  we  have  often  met 
with  in  the  prophets.  Travellers  inform  us  that  its 
howlings  by  night  are  most  lamentable  ;  and  as  to  the 
ostrich,  it  is  remarkable  for  its  fearful  shrieking  and 
agoni::ing  groanings  after  night.  Dr.  Shaw  says  he 
has  often  heard  them  groan  as  if  they  were  in  the 
greatest  agonies. 

Verse  9.  Her  wound  is  incurable]    Nothing  shall 


Va/ious  citiPS  threatened 


CHAP.  I. 


with  desolation. 


A.  M^cir.  325-1.   coiiie   unto  Judali ;    he  is  come 

B.  C.  cir.  i50. 

A.  U.  C.  cir.  1.    unto  the  gate  of  my  people,  even 

Roinuli,  .  . 

K.  Roman  ,       to  Jerusalem. 

"'■  """"'"  •*■  10  "  Declare  ye  it  not  at  Gath, 
weep  ye  not  at  all :  in  the  house  of  ^  Aphrah 
>  roll  thyself  in  the  dust. 

1 1  Pass  yc  away,  ^  thou  '  inhabitant  of 
Saphir,  having  ihv  ''  shame  naked  :  the  inha- 
bitant of "  Zaanan  came  not  forth  in  the  mourn- 
ing of  "^  Belh-ezel ;  he  shall  receive  of  you  his 
standing. 

12  For  the  inhabitant  of  Maroth  "■  waited 
carefully  for  good  :  but  '  evil  came  down  from 
the  Lord  unto  tlie  gate  of  Jerusalem. 

13  0  thou  iniiabitant  of  s  Lachisii,  bind  the 

"2  Sam.  i.  20. 'That  is,  dwt. '  Jer.  vi.  26. '  Or, 

thou  that  du-eltcat  fairly. *  Hcb.   inhabUress. ^Isn.  xx.  4: 

xlvii.  2,  3  ;  Jer.  xiii.  22 ;    Nah.  iii.  5. — ■ — *"  Or,  the  countri/  of 

flocks. ''Or,  a  place  near. "Or,  was  grieved. 'Amos 

lii.  6. 


chariot   to    the  swift  beast:   she  '*„^'„'="-  JfM. 

,       ,        .       .              ^     ,  B.  C.cir.  750. 

IS  the  begmnmg    of  the   sm   to  A.  L'.  c.  dr.  4. 

the   daughter  of   Zion  :    for  the  r.  Roman., 

transsressions    of     Israel     were  ""■  '""""■  *■ 


prevent  their  utter  ruin,  for  they  have  filled  up  the 
measure  of  their  iniquity. 

He  is  come — even  to  Jerusalem.]  The  desolation 
and  captivity  of  Israel  shall  first  take  place  ;  that  of 
Judah  shall  come  after. 

A'erse  10.  Declare  ye  it  not  at  Galh]  Do  not  let 
this  prediction  be  known  among  the  Philistines,  else 
they  wiU  glory  over  you. 

House  of  Aphrah]  Or,  Belh-aphrah.  This  place  is 
mentioned  Josh,  xviii.  23,  as  in  the  tribe  of  Benjamin. 
There  is  a  paronomasia,  or  play  on  words,  here  : 
13>  miJi''?  iT33  bcbeith  Icaf/krah  aphar,  "  Roll  thyself 
in  the  dust,  in  the  house  of  dust." 

Verse  11.  Inhabitant  of  Saphir]  Sapher,Sepphoris, 
or  Sephora,  was  the  strongest  place  in  Galilee. — Cal- 
met.  It  was  a  city  in  the  tribe  of  Judah,  between 
Eleutheropolis  and  Ascalon. — Houbigant. 

Zaanan]  Another  city  in  the  tribe  of  Judah,  Josh. 
XV.  13. 

Belh-ezel]  A  place  near  Jerusalem,  Zech.  xiv.  5. 
Some  thinlv  that  Jerusalem  itself  is  intended  by  this 
word . 

Verse  12.  The  inhabitant  of  Maroth]  There  was 
a  city  of  a  similar  name  in  the  tribe  of  Judah,  Josh. 
XV.  59. 

Verse  13.  Inhabitant  of  Lachtsh]  This  city  was  in 
the  tribe  of  Judah,  Josh.  xv.  39,  and  was  taken  by 
Sennacherib  when  he  was  coming  against  Jerusalem, 
2  Kings  xviii.  13,  &c..  and  it  is  supposed  that  he 
wished  to  reduce  this  ciiy  first,  that,  possessing  it,  he 
might  prevent  Hezekiah's  receiving  any  help  from 
Egypt. 

She  is  the  beginning  of  the  sin]  This  seems  to  inti- 
mate that  Lachish  was  the  first  city  in  Judah  which 
received  the  idolatrous  worship  of  Israel. 

Verse  14.  Give  presents  to  Moresheth-gath]  Calmet 
says  that  Moresa  or  Morashli,  and  -IcAiii,  were  cities 
not  far  from  Gath.  It  is  possible  that  when  Ahaz 
found  himself  pressed  by  Pckah,  king  of  Israel,  he 
might  have  sent  to  these  places  for  succour,  that  by 


found  in  thee. 

14  Therefore  shall  thou  '' give  presents  '  to 
]\Ioreshctii-galh  :  the  houses  of ''  Aclizib  '  shall 
be  a  lie  to  the  kings  of  Israel. 

1 .5  Yet  will  I  bring  an  heir  unto  thee,  O  in- 
habitant of  ■"  Mareshah  :  "  he  shall  come  unto 
°  AduUam  the  glory  of  Israel. 

1 6  Make  thee  p  bald,  and  poll  thee  for  thy 
1  delicate  children ;  enlarge  thy  baldness  as 
the  eagle ;  for  lliey  are  gone  into  captivity 
from  thee. 


S2  Kings  xviii.  14,17. •'2  Sam.  viii.  2;  2  Kings  xviii.  14, 

15,    16. 'Or,  for. 'That  is,  a    lie. 1  Josh.    xv.    44. 

"Josh.  XV.   44. "Or.  the   glory  of  Israel    shall    come.  Sic. 

»2  Chron.  xi.  7. P  Job  i.  20 ;  Isa.  xv.  2 ;  xiii.  12 ;  Jer.  vii.  29  ; 

xvi.  6  i  xlvii.  5 ;  xtviii.  37. 1  Lam.  iv.  5. 

their  assistance  he  might  frustrate  the  hopes  of  the 
king  of  Israel ;  and  this  may  be  the  meaning  of 
"  The  houses  of  Achzib  shall  be  a  lie  to  the  kings  of 
Israel."  In  these  verses  there  are  several  instances  of 
the  paronoma.iia.  See  ver.  10,  IDj,'  aphar,  dust,  and 
mi3>'  aphrah,  the  name  of  the  city.  Ver.  11,  p«X 
tsaanan,  the  city,  and  nNi"  yatsah,  to  go  out.  Ver. 
13,  VI'tH  lachish,  the  city,  and  CDI  rechesh,  the  swift 
beast.  Ver.  14,  3'i3N  achzib,  the  city,  and  2'iDK 
achzab,  a  lie.  Such  paronomasias  were  reputed  orna- 
ments by  the  prophets.  They  occur  in  Isaiah  with 
great  efiect.     See  Isa.  v.  7. 

Verse  15.  Yet  will  I  bring  an  heir  unto  thee,  O — 
Mareshah]  Here  is  another  instance,  tSTn  haiyereah, 
to  bring  an  heir,  and  n!yi"3  mareshah,  the  city,  the 
name  of  which  signifies  heirship.  And  so  of  the 
above  proper  names. 

Adullam  the  glory  of  Israel.]  This  was  a  fenced 
city  in  the  south  of  Judah  (see  2  Chron.  xi.  7)  towards 
the  Dead  Sea. 

There  is  much  obscurity  in  the  concludhig  verses 
of  this  chapter.  They  undoubtedly  refer  to  the  cap- 
tinly  of  Israel,  and  to  circumstances  of  distress,  &c., 
which  are  not  mentioned  in  any  of  the  historical  books; 
and  therefore  their  reference  and  meaning  can  only  be 
conjectured. 

Verse  16.  Make  thee  bald]  Cutting  off  the  hair 
was  a  sign  of  great  distress,  and  was  practised  on  the 
death  of  near  relatives;  see  Amos  viii.  10.  The 
desolation  should  be  so  great  that  Israel  should  feel 
it  to  her  utmost  extent ;  and  the  mourning  should  be 
like  that  of  a  mother  for  the  death  of  her  most  deli- 
cate children. 

Enlarge  thy  baldness  as  the  eagle]  Referring  to 
the  moulting  of  this  bird,  when  in  casting  its  feathers 
and  breeding  new  ones,  it  is  very  sickly,  and  its 
strength  wholly  exhausted. 

They  are  gone  into  captivity]  This  is  a  prediction 
of  the  captivity  by  Shalmaneser.  Samaria,  the  chief 
city,  is  called  on  to  deplore  it,  as  then  fast  approctcbing. 
715 


Judgments  threatened  against 


MICAH. 


the  plotters  of  wickedness. 


CHAPTER  II. 

Here  the  prophet  denounces  a  loo  against  the  plotters  of  wickedness,  the  covetous  and  the  oppressor,  I,  2. 
God  is  represented  as  devising  their  ruin,  3.  An  Israelite  is  then  introduced  as  a  mourner,  personating  his 
people,  and  lamenting  their  fate,  i.  Their  total  expulsion  is  noic  threatened  on  account  of  their  very 
numerous  offences,  5—10.  Great  infatuation  of  the  people  in  favour  of  those  pretenders  to  Divine  inspira- 
tion who  prophesied  to  them  peace  and  plenty,  1 1.  The  chapter  concludes  with  a  gracious  promise  of  the 
restoration  of  the  posterity  of  Jacob  from  captivity ;  possibly  alluding  to  their  deliverance  from  the  Chaldean 
yoke,  an  event  ivhich  was  about  two  hundred  years  in  futurity  at  the  delivery  of  this  prophecy,  12,  J3. 

A.  M.  cir.  3274. 
B.  C.  cir.  730. 
A.  U.  C.  cir.  24. 
Romuli, 
R.  Roman., 
cir.  annum,  24. 


T\/'0    to    them    "  that    devise 
iniquity,    and    ''  work   evil 
upon    their     beds !      when     the 
morning  is  light,  they  practise  it, 
because  °  it  is  in  the  power  of  their  hand. 

2  And  they  covet  ^  fields,  and  take  them  by 
violence  ;  and  houses,  and  take  them  away  : 
so  they  "^  oppress  a  man  and  his  house,  even  a 
man  and  his  heritage. 

3  Therefore  thus  saith  the  Lord  ;  Behold, 
against  '  this  family  do  I  devise  an  evil,  from 
which  ye  shall  not  remove  your  necks  ;  neither 
shall  ye  go  haughtily  :  s  for  this  time  is  evil. 

4  In  that  day  shall  one  "^  take  up  a  parable 
against  you,  and  '  lament  ^  with  a  doleful  la- 


*Hos.  vii.  6. ^  Psa.  xxxvi.  4. ^  Gen.  xxxi.  29. ^  Isa. 

V.  8.- <=  Or,  defraud. ^  Jer.  viii.  3. ff  Amos  v.  13  ;  Eph. 

V.   16. ''Hab.'  ii.  6. '2  Sam.  i.  17. kUeb.  mth  a  la- 
mentation of  lamentations. •  Chap.  i.  15. 


NOTES   ON  CHAP.  II. 

Wo  to  them  that  devise  itiiguity]  Who  lay  schemes 
and  plans  for  transgi-essions ;  who  make  it  their  study 
to  find  out  new  modes  of  sinning ;  and  make  these 
things  their  nocturnal  meditations,  that,  having  fixed 
their  plan,  they  may  begin  to  execute  it  as  soon  as  it 
is  tight  in  the  morning. 

Because  it  is  in  the  poxoer  of  their  hand]  They 
think  they  may  do  whatever  they  have  poieer  and  op- 
portunity to  do. 

Verse  2.  They  covet  fields]  These  are  the  rich 
and  mighty  in  the  land  ;  and,  like  Ahab,  they  will 
take  the  vineyard  or  inheritance  of  any  poor  Naboth 
on  which  they  may  fix  their  covetous  eye ;  so  that 
they  take  away  even  the  heritage  of  the  poor. 

Verse  3.  Against  this  family  (the  Israelites)  do  I 
devise  an  evil]  You  have  devised  the  evil  oCphinder- 
tng  the  upright ;  I  will  devise  the  evil  to  you  of  pun- 
ishynent  for  your  conduct ;  you  shall  have  your  necks 
brought  under  the  yoke  of  servitude.  Tiglath-pileser 
ruined  this  kingdom,  and  transported  the  people  to 
Assyria,  under  the  reign  of  Hezekiah,  king  of  Judah  ; 
and  Micah  lived  to  see  this  catastrophe.  See  on 
ver.  9. 

Verse  4.  Take  up  a  parable  against  you]  Your 
wickedness  and  your  punishment  shall  be  subjects  of 
common  conversation  ;  and  a  funeral  dirge  shall  be 
composed  and  sung  for  you  as  for  the  dead.  The 
lamentation  is  that  which  immediately  follows  ;  We 
716 


mentation,  and  say,  We  be  utterly  ^-  ^-  "'•  ^^74. 


the 


'  he  hath  changed 

how  hath 


A.  U.  C.  cir.  24 

Komuli, 

R.   Roman.- 

cir.  annum  24. 


spoiled  : 

portion  of  my  people 

he  removed  it  from  me  !   "  turn-  

ing  away  he  hath  divided  our  fields. 

5  Therefore  thou  shall  have  none  that  shall 
cast  "  a  cord  by  lot  in  the  congregation  of  the 
Lord. 

6  °  P  Prophesy  i  ye  not,  say  they  to  them  that 
prophesy  :  they  shall  not  prophesy  to  them, 
that  they  shall  not  take  shame. 

7  O  thou  that  art  named  the  house  of  Jacob, 
is  the  Spirit  of  the  Lord  '  straitened  ?  are 
these  his  doings  ?  do  not  my  words  do  good 
to  him  that  walketh  '  uprightly  ? 


™  Or,  instead  of  restoring, 
phesy  not  as  they  prophesy. 
1 1sa.  XXX.  10 ;  Amos  li.  12 
upright. 


"  Deut.  xxxii.  8,  9. "  Or,  Pro- 

P  Heb.  drop,  &c. ;  Ezek.  xii.  2. 

vii.  16. ■■  Or,  shortened. '  Heb. 


be  utterly  spoiled ;  and  ends.  Are  these  his  doings  ? 
ver.  7. 

Verse  5.  None  that  shall  cast  a  cord]  You  will  no 
more  have  your  inheritance  divided  to  you  by  lot,  as 
it  was  to  your  fathers  ;  ye  shall  neither  have  fields 
nor  possessions  of  any  kind. 

Verse  6.  Prophesy  ye  not]  Do  not  predict  any 
more  evils — we  have  as  many  as  we  can  bear.  We 
are  utterly  ruined — shame  and  confusion  cover  our 
faces.  The  original  is  singular,  and  expressive  of 
sorrow  and  sobbing.  Literally,  "  Do  not  cause  it  to 
rain ;  they  will  cause  it  to  rain ;  they  cannot  make  it 
rain  sooner  than  this  ;  confusion  shall  not  depart  from 
us."  To  rain,  often  means  to  preach,  to  prophesy ; 
Ezek.  XX.  46,  xxi.  2  ;  Amos  vii.  16  ;  Deut.  xxxii.  2  ; 
Job  xxix.  22  ;  Prov.  v.  3,  &c. 

The  last  line  Bp.  Newcome  translates,  "  For  he 
shall  not  remove  from  himself  reproaches  ;"  and  para- 
phrases, "  The  true  prophet  will  subject  himself  to 
public  disgrace  by  exercising  his  office." 

Verse  7.  Is  the  Spirit  of  the  Lord  straitened  ?] 
This  is  the  complaint  of  the  Israelites,  and  a  part  of 
the  lamentation.  Doth  it  not  speak  by  other  persons 
as  well  as  by  Micah  ^  Doth  it  communicate  to  us 
such  influences  as  it  did  formerly  1  Is  it  true  that 
these  evils  are  threatened  by  that  Spirit  ?  Are  these 
his  doings  ?  To  which  Jehovah  answers,  "  Do  not 
my  words  do  good  to  him  that  walketh  uprightly  V 
No  upright  man  need  fear  any  word  spoken  by  me : 


The  wickedness 


CHAP.  III. 


of  Israel. 


K.  M.  cir.  3274.     Q   Even  '  of  late  my  people  is 

B.  C.  cir.  730.  j    r      r 

A.  U.  C.  cir.  24.    risen  up  as  an  enemy  :    ye  pull 
R.  Roman.,      off  llie  robe   "  with   the  garnicnl 

cir.  aimum  24.     j-j.^^^  ^)^^^^  ^<^^^^   ^^^^  j^y  SeCUrcly 

as  men  averse  from  war. 

9  The  "  women  of  my  people  have  ye  cast 
out  from  tlicir  pleasant  liouses  ;  from  tlieir 
children  have  ye  taken  away  my  glory  for 
ever. 

1 0  Arise  ye,  and  depart ;  for  this  is  not  your 
"  rest :  because  it  is  '  polluted,  it  shall  destroy 
you,  even  with  a  sore  destruction. 

1 1  If  a  man  ^'  walking  ^  in  the  spirit  and 
falsehood  do  lie,  saying,  I  will  prophesy  unto 


'  Heb.  yesterday. «  Heb.  over  against  a   garment. '  Or, 

tiiiti». "^  Deut.  xii.    9. «  Lev.   xviii.  25,  28 ;    .leremiah 

iii.  2. 

my  words  to  such  yield  instruction  and  comfort ; 
never  dismay.  Were  ye  upright,  ye  would  not  com- 
plain of  the  words  of  my  prophets.  The  last  clause 
may  be  translated,  "  Walking  with  him  that  is  upright." 
The  upright  man  walks  bi/  the  word;  and  the  word 
walks  icilh  him  who  walks  by  it. 

Verse  8.  Mi/  people  is  risen  up  as  an  enemy]  Ye 
are  not  only  opposed  to  me,  but  ye  are  enemies  to  each 
other.  Ye  rob  and  spoil  each  other.  Ye  plunder  the 
peaceable  passenger  ;  depriving  him  both  of  his  upper 
and  under  garment ;  ye  pull  off  the  robe  from  those  who, 
far  from  being  spoilers  themselves,  are  averse  from  war. 

Verse  9.  The  women  of  my  people]  Ye  are  the 
cause  of  the  women  and  their  children  being  carried 
into  captivity — separated  from  their  pleasant  habita- 
tions, and  from  my  temple  and  ordinances — and  from 
the  blessings  of  the  covenant,  which  it  is  my  glory  to 
give,  and  theirs  to  receive.  These  two  verses  may 
probably  relate  to  the  war  made  on  Ahaz  by  Rezin, 
king  of  Syria,  and  Pekah,  king  of  Israel.  They  fell 
suddenly  upon  the  Jews  ;  killed  in  one  day  one  hun- 
dred and  twenty  thousand,  and  took  two  hundred  thou- 
sand captive ;  and  carried  away  much  spoil.  Thus, 
they  rose  up  against  them  as  enemies,  when  there  was 
peace  between  the  two  kingdoms  ;  spoiled  them  of  their 
goods,  carried  away  men,  women,  and  children,  till,  at 
the  remonstrances  of  the  prophet  Oded,  they  were  re- 
leased. See  2  Chron.  x.wiii.  6,  &c.  Micah  lived  in 
the  days  of  Ahaz,  and  might  have  seen  the  barbarities 
which  he  here  describes. 

Verse  10.  Arise  ye,  and  depart]  Prepare  for  your 
captivity ;  ye  shall  have  no  resting  place  here  :  the 
very  land  is  polluted  by  your  iniquities,  and  shall  vomit 
you  out,  and  it  shall  be  destroyed ;  and  the  destruction 
of  it  shall  be  great  and  sore. 


thee  of  wine  and  of  strong  drink  ;  ^  ^  "^J.'/^  ^^ 

he  shall  even  be  tlie  prophet  of  A.  u.  c.  cir.  24. 

,  .  ,  ^     '^  Romuli, 

this  people.  R.  Koman.. 

12  "I  will  surely  assemble,  O  "'■'"'»•"» 2*- 


Jacob,  all  of  thee  ;  I  will  surely  gather  the 
remnant  of  Israel ;  I  will  put  them  togctlier 
^  as  tlie  sheep  of  Bozrah,  as  the  flock  in  the 
midst  of  their  fold  :  they  shall  make  great 
noise  by  reason  of  the  multitude  of  men. 

1 3  The  breaker  is  come  up  before  them  : 
they  have  broken  up,  and  have  passed  through 
the  gate,  and  are  gone  out  by  it :  "  and  ''  their 
king  shall  pass  before  them,  °  and  the  Lord 
on  the  head  of  them. 

y  Or,  walk  with  the  wind,  and  lie  falsely. •  Ezek.  liii.  3. 

•Chap.    iv.    6,    7. >'Jcr.    xxxi.    10. =  Ezek.    xxxvi.  37. 

I*  Hos.  iii.  5. °  Iss.  Iii.  12. _^^ 

Some  think  this  is  an  exhortation  to  the  godly,  to 
leave  a  land  that  was  to  be  destroyed  so  speedily. 

Verse  II.  If  a  man  wal/sing  in  the  spirit  and  false- 
hood] The  meaning  is  :  If  a  man  who  professes  to 
be  Divinely  inspired  do  lie,  by  prophesying  of  plenty, 
&c.,  then  such  a  person  shall  be  received  as  a  true 
prophet  by  this  people.  It  not  unfrequently  happens 
that  the  Christless  worldling,  who  has  got  into  the 
priest's  office  for  a  maintenance,  and  who  leaves  the 
people  undisturbed  in  their  unregenerate  state,  is  bet- 
ter received  than  the  faithful  pastor,  who  proclaims 
the  justice  of  the  Lord,  and  the  necessity  of  repentance 
and  forsaking  sin,  m  order  to  their  being  made  partakers 
of  that  holiness  without  which  no  man  shall  see 
God. 

A''erse  12.  /  will  surely  assemble]  This  is  a  promise 
of  the  restoration  of  Israel  from  captivity.  He  com- 
pares them  to  a  flock  of  sheep  rushing  together  to  their 
fold,  the  hoofs  of  which  make  a  wonderful  noise  or 
clatter.  So  when  one  hundred  sheep  run,  eight 
hundred  toes  or  divisions  of  these  hi/id  animals 
make  a  clattering  noise.  This  appears  to  be  the 
image. 

Verse  13.  The  breaker  is  come  up]  He  who  is  to 
give  them  deliverance,  and  lead  them  out  on  the  way 
of  their  return.  He  who  takes  down  the  hurdles,  or 
makes  a  gap  in  the  wall  or  hedge,  to  permit  them  to 
pass  through.  This  may  apply  to  those  human  agents 
that  shall  permit  and  order  their  return.  And  Jehovah 
being  at  their  head,  may  refer  to  their  final  restoration, 
when  the  Lord  Jesus  shall  become  their  leader,  they 
having  returned  unto  him  as  the  shepherd  and  bishop 
of  their  souls ;  and  they  and  the  Gentiles  forming  one 
fold  under  one  shepherd,  to  go  no  more  out  into  capti- 
vity for  ever.     Lord,  hasten  the  time ! 


CHAPTER  III. 

In  this  chapter  the  prophet  inveighs  with  great  boldness  and  spirit  against  the  princes  and  prophets  of  Judah  ; 
and  foretells  the  destruction  of  Jerusalem  as  the  consequence  of  their  iniquity,  1-12.  The  last  verse  was 
fulfilled  to  a  certain  extent  by  Nebuchadnezzar ;  but  most  fully  and  literally  by  the  Romans  under  Titut. 
See  Josephus. 

717 


God  will  7-eject  the 


MICAH. 


prayers  of  the  ivicked. 


%^C  d'r  710*'    A^^  ^   ^^^'^'  ^^^^'  ^  P''^^  y"*^' 

A.  u.  c.  cir.  44.  0    heads   of  Jacob,  and  ye 

Numae  Pompilii,         .  r     i        i  r   -r  i 

R.  Roman.,      pniices  ol  the  house  oi  Israel ; 
"'■  """""'■  '^-     "  /5  it  not  for  you  to  know  judg- 
ment ? 

2  Who  hate  the  good,  and  love  the  evil ; 
who  pkick  ofl'  their  skin  from  oif  them,  and 
their  flesh  from  off  their  bones  ; 

3  Who  also  '^  eat  the  flesli  of  my  people, 
and  flay  their  skin  from  off  them,  and  they 
break  their  bones,  and  chop  them  in  pieces,  as 
for  the  pot,  and  ■=  as  flesli  within  the  caldron. 

4  Then  "^  shall  they  cry  unto  the  Lord,  but 
he  will  not  hear  them ;  he  will  even  hide  his 
face  from  them  at  that  time,  as  they  have  be- 
haved themselves  ill  in  their  doings. 

5  Thus  sailh  the  Lord  "  concerning  the  pro- 
phets that  make  my  people  err,  that  ''  bite  with 
their  teeth,  and  cry,  Peace  ;  and  s  he  that  put- 


*.Ter.  V.  4,  5. ^Psa.  xiv.  4. — — "^  Ezek.  xi.  3,7. "^  Psa. 

xviii.  41  ;  Prov.  i.  28  ;  Isa.  i.  15  ;  Ezek.  viii.  18  ;  Zech.  vii.  U. 

'Isa.  Ivi.  10,  U  ;    Ezek.  xiii.  10;   xxii.  25. 'Chap.  ii.  11 ; 

Matt.  xii.  15. s Ezek.  xiii.  18, 19. ''Isa.  viii.  20, 22 ;  Ezek. 


NOTES  ON  CHAP.  III. 

Verse  1.  Hear — 0  heads  of  Jacob]  The  metaphor 
of  the  flock  is  still  carried  on.  TIte  chiefs  of  Jacob, 
and  the  princes  of  Israel,  instead  of  taking  care  of  the 
flocks,  defending  them,  and  finding  them  pasture,  op- 
pressed them  in  various  waj's.  Thej'  are  like  wolves, 
who  tear  the  skin  of  the  sheep,  and  the  flesh  off  their 
hones.     This  applies  to  all  unjust  and  oppressive  rulers. 

Suetonius  tells  us,  in  his  life  of  Tiberius,  tliat  when 
the  governors  of  provinces  «TOte  to  the  emperor,  en- 
treating him  to  increase  the  tributes,  he  wrote  back  : 
"  It  is  the  property  of  a  good  shepherd  to  shear  his 
sheep,  not  to  skin  them."  Prajsidibus  onerandas  tri- 
buto  provincias  suadentibus  rescripsit  :  boot  pastoris 
esse  TONDERE  pecus,  non  degh'Bere.  This  is  a  ma.'cim 
which  many  rulers  of  the  earth  do  not  seem  to  under- 
stand. 

A'erse  4.  Then  shall  they  cri/]  When  calamity  comes 
upon  these  oppressors,  they  shall  cry  for  deliverance  : 
but  thet/  shall  not  be  heard ;  because,  in  their  unjust 
exactions  upon  the  people,  they  went  on  ruthlessly,  and 
would  not  hear  the  cry  of  the  oppressed 

Verse  5.  That  bite  with  their  teeth]  That  eat  to 
the  full ;  that  are  well  provided  for,  and  as  long  as  they 
are  so,  prophesy  smooth  things,  and  cry,  Peace  !  i.  e.. 
Ye  shall  have  nothing  but  peace  and  prosperity. 
^A  htreas  the  true  prophet,  "  who  putleth  not  into  their 
mouths,"  who  makes  no  provision  for  their  evil  pro- 
pensities, "  they  prepare  war  against  him."  Tii/Tp 
iTOnSrj  'hj}  kiddeshu  alaic  mtlchamah,  "  They  sanc- 
tify  a  loar  against  him."  They  call  on  all  to  help 
them  to  put  down  a  man  who  is  speaking  evil  of  the 
Lord's  people ;  and  predicting  the  destruction  ot  his 
temple,  and  Israel  his  inheritance. 

Verse  6.  Night  shall  be  unto  you]  Ye  shall  have 
718 


teth  not  into  their  mouths,  they  ^-  M-  cir.  3294. 

■^     B.    C.  cir.    710. 

even  prepare  war  against  him  :      a.  u.  c,  cir.  44. 

6  ''  Therefore  night  shall  be  r.  Roman.' "' 
unto  you,  '  that  ye  shall  not  have  "'■  """"■"  ^- 
a  vision ;  and  it  shall  be  dark  unto  you,  ''  that 
ye  shall  not  divine  ;  '  and  the  sun  shall  go 
down  over  the  prophets,  and  the  day  shall  be 
dark  over  them. 

7  Then  shall  the  seers  be  ashamed,  and  the 
diviners  confounded :  yea,  they  shall  all  cover 
their  "  lips  ;   "  for  there  is  no  answer  of  God. 

8  But  truly  I  am  full  of  power  by  the  Spirit 
of  the  Lord,  and  of  judgment,  and  of  might, 
°  to  declare  unto  Jacob  his  transgression,  and 
to  Israel  his  sin. 

9  Hear  this,  I  pray  you,  ye  heads  of  the  house 
of  Jacob,  and  princes  of  the  house  of  Israel, 
that  abhor  judgment,  and  pervert  all  equity. 

10    P  They    build    up    Zion   with    "!  blood, 


xiii.  23,  24  ;  Zech.  xiii.   4. '  Heb.   from  a  vision. ^  Heb. 

fromdivining. 'Amos  vii.  9. "Heb.  upper  tip. "  Psa. 

Ixxiv.   9;    Amos  viii.  11. °  Isa.  Iviii.  1. Pjer.  xxii.  13 

<i  Ezek.  xxii.  27;  Hab.  ii.l2;   Zeph.iii.  3. 


no  spiritual  light,  nor  will  God  give  you  any  revelation 
of  his  will. 

The  sun  shall  go  down  over  the  prophets]  They 
prospered  for  a  while,  causing  the  people  to  err ;  but 
they  shall  also  be  carried  into  captivity,  and  then  the 
sun  of  their  prosperity  shall  go  down  for  ever,  and  the 
very  day  that  gives  light  and  comfort  to  others,  shall 
be  darkness  and  calamity  to  them. 

A'erse  7.  Shall  the  seers  be  ashamed]  For  ihe  false 
visions  of  comfort  and  prosperity  which  they  pretended 
to  see. 

And  the  diviners  confounded]  Who  pretended  to 
foretell  future  prosperity  ;  for  they  themselves  are  now 
thralled  in  that  very  captivity  which  the  true  prophets 
foretold,  and  which  the  false  prophets  said  should  not 
happen. 

Verse  8.  But — 7  am  full  of  pou-er]  Here  is  the 
character  of  the  true  prophet.  He  is  filed,  all  his  soul 
is  occupied  with  power,  PID  coach,  with  heavenly  en- 
ergy ;  by  the  Spirit  of  the  Lord,  the  fountain  of  all 
truth  and  might ;  and  of  judgment,  which  enables  him 
to  make  a  proper  discernment  between  the  precious 
and  the  vile  ;  and  of  might,  miDJ  geburah,  prevalent 
power,  against  which  vice  shall  not  be  able  to  prevail, 
and  before  which  iniquity  shall  not  be  able  to  stand  ; 
but  all  shall  fall  together,  and  be  confounded. 

Verse  9.  Hear  this]  An  appeal  similar  to  that  in 
ver.  1. 

Verse  10.  They  build  up  Zion  with  blood]  They 
might  cry  out  loudly  against  that  butchery  practised 
by  Pekah,  king  of  Israel,  and  Pul,  coadjutor  of  Rezin, 
against  the  Jews.  See  on  chap.  ii.  9.  But  these  were 
by  no  means  clear  themselves  ;  for  if  they  strengthened 
the  city,  or  decorated  the  temple,  it  was  by  the  produce 
of  their  exactions  and  oppres.nons  of  the  people. 


us 


The  seers  and  diviners  CHAP.   IV 

'  and       Jerusalem       with      ini-    "« ' 

quity. 

1 1    '  Tlic  licads  thereof  judge 

for    reward,    and     '  the    priests 

thereof  teach  for  hire,  and  the  prophets  thereof 
divine  for  money  :  "  yet  will  they  lean  upon 
the  Lord,  ^  and  say.  Is  not  the  Lord  among 


A.  M.  cir.  329t. 

B.  C.  cir.  710. 
A.  V.  C.  rir.  44. 
Nunia.-  Pompilii, 

R.  Roniiii)., 
cir.  annum.  G. 


'  Heb.  bloods. ■  Ii 

Til.  3. '  Jor.  vi.  13.- 


i.  23 ;  Ezek.  xxii.  12 ;  Ho9.  iv  18 ;  chap. 
-"  Isa.  xlviii.  2 ;  Jer.  vii.  4  ;  Rom.  ii.  17. 


I  do  not  know  a  text  more  applicable  than  this  to 
slave-dealers  ;  or  to  any  who  have  made  their  fortunes 
by  such  wrongs  as  affect  the  life  of  man  ;  especially 
the  former,  who  by  tlie  gains  of  this  diabolic  traffic 
have  built  houses,  &c.  ;  for,  following  up  the  prophet's 
metaphor,  the  timbers,  &c.,  are  the  bones  of  the  hapless 
Africans  ;  and  the  mortar,  the  blood  of  the  defenceless 
progeny  of  Ham.  \A"hat  an  account  must  all  those 
who  have  any  hand  in  or  profit  from  this  detestable, 
degrading,  and  inhuman  traffic,  give  to  him  who  will 
shortly  judge  the  quick  and  dead  ! 

Verse  1 1 .  The  heads  thereof  judge  for  reward] 
This  does  not  apply  to  the  regular  law  officers,  who 
have  their  proper  salaries  for  giving  up  their  whole 
time  and  attention  to  the  conscientious  discharge  of  the 
duties  of  their  office  ;  but  to  those  who  take  a  reward, 
who  take  bribes,  for  the  perversion  of  justice  ;  who 
will  decide  in  favour  of  those  from  whom  they  get  the 
greatest  retcard. 

The  prophets — divine  for  monei/]  These  are  evi- 
dently the  false  prophets ;  for  none,  professing  to  be 
sent  by  God,  used  any  kind  of  divination. 

Yet  will  they  lean  upon  the  Lord]  They  will  pre- 
scribe fasts  and  public  thanksgivings,  while  not  one 
sin  is  repented  of  or  forsaken,  and  not  one  public 
grievance  is  redressed. 

Is  not  the  Lord  among  us  >]  Here  is  his  temple, 
here  are  his  ordinances,  and  here  are  his  people.  \Vill 
he  leave  these  ?  Yes,  he  will  abandon  the  whole, 
because  all  are  polluted. 

Averse  1'2.  Therefore  shall  Zion — be  ploughed  as  a 
field]  It  shall  undergo  a  variety  of  reverses  and 
Backages,  till  at  last  there  shall  not  be  one  stone  left 
on  the  top  of  another,  that  shall  not  be  pulled  down ; 


evil 


can 


shall  be  conjounded. 

come    A.  M.  r,r2294. 


B.  C.  cir.    710. 
A.  U.  C.  cir.  44. 
,     „      „■  c        NumDB  Pompilii. 

shall     Zion    for         R.  Roman, 
cir.  annum.  6. 


none 
upon  us. 

12  Therefore 
your  sake  be  "^  ploughed  as  a  field 
"  and  Jerusalem  shall  become  heaps,  and  ''  the 
mountain  of  the  house  as  the  high  places  of 
tiic  forest. 


'  Heb.  saying. "  Jer.  xivi.  18 ;  chap.  i.  6. »  Paa.  Ixxii.  1 

y  Chap.  iv.  2. 

and  then  a  plough  shall  be  drawTi  along  the  site  of  the 
walls,  to  signify  an  irreparable  and  endless  destruction. 
Of  this  ancient  custom  Horace  speaks,  Odar    lib    i 
Od.  16,  ver.  18. 

Allis  urbibus  ultimte 
Stetere  causa;  cur  perirent 
Funditus,  imprimeretque  muris 
Hostile  aratrum  exercitus  insolens 

"  From  hence  proud  cities  date  iheir  utter  falls ; 
When,  insolent  in  ruin,  o'er  their  walls 
The  wrathful  soldier  drags  the  hostile  plough. 
That  haughty  mark  of  total  overthrow." 

Francis. 

Thus  did  the  Romans  treat  Jerusalem  when  it  waa 
taken  by  Titus.  Turnus  Rufus,  or  as  he  is  called  by 
St.  Jerome,  Titus  Arinius  Rufus,  or  Terentius  Rufus, 
according  to  Josephus,  caused  a  plough  to  be  drawn 
over  all  the  courts  of  the  temple  to  signify  that  it 
should  never  be  rebuilt,  and  the  place  only  serve  for 
agricultural  purposes.  See  the  note  on  Matt.  xxiv.  2. 
Thus  Jerusalem  became  heaps,  an  indiscriminate  mass 
of  ruins  and  rubbish  ;  and  the  mountain  of  the  house. 
Mount  Moriah,  on  which  the  temple  stood,  became  so 
much  neglected  after  the  total  destruction  of  the  tem- 
ple, that  It  soon  resembled  the  high  places  of  the  forest. 
What  is  said  here  may  apply  also,  as  before  hinted,  to 
the  ruin  of  the  temple  by  Nebuchadnezzar  in  the  last 
year  of  the  reign  of  Zedekiah,  the  last  king  of  the  Jews. 

As  the  Masoretes,  in  their  division  of  the  Bible, 
reckon  the  twelve  minor  prophets  but  as  one  book,  they 
mark  this  verse  {twelfth  of  chap,  iii.)  the  middle  verse 
of  these  prophets. 


CHAPTER  IV. 

In  the  commencement  of  this  chapter  we  have  a  glorious  prophecy  of  the  establishment  and  prosperity  of  the 
Messiah's  kingdom  ;  its  peaceful  character,  increasing  spiritual  and  political  influence,  ultimate  universality, 
and  everlasting  duration,  1-4.  Then  breaks  in  a  chorus  of  his  people  declaring  their  peculiar  happiness  in 
being  members  of  his  kingdom,  5.  The  prophet  resumes  the  subject;  predicts  the  restoration  and  future 
prosperity  of  Israel,  6-8  ;  and  exhorts  them  not  to  be  discouraged  at  their  approaching  captivity,  as  they 
should  in  due  time  not  only  be  delivered  from  it,  but  likewise  be  victorious  over  all  their  enemies,  9-13. 
These  last  verses,  which  evidently  contain  a  prediction  of  the  final  triumph  of  Christianity  over  every 
adversary,  have  been  applied  to  the  conquests  of  the  Maccabees ;  but  the  character  and  beneficial  results  of 
their  military  exploits,  as  far  as  we  have  any  account  of  them,  correspond  but  in  a  very  faint  degree  to  the 
beautiful  and  highly  wrought  terms  of  the  prophecy.  The  first  three  verses  of  this  chapter  are  very  simi 
lar  to  the  commencement  of  the  second  chapter  of  Isaiah ;  and  the  fourth,  for  beauty  of  imagery  and  eh 
gance  of  exvre.i.tion,  is  not  unworthy  of  that  prophet. 

719 


The  future  establishment 


MIC  AH. 


of  the  Christian  Church. 


^B^c^arnV'   BUT  » in  the  last  days  it  shall 
A.  u.  c.  cir.  44.  comc  to  pass,  that  the  moun- 

Numas  Pompilii,         .  -.     ,         ,  r      i         t 

R.  Roman.,      taiii  01  the    house   01  the   JjORD 
"''•■  '"""''^  '^-     shall  be  established  in  the  top  of 
the  mountains,  and  it  shall  be    exalted   above 
the  hills  ;   and  people  shall  flow  unto  it. 

2  And  many  nations  shall  come,  and  say, 
Come,  and  let  us  go  up  to  the  ''  mountain  of 
the  Lord,  and  to  the  house  of  the  God  of  Jacob ; 
and  he  will  teach  us  of  his  ways,  and  we  will 
walk  in  his  paths  ;  for  the  law  shall  go  forth  of 
Zion,  and  the  word  of  the  Lord  from  Jerusalem. 

3  And  he  shall  judge  among  many  people, 
and  rebuke  strong  nations  afar  off;  and  they 
shall  beat  their  swords  into  "^  ploughshares,  and 
their  spears  into  ''  pruninghooks  :  nation  shall 
not  lift  up  a  sword  against  nation,  *  neither 
shall  they  learn  war  any  more. 

4  'But  they  shall  sit  every  man  vmder  his 
vine  and  under  his  fig  tree  ;   and    none    shall 


'Isa 

ii. 

2,  &c 

Ezek. 

xvii. 

22,23. 

Msa 

xiv.  25.- 

'  Isa. 

il.4;  Joel 

iii.  10.- 

'iOr 

scuthes. 

-"  Psa.lxxii 

7. 

•fl  Kings 

iv.  23 

Zech.  iii. 

10. « 

.Ter. 

ii.  11.- 

— !>  Zech 

X. 

12.— 

-'  Ezeli. 

XXXIV. 

16 

Zeph 

iii.  19. 

NOTES  ON  CHAP.  IV. 

Verses  1—4.  But  in  the  last  days  ii  shall  come  to 
pass]  These  four  verses  contain,  says  Bp.  Neiocome, 
a  prophecy  that  was  to  be  fulfilled  by  the  coming  of 
the  Messiah,  when  the  Gentiles  were  to  be  admitted 
into  covenant  with  God,  and  the  apostles  were  to  preach 
the  Gospel,  beginning  at  Jeiusalem,  Luke  xxiv.  47  ; 
Acts  ii.  14,  &c.  ;  when  Christ  was  to  be  the  spiritual 
Judge  and  King  of  many  people,  was  to  convince  many 
nations  of  their  errors  and  vices,  and  was  to  found  a 
religion  which  had  the  strongest  tendency  to  promote 
peace.  Bp.  Lowlh  tliinks  that  "  Micah  took  this  pas- 
sage from  Isaiah ;"  or  the  Spirit  may  have  inspired 
both  prophets  with  this  prediction  ;  or  both  may  have 
copied  some  common  original,  the  words  of  a  prophet 
well  kno^yn  at  that  time.  The  variations  (few  and  of 
little  importance)  may  be  seen  in  the  notes  on  the 
parallel  passages,  Isa.  ii.  2,  &c.  ;  to  which  the  reader 
is  requested  to  refer. 

Verse  4.  Under  his  vine  and  under  his  Jig  tree]  A 
proverbial  expression,  indicative  of  perfect  peace,  secu- 
rity, and  rural  comfort.  See  on  Isa.  ii.  1.  This  verse 
is  an  addition  to  the  prophecy  as  it  stands  in  Isaiah. 

Verse  5.  Ercry  one  in  the  name  of  his  god]  This 
shall  be  the  slate  of  the  Gentile  world  ;  but  after  the 
captivity,  the  Jews  walked  in  the  name  of  Jehovah 
alone  ;  and  acknowledge  no  other  object  of  religious 
worship  to  the  present  day. 

Verse  6 .  Will  I  asse?nble  her  that  halteth — driven 
out — afflicted]  Under  these  epithets,  the  state  of  the 
Jews,  who  were  to  be  gathered  into  the  Christian 
Church,  is  pointed  out.  They  halted  between  the  true 
God  and  idols ;  they  were  driven  out  into  captivity, 
because  of  this  idolatry ;  and  they  were  variously 
790 


make  them  afraid  :  for  the  mouth  4'  ^-  ''"■  ^^?*- 
r    1       T  r  ,  1     ,  ^-  ^-  ''"■•  ^lo- 

ot the   Lord  oi   hosts  hath  spo-  a.  u.  c.  cir.  44. 

1  ..  Numa;  Pompilii, 

ken  It.  R.  Roman., 

5  For   ?all    people    will  walk    '"■  '"'""■°-  ^- 
every  one  in  the   name  of  his  god,  and   ^  we 
will  walk  in  the  name  of  the  Lord  our  God 
for  ever  and  ever. 

6  In  that  day,  saith  the  Lord,  '  will  I  assem- 
ble her  that  halteth, ''  and  I  will  gather  her  that 
is  driven  out,  and  her  that  I  have  afflicted  ; 

7  And  I  will  make  her  that  halted  '  a  rem- 
nant, and  her  that  was  cast  far  off"  a  strong 
nation  :  and  the  Lord  ""  shall  reign  over  them 
in  Mount  Zion  from  henceforth,  even  for  ever. 

8  And  thou,  O  tower  of  "  the  flock,  the  strong- 
hold of  the  daughter  of  Zion,  unto  thee  shall 
it  come,  even  the  first  dominion  ;  the  kingdom 
shall  come  to  the  daughter  of  Jerusalem. 

9  Now  why  dost  thou  cry  out  aloud  ?  "  is  there 
no  king  in  thee  ?  is  thy  counsellor  perished  ? 


"  Psa.  cxlvii.  2 ;  Ezek. 

x.xxiv.  13;  xxxvii.  21. 'Chap,  ii 

12  ;  V.  3,  7,  8  ;  vii.  18. 

-"  Isa.  IX.  6  ;  xxiv.  23  ;  Dan.  vii.  14, 

27;  Luke  l.  33;  Rev.  xl. 

15. "Or,  Edar;   Gen.  xxxv.  21 

»Jer.  viii.  19. 

afflicted,  because  they  would  not  return  unto  the  Lord 
that  bought  them. 

A'erse  7.  Her  that  halted  a  remnant]  I  will  preserve 
them  as  a  distinct  people  after  their  return  from  capti- 
vity, for  the  farther  purposes  of  my  grace  and  mercy. 

And  the  Lord  shall  reign  over  them  in  Mount  Zion] 
The  Chaldee  is  remarkable  here,  and  positively  applies 
the  words  to  the  Messiah  :  "  But  thou,  O  Messiah,  of 
Israel,  who  art  hidden  because  of  the  sins  of  the  con- 
gregation of  Zion,  the  kingdom  shall  come  unto  thee." 

Verse  8.  O  toicer  of  the  flock]  I  think  the  temple 
is  meant,  or  Jerusalem  ;  the  place  where  the  flock,  the 
whole  congregation  of  the  people  assembled  to  worship 
God.  Newcome  retains  the  Hebrew  word  "n^  eder, 
a  tower  in  or  near  Beth-lehem,  Gen.  xxxv.  21,  or,  as 
some  think,  a  tower  near  the  sheep-gate  in  Jerusalem. 
I  believe  Jerusalem,  or  the  temple,  or  both,  are  meant ; 
for  these  were  considered  the  stronghold  of  the  daugh- 
ter of  Zion,  the  fortress  of  the  Jewish  people. 

Even  the  first  dominion]  What  was  this  \  The 
Divine  theocracy  under  Jesus  Christ ;  this  former,  this 
first  dominion,  was  to  be  restored.  Hence  the  angel 
called  him  Immanuel,  God  with  us,  ruling  among  us. 

Verse  9.  Is  there  no  king  in  thee  ?]  None.  And 
why  ?      Because  thou  hast  rejected  Jehovah  thy  king. 

Is  thy  counsellor  perished  ?]  No  :  but  thou  hast 
rejected  the  words  and  advices  of  the  prophets. 

Pangs  have  taken  thee]  He  is  speaking  of  the 
desolations  that  should  take  place  when  the  Chaldeans 
should  come  against  the  city ;  and  hence  he  says, 
"  Thou  shalt  go  to  Babylon ;"  ye  shall  be  cast  out  of 
your  own  land,  and  sent  slaves  to  a  foreign  country. 
He  represents  the  people  under  the  notion  of  a  woman 
in  travail. 


Christ's  conquest 


CHAP.  V. 


over  the  wicked. 


A.  M.  cir.  3294.  f^j.  r  pangs  liavc  taken  tlice  as  a 

A.  U.  C.  cir.  44.   woman  in  travail. 

R.  Roman,         1 0   Be    in  pain,  and   labour  to 

"'"■  ■■""""■  '^^     bring  forth,  0  daughter  of  Zion, 

like  a  woman  in  travail :  for  now  shall  thou  go 

forth  out  of  the  city,  and  thou   shalt  dwell  in 

the  field,  and  thou  shall  go  ei'en  to  Babj'lon ;  there 

shalt  thou  be  delivered;  there  the   Lord  shall 

redeem  thee  from  the  hand  of  thine  enemies. 

Ill  Now  also    many  nations   are  gathered 

against  thee,  that  say,  Let  her  be  defiled,  and 

let  our  eye  ■■  look  upon  Zion. 


r'Isa.  xiii.  8;  xxi.  3 ;  Jer.  x.tx.   C;   1.  43. 1  Lam.  ii.   16. 

'  Obiid.  12 ;  chap.  vii.  10. '  Isa.  Iv.  8  ;  Rom.  xi.  33. 

Verse  10.  There  shall  thou  be  delivered]  There 
God  shall  meet  thee  ;  and  by  redeeming  thee  from  thy 
captivity,  bringing  thee  back  to  thine  own  land,  and 
finally  converting  thee  unto  himself,  shall  deliver  thee 
from  the  burden  of  grief  and  wo  which  thou  now 
bearest,  and  under  which  thou  dost  groan. 

Verse  1 1 .  Many  nations  are  gathered  against  thee] 
The  Chaldeans,  who  were  composed  of  many  nations. 
And,  we  may  add,  all  the  surrounding  nations  were 
their  enemies  ;  and  rejoiced  when  the  Chaldean  army 
had  overthrown  Jerusalem,  destroyed  the  temple,  and 
led  the  people  away  captive. 

Let  her  be  defiled]  This  was  their  cry  and  their 
wish  :  Let  Jerusalem  be  laid  as  low  as  she  can  be, 
like  a  thing  defiled  and  cast  away  with  abhorrence ; 
that  their  eyes  might  look  upon  Zion  with  scorn,  con- 
tempt, and  exultation. 

Verse  13.  But  they  know  not  the  thoughts  of  the 
Lord]  These  think  that  God  has  utterly  rejected  his 
people,  and  they  shall  have  a  troublesome  neighbour  no 
more  :  but  this  is  not  his  design  ;  he  will  afflict  them 
for  a  time  ;  but  these,  the  enemies  of  his  people,  he 
will  gather  as  sheaves  into  the  threshing-floor,  there  to 
be  trodden,  and  the  wheel  to  go  over  them.  This  is 
the  counsel,  the  purpose  of  God,  which  these  do  not 
understand.  The  persons  here  referred  to  are  not  only 
the  Chaldeans  which  were  threshed  by  the  Persians 
and  Medes  ;  but  the  Idumeans,  Ammonites,  Moabites, 


12  But  they    know    not   "the   {i  "  ""^^M 

e       ,         r  B.   C  cir.    710 

thoughts  of    the   Lord,    neither  a.  u.  c.  cir.  44. 

,  111-  ,       /•         NutiiK  Pompilii. 

understand  tliey  his  counsel :  tor  k.  Roman., 
he  shall  gather  them  'as  the  •""■ "'°"'° ^- 
sheaves  into  the  floor. 

1 3  "  Arise  and  thresli,  O  daughter  of  Zion  : 
for  I  will  make  thine  horn  iron,  and  I  will 
make  thy  hoofs  brass :  and  thou  shalt  "  beat 
in  pieces  many  people  :  "  and  I  will  con- 
secrate their  gain  unto  the  Lord,  and  their 
substance  unto  '  the  Lord  of  the  whole 
earth. 

'Is.i.  xxi.  10. "Isa.  xli.  15    16;   Jer.  li.  33. 'Dan.  ii. 

44. "  Isa.  xviii.  7  ;  xxiii.  18;  lx.6,9. «Zcch.  iv.l4;  vi.5. 

and  Philistines,  which  the  Jews  afterwards  sub- 
dued. 

Verse  13.  Arise  and  thresh,  O  daughter  of  Zion] 
This  refers  to  the  subject  of  the  preceding  verse. 
When  God  shall  haye  gathered  together  all  thy  enemies, 
as  into  the  threshing-floor,  he  will  give  thee  commis- 
sion and  potver  to  get  a  complete  victory  over  them, 
and  reduce  them  to  servitude.  .\nd  that  thou  mayest 
be  able  to  do  this,  he  will  be  on  thy  side  as  a  power- 
ful helper  ;  here  signified  by  the  metaphors,  iron  horns, 
and  brazen  hoofs.  Thou  shalt  have  potver,  authority, 
and  unconquerable  strength ;  for  thine  enemies  shall 
be  no  more  against  thee  than  the  corn  against  oxen 
shod  with  brass,  or  a  puny  animal  against  the  horn  of 
a  fierce  bull  tipped  with  iron. 

I  will  consecrate  their  gam  unto  the  Lord]  What 
they  have  taken  from  thee  in  the  way  of  spoil  shall  be 
restored  ;  and  again  consecrated  unto  the  service  of 
him  who  will  show  himself  to  be  the  Lord,  the  Su- 
preme Governor  of  the  whole  earth.  Was  not  this 
prediction  fulfilled  when  Cyrus  gave  the  Jews  permis- 
sion to  return  to  their  own  land,  and  gave  them  back 
the  sacred  vessels  of  the  temple  which  Nebuchadnezzar 
had  carried  away  ^  The  Maccabees  and  their  succes- 
sors recovered  much  of  the  booty  of  which  the  neigh- 
bouring nations  had  deprived  the  Jews ;  and  the  trea- 
sure taken  was  devoted  to  Jehovah.  The  first  verse 
of  the  next  chapter  should  conclude  this. 


CHAPTER  V. 

This  chapter  begins,  according  to  the  opinion  of  some  commentators,  with  a  prophecy  concerning  the  siege  of 
Jerusalem  by  Nebuchadnezzar,  and  the  great  indignities  which  Zedehiah  should  suffer  from  the  Babyloni- 
ans, 1.  We  have  next  a  most  famous  prediction  concerning  the  birthplace  of  the  Messiah,  "  whose  goings 
forth  have  been  from  of  old,  from  everlasting,"  2.  See  Matt.  ii.  6.  The  Jews  obstinately  persisting 
in  their  opposition  to  the  Messiah,  God  icill  therefore  give  them  up  into  the  hands  of  their  enemies  till  the 
times  of  the  Gentiles  be  fulfilled  :  and  then  all  the  posterity  of  Jacob,  both  Israel  and  Judah,  shall  be  con- 
verted to  the  faith  of  our  Lord  Jesus  Christ,  and,  along  with  the  Gentiles,  be  brought  into  the  large  and 
peaceful  pastures  of  this  Great  Shepherd  of  the  sheep,  3,  4-  .After  this  illustrious  prophecy,  the  prophet 
goes  on  to  foretell  the  downfall  of  the  Assyrians,  by  tvhom  ere  meant  the  enemies  of  the  Church  in  general, 
the  type  being  probably  put  for  the  antitype;  the  miraculous  discomfiture  of  the  great  Assyrian  army  in 
the  reign  of  Sennacherib  strongly  shadoioing  forth  the  glorious  and  no  less  miraculous  triumphs  of  Chris- 
tianity in  the  latter  times,  5,6.  See  Isa.  xi.  16.  Some  understand  this  prophecy  of  Antiochus  and  th« 
Vol.  IV  (     46     ^  '21 


The  Messiah  shall  come  MICAH.  from  Beth-lehem  Ephratah. 

seven  famous  Maccabees,  with  their  eight  royal  successors,  from  Aristolulus  to  Antig-onus ;  and  it  is  not 
impossible  that  these  people  may  be  also  intended, for  we  have  often  had  occasion  to  remark  that  a  prophecy 
of  the  Old  Testament  Scriptures  has  frequently  more  than  one  aspect.  The  seventh  verse  was  fulfilled  by 
the  Jews  spreading  the  knowledge  of  the  true  God  during  their  captivity,  and  so  paving  the  way  for  the 
Gospel ;  but  will  be  more  signally  fulfilled  after  their  conversion  and  restoration.  See  Rom.  xi.  12—15. 
The  remaining  verses  contain  a  prophecy  of  the  final  overthrow  of  all  the  enemies  of  pure  and  undefiled 
religion,  and  of  the  thorough  purification  of  the  Church  of  God  from  the  corruptions  of  Antichrist,  9—15 


A.  M.  cir.  3294, 

B.  C.  cir.  710, 
A.  U.  C.  cir.  44 
Numae  Pompilii, 

R.  Roman., 
cir.  annum  6. 


IV'OWgatherthyself  in  troops,  O 
daughter  of  troops  :  he  hath 
laid  siege  against  us :   they  shall 
*  smite  the  judge  of  Israel,  with 
a  rod  upon  the  cheek. 

2  But  thou,  ''  Beth-lehem  Ephratah,  though 
thou  be  little  °  among  the  ''thousands  of  Judah, 
yet  out  of  thee  shall  he  come  forth  unto  me 
that  is  to  be  ^  Ruler  in  Israel  ;  ^  whose  goings 
forth  have  been  from  of  old,  from  ^  everlasting. 


=^Lam. 

iii.  30 

Matt.  V. 

39  ;  xxvii 

30.- 

— >>  Matt,  ii 

6; 

John 

vii.  42.— 

-=1  S 

am. 

XXUl 

23. — 

_d 

2xod 

xvm. 

25.- 

— 

Gen. 

xlix.    10 

Isa. 

IX. 

6. 

-'  Psa. 

xc 

2; 

Prov. 

Vlll. 

22 

23; 

John  i.  1 

NOTES  ON  CHAP.  V. 

Verse  1.  O  daughter  of  troops]  The  Chaldeans, 
whose  armies  were  composed  of  troops  from  various 
nations. 

He  (Nebuchadnezzar)  hath  laid  siege  against  us ; 
(Jerusalem ;)  they  shall  smite  the  judge  of  Israel 
(Zedekiah)  with  a  rod  upon  the  cheek.]  They  shall 
offer  him  the  greatest  indignity.  They  slew  his  sons 
before  his  face  ;  and  then  put  out  his  eyes,  loaded  him 
with  chains,  and  carried  him  captive  to  Babylon. 

Verse  2.  But  thou,  Beth-lehem  Ephratah]  I  have 
considered  this  subject  in  great  detail  in  the  notes  on 
Matt.  ii.  6,  to  which  the  reader  will  be  pleased  to  refer. 
This  verse  should  begin  this  chapter ;  the  first  verse 
belongs  to  the  preeedmg  chapter. 

Beth-lehem  Ephratah,  to  distinguish  it  from  another 
Beth-lehem,  which  was  in  the  tribe  of  Zebulun,  Josh, 
six.  15. 

Thousands  of  Judah]  The  tribes  were  divided 
into  small  portions  called  thousands  ;  as  in  our  coun- 
try certain  divisions  of  counties  are  called  hundreds. 

Whose  goings  forth  have  been  from  of  old]  In 
every  age,  from  the  foundation  of  the  world,  there  has 
been  some  manifestation  of  the  IMessiah.  He  was  the 
hope,  as  he  was  the  salvation,  of  the  world,  from  the 
promise  to  Adam  in  paradise,  to  his  manifestation  in 
the  flesh  four  thousand  years  after. 

From  everlasting]  D*?!!'  'D'O  miyemey  olam,  "  From 
the  days  of  all  time ;"  from  time  as  it  came  out  of 
eternity.  That  is,  there  was  no  time  in  which  he  has 
not  been  going  forth — coming  in  various  ways  to  save 
men.  And  he  that  came  forth  the  moment  that  time 
had  its  birth,  was  before  that  tune  in  which  he  began 
to  come  forth  to  save  the  souls  that  he  had  created. 
He  was  before  all  things.  As  he  is  the  Creator  of  all 
things,  so  he  is  the  Eternal,  and  no  part  of  what  was 
created.  All  being  but  God  has  been  created.  What- 
ever has  not  been  created  is  God.  But  Jesus  is  the 
Creato7  of  all  things ;  therefore  he  is  God  ;  for  he 
eannot  be  a  part  of  his  oivn  work. 
732 


A.  M.  cir.  3294 

B.  C.  cir.  710 
A.  U.  C.  cir.  44 
Num«  Pompilii 

R.  Roman., 
cir.  annum  6. 


3  Therefore  will  he  give  them 
up,  until  the  time  that  ^  she 
which    travaileth    hath    brought 

forth  :   then  '  the  remnant  of  his      

brethren  shall  return  unto  the  children  of  Israel. 

4  And  he  shall  stand  and  ^  feed  '  in  the 
strength  of  the  Lord,  in  the  majesty  of  the 
name  of  the  Lord  his  God ;  and  they  shall 
abide  :  for  now  "  shall  he  be  great  unto  the 
ends  of  the  earth. 


s  Heb.  the  days  of  eternity.- 

'Chap,  iv 

.  10. — 

-iChap 

iv 

7. 

■"  Or,  mle. 1  Isa.  xl. 

11; 

xlix.  10; 

Ezek. 

XXXIV. 

23; 

chap. 

vii.  14. "»  Psa.  Ixxi 

.  8 

Isa.  Iii. 

13;   Z( 

ch.    ix. 

10; 

Luke 

i.  32. 

Verse  3.  Therefore  will  he  give  them  up]  Jesus 
Christ  shall  give  up  the  disobedient  and  rebellious  Jews 
into  the  hands  of  all  the  nations  of  the  earth,  till  she 
who  travaileth  hath  brought  forth ;  that  is,  till  the 
Christian  Church,  represented  Rev.  xii.  1,  under  the 
notion  of  a  ivoman  in  travail,  shall  have  had  the  fulness 
of  the  Gentiles  brought  in.  Then  the  remnant  of  his 
brethren  shall  return  ;  the  Jews  also  shall  be  con- 
verted unto  the  Lord  ;  and  thus  all  Israel  shall  be 
saved,  according  to  Rom.  xi.  26. 

Unto  the  children  of  Israel.]  Taking  in  both  fami- 
lies, that  of  Judah  and  that  of  Israel.  The  remnant 
of  the  ten  tribes,  wherever  they  are,  shall  be  brought  in 
under  Christ  ;  and  though  now  lost  among  the  nations 
of  the  earth,  they  will  then  not  only  be  brought  in 
among  the  fulness  of  the  Gentiles,  but  most  probably 
be  distinguished  as  Jews. 

On  this  verse  Abp.  Newcome  says,  "  The  sense  is, 
God  will  not  fully  vindicate  and  exalt  his  people,  till 
the  virgin  mother  shall  have  brought  forth  her  Son ; 
and  till  Judah  and  Israel,  and  all  the  true  sons  of 
Abraham  among  their  brethren  the  Gentiles,  be  con- 
verted to  Christianity. 

Verse  4.  He  shall  stand  and  feed]  The  Messiah 
shall  remain  with  his  followers,  supporting  and  govern- 
ing them  in  the  strength  and  majesty  of  the  Lord,  with 
all  the  miraculous  interferences  of  his  power,  and  all 
the  glories  of  his  grace. 

And  they  shall  abide]  After  this  the  Jews  shall  no 
more  go  astray,  but  shall  remain  one  people  with  the 
Gentiles,  under  the  one  Shepherd  and  Bishop  of  all  souls. 

Neivcome  translates,  "  They  shall  be  converted ;" 
for  instead  of  l^tyi  veyashebu,  he  reads  miy'l  veya- 
shubu,  which  gives  him  the  translation  above.  This 
is  the  reading  of  three  MSS.  of  Kennicotfs  and  De 
Rossi''s,  with  the  Syriac,  Chaldee,  and  Vulgate. 

For  now  shall  he  be  great]  The  Messiah  shall  be 
great,  as  bringing  salvation  to  the  ettds  of  the  earth. 
All  nations  shall  receive  his  religion,  and  he  shall  be 
universal  King. 

(     46*     ) 


The  enemies  of  God's  people 

B    C'  "iir  ^7?0        ^    ^^  ^^'^   ""^"    °  *^^"   ^'^   ^'^^ 

A.  U.  C.  cir.  44.   peace,  when  the    Assyrian  sliall 

Numac  Pompilii,  i        i  i       i 

R.  Roman.,      comc    into  OUT  land  :   and  when 
"'••  """"■"  "■    he   shall   tread    in    our    palaces, 
then   shall  we  raise   against   him  seven  shep- 
herds, and  eight  °  principal  men. 

6  And  they  shall  p  waste  the  land  of  Assyria 
with  the  sword,  and  the  land  of  i  Nimrod  ■■  in 

.the  entrances  thereof:  thus  shall  he  ''deliver 
us  from  the  Assyrian,  when  lie  comelh  into  our 
land,  and  when  he  treadeth  within  our  borders. 

7  And  '  the  remnant  of  Jacob  shall  be  in  the 
midst  of  many  people  "  as  the  dew  from  the 
Lord,  as  the  showers  upon  the  grass,  that 
tarrieth  not  for  man,  nor  waiteth  for  the  sons 
of  men. 


"  Psa.  Ixxii.  7 ;    Isa.  ix.  6  ;    Zech.  ix.   10;  Luke  ii.  14;  Eph. 

ii.  14. ^  Heb.  prince*  of  men. P  Heb.  eat  up. 1  Gen.  x. 

8.  10,11. 

Verse  5.  And  this  man  shall  be  the  peace]  This 
clause  should  be  joined  to  the  preceding  verse,  as  it 
finishes  the  prophecy  concerning  our  blessed  Lord,  who 
is  the  Author  and  Prince  of  Israel;  and  shall  finally 
give  peace  to  all  nations,  by  bringing  them  under  his 
yoke. 

Wheyi  the  Assyrian  shall  come]  This  is  a  new  pro- 
phecy, and  relates  to  the  subversion  of  the  Assyrian 
empire. 

Then  shall  toe  raise  against  him  seven  shepherds] 
Supposed  to  mean  the  seven  Maccabees,  Mattathias 
and  his^re  sons,  and  Hyrcamis,  the  son  of  Simon. 

Eight  principal  men.]  Eight  princes,  the  Asmonean 
race  ;  beginning  with  Aristohulus,  and  ending  with  He- 
rod, who  was  married  to  Mariamne. — Sharpe.  Per- 
haps seven  and  eight  are  a  definite  for  an  indefinite 
number,  as  Eccl.  xi.  2  ;  Job  v.  19.  The  prophet  means 
the  chiefs  of  the  Medes  and  Babylonians,  the  prefects 
of  diflerent  provinces  who  took  Nineveh,  whose  num- 
ber may  have  been  what  is  here  specified. — Newcome. 

Calmet  considers  this  as  referring  to  the  invasion  of 
Judea  by  Cambyscs,  when  the  Lord  raised  up  against 
him  the  seven  magi.  He  of  them  who  passed  for  king 
of  the  Persians  was  the  Smerdis  of  Herodotus,  the  Oro- 
pastes  of  Trogus,  and  the  Artaxcr.xes  of  Ezra.  These 
magi  were  put  to  death  by  seven  Persian  chiefs  ;  who, 
having  delivered  the  empire  from  them,  set  one  of 
themselves,  Darius,  the  son  of  Hystaspes,  upon  the 
throne. 

A'erse  6.  The  land  of  Nimrod]  Assyria,  and 
Nineveh  its  capital  ;  and  Babylon,  which  was  also 
built  by  Nimrod,  who  was  its  first  king.  Gen.  x.  II, 
12,  in  the  margin. 

In  the  entrances  thereof]  At  its  posts  or  water- 
gates  ;  for  it  was  by  rendering  themselves  masters  of 
the  Euphrates  that  the  Medes  and  Persians  took  the 
city,  according  to  the  prediction  of  Jeremiah,  chap.  Ii. 
32",  36. 

Calmet  thinks  that  this  refers  to  the  deliverance  of 
the  land  from  Cambyses  by  his  death,  and  the  insur- 
rection of   the  eight   princes   mentioned   above,  who 


CHAP.  VI.  shall  be  destroyed 

8  And  the    remnant   of  Jacob  4  ";"''  ^?i- 

B.   C.    cir.  710. 

shall  be   among  the  Gentiles  in  A.  u.  c.  ci   44. 

,  .  ,  c  1  Numae  Pompilii, 

tiie    midst  01    many  people  as  a      k.  Roman., 
lion  among  the  beasts  of  the  forest,      •="■ '"""'"  °- 
as  a  young  lion  among  the  flocks  of  "  sheep  : 
who,  if  he  go  through,  both  treadeth  down,  and 
tearcth  in  pieces,  and  none  can  deliver. 

9  Thine  hand  shall  be  lifted  up  upon  thine 
adversaries,  and  all  thine  enemies  shall  be  cut 
off. 

10  "  And  it  shall  come  to  pass  in  that  day, 
saith  the  Lord,  that  I  will  cut  off  thy  horses 
out  of  the  midst  of  thee,  and  I  will  destroy  thy 
chariots  : 

1 1  And  I  will  cut  off  the  cities  of  thy  land, 
and  throw  do\vn  all  thy  strongholds  : 

'Or,  vrith  tier  own  naked  swords. *Luke  i.  71. *  Ver.  3. 

"Deut.  xxxii.  2  ;  Psa.  btxii.  C;  ex. 3. 'Or,  goals. "  Zech. 

ix.  10. 

made  themselves  masters  of  the  whole  Babylonian 
empire,  &c.  Perhaps  it  is  best  to  refer  it  to  the  in- 
vasion of  Judea  by  Nebuchadnezzar  ;  and  the  final 
destruction  of  the  Babylonish  empire  by  Cyrus,  who 
took  Babylon,  slew  Belshazzar,  and  possessed  himself 
of  the  kingdom. 

Verse  7.  The  remnant  of  Jacob]  From  the  reign 
of  Darius  Hystaspes  {Ahasucrxis,  husband  of  Esther) 
the  Jews  were  greatly  favoured.  Those  who  continued 
in  Persia  and  Chaldea  were  greatly  honoured  under  the 
protection  of  Mordecai  and  Esther. — Calmet.  But 
others  consider  this  as  applying  to  the  Maccabees. 

As  a  dew  from  the  Lord]  Even  during  their  cap- 
tivity many  of  the  Jews  were  the  means  of  spreading 
the  knowledge  of  the  one  true  God ;  see  Dan.  ii.  47  ; 
iii.  29  ;  iv.  34;  vi.  26.  This  may  be  the  dew  from  the 
Lord  mentioned  here.  When  the  Messiah  appeared, 
the  Gospel  was  preached  by  them;  and  it  shall  again 
be  propagated  by  their  future  glorious  restoration, 
Rom.  xi.  12,  25. 

The  grass,  that  tarrieth  not  for  man]  Which  grass 
springs  up  without  the  attention  and  culture  of  man  ; 
CnS  leish,  even  the  best  and  most  skilful  of  men. 

Nor  waiteth  for  the  sons  of  men.]  DIN  ^iyi  I  ibney 
adam,  for  the  sons  of  Adam,  the  first  transgressor. 
The  dew  and  the  shoioers  descend  on  the  earth  and 
water  it,  in  order  to  render  it  fruitful  ;  and  the  grass 
springs  up  independently  either  of  the  icorth  or  tvick 
edness  of  man.  All  comes  through  God's  bounty,  who 
causes  his  sun  to  shine  on  the  just  and  the  unjust,  and 
his  rain  to  descend  on  the  evil  and  the  good. 

Verse  8.  As  a  lion]  In  this  and  the  following 
verse  the  victories  of  the  Maccabees  are  supposed  to 
be  foretold. 

Verse  9.  All  thine  enemies  shall  be  cut  off]  The 
Assyrians,  who  had  destroyed  Israel ;  and  the  Baby- 
lonians, who  had  ruined  Judah. 

Verse  10.  /  will  cut  off  thy  horses]  Thou  shall 
have  no  need  of  cavalry  in  thine  armies ;  God  will 
fight  for  you. 

Verse  11.  /  will — throw  down  all  thy  strongholdt 
723 


God's  controversy 


MICAH. 


with  his  people 


12  And  I  will  cut  off  witchcrafts 
out  of  thine  hand  ;  and  thou  shalt 
have  no  more  ^  soothsayers. 

13   5'  Thy  graven  images   also 

will  I  cut  off,  and  thy  ^  standing  images  out 
of  the  midst  of  thee  ;  and  thou  shalt  ^  no  more 
worship  the  work  of  thine  hands. 


A.  M.  cir.  3294. 

B.  C.  cir.  710. 
A.  U.  C.  cir.  44. 
Numae  Pompilii, 

R.  Roman., 
cir.  annum  6. 


*  Isa.  ii.  6.- 


-y  Zech.  xiii.  2.- 


-^  Or,  statues. - 


-'  Isa.  ii.  8. 


Thou  shalt  have  no  need  oi fortified  cities ;  I  will  be 
thy  defence. 

Verse  12.  I  will  cut  off  witckcrafts]  Thou  shalt 
seek  help  only  in  Jehovah  thy  God.  They  have  had 
neither  soothsayers,  images,  groves,  nor  high  places, 
from  the  captivity  to  the  present  day. 


14  And  I  will  pluck  up  thy  g  c'dr^Tio 
groves     out    of    the     midst    of  a.  u.  c.  cir.44. 

,  .,,-_,  ,         Numae  Pompilii 

thee  :     so    will    1     destroy    thy      r.  Roman. 

1 5  And  I  will  ■=  execute  vengeance  in  anger 
and  fury  upon  the  heathen,  such  as  they  have 
not  heard. 

!>  Or,  enemies. =  Psa.  cxiix.  7  ;  ver.  8  ;  2  Thess.  i.  8. 

Verse  13.  Thy  graven  images  also  will  I  cut  off^ 
Thou  shalt  be  no  more  an  idolatrous  people. 

Verse  15.  J  will  execute  vengeance — upon  the  hea- 
then] And  he  did  so ;  for  the  empires  of  the  Assy- 
rians,  Chaldeans,  and  others,  the  sworn  enemies  of  the 
Jews,  have  long  since  been  utterly  destroyed. 


CHAPTER  VI. 

This  chapter  reproves  and  threatens.  The  manner  of  raising  the  attention  by  calling  on  man  to  urge  hn  ptea 
in  the  face  of  all  nature,  and  on  the  inanimate  creation  to  hear  the  expostulation  of  Jehovah  with  his  people, 
is  awakening  and  sublime.  The  words  of  Jehovah  follow,  3—5.  And  God''s  mercies  having  been  set  forth 
to  his  people,  one  of  them  is  introduced,  in  a  beautiful  dramatic  form,  asking  lohat  his  duty  is  towards  a 
God  so  gracious,  6,  7.  The  ansioer  follows  in  the  words  of  the  prophet,  8  ;  who  goes  on  to  upbraid  the 
people  of  his  charge  loith  their  injustice  and  idolatry,  to  ivhich  he  ascribes  want  of  success  in  their  lawful 
undertakings,  and  those  heavy  calamities  which  are  note  impending,  9—15. 


A.  M.  cir.  3294. 

B.C.  cir.  710. 

A.U.  C.  cir.  44. 

NumEe  Pompilii, 

R.  Roman., 

cir.    annum  6. 


XTEAR    ye    now     what     the 
Lord  saith  ;  Arise,  contend 
thou  "  before  the  mountains,  and 
let  the  hills  hear  thy  voice. 
2   ''  Hear  ye,  O  mountains,  "  the  Lord's  con- 
troversy,  and  ye  strong    foundations    of   the 
earth :    for    "^  the    Lord    hath    a    controversy 
with  his  people,  and'he  will  plead  with  Israel. 


xii.  2." 


-i=Deut.  xxxii.  1  ;  Psa.  1.  1,4;  Isa.  i.  2. — '  Hos. 
— ii  Isa.  i.  18  ;  v.  3,  4  ;  xliii.  26  ;  Hos.  iv.  1. 


NOTES  ON  CHAP.  VI. 

Verse  1.  Arise,  contend  thou]  This  chapter  is  a 
sort  of  dialogue  between  God  and  the  people.  Cod 
speaks  t\ie  five  first  verses,  and  convicts  the  people  of 
sin,  righteousness,  and  judgment.  The  people,  con- 
vinced of  their  iniquity,  deprecate  God's  judgments,  in 
the  sixth  and  seventh  verses.  In  the  eighth  verse  God 
prescribes  the  way  in  which  they  are  to  be  saved ;  and 
then  the  prophet,  by  the  command  of  God,  goes  on  to 
remonstrate  from  the  ninth  verse  to  the  end  of  the 
chapter. 

Verse  3.  Hear  ye,  O  mountains]  Micah,  as  God's 
advocate,  summons  this  people  into  judgment,  and 
makes  an  appeal  to  inanimate  creation  against  them. 
He  had  spoken  to  the  priests,  to  the  princes,  to  the 
people.  He  had  done  every  thing  that  was  necessary 
to  make  them  wise,  and  holy,  and  happy ;  they  had 
uniformly  disobeyed,  and  were  ever  ungrateful.  It 
was  not  consistent  with  either  the  justice  or  mercy  of 
God  to  permit  them  to  go  on  without  reprehension  and 
punishment.  He  now  calls  them  into  judgment ;  and 
such  was  the  nature  of  their  crimes  that,  to  heighten 
724 


A.  M.  cir.  3294. 

B.  C.  cir.  710. 
A.  U.  C.  cir.  44. 
Nuraae  Pompilii, 

R.  Roman., 
cir.  annum  6. 


3  0  my  people,  °  what  have 
I  done  unto  thee  ?  and  wherein 
have  I  wearied  thee  ?  testify 
against  me. 

4  ^  For  I  brought  thee  up  out  of  the  land  of 
Egypt,  and  redeemed  thee  out  of  the  house 
of  servants  ;  and  I  sent  before  thee  Moses, 
Aaron,  and  Miriam. 


«  Jer.  ii.  5,  31. 


-'  Exod.  xii.  51  ;  xiv.  30  ;    xx.  2  ; 
20;  Amos  ii.  10. 


Deut.  iv. 


the  effect,  and  show  what  reason  he  had  to  punish  such 
a  people,  he  appeals  to  inanimate  creation.  Their 
ingratitude  and  rebellion  are  sufficient  to  make  the 
mountains,  ihe  hills,  and  the  strong  foundations  of  the 
earth  to  hear,  tremble,  and  give  judgment  against  them. 
This,  then,  is  the  Lord's  controversy  with  his  people, 
and  thus  he  will  plead  with  Israel. 

Verse  3.  O  7ny  people,  ivhat  have  I  done  unto  thee?] 
They  are  called  to  show  why  God  should  not  pronounce 
sentence  upon  them.  This  condescension  is  truly 
astonishing !  God  appears  to  humble  himself  to  his 
creatures.  You  have  acted  basely,  treacherously,  and 
ungratefully  to  me ;  this  had  already  been  proved  by 
the  prophets.  What  cause  have  I  given  you  for  such 
conduct  ?  I  have  required  a  religious  service  from 
you  ;  but  have  I  wearied  you  by  a  fatiguing  round  of 
difficult  duties  ?  If  I  have,  now  testify  against  me  ; 
and  you  shall  be  first  heard,  and  your  plea  received,  if 
it  be  reasonable  and  good.  They  are  silent ;  and  God 
proceeds,  and  states  what  he  has  done  for  them. 

Verse  4.  /  brought  thee  up  out  of  the  land  of 
Egypt]     Where  you  were  slaves,  and  grievously  op- 


God's  controversy 


A.  M.  cir.  3294.  5   0  my  pcoplc,  remember  now 

A  U.  C.  cir  44.  what  «  Balak  king  of  Moab  con- 

V.°Roman.',"'  sultccl,  and  whal  Balaam  ihc  son 

cir  annum  6.  ^^    g^^j     answered    liim    from 

*"  Shittim  unto    Gilgal  ;     that  ye  may   know 
'  the  righteousness  of  tlic  Lord. 

6  Wherewith  shall  I  come  before  the  Lord, 
and  bow  myself  before  the  iiigh  God  ?  sliall 
I  come  before  him  with  burnt-oflcrings,  with 
calves  ''  of  a  year  old  ? 


K  Num.  xxii.5; 

xiiii.  7  ; 

xxiv.  10, 

ll  ;  Deut 

xxiii.  4,  5 

Josh. 

xxiv.  9, 

10 

,  Rev. 

ii.   14.— 

—^  Num 

XXV.   1  ; 

xxxiii.49  ; 

Josh. 

iv.   19; 

V. 

10.— 

— '  Judg. 

V.    ti- 

—f Heb. 

sons  of  a 

year  ? 

I  Psa.  1 

9; 

Ii.l6 

Isa.  i.  11 

pressed  ;  from  all  this  I  redeemed  you.      Was  this  a 
small  benefit  ?      /  sent  before  thee  Moses,  my  chosen  j 
servant,  and  instructed  him  that  he    might   be   your  i 
leader  and  lawgiver.      I  sent  icilh  him  Aaron,  that  he  | 
might  be  your  priest,  and  transact  all  spiritual  matters  I 
between  myself  and  you,  in  offerings,  sacrifices,  and 
atonements.      I  sent  Miria.m,  to  whom  I  gave  the  spirit 
of  prophecy,  that  she  might  tell  you  things  to  come,  and 
be  the  director  of  y  out  females.      To  this  sense  the 
Chaldee,  "  I   have   sent  three   prophets   before    you ; 
Moses,  that  he  might  teach  you  the  tradition  of  judg- 
ments ;  Aaron,   that   he   might   make    atonement    for 
the  people;  and   Miriam,  that  she  might  instruct  the 
females." 

Verse  5.  Remember  now  lohat  Balah  king  of  Moab 
consulted]  He  sent  for  Balaam  to  curse  your  fathers ; 
but  by  my  influence  he  was  obliged  to  bless  them.  See 
Num.  xxii.  and  xxiii.,  and  the  notes  there,  where  this 
subject  is  largely  considered. 

From  Shiltim  unto  Gilgal]  From  the  encampment 
at  Shittim,  Num.  xxv.  1,  on  the  way  to  that  of  Gilgal, 
Josh.  iv.  19.  Balaam  gave  different  answers  in  the 
interval  between  these  places.  We  may  suppose  that 
the  encampments  of  Israel  advanced  slowly  to  that  part 
of  Jordan  which  was  opposite  to  Gilgal.  The  Chaldee 
has,  "  Were  there  not  wonderful  things  done  in  your 
behalf  from  the  valley  of  Shittim  to  the  house  of  Gil- 
gal !"  See  Josh.  iii.  1  ;  iv.  20.  Thus  there  will  be  a 
reference  to  the  miraculous  passage  over  Jordan.  See 
Newcome. 

That  ye  may  know  the  righteousness]  The  just, 
equitable,  and  merciful  dealing  of  the  Most  High. 
Recollect  those  things,  that  ye  may  have  a  proper  im- 
pression of  this.  There  are  many  interpretations  given 
of  this  rather  obscure  clause ;  what  I  have  proposed 
seems  to  me  the  most  simple. 

This  is  the  sum  of  the  address ;  and  here  the  case 
of  the  plaintiff  terminates,  the  prisoners  being  called  to 
show  why  the  sentence  of  the  law  should  not  be  pro- 
nounced. I  make  no  apology  for  using  any  forensic 
terms,  as  the  passages  before  us  refer  to  a  case  brought 
into  a  court  to  be  judged,  and  the  terras  in  the  original 
are  all  such  as  are  proper  for  a  court  of  justice ;  and 
the  thing  itself  is  called  the  Lord's  controversy,  y\ 
nin"  rib  Yehovah,  Jehovah's  suit  at  law.  And  hence 
it  is  said,  He  will  plead,  litigate,  with  Israel. 

Verse  6.    Wherewith  shall  1  come  before  the  Lord] 


CHAP.  VL  with  his  people. 

7  'Will  the  Lord  be  pleased  b  "  "^j;^^ 
witli  thousands  of  rams,  or  with   *•  t'.  c.  cir  44. 

I  1        r  ™     ■  r        1  ■)    Numx  PompUii, 

ten  thoiLsaiuls  ot  ■"  rivers  01   oil  f       r.  Roman., 
"  shall   I  give  my  first-bom  for    ''"'"°"'°^- 
my  transgression,  the  fruit  of  my  °  body  for 
the  sill  of  my  soul  ? 

8  He  hath  p  showed  thee,  0  man,  what 
is  good ;  and  what  doth  the  Lord  require  of 
thee,  but  1  to  do  justly,  and  to  love  mercy,  and 
to  '  walk  humbly  with  thy  God  ? 

°2  Kingsxvi.  3  ;  xxi.6;  xxiii.  10  ;  Jcr.  vii.  31;  xix.5;  Ezek. 

xxiii.  37. "  Hcl).  belli/. P  Dcut.  x.  12 ;  1  Sam.  xv.  22 ;  Hos. 

vi.  G;  xii.  6. iGen.  xviii.  19;    Is.-u  i.  17. ^Heb.  humble 

thyself  10  uaik. 

Now  the  people,  as  defendants,  appear  ;  but  instead 
of  vindicating  themselves,  or  attempting  to  dispute 
what  has  been  alleged  against  them,  they  seem  at  once 
to  plead  guilty ;  and  now  anxiously  inquire  how  they 
shall  appease  the  wrath  of  the  Judge,  how  they  shall 
make  atonement  for  the  sins  already  committed. 

Bow  myself  before  the  high  God]  They  wish  to 
pray,  and  to  make  supplication  to  their  Judge  ;  but 
how  shall  they  come  before  him  !  They  have  no  right 
to  come  into  his  presence.  Some  offering  must  be 
brought ;  but  of  what  kind,  or  of  what  value  ?  Their 
sin  is  unprecedented,  and  usual  methods  of  access  will 
not  avail.  They  are  distracted  in  their  minds,  and  make 
a  variety  of  proposals  to  themselves,  some  rational, 
some  absurd  and  impossible,  and  some  even  sinful. 

Shall  I  come  before  him  with  burnt-offenng.s]  This 
is  reasonable,  and  according  to  the  law  ;  but  this  will 
be  insufficient. 

Verse  7.  Will  the  Lord  be  pleased  with  thousands 
of  rams]  These  might  be  procured,  though  with  diffi- 
culty ;  but  conscience  says,  neither  will  these  do. 

With  ten  thousands  of  rivers  of  oil]  This  is  absurd 
and  impossible ;  but  could  even  these  be  procured, 
could  they  all  make  atonement  for  such  guilt,  and 
ingratitude,  and  rebellion  ? 

Shall  I  give  my  first-born  for  my  transgression] 
This  was  sinful  and  wicked :  but  such  offerings  had 
been  made  by  the  Phoenicians,  and  their  successors  the 
Carthaginians ;  and  this  very  custom  was  copied  by 
the  corrupt  Israelites.  See  some  cases  of  such  offer- 
ings, 2  Kings  iii.  27  ;   Lev.  xx.  27. 

The  fruit  of  my  body  for  the  sin  of  my  soull]  This 
clause  is  an  explanation  of  the  former.  Shall  I  make 
the  first-born,  the  best  and  goodliest  of  my  children, 
nxan  ckattath,  a  sin-offebinr  for  my  soul  ?  And 
thus  the  original  is  used  in  a  multitude  of  places. 

When  they  had  put  all  these  questions  to  their  rea- 
son and  conscience,  they  found  no  satisfaction  ;  their 
distraction  is  increased,  and  despairis  about  to  take  place, 
when  Jehovah,  the  plaintiff,  in  his  mercy  interposes  : 

Verse  8.  He  hath  showed  thee,  O  man,  what  is 
good]  Xl\  the  modes  of  expiation  which  ye  have 
proposed  are,  in  the  sight  of  God,  unavailable  ;  they 
cannot  do  away  the  evil,  nor  purify  from  the  guilt  of 
sin.  He  himself  has  shown  thee  what  is  good;  that 
which  is  profitable  to  thee,  and  pleasing  to  himself. 
And  what  is  that  7  Answer.  Thou  art — 
725 


The  prophet  reprehends 


MICAH. 


this  disobedient  people. 


B  c'  ''dj  ^710     ^  '^^®  °  Lord's  voice  crieth  unto 
A.  u.  C.  cir.  44.  the  citv,  and  '  the  man  of  wisdom 

Numae  Pompilii,      in  i  i  i 

R.  Roman.,      sliali  see  thy  name  :   hear  ye  the 
cir.  aimum  6.     ^.^j^  ^^^^  ^^^  j^^^j^  appointed  it. 

10  "Are  there  yet  the  treasures  of  wicked- 
ness in  the  house    of    the  wicked,   and  the 

'Deut.  XV.  5;  xxri.  17;    xxviii.   1,  2;    xxx.  10. 'Or,  thy 

name  shall  see  that  which  is. ^  Or,  Is  there  yet  unto  every  man 

a  house  of  the   wicked^  &c. '^  Hebrew,  measure  of  leanness  , 

I.    To  do  justly  ;  to  give  to  all  their  due. 

1.  To  God  his  due  ;  thy  heart,  thy  body,  soul,  and 
spirit;  thy  ivisdom,  understanding,  judgmenl.  "  To 
love  him  with  all  thy  heart,  soul,  mind,  and  strength, 
and  thy  neighbour  as  thyself."  This  is  God's  due  and 
right  from  every  man. 

2.  Thou  art  to  give  thy  iieighbour  his  due  ;  to  do  to 
him  as  thou  wouldst  that  he  should  do  to  thee,  never 
working  ill  to  him. 

3.  Thou  art  to  give  to  thyself  thy  due  ;  not  to  de- 
prive thy  soul  of  what  God  has  provided  for  it ;  to 
keep  thy  body  in  temperance,  sobriety,  and  chastity  ; 
avoiding  all  excesses,  both  in  action  and  passion. 

II.  Thou  art  to  love  mercy ;  not  only  to  do  what 
justice  requires,  but  also  what  mercy,  kindness,  bene- 
volence, and  charity  require. 

III.  But  how  art  thou  to  do  this  1  Thou  art  to  ival/c 
humbly  with  thy  God;  >'JSn  hatsnea,  to  humble  thy- 
self io  walk.  This  implies  to  acknowledge  thy  iniquity, 
and  submit  to  be  saved  by  his  free  mercy,  as  thou  hast 
already  found  that  no  kind  of  offering  or  sacrifice  can 
avail.  Without  this  humiliation  of  soul  there  never 
Was,  there  never  can  be,  any  umlking  loith  God ;  for 
without  his  mercy  no  soul  can  be  saved;  and  he  must 
be  THY  God  before  thou  canst  loalk  with  him.  Many, 
when  they  hear  the  nature  of  sin  pointed  out,  and  the 
way  of  salvation  made  plain  through  the  blood  of  the 
Lamb,  have  shut  their  eyes  both  against  sin  and  the 
proper  sacrifice  for  it,  and  parried  all  exhortation, 
threatening,  &c.,  with  this  test:  "God  requires  no- 
thing of  us  but  to  do  justly,  love  mercy,  and  walk 
humbly  with  him."  Now  I  ask  any  man.  Art  thou 
willing  to  stand  or  fall  by  this  text  ?  And  it  would 
cost  me  neither  much  time  nor  much  pains  to  show 
that  on  this  ground  no  soul  of  man  can  be  saved.  Nor 
does  God  say  that  this  doing  justly,  &c.,  shall  merit 
eternal  glory.  No.  He  shows  that  in  this  way  all 
men  should  walk ;  that  this  is  the  duty  of  everv  ra- 
tional being:  but  he  well  knows  that  no  fallen  soul 
can  act  thus  without  especial  assistance  from  him,  and 
that  it  is  only  the  regenerate  man,  the  man  who  has 
found  redemption  through  the  blond  of  the  cross,  and 
has  God  for  his  God,  that  can  thus  act  and  loaU. 
Saivation  is  of  the  mere  mercy  of  God  alone ;  for  by 
the  works  of  the  law  shall  no  flesh  be  justified. 

The  manner  of  raising  attention,  says  Bp.  Newcome, 
on  ver.  1,2,  by  calling  on  man  to  urge  his  plea  in  the 
face  of  all  nature,  and  on  the  inanimate  creation  to  hear 
the  expostulation  of  Jehovah  with  his  people,  is  truly 
awakening  and  magnificent.  The  words  of  Jehovah 
follow  in  ver.  3,  4,  5.  And  God's  mercies  having 
been  set  before  the  people,  one  of  them  is  introduced 
in  a  beautiful  dramatic  form  ;  asking  what  his  duty  is 
796 


"  scant   measure   ""  that   is  abo-  *•  M-  ^ir.  3294 

.      ,  ,     .  B.  C.    cir.  710 

minable  J  a.  u,  c.  cir.  44. 

11^  Shall  I  count  them  pure  r.  RomSi!! " 
with  the  y  wicked  balances,  and  "■•■ '"'°"'° ^- 
with  the  bag  of  deceitful  weights  ? 

12  For  the  rich  men  thereof  are  full  of  vio- 


Amos  viii.  5.- 
XX.  10,  23.— 
xii.  7. 


— w  Deuteronomy  xxv.  13-16  ;   Proverbs  xi.  1  ; 
-*  Or,    Shall  I  be    pure    with,     &c. 7  Hos. 


towards  so  gracious  a  God,  ver.  6,  7.  The  answer 
follows  in  the  words  of  the  prophet,  ver.  8.  Some 
think  we  have  a  sort  of  dialogue  between  Balak  and 
Balaam,  represented  to  us  in  the  prophetical  way. 
The  king  of  Moab  speaks,  ver.  6.  Balaam  replies  by 
another  question  in  the  two  first  hemistichs  of  ver.  7. 
The  king  of  Moab  rejoins  in  the  remaining  part  of  the 
verse  ;  and  Balaam  replies,  ver.  8.  Bps.  Butler  and 
Lowth  favour  this.      I  cannot  agree. 

"Verse  9.  The  Lord'' s  voice  crieth  unto  the  city]  No 
man  is  found  to  hear  ;  but  the  ?naH  of  wisdom  will  hear, 
n'B'in  tushiyah  ;  a  word  frequent  in  the  vnritings  of 
Solomon  and  Job,  signifying  wisdom,  wealth,  substance, 
reason,  essence,  happiness  ;  any  thing  that  is  complete  ; 
or  that  which  is  substantial,  in  opposition  to  vanity, 
emptiness,  mere  show,  unsubstantiality.  When  God 
speaks,  the  man  of  common  sense,  who  has  any  know- 
ledge of  God  or  his  own  soul,  will  see  thy  name ;  but 
instead  of  riNT  yireh,  will  see,  the  Septuagint,  Syriac, 
Vulgate,  and  Arabic,  with  twelve  of  Kennicotfs  and 
De  Rosses  JNISS.,  have  read  'XT  yirey,  they  that  feab. 
The  Vulgate  reads  : — 

Et  salus  erit  timentibus  nomen  tuum. 
"  And  thou  shall  be  salvation  to  them  that  fear  thy 
name." 

The    Septuagint — Kai    aoasi    ifiolSovftevovc:  to  ovojia 

aVTOlK 

And  he  shall  save  those  who  fear  his  name. — This 
the  Arabic  copies. 

The  Targum  has,  "  And  the  teachers  shall  fear  the 
name."     That  is,  niiT'  Yehovah. 

The  French  Bible  is  very  strange  : — 
Car  ton  nom  voit  comme  il  va  de  tout. 
"  For  thy  name  sees  how  every  thing  goes." 

The  word  rT'ii'in  tushiyah,  mentioned  above,  which 
occasions  all  the  difficulty,  has  been  read  with  an  J?  aim 
by  the  Vulgate  and  Septuagint,  as  coming  from  the 
root  V'l!/'  yasha,  to  be  saved  ;  and  it  is  very  likely 
that  this  was  the  original  reading.  The  two  last  let- 
ters in  the  word,  D',  might  have  been  easily  mistaken 
in  the  MS.  for  the  letter  I',  where  I  may  suppose  the 
word  stood  thus,  ]!W\T\,  shall  be  saved  ;  and  as  several 
MSS.  read  'XT  yirey,  they  who /ear,  instead  of  nXT 
yireh,  he  shall  see,  the  whole  clause  might  have  been 
just  what  it  appears  in  the  Vulgate  and  Septuagint. 
It  is  also  necessary  to  remark  that  the  word  in  dispute 
has  various  forms  in  some  MSS.,  which  is  a  strong 
presumption  against  its  authenticity.  See  Kennicott 
and  De  Rossi. 

Verse  10.  Are  there  yet  the  treasures  of  wickedness] 
Such  as  false  balances  and  deceitful  weights.     See  on 


The  prophet  reprehends 


CHAP.  VII. 


this  disobedient  people. 


A.M.  cir.  3294 

B.  C.  cir.  710. 

A.  U.  C.  cir.  44, 

NumBB  Pompilii; 

K.  Roman., 

cir.  annum  ti. 


lence,  and  the  inhabitants  thereof 
liavc  spoken  lies,  and  ^  their 
tongue  is  deceitful  in  their  mouth. 
1 3  Therefore  also  will  I  "  make 
thee  sick  in  smiling  thee,  in  making  thee 
desolate  because  of  thy  sins. 

14  *>  Thou  shalt  eat,  but  not  be  satisfied; 
and  thy  casting  down  shall  be  in  the  midst  of 
thee  ;  and  thou  shall  take  hold,  but  shall  not 
deliver  ;  and  that  which  thou  deliverest  will  I 
give  up  to  the  sword. 


'  Jer.  ix.  3,  5,  6,  8. «  Lev.  xxvi.   16  ;    Vsn.  cvii.   17,   18. 

>■  Lev.  xxvi.  26 ;  Hos.  iv.  10. ■■  Deut.  xxviii.  38,  39,  40  ;  Amos 

V.  11  ;  Zeph.  i.  13;  Hag.  i.  6. '^  Or,  he  doth  much  keep  the,  6cc. 


Hos.  xii.  7.  This  shows  that  they  were  not  doing 
JUSTLY.     They  did  not  give  to  each  his  due. 

Verse  12.  For  the  rich  men  thereof  are  full 
of  violence]  This  shows  that  they  did  not  love 
mercy. 

The  inhabitants  thereof  have  spoken  lies]  This 
shows  that  they  did  not  humble  themselves  to  walk 
with  God. 

Verse  13.  Will  I  make  thee  sick  in  smiting  thee] 
Perhaps  better,  "  I  also  am  weary  with  smiting  thee,  in 
making  thee  desolate  for  thy  sins."  They  were  cor- 
rected, but  to  no  purpose  ;  they  had  stroke  upon  stroke, 
but  were  not  amended. 

A'erse  14.  Thou  shalt  eat,  but  not  be  satisfied]  All 
thy  possessions  are  cursed,  because  of  thy  sins  ;  and 
thou  hast  no  real  good  in  all  thy  enjoyments. 

And  thy  casting  down]  For  intyi  veyeshchacha, 
"  thy  casting  down,"  Newcome,  by  transposing  the  n 
and  VI,  reads  IBTTl  veyechshach,  "  and  it  shall  be 
dark ;"  and  this  is  probably  the  true  reading.  The 
Arabic  and  Septuagmt  have  read  the  same.  "  There 
shall  be  calamity  in  the  midst  of  thee."  It  shall  have 
its  seat  and  throne  among  you. 


A.  M.  cir.  3294. 

B.  C.  cir.  710. 
A.  V.  C.  cir.  44. 
Numae  Pompilii, 

H.  Roman., 
cir.  annum  6. 


1 5  Thou  shalt  "  sow,  but  thou 
shalt  not  reap;  thou  shalt  tread 
the  olives,  but  thou  shalt  not 
anoint  thee  with  oil ;  and  sweet 
wine,  but  shalt  not  drink  wine. 

1 6  For  ''  the  slaluics  of  "  Omri  are  '  kept, 
and  all  the  works  of  the  house  of  i  Ahab,  and 
ye  walk  in  their  counsels  ;  that  I  should  make 
ihee  ''  a  '  desolation,  and  the  inhabitants  thereof 
a  hissing :  therefore  ye  shall  bear  the  ''  re 
proach  of  my  people. 

"  1  Kings  xvi.  25,  26. '  Hos.   v.  11. r  1  Kings  ivi.  30, 

&c. ;  xxi.  25,  26 ;  2  Kmgs  iii.  3. 1"  1  Kings  ix.  8  ;  Jer.  xlx.  8. 

'  Or,  astonishment. ^  Isa.  xxv.  8  ;  Jer.  li.  51  ;  Lam.  v.  1. 

Verse  15.  Thou  shall  sow,  but  thou  shalt  not  reap] 
Thou  shalt  labour  to  amass  property,  but  thou  shalt 
not  have  God's  blessing  ;  and  whatever  thou  collectest, 
thy  enemies  shall  carry  away.  And  at  last  cany 
thyself  into  captivity. 

Verse  16.  The  statutes  of  Omri  are  kept]  Omri, 
king  of  Israel,  the  father  of  Ahab,  was  one  of  the  worst 
kings  the  Israelites  ever  had ;  and  Ahab  followed  in 
his  wicked  father's  steps.  The  statutes  of  those  kings 
were  the  very  grossest  idolatry.  Jezebel,  wife  of  the 
latter,  and  daughter  of  Ithobaal,  king  of  Tyre,  had  no 
fellow  oil  earth.  From  her  .Shakspeare  seems  to  have 
drawn  the  character  of  Lady  Macbeth  ;  a  woman,  like 
her  prototype,  mixed  up  of  tigress  and  fiend,  without 
addition.  Omri,  Ahab,  and  Jezebel,  were  the  models 
followed  by  the  Israelites  in  the  days  of  this  prophet. 

The  inhabitants  thereof  a  hissing]  np'^B'S  lishrekah, 
"  for  a  shriek  ;"  because  those  who  should  see  them 
should  be  both  astonished  and  affrighted  at  them. 

There  are  few  chapters  in  the  prophets,  or  in  the 
Bible,  superior  to  this  for  genuine  worth  and  impor- 
tance. The  structure  is  as  elegant  as  it  is  impressive; 
and  it  is  every  way  worthy  of  the  Spirit  of  God. 


CHAPTER  VII. 

The  prophet  begins  this  chapter  with  lamenting  the  decay  of  piety  and  the  growth  oj  ungodliness,  using  a 
beautiful  allegory  to  imply  {as  explained  in  verse  2)  that  the  good  man  is  as  seldom  to  be  met  with  as  the 
early  fig  of  best  quality  in  the  advanced  season,  or  the  cluster  after  the  vintage,  1,  2,  He  then  reproves 
and  threatens  in  terms  so  expressive  of  great  calamities  as  to  be  applied  in  the  New  Testament  to  times  of 
the  hottest  persecution,  3—6.  See  Matt.  x.  35,  36.  Notwithstanding  which  a  Jew  is  immediately  intro- 
duced declaring,  in  the  name  of  his  captive  people,  the  strongest  faith  in  the  mercy  of  God,  the  most  sub- 
missive resignation  to  his  will,  and  the  firmest  hope  in  his  favour  in  future  times,  when  they  should  triumph 
over  their  enemies,  7—10.  The  prophet  upon  this  resumes  the  discourse,  and  predicts  their  great  prosperity 
and  increase,  11,  12  ;  although  the  whole  land  of  Israel  must  first  be  desolated  on  account  of  the  great 
wickedness  of  its  inhabitants,  13.  The  prophet  intercedes  in  behalf  of  his  people,  14.  After  xohich  God 
is  introduced  promising,  in  very  ample  terms,  their  future  restoration  and  prosperity,  15—17.  And  then, 
to  conclude,  a  chorus  of  Jews  is  introduced,  singing  a  beautiful  hymn  of  thanksgiving,  suggested  by  the 
gracious  promises  tohich  precede,  18—20. 

787 


The  prophet  laments  the  growth  MICAH. 

A.  M.  cir.  3294.  TTrQ    is   me  !     for    I    am  as 

B.  C.  cir.    710.      VV  ,  ,  ,  .1         J 

A.  U.  C.  cir.  44.  =  when  they  have  gathered 

Numas  Pompilii,      ,  r     ■  i_i 

R.  Roman.,      the  summer  iruits.  as  "  the  grape- 
cir.  annum  6.     gjeanings    of  the  vintage:   there 

is  no  cluster  to  eat :    "  my  soul  desireth  tlie 

first-ripe  fruit. 

2  The  ^  good  =  man  is  perished  out 
of  the  earth :  and  there  is  none  upright 
among  men  :  they  all  lie  in  wait  for  blood ; 
''they  hunt  every  man  his  brother  with  a 
net. 

3  That  they  may  do  evil  with  both  hands 


and  prevalence  oj  impiety. 


» Heb.  the    gatherings    of    shimmer.—— ;^  Isa.    xvii.  6  ;  xxiv. 

13.' <^  Isa.  xxviii.  4  ;  Hos.  ix.  10. -^  Psa.  xii.  1  ;  xiv.  1,  3  ; 

Isa.  Ivii.  1. ^  Or,  godly,  or  merciful. 


NOTES  ON  CHAP.  VII. 

Verse  1.  Wo  is  me  .']  This  is_a  continuation  of  the 
preceding  discourse.  And  here  the  prophet  points  out 
the  small  number  of  the  upright  to  be  found  in  the  land. 
He  himself  seemed  to  be  the  only  person  who  was  on 
God's  side ;  and  he  considers  himself  as  a  solitary 
grape,  which  had  escaped  the  general  gathering.  The 
word  ]'p  kayits,  which  is  sometimes  used  for  summer, 
and  summer  fruits  in  general,  is  here  translated  late 
figs ;  and  may  here,  says  Bishop  Newcome,  be  opposed 
to  the  early  ripe  Jig  of  superior  quality.  See  on  Hos. 
ix.  10,  and  Amos  viii.  1,  2.  He  desired  to  see  the 
first-ripe  fruit — distinguished  and  eminent  piety;  but 
he  found  nothing  but  a  very  imperfect  or  spurious 
kind  of  godliness. 

Verse  2.  The  good  man  is  perished  out  of  the  earthy 
A  similar  sentiment  may  be  found,  Psa.  xii.  1  ;  Isa. 
Ivii.  1.  As  the  early  Jig  of  excellent  flavour  cannot 
be  found  in  the  advanced  season  of  summer,  or  a  choice 
cluster  of  grapes  after  vinlage,  so  neither  can  the  good 
and  upright  man  be  discovered  by  searching  in  Israel. 
This  comparison,  says  Bp.  Newcome,  is  beautifully 
implied. 

They  hunt  every  ynan  his  brother  with  a  tiet.]  This 
appears  to  be  an  allusion  to  the  ancient  mode  of  duel 
between  the  retiarius  and  seculor.  The  former  had 
Si  casting  net,  which  he  endeavoured  to  throw  over  the 
head  of  his  antagonist,  that  he  might  then  despatch  him 
■with  his  short  sword.  The  other  parried  the  cast ; 
and  when  the  retiarius  missed,  he  was  obliged  to  run 
about  the  field  to  get  time  to  set  his  net  in  right  order 
for  another  throw.  While  he  ran,  the  other  fol- 
lowed, that  he  might  despatch  him  before  he  should 
be  able  to  recover  the  proper  position  of  his  net ;  and 
hence  the  latter  was  called  secutor,  ihe  pursuer,  as  the 
other  was  called  retiarius,  or  the  net  man.  I  have 
explained  this  before  on  Job,  and  otlier  places  ;  but  be- 
cause it  is  rarely  noticed  by  commentators,  I  explain  the 
allusion  here  once  more.  Abp.  Newcome,  by  not  at- 
tending to  this,  has  translated  mn  niS"  iH'nN  nx  tl"S 
ish  eth  achihu  yatsudu  cherem,  "  They  hunt  every  man 
his  brother  for  his  destruction  ;"  though  he  puts  net 
in  the  margin. 

Verse  3.  That  they  may  do  evil  with  both  hands] 
That  is,  earnestly,  greedily,  to  the  uttermost  of  their 
power.  The  Vulgate  translates  :  Malum  manuilln 
798 


,        Numa  Pompilii, 
he        R.  Roman., 
cir.  annum  6. 


earnestly,   «  the    prince    asketh,  ^-  "*;  "^.-^  3294. 
^  and  the  iudse  asketh  for  a  re-  a.  v.  c.  cir.  44. 
ward ;    and    the  great    man, 
utteretli  '  his  mischievous  desire 
so  they  wrap  it  up. 

4  The  best  of  them  ^  is  as  a  brier  :  the  most 
upright  is  sharper  than  a  thorn  hedge  :  the 
day  of  thy  watchmen  and  thy  visitation  com 
eth;  now  shall  be   their    perplexity. 

5  '  Trust  ye  not  in  a  friend,  put  ye  not  con- 
fidence in  a  guide  :  keep  the  doors  of  thy  mouth 
from  her  that  lielh  in  thy  bosom. 


fHab.  i.  15.- — e  Hos.  iv 
'  Heb.  the  jnischief  of  his  soul.- 
see  Isa.  Iv.  13.' '  Jer.  ix.  4. 


18. i>isa.  i23;  chap.  iii.  11. 

— ^  2  Sam.  xxiii.  6, 7 :  Ezek.  ii.  6  ; 


suarum  dicunt  bonum  ;  "  The  evil  of  their  hands  thej 
call  good." 

The  prince  asketh]  A  bribe,  to  forward  claims  in 
his  court. 

The  judge  asketh  for  a  reward]  That  he  may  de- 
cide the  cause  in  favour  of  him  who  gives  most  money, 
whetlier  the  cause  be  good  or  evil.  This  was  notori- 
ously the  case  in  our  own  country  before  the  giving  of 
Magna  Charta  ;  and  hence  that  provision,  NuUi  ven- 
demus  justitiam  aut  rectum  :  "We  will  not  sell  justice 
to  any  man."  And  this  was  not  the  only  country  in 
which  justice  and  judgment  were  put  to  sale. 

The  great  man,  he  uttereth  his  mischievous  desire] 
Such  consider  themselves  above  laiv,  and  they  make 
no  secret  of  their  unjust  determinations.  And  so  they 
lorap  it  up — they  all  conjoin  in  doing  evil  in  their 
several  offices,  and  oppressing  the  poor  ;  so  our  trans- 
lators have  interpreted  the  original  nin3i''l  vayeabtuha, 
which  the  versions  translate  variously.  Newcome  has, 
"  And  they  do  abominably." 

Verse  4.  The  best  of  them  is  as  a  brier]  They  are 
useless  in  themselves,  and  cannot  be  touched  without 
wounding  him  that  comes  in  contact  with  them.  He 
alludes  to  the  thick  thorn  hedges,  still  frequent  in 
Palestine. 

The  day  of  thy  watchmen]  The  day  of  vengeance, 
which  the  prophets  have  foreseen  and  proclaimed,  is  at 
hand.  Now  shall  be  their  perplexity  ;  no  more  wrap- 
ping up,  all  shall  be  unfolded.  In  that  day  every  man 
will  wish  that  he  were  different  from  what  he  is  found 
to  be  ;  but  he  shall  be  judged  for  what  he  is,  and  for 
the  deeds  he  has  done. 

Verse  5.  Trust  ye  not  in  a  friend]  These  times  will 
be  so  evil,  and  the  people  so  wicked,  that  all  bonds  will 
be  dissolved ;  and  even  the  most  intimate  will  betray 
each  other,  when  they  can  hope  to  serve  themselves  by  it. 

On  this  passage,  in  the  year  1798,  I  find  I  have 
written  as  follows  : — 

"  Trust  ye  not  m  a  friend. — Several  of  those  whom 
I  have  delighted  to  call  by  that  name  have  deceived  me. 

"  Put  ye  not  confidence  in  a  guide. — Had  I  followed 
some  of  these  I  should  have  gone  to  perdition. 

"Keep  the  door  of  thy  mouth  from  her  that  lieth  in 
thy  bosom. — My  wife  alone  never  deceived  me." 

It  is  now  twenty-seven  years  since,  and  I  find  no 
cause  to  alter  what  I  then  wrote. 


Prediction  of  the 


6  For  "  the  son   dishonoureih 


A.  M.  cir.  3294, 

B.  C.   cir.  710. 

A.  U.  C.  cir.  44.   the  father,  the  daughter  riseth  up 

Nums  Pornpihi,  .         ,  ,  i        i         i 

R.  Roman.,      agaiust  her  mother,  the  daughtcr- 

""■  '""""^  ^-     in-law  against  her  mother-in-law; 

a  man's  enemies  are  the  men  of  his  own  house. 

7  Therefore  "  I  will  look  unto  the  Lord  :  I 
will  wait  for  the  God  of  my  salvation  :  my 
God  will  hear  me. 

8  "Rejoice  not  against  me,  O  mine  enemy  : 
"  when  I  fall,  I  shall  arise  ;  when  I  sit  in 
darkness,  i  the  Lord  shall  be  a  light  unto  mc. 

9  ■■  I  will  bear  the  indignation  of  the  Lord, 
because  I  have  sinned  against  him,  until  he 
plead  mv  cause,  and  execute  judgment  for  mc  : 
'  he  will  bi-ing  mc  forth  to  the  light,  and  I  shall 
behold  his  righteousness. 


CHAP.  VIL 

10   'Then    she 


downfall  of  Babylon. 


">Ezek.  xxii.  7;  Malt.  x.  21,  35,  3(5;  Luke  xii.  53;  xxi.    10; 

2  Tim.  iii.  2,  3. °  Is.i.  viii.  17.—°  Prov.  xxiv.  17 ;  Lam.  iv. 

21. p  Psa.  xixvii.  24;    Prov.  xxiv.   16. 1  Psa.  xivii.  1, 

'  Lam.  lii.  39. '  Psa.  xxxvii.  G. '  Or,  And  thou  wilt  see  hrr 

that  is  mine  enemy,  and  cover  hrr  vilh  shame. "  Psa.  xxxv.  2fi. 


Verse  6.  For  the  son  dishonoureth  the  father]  .See 
the  use  our  Lord  has  made  of  these  words,  where  he 
quotes  them.  Matt.  x.  21,  25,  36,  and  the  notes  there. 

Verse  7.  Therefore  I  loill  look  unto  the  Lord]  Be- 
cause things  are  so,  I  will  trust  in  the  Lord  more  firmly, 
icait  for  him  more  patiently,  and  more  confidently  ex- 
pect to  be  supported,  defended,  and  saved. 

Verse  8.  Rejoice  not  against  me,  O  mine  enemy] 
The  captive  Israelites  are  introduced  as  speaking  here 
and  in  the  preceding  verse.  The  enemy  are  the  .1.?- 
syrians  and  Chaldeans  ;  the  fall  is  their  idolatry  and 
consequent  captivity ;  the  darkness,  the  calamities  they 
suffered  in  that  captivity ;  their  rise  and  light,  their 
restoration  and  consequent  blessedness. 

To  rejoice  over  the  fall  or  miseries  of  any  man, 
betrays  a  malignant  spirit.  I  have  known  several  in- 
stances where  people  professing  to  hold  a  very  pure 
and  Christian  creed,  having  become  unfaithful  and 
fallen  into  sin,  their  opponents,  who  held  a  very  impure 
and  unchristian  creed,  have  exulted  with  •'  Ha,  ha  !  ^o 
would  we  have  it !"  and  have  shown  their  malignity 
more  fully,  by  giving  all  possible  publicity  and  circula- 
tion to  such  accounts.  Perhaps  in  the  sight  of  God 
this  was  worse  than  the  poor  wretch's  fall,  in  which 
they  exulted  as  having  taken  place  in  one  who  held  a 
creed  different  from  their  own.  But  these  ai'osc  again 
from  their  fall,  while  those  /e.s/er«  at  holiness  continued 
in  the^aW  of  bitterness  and  bonds  of  imcard  corruption. 

Verse  9.  /  will  bear  the  indignation  of  the  Lord] 
The  words  of  the  penitent  captives,  acknowledging 
their  sins  and  praying  for  mercy. 

Until  he  plead  my  cause]  And  wo  to  the  slanderers, 
when  God  undertakes  to  plead  for  the  fallen  who  have 
returned  to  him  with  deep  compunction  of  heart,  seek- 
ing redemption  in  the  blood  of  the  cross. 

Verse  10.  Then  she  that  is  mine  enemy]  This  may 
refer  particularly  to  the  city  of  Babylon. 

Shall  she  be  trodden  down]  Literally  fulfilled  in  the 
Backage  of  that  city  by  the  Persians,  and  its  consequent 


that    ts    mine   *•  ^.  cir.  3294. 

I      11  ,  ,  ^-   C.    cir.   710. 

enemy   shall  see   it,  and  "  shame  A.  U.  C.  cir.  44. 
shall  cover  her  which  said  unto  me,      iTRomaifl "' 
"  Where  is   the  Lord  thy  God  ?     ""■  °"""'"-  °- 
"  mine  eyes  shall  behold  her  :  now  »  shall  she  be 
trodden  down  '  as  the  mire  of  the  streets. 

\l  In  the  day  that  thy  '  walls  are  to  be  built, 
in  that  day  shall  the  decree  be  far  removed. 

13  /«  that  day  also  *  he  shall  come  even  to 
thee  from  Assyria,  ''  and  from  the  fortified 
cities,  and  from  the  fortress  even  to  the  river, 
and  from  sea  to  sea,  and  from  mountain  to 
mountain. 

13  '  Notwithstanding  the  land  shall  be  de- 
solate because  of  them  that  dwell  therein. 
''  for  the  fruit  of  their  doings. 

'  Psa.  xlii.  3,  10 ;  Ixxix.  10  ;  cxv.  2  ;  Joel  ii.  17 "  Chap.  iv.  11. 

'  Hob.  she  shall  be  for  a  treading  dotcn. T  2  Sam.  xiii.   43  ; 

Zech.  X.  5. »  .\mos  ix.  11,  &c. >Isa.  xi.  16  ;  xix.23,  &e. ; 

xxvii.  13;  Hos.  xi.  11. •'Or,  rvm  to. 'Or,  After  that  U 

hath  been. *'Jcr.  xxi   14  ;  cliap.  iii.  12. 

total  ruin.  It  became  as  mire  ;  its  walls,  formed  of 
brick  kneaded  with  straw  and  baked  in  the  sun,  becom- 
ing exposed  to  the  wet,  dissolved,  so  that  a  vestige  of  the 
city  remains  not,  except  a  few  bricks  digged  from  un- 
der the  rubbish,  several  pieces  of  which  now  lie  before 
me,  and  show  the  perishing  materials  of  which  the 
head  of  this  proud  empire  was  composed. 

Verse  11.  In  the  day  that  thy  walls  are  to  be  built] 
This  refers  to  Jerusalem  ;  the  decree,  to  the  purpose 
of  God  to  deliver  the  people  into  captivity.  "  This 
shall  be  far  removed."  God  having  purposed  their 
return,  I  cannot  think,  with  some  commentators,  that 
this  verse  contains  threatcnings  against  Jerusalem,  and 
not  promises.  See  the  first  chapter  of  Haggai,  where 
the  subject  is  similar  ;  and  the  restoration  of  Jerusalem 
is  certainly  what  the  prophet  describes. 

Verse  12.  In  that  day  also  he  shall  come]  Bp. 
Newcomc  translates  ; — 

"And  in  that  day  they  shall  come  unto  thee 
From  Assyria  and  the  fenced  cities ; 
And  from  Egypt  even  unto  the  river 

Calmet  translates  : — 
"  Thev  shall  come  to  thee  from  .\ssyriaeven  unto  Egypt , 
And  from  Egypt  even  to  the  river ;   (Euphrates  ;) 
And   from  one  sea  to  another,  and  from  one  moun- 
tain to  another." 

This,  says  he.  gives  an  easy  sense  ;  whereas  we 
cannot  tell  where  to  find  those  fortified  cities  spoken 
of  by  other  translators.  The  Israelites  were  to  return 
from  their  captivity,  and  re-occupy  their  ancient  coun- 
try from  Assvria  to  Egypt ;  that  is,  from  the  river 
Euphrates  to  the  river  Nile  ;  and  from  the  Mediter- 
ranean Sea  to  the  Ocean ;  and  from  Mount  Liba- 
nus  to  the  mountains  of  Arabia  Petrcta,  or  Mount 
Seir.  See  .\mos  viii.  12.  This  prediction  was  lite- 
rally fulfilled  under  the  Asmoneans.  The  Jewish 
nation  was  greatly  extended  and  very  powerful  under 
Herod,  at  the  time  that  our  Lord  was  born.    See  Calmet. 

Verse  13.    Notwithstanding  tha  land  shall  ht  deso- 
739 


The  grand  characteristics 


MICAH. 


of  the  Supreme  Being 


A.  M.  cir.  3294.        ^4    e  pged    tliv    people    with 

B.  C.  cir.    710.  . 

A.  U.  c.  cir.  44.  thv  rod,  the  flock  of  thine  hent- 

K.  Roman.,      age,    which    dwcU    sohtarily  in 

"■••  """""■  ^-     f  the  wood,  in  the  midst  of  Car- 

mel :   let  them  feed  in  Bashan  and  Gilead,  as 

:n  the  days  of  old. 

15  s  According  to  the  days  of  thy  coming 
out  of  the  land  of  Egypt  will  I  show  unto  him 
marvellous  things. 

16  The  nations  ^  shall  see  and  be  confounded 
at  all  their  might :  '  they  shall  lay  their 
hand  upon  their  mouth,  their  ears  shall  be 
deaf. 

1 7  They  shall  hck  the  ''  dust  like  a  ser- 
pent, 1  they  shall  move  out  of  their  holes  like 
"  worms  of  the  earth  :   "  they  shall  be  afraid  of 


•  Or,  Rule ;  Psa.  xxviii.  9  ;    chap.  v.  4. '  Isa.  x.xicvii.  24. 

e  Psa.  liviii.  22 ;  Ixxviii.  12. 1"  Isa.  xxvi.  11. "Job  x.xi.  5  ; 

ixix.  9. ^  Psa.  Ixxii.  9  ;    Isa.  xlii.  23. 1  Psa.  xviii.  45. 

late]  Tliis  should  be  translated  in  the  preter  tense, 
"  Though  the  land  h.id  been  desolate  ;"  that  is,  the 
land  of  Israel  had  been  desolate  during  the  captivity, 
which  captivity  was  the  "  fruit  of  the  evil  doings  of 
them  that  had  dwelt  therein." 

Verse  14.  Feed  thy  people  with  thy  rod]  "la^ty^ 
beshibtecha,  "with  thy  crook."  The  shepherd's 
crook  is  most  certainly  designed,  as  the  word  fiock 
immediately  following  shows.  No  rod  of  correction 
or  affliction  is  here  intended ;  nor  does  the  word 
mean  such. 

Solitarily]  They  have  been  long  without  a  shep- 
herd or  spiritual  governor. 

In  the  midst  of  Carmel]   Very  fruitful  in  vines. 

Bashan  and  Gilead]  Proverbially  fruitful  in 
pasturages. 

Verse  15.  According  to  the  days]  This  is  the 
answer  to  fhe  prophet's  prayer ;  and  God  says  he 
will  protect,  save,  defend,  and  work  miracles  for 
them  in  their  restoration,  such  as  he  wrought  for  their 
fathers  in  their  return  from  Egypt  to  the  promised 
land. 

Verse  16.  The  nations  shall  see  and  be  confounded] 
Whether  the  words  in  these  verses  (15,  16,  and  17) 
be  applied  to  the  return  from  the  Babylonish  captivity, 
or  to  the  prosperity  of  the  Jews  under  the  Maccabees, 
they  may  be  understood  as  ultimately  applicable  to  the 
final  restoration  of  this  people,  and  their  lasting  pros- 
perity under  the  Gospel. 

Verse  18.  Who  is  a  God  like  unto  thee,  cj-c]  Here 
is  a  challenge  to  all  idol  worshippers,  and  to  all  those 
who  take  false  views  of  the  true  God,  to  show  his 
like.  See  his  characters ;  they  are  immediately 
subjoined. 

1.  He  pardoneth  iniquity.  This  is  the  prerogative 
of  God  alone  ;  of  that  Being  who  alone  has  power  to 
save  or  to  destroy. 

2.  He  passelh  by  transgression.  He  can  heal  back- 
sliding, and  restore  them  that  are  fallen. 

3.  He  retaineth  not  his  anger  for  ever.      Though, 

730 


the  Lord  our  God,  and  shall  ^■^•"■■^-?t 
fear  because  of  thee.  a.  tj.  c.  cir.  44. 

,_    „  TTT1  /-I     1    11  Numae  Pompilii, 

18  "  Who   IS    a    CjrOd   like   unto        R.Roman., 

thee,   that     p  pardoneth   iniquity,    «'■•■  "■°"'°  f- 
and    passeth  by    the    transgression   of    i  the 
remnant   of   his    heritage  ?    'he  retaineth  not 
his  anger   for  ever,  because  he  delighteth  in 
mercy. 

19  He  will  turn  again,  he  will  have  com 
passion  upon  us  ;   he  will  subdue  our  iniqui 
ties  ;   and  thou  wilt  cast  all  their  sins  into  the 
depths  of  the  sea. 

20  '^  Thou  wilt  perform  the  truth  to  Jacob, 
and  the  mercy  to  Abraham,  '  which  thou 
hast  sworn  unto  our  fathers  from  the  days 
of  old. 

°*0r,  creeping  things. °Jer.    xxxiii.  9. •  Exod.  xv.    11. 

P  Exod.  xxxiv.  6, 7 ;  Jer.  1. 20. 1  Ch.  iv.  7  ;  v.  3,  7,  8.- '  Psa. 

ciii.  9  ;  Isa.  Ivii.  10 ;  Jer.  iii.  5. — '  Lulce  i.  72,  73. — '  Psa.  cv.  9, 10. 

justly  displeased  because  of  sin,  he  pours  out  his  judg- 
ments upon  the  wicked  ;  yet  when  they  return  to  him, 
he  shows  "  that  he  retaineth  not  his  anger  for  ever," 
but  is  indescribably  ready  to  save  them. 

4.  He  delighteth  in  mercy.  Judgment  is  his  strange 
work  :  he  is  ever  more  ready  to  save  than  to  destroy. 
Nothing  can  please  him  better  than  having  the  oppor- 
tunity, from  the  return  and  repentance  of  the  sinner, 
to  show  him  that  mercy  without  which  he  must  perish 
everlastingly. 

5.  Because  he  is  such  a  God — 1.  "He  will  turn 
again."  His  face  has  been  long  turned  from  us,  be- 
cause of  our  sins.  2.  "  He  will  have  compassion 
upon  us,"  pity  our  state,  and  feel  for  our  sorrows. 
3.  "  He  will  subdue  our  iniquities."  Though  they 
have  been  mighty,  he  will  bring  them  down,  and  bruise 
them  under  our  feet.  4.  "  He  will  cast  all  their  sins 
into  the  depths  of  the  sea."  Will  fully  pardon  them, 
and  never  more  remember  them  against  us.  Instead 
of  DnXDn  chattotham,  their  sins,  five  MSS.  of  Ken- 
nicolVs  and  De  Rossi^s,  with  the  Septuagint,  Syriac, 
Vulgate,  and  Arabic,  read  UTlNOn  chatlotheynu,  our 
sins.  He  will  plunge  them  into  eternal  oblivion,  never 
more  to  come  into  sight  or  remembrance  ;  like  a  stone 
dropped  into  the  "  depths  of  the  sea." 

Verse  20.  Thou  ivilt  perform  the  truth  to  Jacob] 
The  promises  which  he  has  made  to  Jacob  and  his  pos- 
terity. Not  one  of  them  can  ever  fall  to  the  ground. 
"  And  the  mercy  to  Abraham,  which  thou  hast  sworn  ;" 
viz.,  that  "  in  his  Seed  all  the  families  of  the  earth 
should  be  blessed ;"  that  the  Messiah  should  come 
from  Abraham,  through  his  son  Isa.vc,  by  Jacob  and 
David  ;  be  a  light  to  lighten  the  Gentiles,  and  the 
glory  of  his  people  Israel.  And  this  promise,  and 
this  oath,  God  has  most  signally  fulfilled  by  the  incar- 
nation of  Christ,  who  was  sent  to  bless  us  by  turning 
away  every  one  of  us  from  his  iniquities ;  and  for  this 
purpose  he  was  delivered  for  our  offences,  and  rose 
again  for  our  justification  ;  and  repentance  and  remis- 
sion of  sins  are  preached  in  his  name  to  all  nations. 


Concluding  notes 


CHAP.  VII. 


on  this  prophet. 


The  proclamation  was  first  made  at  Jerusalem ;  and 
that  the  prophet  refers  to  this,  is  evident  from  the  use 
made  of  these  words  by  Zacharias,  the  father  of  John 
the  Baptist,  when,  under  the  full  afflatus  of  the  Spirit 
of  God,  he  quoted  this  prophecy  of  Micah,  as  fulfilled 
in  the  incarnation  of  Christ,  Luke  i.  72,  73.  The 
Chaldee  paraphrases  this  last  verse  with  spirit  and 
propriety  :  "  Thou  wilt  give  the  truth  to  Jacob  his 
son,  as  thou  hast  promised  by  oath  to  him  in  Belh-el. 
And  the  mercy  to  Abraham  and  to  his  seed  after  him, 
as  thou  didst  swear  to  him  amidst  the  divisions.  Thou 
wilt  be  mindful  of  us  on  account  of  the  binding  of 
Isaac,  who   was  bound    upon  the  altar  before  thee. 


And  thou  wilt  do  us  that  good,  which,  from  the  most 
ancient  days,  thou  hast  promised  to  our  fathers  by  an 
oath."  Between  the  divisions,  refers  to  the  covenant 
made  between  God  and  Abraham,  Gen.  xv.  0,  10,  1 1, 
17,  18.  Well  might  the  prophet  exult  in  his  chal- 
lenge to  earth  and  hell.  Who  is  a  God  like  unto 
THEE  !  Hell  is  speechless,  earth  is  dumb.  Infidels 
dare  not  open  their  mouths  !  !  !  Hallelujah  !  hK  "TJ 
^l•3^  mi  El  camocha  !  JESUS  is  the  mighty  God  and 
Saviour,  pardoning  iniquity,  transgression,  and  sin, 
and  saving  to  the  uttermost  all  that  come  unto  God 
through  him.  Blessed  be  God  !  Reader,  lay  this  to 
heart. 

731 


INTRODUCTION   TO  THE  BOOR 


DF  TBK 


PROPHET      NAHUM, 


[VTAHUM,  the  seventh  of  the  twelve  minor  prophets,  was  a  native  of  Elkoshai,  a  httle 
village  of  Galilee,  whose  ruins  were  still  in  being  in  the  time  of  St.  Jerome.  However 
there  are  some  who  think  that  Elkoshai  is  rather  the  name  of  his  father,  and  that  the  place 
of  his  birth  was  Bethabor,  or  Bethabara,  beyond  Jordan.  They  used  to  show  the  tomb  of 
the  prophet  at  a  village  called  Beth-gabre,  now  called  Gibbin,  near  Emmaus.  The  Chaldee 
calls  him  Nahum  of  Beth-koshi,  or  of  Beth-kitsi ;  but  the  situation  of  this  place  is  as  much 
unknown  as  that  of  Elkoshai. 

The  particular  circumstances  of  the  life  of  Nahum  are  altogether  unknown.  His  prophecy 
consists  of  three  chapters,  which  make  up  but  one  discourse,  wherein  he  foretells  the  destruction 
of  Nineveh.  He  describes  it  in  so  lovely  and  pathetic  a  manner,  that  he  seems  to  have  been 
upon  the  spot  to  declare  to  the  Ninevites  the  destruction  of  their  city. 

Opinions  are  divided  as  to  the  time  in  which  he  prophesied.  Josephus  will  have  it  that 
he  foretold  the  fall  of  Nineveh  one  hundred  and  fifteen  years  before  it  happened,  which  will 
bring  the  time  of  Nahum  to  that  of  King  Ahaz.  The  Jews  say  that  he  prophesied  under 
Manasseh.  We  are  inclined  to  be  of  St.  Jerome's  opinion,  that  he  foretold  the  destruction 
of  Nineveh  in  the  time  of  Hezekiah,  and  after  the  war  of  Sennacherib  in  Egypt,  mentioned 
by  Berosus.  Nahum  speaks  plainly  of  the  taking  of  No-Ammon,  a  city  of  Egypt ;  of  the 
haughtiness  of  Rabshakeh  ;  of  the  defeat  of  Sennacherib  ;  and  he  speaks  of  them  as  things  that 
were  past.  He  supposes  that  the  Jews  were  still  in  their  own  country,  and  that  they  there 
celebrated  their  festivals.  He  speaks  of  the  captivity,  and  of  the  dispersion  of  the  ten  tribes. 
All  these  evidences  convince  us  that  Nahum  cannot  be  placed  before  the  fifteenth  year  of  Hez- 
ekiah, since  the  expedition  of  Sennacherib  against  this  prince  was  in  the  fourteenth  year  of 
his  reign. 

This  prophet  gives  us  a  fine  description  of  the  destruction  of  Nineveh.  He  says  that 
this  city  should  be  ruined  by  a  deluge  of  waters,  which  should  overflow  it  and  demolish  its 
walls. 

Diodorus  Siculus  and  Atheiiceus  relate,  that  during  the  time  this  city  was  besieged  by 
Belesis  and  by  Arbaces,  under  Sardanapalus,  the  river  Tigris  swelled  so  as  to  overthrow 
twenty  fiirlongs  of  the  walls  of  Nineveh.  But  as  the  siege  mentioned  by  Nahum  was  long 
after  the  taking  of  Nineveh  under  Sardanapalus,  it  must  needs  be  that  the  same  thing  hap- 
pened to  Nineveh  at  the  second  and  last  siege,  under  Nebuchadnezzar  and  Astyages.  Pro- 
bably the  besiegers  at  this  second  siege  determined  the  course  of  the  waters,  and  brought  on 
the  same  fate  to  the  city  by  the  same  means  as  at  the  first  siege.  And  as  the  walls  of  those 
ancient  cities  were  generally  formed  of  brick  kneaded  with  straiu  and  baked  in  the  sun,  a 
flood  of  waters  could  easily  effect  their  dissolution.  Bahijlon  was  built  in  the  same  manner  ; 
and  this  is  the  reason  why  scarcely  any  vestiges  of  those  cities  are  to  be  found  See  on 
chap.  iii.  14. 

The  time  of  the  prophet's   death  is  not  known.      The  Greek  meneologies   and  the    Latin 

732 


INTRODUCTION  TO  THE  BOOK  OF  NAHUM. 

martyrologies  place  hte  festival  on  the  first  of  December.      Petrus  Nalalis  places  it  on  the 
twenty-fourth  of  the  same  month,  which  he  says  was  the  day  of  his  death,  without  acquaint 
ing  us  whence  he  had  learned  tliis  circumstance. 

The  conduct  and  imagery  of  tiiis  prophetical  poem  are  truly  admirable. 

The  exordium  sets  forth  with  grandeur  the  justice  and  power  of  God,  tempered  by  lenity 
and  goodness,  chap.  i.  1-8. 

A  sudden  address  to  the  Assyrians  follows  ;  and  a  prediction  of  their  perplexity  and  over- 
throw, as  devisers  of  evil  against  the  true  God,  ver.  9-11.  Jehovah  himself  then  proclaims 
freedom  to  his  people  from  the  Assyrian  yoke,  and  the  destruction  of  the  Assyrian  idola, 
ver.  12-14.  Upon  wliich  the  prophet,  in  a  most  lively  manner,  turns  the  attention  of 
Judah  to  tlie  approach  of  the  messenger  who  brings  such  glad  tidings,  and  bids  her 
celebrate  her  festivals  and  offer  her  thank-oftcrings,  without  fear  of  so  powerful  an  adversary, 
ver.  15. 

Ciiap.  ii.  In  the  next  place  Nineveh  is  called  on  to  prepare  for  the  approach  of  her  enemies, 
as  instruments  in  the  hands  of  Jehovah  ;  and  the  military  array  and  muster  of  the  Medes  and 
Babylonians,  their  rapid  approach  to  the  city,  the  process  of  the  siege,  the  capture  of  the  place, 
the  captivity,  lamentation,  and  flight  of  the  inhabitants,  the  sacking  of  the  wealthy  city,  and 
the  consequent  desolation  and  terror,  are  described  in  the  true  spirit  of  Eastern  poetry,  and  with 
many  pathetic,  vivid,  and  sublime  images,  ver.   1-10. 

A  grand  and  animated  allegory  succeeds  this  description,  ver.  11,  12  ;  which  is  explained 
and  applied  to  the  city  of  Nineveh  in  ver.  13. 

Cliap.  iii.  The  propiiel  denounces  a  wo  against  Nineveh  for  her  perfidy  and  violence, 
and  strongly  places  before  our  eyes  the  number  of  her  chariots  and  cavalry,  her  burnished 
arms,  and  the  great  and  vmrelenting  slaughter  which  she  spread  around  her,  ver.  1-3. 

He  assigns  lier  idolatries  as  one  cause  of  her  ignominious  and  unpitied  fall,  ver.  4-7. 

He  foretells  that  No-Ammon,  (the  Diospolis  in  the  Delta,)  her  rival  in  populousness,  confed- 
eracies, and  situation,  should  share  a  like  fate  with  herself,  ver.  8-11;  and  beautifully  illus- 
trates the  ease  with  wiiich  lier  strong  holds  should  be  taken,  ver.  12,  and  her  pusillanimity 
during  the  siege,  ver.  13. 

He  pronounces  that  all  her  preparations,  ver.  14,  15,  her  numbers,  her  opulence,  her  mul- 
titude of  chief  men,  would  be  of  no  avail,  ver.  15-17. 

He  foretells  that  her  tributaries  would  desert  her,  ver.  18. 

He  concludes  with  a  proper  epiphonema ;  the  topics  of  which  are,  the  greatness  and  mcu- 
rableness  of  her  wound,  and  the  just  triumph  of  otiiers  over  her  on  account  of  her  extensive 
oppressions,  ver.   19. 

To  sum  up  all  with  the  decisive  judgment  of  an  eminent  critic  :  "  Not  one  of  the  minor 
prophets  equals  the  sublimity,  genius,  and  spirit  of  Nahum.  Besides,  his  prophecy  is  a  per- 
fect poem.  The  exordium  is  exceedingly  majestic.  The  apparatus  for  the  destruction  of 
Nineveh,  and  the  description  of  that  catastrophe,  are  painted  in  the  most  glowing  colours,  emd 
are  admirably  clear  and  powerful."      Lowth,  Praelect.  Heb.  xxi.,  p.  282. 

It  must  be  farther  observed,  that  this  prophecy  was  highly  interesting  to  the  Jews  ;  as  the 
Assyrians  had  often  ravaged  their  country,  and  I  suppose  had  recently  destroyed  the  kingdom 
of  Israel.      See  Calmet. 

733 


THE   BOOK 


PROPHET     NAHUM. 


Chronological  Notes  relative  to  this  Book,  upon  the  supposition  that  it  was  written  about 
seven  hundred  and  thirteen  years  before  the  commencement  of  the  Christian  era. 

Year  from  the  Creation,  according  to  Archbishop  Usher,  3291. — Year  of  the  Julian  Period,  4001. — Year  since 
the  Flood,  1635. — Year  from  the  vocation  of  Abram,  1208. — Year  since  the  first  celebration  of  the 
Olympic  games  in  Elis  by  the  Idsei  Dactyli,  741. — Year  from  the  destruction  of  Troy,  according  to  the 
general  computation  of  chronologers,  471. — Year  since  the  commencement  of  the  kingdom  of  Israel,  by 
the  Divine  appointment  of  Saul  to  the  regal  dignity,  383. — Year  from  the  foundation  of  Solomon's 
temple,  299. — Year  since  the  division  of  Solomon's  monarchy  into  the  kingdoms  of  Israel  and  Judah,  263. 
— Year  since  the  restoration  of  the  Olympic  games  at  Elis  by  Lycurgus,  Iphitus,  and  Cleosthenes,  172. — 
Year  from  the  foundation  of  the  kingdom  of  Macedon  by  Caranus,  102. — Year  from  the  commencement  of 
the  reign  of  Ardysus  over  Lydia,  84. — Year  since  the  conquest  of  Coroebus  at  Olympia,  usually  called 
the  first  Olympiad,  64. — Fourth  year  of  the  sixteenth  Olympiad. — Year  from  the  building  of  Rome, 
according  to  the  Varronian  computation,  41. — Y'^ear  from  the  building  of  Rome,  according  to  Cato  and  the 
Fasti  Consulares,  40. — Year  from  the  building  of  Rome,  according  to  Polybius  the  historian,  39. — Year  from 
the  building  of  Rome,  according  to  Fabius  Pictor,  35. — Year  of  the  era  of  Nabonassar,  35. — Year  since 
the  destruction  of  the  kingdom  of  Israel  by  Shalmaneser,  king  of  Assyria,  9. — Year  before  the  birth  of  Christ, 
709. — Year  before  the  vulgar  era  of  Christ's  nativity,  713.-^Cycle  of  the  Sun,  25. — Cycle  of  the  Moon, 
11. — Eleventh  year  of  Zeuxidamus,  king  of  Lacedaemon,  of  the  family  of  the  Proclido;. — Twelfth  year 
of  Eurycrates,  king  of  Lacedasmon,  of  the  family  of  the  Eurysthenidae. — Sixth  year  of  Gyges,  king  of 
Lydia.— Tenth  year  of  Hippomenes,  decennial  archon  of  the  Athenians. — Second  year  of  Cordiccas,  go- 
vernor of  the  Medes,  according  to  some  chronologers. — Seventeenth  year  of  Perdiccas,  king  of  Macedon. — 
Third  year  of  Nuraa  Pompilius,  the  second  king  of  Rome. — Fourteenth  year  of  Hezekiah,  king  of  Judah. 


CHAPTER  I. 

This  chapter  opens  the  prophecy  against  the  Assyrians  and  iheir  metropolis  with  a  very  magnificent  descrip- 
tion of  the  infinite  justice,  tender  compassion,  and  uncontrollable  power  of  God,  1—8.  To  this  succeeds  an 
address  to  the  Assyrians  ;  with  a  lively  picture  of  their  sudden  overthroiv,  because  of  their  evil  device  against 
Jerusalem,  9—11.  Then  appears  Jehovah  himself ,  proclaiming  deliverance  to  his  people  from  the  Assyrian 
yoke,  and  the  destruction  of  the  Assyrian  idols,  12—14  ;  upon  ivhich  the  prophet,  with  great  emphasis, 
directs  the  attention  of  Judah  to  the  approach  of  the  messenger  who  brings  such  glad  tidings ;  and  exult- 
ingly  bids  his  people  to  celebrate  their  solemn  feasts,  and  perform  their  voivs,  as  a  merciful  Providence 
would  not  suffer  these  enemies  of  the  Jeioish  state  to  prevail  against  them,  15. 


A  M.  cir.3291.   rpHE  burden  of -^ Nineveh.  The 

B.  C.  cir.  713.         1_ 

oi.  cir.  XVI.  4.  book  of  the  vision  of  Nahum 

Numae  Porapilii, 
R.  Roman., 
cir.  annum  3. 


the  Elkoshite. 
2   ''  God  is  "  jealous,  and  ''  the 


»  Zech.  ii.  13.- 
Revenger,  &c. — 


— *'  Or,  The  LORD  is  a  jealous  God,  and  a 
-'=  Exod.  XX.  5 ;  xxxiv.  14  ;  Deut.  iv.  24 ;  Josh, 


NOTES  ON  CHAP.  I. 

Verse  1.    The   burden  of  Nineveh.]     NjyD  massa 

not  only  signifies  a  burden,  but  also  a  thing  lifted  up, 

pronounced,  or  proclaimed ;  also   a  message.      It    is 

734 


Lord  ^  M;  "'■  ^If- 

B.    C.   cir.   713. 


Lord    revengeth ;      the 

revengeth,     and     "  is    furious  ;  oi.  cir.  xvi.  4 

IT  -IT         1  Numse  Pompilii, 

the   liORD   will   lake    vengeance      r.  Roman., 
on     his     adversaries,     and      he     "'"■  °""'"°  ^- 

xxiv.   19. ^Deut.   xxxii.    35;    Psa.    xciv.  1;   Isa.  lix.    11. 

"  Heb.  that  hath  fury. 

nsed  by  the  prophets  to  signify  the  revelation  which 
they  have  received  from  God  to  deliver  to  any  par- 
ticular people  :  the  oracle — the  prophecy.  Here  it 
signifies  the  declaration  from  God  relative  to  the  over 


Description  of  the 

reserveth 


CHAP.  I. 


coming  of  Jeluwah 


wratli    for    his    ene- 


A.  M.  cir.  3291 
B.  C.  cir.  713. 

01.  cir.  XVI.  4.  inies. 

Niimae  Pompilii,  r,    rrii       t              •     f     i 

R.  Roman.,  3    1  he  LiORD  IS  '  slow  lo  anger, 

cir.  annum  3.  ^^j      g  ^^g^,   ;„    power,    and    will 


K  great  in  power, 

at  all    acquit    the    tvicked ;     ''the    Lord 

his  way   in   the   whirlwind   and    in  the 

are  the   dust   of    his 


not 

hath 

storm,   and  the   clouds 

feet. 

4  '  He  rebuketh  the  sea,  and  maketh  it  dry, 
and  drieth  up  all  the  rivers :  ''  Bashan  lan- 
guisheth,  and  Carniel,  and  the  flower  of  Leba- 
non huiguislielh. 

5  '  The  mountains  quake  at  him,  and  '"  the 
hills  melt,  and   "  the  earth  is   burned  at   his 


'Exod.  xxxiv.  6,    7;   Neh.  ix.  17;   Psa.  ciii.  8;   Jonah  iv. 

2. s  Job  ix.  4. *>  Psa.  xviii.  7,  &.c. ;  xcvii.  2  ;  Hab.  iii.  5, 

11, 12. '  Psa.  cvi.  9  ;  Isa.  1.  2  ;  Matt.  viii.  26. k  Isa.  ixxiii. 

9. '  Psa.  Ixviii.  8. "  Judg.  v.  5  j  Psa.  xcvii.  5  ;  Mic.  i.  4. 

throw  of  Nineveh,  and  the  commission  of  the  prophet 
to  deliver  it. 

As  the  Assyrians  under  Pul,  Tiglath-pileser,  and 
Shahnaneser,  three  of  their  kings,  had  heen  employed 
by  a  just  God  for  the  chastisement  of  his  disobedient 
people  ;  the  end  being  now  accomplished  by  them, 
God  is  about  to  burn  the  rod  wherewith  he  corrected 
Israel  ;  and  Nineveh,  the  capital  of  the  Assyrian  em- 
pire, is  to  be  destroyed.  This  prediction  appears  to  have 
been  accomplished  a  short  time  after  this  by  Nebuchad- 
nezzar and  Cyaxares,  the  Ahasuerus  of  Scripture. 

Nahum,  DinJ  Nachum,  signifies  comforter.  The 
name  was  very  suitable,  as  he  was  sent  to  comfort  the 
people,  by  showing  them  that  God  was  about  to  de- 
stroy their  adversaries. 

Verse  2.  God  is  jealous]    For  his  own  glory. 

And — revengeth]  His  justice  ;  by  the  destruction 
of  his  enemies. 

And  is  furious]  So  powerful  in  the  manifestations 
of  his  judgments,  that  nothing  can  stand  before  him. 

He  reserveth  wrath]  Though  they  seem  to  pros- 
per for  a  time,  and  God  appears  to  have  passed  by 
their  crimes  without  notice,  yet  he  reserveth — trea- 
surelh  up — wrath  for  them,  which  shall  burst  forth  in 
due  time. 

Verse  3.  The  Lord  is  slow  to  anger]  lie  exercises 
much  longsufTering  towards  his  enemies,  that  this 
may  lead  them  to  repentance.  And  it  is  because  of 
this  longsufTering  that  vengeance  is  not  speedily  ex- 
ecuted on  every  evil  work. 

Great  in  power]  Able  at  all  times  to  save  or  to 
destroy. 

The  Lord  hath  his  way  in  the  whirlwind  and  in  the 
storm]  These  are  the  effects  of  his  power  ;  and  when 
they  appear  unusual,  they  may  be  considered  as  the 
immediate  effects  of  liis  power  :  and  although  he  be 
in  lAem  to  punish  and  destroy,  he  is  in  them  to  direct 
their  coiirse,  to  determine  their  operations,  and  to 
defend  his  followers  from  being  injured  by  their  vio- 
lence. The  pestilential  wind  which  slew  one  hun- 
dred and  eighty-Jive  thousand  of  the  AssjTians  did  not 
injure  one  Israelite.     See  2  Kings  xix.  35. 


presence ;    yea,    the  world,   and  *   ^  'j'  '^•■ 
all  that  dwell  therein.  dl.cir.  xvi.  4.' 

6  Who  can   stand   before  his      "R.Roman!'"' 
indignation  ?     and      "  who     can    "'■  '°""°'-  ^- 
''  abide   in  the   fierceness  of   his  anger  ?  "•  his 
fury  is  poured  out  like  fire,  and  the  rocks  are 
thrown  down  by  him. 

7  '  The  Lord  is  good,  a  '  strong  hold  in  the 
day  of  trouble  ;  and  '  he  knowcth  them  that 
trust  in  him. 

8  "  But  with  an  overrunning  flood  ho  will 
make  an  utter  end  of  the  place  thereof,  and 
darkness  shall  pursue  his  enemies. 

9  "  What  do  ye  imagine  against  the  Lord  ? 


"2  Pet.  iii.  10. °Mal.  iii.  2. PHcb.  stand  up. 1  Rev 

xvi.  1. '  1  Chron.  xvi.  34  ;  Psa.  c.  5 ;  Jer.  xxxiii.  11  ;    Lam 

iii.  25. •  Or,  strength. '  Psa.  i.  6  ;  2  Tim.  ii.  19. °  Dan. 

ix.  26;  xi.  10,22,  40. '  Psa.  ii.  1. 


The  clouds  are  the  dust  of  his  feet.]  This  is  spoken 
in  allusion  to  a  chariot  and  horses  going  on  with  ex- 
treme rapidity  :  they  are  all  enveloped  in  a  cloud  of 
dust.  So  Jehovah  is  represented  as  coming  through 
the  circuit  of  the  heavens  as  rapidly  as  lightning  ;  the 
clouds  surrounding  him  as  the  dust  does  the  chariot 
and  horses. 

Verse  4.  He  rebuketh  the  sea]  The  Red  Sea,  and 
the  rivers  :  probably  an  allusion  to  the  passage  of  the 
Red  Sea  and  Jordan. 

The  description  of  the  coming  of  Jehovah,  from 
the  third  to  the  sixth  verse,  is  dreadfully  majestic. 
He  is  represented  as  controlling  universal  nature. 
The  sea  and  the  rivers  are  dried  up ;  the  mountains 
tremble,  the  hills  melt,  and  the  earth  is  burnt  at  his 
presence.  Bashan,  Carmel,  pnd  Lebanon  are  wither- 
ed and  languish :  streams  of  Jire  are  poured  out,  and 
the  rocks  are  cast  down  to  make  him  a  passage.  If, 
then,  the  seas,  the  rivers,  the  mountains,  the  hills,  the 
rocks,  and  the  earth  itself,  fail  before  Jehovah,  or  flee 
from  his  presence,  how  shall  Sincveh  and  the  Assyrian 
empire  stand  before  him  ] 

Verse  7.  The  Lord  is  good]  In  the  midst  of  judg- 
ment he  remembers  mercy ;  and  among  the  most 
dreadful  denunciations  of  wrath  he  mingles  promises 
of  mercy.  None  that  trust  in  him  need  be  alarmed 
at  these  dreadful  threatenings  ;  they  shall  be  discrimi- 
nated in  the  day  of  wrath,  for  the  Lord  knoweth  them 
that  trust  in  him. 

Verse  8.  But  with  an  overrunning  flood]  Bishop 
Newcome  thinks  this  may  refer  to  the  manner  in  which 
Nineveh  was  taken.  The  Euphrates  overflowed  its 
banks,  deluged  a  part  of  the  city,  and  overturned 
twenty  stadia  of  the  wall ;  in  consequence  of  which 
the  desponding  king  burnt  himself,  and  his  palace, 
with  his  treasures. — Diodor.  Sic,  Edit.  Wessel.,  p. 
110,  lib.  ii.,  s.  27. 

Darkness  shall  pursue]  Calamity.  All  kinds  of 
calamity  shall  pursue  them  till  they  are  destroyed. 

A'erse  9.  Affliction  shall  not  rise  up  the  second  time.] 
There  shall  be  no  need  to  repeat  the  judgment ;  with 
one  iloto  God  will  make  a  full  end  of  the  business. 


Jehovah  proclaims  deliverance 


NAHUM. 


to  his  people. 


he    will  make    an   utter    end 


A.  M.  cir.  3291 

B.  C.    cir.  713, 

01.  cir.  XVI.  4.  affliction   shall  not  rise   up    the 

NumajPompilii,  , 

R.  Roman.,      sccond  time. 
""■  "■'""■"  ^-       10   For  while    they  he   folden 
together  '^  as  thorns,    ^  and  while    they    are 
drunken   as   drunkards,    ^  they   shall    be    de- 
voured as  stubble  fully  dry. 

1 1  There  is  07ie  come  out  of  thee,  '  that 
imagineth  evil  against  the  Lord,  ^  a  wicked 
counsellor. 

12  Thus  saith  the  Lord;  "  Though  they  be 
quiet,  and  likewise  many,  yet  thus  ^  shall  they 
be  ^  cut  down,  when  he  shall  '  pass  through. 
Though  I  have  afflicted  thee,  I  will  afflict  thee 
no  more. 


"  1  Sam.  iii.  12. »  2  .Sam.  xxiii.    6,  7. — — r  Chap.  iii.   11. 

^•Mal.  IV.  1. '2  Kings  xix.  22,  23. ""Heb.  a  counsellor  of 

Belial. "^  Or,  If  they  would  have  been  at  peace,  so  should  they 

have  Ijeen  many,  and  so  should  they  have  been  shorn,  and  he  should 


Verse  10.  While  they  he  folden  together]  However 
united  their  counsels  may  be,  they  shall  be  as  drunken 
men — perplexed  and  unsteady  in  all  their  resolutions ; 
and  before  God's  judgments  they  shall  be  as  dry  thorns 
before  a  devouring  fire. 

Verse  1 1 .  Imagineth  evil  against  the  Lord]  Such 
were  Pul,  2  Kings  xv.  10  ;  Tiglath-pileser,  2  Kings 
XV.  29  ;  Shalmaneser,  2  Kings  xvii.  6  ;  and  Senna- 
cherib, 2  Kings  xviii.   17,  and  xix.  23. 

A  wicked  counsellor.]  Sennacherib  and  Rab- 
shakeh. 

Verse  12.  Though  they  be — mant/]  Sennacherib 
invaded  Judea  with  an  army  of  nearly  two  hundred 
thousand  men. 

Thus  shall  they  be  cut  doton]  The  angel  of  the 
Lord  (a  suffocating  wind)  slew  of  them  in  one  night 
one  hundred  and  eighty-Jive  thousand,  2  Kings 
xix.  35. 

Verse  13.  Now  will  I  break  his  yoke  from  off  thee] 


A.  M.  cir.  3291. 

B.  C.  cir.  713. 
01.  cir.  XVI.  4. 
Numae  Pompilii, 

R.  Roman., 
cir.  annum  3. 


13  For  now  will  I  e  break  his 
yoke  from  off  thee,  and  will 
burst  thy  bonds  in  sunder. 

14  And  the  Lord  hath  given 
a  commandment  concerning  thee,  that  no 
more  of  thy  name  be  sown  :  out  of  the  house 
of  thy  gods  wil!  I  cut  off  the  graven  image 
and  the  molten  image  :  '^  I  will  make  thy 
grave  ;   for  thou  art  vile. 

1 5  Behold  '  upon  the  mountains  the  feet  of 
him  that  bringeth  good  tidings,  that  publisheth 
peace  !  O  Judah,  ^  keep  thy  solemn  feasts, 
perform  thy  vows  :  for  '  the  "  wicked  shall  no 
more  pass  through  thee ;  "  he  is  utterly  cut 
off. 

have  passed  away, ^2  Kings  xix.  35,  37. ^  Heb.  shorn. 

'  Isa.  viii.  8  ;  Dan.  xi.  10. s  Jer.  ii.  20  ;  xxx.  8. 1 2  Kings 

xix.  37. ilsa.  Hi.  7;  Rom.  x.  15. '^Heb.  feast. 1  Heb. 

Belial. "  Ver.  U,  12. Ver.  14. 

This  refers  to  the  tribute  which  the  Jews  were  obliged 
to  pay  to  the  Assyrians,  2  Kings  xvii.  14. 

Verse  14.  No  more  of  thy  name  be  sown]  No  more 
of  you  shall  be  carried  away  into  captivity. 

I  will  make  thy  grave  ;  for  thou  art  vile]  1  think 
this  is  an  address  to  the  Assyrians,  and  especially  to 
Sennacherib.  The  text  is  no  obscure  intimation  of 
the  fact.  The  house  of  his  gods  is  to  be  his  grave  : 
and  we  know  that  while  he  was  worshipping  in  the 
house  of  his  god  Nisroch,  his  two  sons,  Adrammelech 
and  Sharezer,  smote  him  there  that  he  died,  2  Kings 
xix.  37. 

Verse  15.  Behold  upon  the  mountains]  Borrowed 
probably  from  Isa.  Iii.  7,  but  applied  here  to  the  mes- 
sengers who  brought  the  good  tidings  of  the  destruc- 
tion of  Nineveh.  Judah  might  then  keep  her  solemn 
feasts,  for  the  wicked  Assyrian  should  pass  through 
the  land  no  more  ;  being  entirely  cut  off,  and  the  im- 
perial city  razed  to  its  foundations 


CHAPTER  U. 

Nineveh  is  now  called  upon  to  prepare  for  the  approach  of  her  enemies,  the  instruments  of  Jehovah's  vengeance,  I  : 
and  the  military  array  and  muster,  the  very  arms  and  dress,  of  the  Medes  and  Babylonians  in  the  reigns  of 
Cyaxares  and  Nabopolassar ;  their  rapid  approach  to  the  city  ;  the  process  of  the  siege,  and  the  inunda- 
tion of  the  river;  the  capture  of  the  place;  the  captivity,  lamentation,  and  flight  of  the  inhabitants ;  the 
sacking  of  this  immense,  wealthy,  and  exceedingly  populous  city  ;  and  the  consequent  desolation  and  terror, 
are  all  described  in  the  pathetic,  vivid,  and  sublime  imagery  of  Hebrew  poetry,  2—10.  This  description  is 
succeeded  by  a  very  beautiful  and  expressive  allegory,  11-12  ;  ichich  is  immediately  explained,  and  applied 
to  the  city  of  Nineveh,  13.  //  is  thought  by  some  commentators  that  the  metropolitan  city  of  the  Assyrian 
empire  is  also  intended  by  the  tender  and  beautiful  simile,  in  the  seventh  verse,  of  a  great  princess  led 
captive,  with  her  maids  of  honour  attending  her,  bewailing  her  and  their  own  condition,  by  beating  their 
breasts,  and  by  other  expressions  of  sorrow. 
736 


Tlie  approach  of  the  enemies 


CHAP.  II. 


of  Nineveh  described. 


A.  M.  rir.  3291.  TTE  a  jjjgi  b  dashcth  in  Dicces  is 

B.  C.  cir.  1 13.      XI  f 

01.  cir.  XVI. 4.  come  up  before   thy   face: 

Nuinie  PornpiUi,       ,  ,  -  .  ,       , 

R.  Komaii.,         Kccp  tlic   munition,   vvatcli   the 
""•  """"'"  ^-     way,  make  thi/  loins  strong,  for- 
tify thy  power  mightily. 

2  "^  For  the  Lord  liath  turned  away  '  the 
excellency  of  Jacob,  as  the  excellency  of  Is- 
rael :  for  "^the  emptiers  have  emptied  them 
out,  and  marred  tiieir  vine  brandies. 

3  The  shield  of  his  mighty  men  is  made 
« red,  the  valiant  men  are  •>  in  scarlet :  the 
chariots  shall  be  with  '  flaming  torches  in  the 
day  of  his  preparation,  and  the  fir  trees  shall 
be  terribly  shaken. 

4  The  chariots  shall  rage  in  the  streets,  they 
shall  jostle  one  against   another  in  the  broad 

•Or,  The  disperser,  or  hammer. 1>  Jer.  1.23. '  Jer.  li.  11, 

12 ;  chap.  ill.  14. '  Isa.  x.   12  ;    Jer.  xxxv.   29. '  Or,  the 

pride  of  Jacob  as  the  pride  of  Israel. '  Psa.  Ixxx.  12  ;  Hos.  x. 

1. ^s  Isa.    ixiii.    2,    3. ''Or,  di/ed   scarlet. '  Or,  fiery 

torches. 

NOTES  ON  CHAP.  II. 

Verse  1.  He  that  dasheth  in  pieces]  Or  scattereth. 
The  Chaldeans  and  Medes. 

Keep  the  mwtitioii]  Guard  the  fenced  places. 
From  this  to  the  end  of  the  fifth  verse,  the  prepara- 
tions made  at  Nineveh  to  repel  their  enemies  are  de- 
scribed. The  description  is  exceedingly  pictur- 
esque. 

Watch  the  iray]  By  which  the  enemy  is  most 
likely  to  approach. 

Make  thy  loins  strong]     Take  courage. 

Fortify  thy  power]  Muster  thy  troops ;  call  in  all 
thy  allies. 

Verse  9.  For  the  Lord  hath  turned  axL-ay]  Bishop 
Newcome  reads,  for  the  Lord  restoreth,  by  a  slight 
alteration  in  the  text.  I  do  not  see  that  we  gain 
much  by  this.  The  Lord  has  been  opposed  to  Jacob, 
and  the  enemy  has  prevailed  against  him. 

Emptied  them  out]  Brought  them  from  their  own 
land  into  captivity.      This  was  the  emptying  ! 

Verse  3.  The  shield  of  his  mighty  men  is  made  red] 
These  things  may  refer  to  the  warlike  preparations 
made  by  the  Ninevites  :  they  had  red  shields,  and 
scarlet  or  purple  clothing ;  their  chariots  were  finely 
decorated,  and  proceeded  with  amazing  rapidity. 

The  fir  trees  shall  be  terribly  shaken.  ]  This  may 
refer  to  the  darts,  arrows,  and  javelins,  flung  with 
destructive  power. 

Verse  4.  The  chariots  shall  rage]  Those  of  the 
besiegers  and  the  besieged,  meeting  in  the  streets,  pro- 
ducing universal  confusion  and  carnage. 

^'erse  5.  He  shall  recount  his  tcorthies]  Muster  up 
his  most  renowned  warriors  and  heroes. 

Shall  make  haste  to  the  wall]  Where  they  see  the 
enemies  making  their  most  powerful  attacks,  in  order 
to  get  possession  of  the  city. 

Verse  6.  The  gales  of  the  rivers  shall  he  opened]  I 
have  already  referred  to  this,  see  the  note  on  chap, 
i.  8  ;  but  it  will  be   necessary  to  be  more  particular. 

Vol.  IV.  <     47     ) 


ways:    ^  they  shall    seem    like  a.m  cir. 3291. 

I  1  1     11  ,-,  ,  B.  C.  cir.713. 

torches,  they  shall  run   like  the  01.  cir.  xvi.  4. 

,•    1  .    ■  NtimiB  Pomnilii, 
lightnings.  R.  HomaA., 

5  He  shall   recount  his  '  wor-  ""■  """"*"  ^- 


tliies  :  they  shall  stumble  in  their  walk  ;  they 
shall  make  haste  to  the  wall  thereof,  and  the 
■"  defence  shall  be  prepared. 

6  The  gates  of  the  rivers  shall  be  opened 
and  the  palace  shall  be  "  dissolved. 

7  And  "Huzzab  shall  be  "  led  away  captive, 
she  shall  be  brought  up,  and  her  maids  shall 
lead  her  as  with  the  voice  of  1  doves,  tabering 
upon  their  breasts. 

8  But  Nineveh  is  '  of  old  like  a  pool  of 
water  :  yet  they  shall  flee  away.  Stand,  stand, 
.•ihall  they  cry  ;   but  none  shall  '  look  back. 

*Heb.  their  shtw. 'Or,  gallants. "Heb.    covering,  or 

coverer. »  Or,  molten. »  Or,  that  which  was  established,  or 

there  was   a  stand  made. P  Or,  discovered. 1 1sa.  xx.xviii. 

14  ;  Ux.  11. 'Or,  from  the  days  that  she  hath  been. "Or, 

cause  them  to  turn. 


The  account  given  by  Diodorus  Siculus,  lib.  ii.,  is 
very  surprising.  He  begins  thus  :  Hv  i'  avri^  }.oyiov 
TrapaStdnficvov  ck  -poyovuv,  k.  t.  ?.. — "  There  was  a 
prophecy  received  from  their  forefathers,  that  Nineveh 
should  not  be  taken  till  the  river  first  became  an 
enemy  to  the  city.  It  happened  in  the  third  year  of 
the  siege,  that  the  Euphrates  [query,  Tigris]  being 
swollen  with  continued  rains,  overflowed  part  of  the 
city,  and  threw  down  twenty  stadia  of  the  wall.  The 
king  then  imagining  that  the  oracle  was  accomplished, 
and  that  the  river  ivas  now  manifestly  become  an 
enemy  to  the  city,  casting  aside  all  hope  of  safety,  and 
lest  he  should  fall  into  the  hands  of  the  enemy,  built 
a  large  funeral  pyre  in  the  palace,  (ev  toi(  i3aai}.eioi;,) 
and  having  collected  all  his  gold  and  silver  and  royal 
vestments,  together  with  his  concubines  and  eunuchs, 
placed  himself  with  them  in  a  little  apartment  built 
in  the  pyre  ;  burnt  them,  himself,  and  the  palace 
together.  When  the  death  of  the  king  (Sarda- 
napalus)  was  announced  by  certain  deserters,  the 
enemy  entered  in  by  the  breach  which  the  waters  had 
made,  and  took  the  city." 

Thus  the  prophecy  of  Nahum  was  literally  fulfilled  : 
"  the  gates  of  the  river  were  opened,  and  the  palace 
dissolved,"  i.  e.,  burnt. 

Verse  7.  And  Huzzab  shall  be  led  away  captive] 
Perhaps  Huzzah  means  the  queen  of  Nineveh,  who 
had  escaped  the  burning  mentioned  above  by  Diodo- 
rus. As  there  is  no  account  of  the  queen  being  burnt, 
but  only  of  the  king,  the  concubines,  and  the 
eunuchs,  we  may,  therefore,  naturally  conclude  that 
the  queen  escaped  ;  and  is  represented  here  as  brought 
up  and  delivered  to  the  conqueror ;  her  maids  at  the 
■same  time  bewailing  her  lot.  Some  think  Huzzab 
signifies  Nineveh  itself. 

A'erse  8.  But  y'lneveh  is  of  old  like  a  pool  of  water] 

"O'O  mimey,  from  days.    Bp   Seirromc  translates  the 

line  thus:   "And  the  waters  of  Nineveh  are  a  pool 

of  waters."     There  may  be  reference  here  to  the  fact 

787 


The  capture  and 


NAHUM. 


ruin  of  Nineveh. 


A.  M.  cir.  3291.     9  Ta^g  ye  the  spoil  of  silver, 

B.  C.   cir.   713.  -'  '  ' 

01.  cir.  XVI.  4.   take     the    spoil    of   gold  :    '  for 

Numas  Pompilii,      ,  1       r    .1  ^ 

R.  Roman.,      there   IS  none  end   oi    the    store 

furniture. 

1 0  She  is  empty,  and  void,  and  waste  :  and 
the  'heart  melteth,  and  ''the  knees  smite  to- 
gether, '^  and  much  pain  is  in  all  loins,  and 
y  the  faces  of  them  all  gather  blackness. 

1 1  Where  is  the  dwelling  of  ^  the  lions,  and 
the  feeding  place  of  the  young  lions,  where 
the  lion,  even  the  old   lion,    walked,    and  the 

'  Or,  and  their  infinite  store,  &c. '^  Heb.  vessels  of  desire. 

^  Isa.  xiii.  7,  8. ™  Dan.  v.  6. *  Jer.  xxx.  9. 7  Joel  ii.  6. 

given  in  the  preceding  note,  the  overflowing  of  the 
river  by  which  the  city  was  primarily  destroyed. 

Stand,  stand]  Consternation  shall  be  at  its  utmost 
height,  the  people  shall  flee  in  all  directions ;  and 
though  quarter  is  offered,  and  they  are  assured  of  safety 
if  they  remain,  yet  not  one  looketh  back. 

Verse  9.  Take  ye  the  sfoil\  Though  the  king  burnt 
his  treasures,  vestments,  &c.,  he  could  not  totally  de- 
stroy the  silver  and  the  gold.  Nor  did  he  burn  the 
riches  of  the  city  ;  these  fell  a  prey  to  the  conquerors  ; 
and  there  was  no  end  of  the  store  of  glorious  garments, 
and  the  most  costly  vessels  and  furniture. 

Verse  10.  She  is  empty,  and  void,  and  waste]  The 
original  is  strongly  emphatic :  the  words  are  of  the 
same  sound  ;  and  increase  in  their  length  as  they  point 
out  great,  greater,  and  greatest  desolation. 

npb^oi  npnoi  npu 

Bukah,  umebukah,  umehullakah. 
She  is  void,  empty,  and  desolate. 

The  faces  of  them  all  gather  blackness.]  This  marks 
the  diseased  state  into  which  the  people  had  been 
brought  by  reason  of  famine,  &c.  ;  for,  as  Mr.  Ward 
justly  remarks,  "  sickness  makes  a  great  change  in  the 
countenance  of  the  Hindoos  ;  so  that  a  person  who  was 
rather  fair  when  in  health,  becomes  nearly  black  by 
sickness."    This  was  a  general  case  with  the  Asiatics. 


lion's    whelp,    and    none    made  i-  \  "^'f-  329i. 

r     ■  ■,  n  B.    C.   Cir.  713. 

them  afraid  ?  oi.  cir.  xvi.  4. 

12  The  lion  did  tear  in  pieces      itlloman!,"' 
enough     for    his    whelps,     and    "'"■  ''°""°'  ^- 
strangled  for  his  lionesses,  and  filled  his  holes 
with  prey,  and  his  dens  with  ravin. 

13  "  Behold,  I  am  against  thee,  saith  the 
Lord  of  hosts,  and  I  will  burn  her  chariots 
in  the  smoke,  and  the  sword  shall  devour  thy 
young  lions  :  and  I  will  cut  off  thy  prey  from 
the  earth,  and  the  voice  of  ''  thy  messengers 
shall  no  more  be  heard. 

^  Job  iv.  10,  11 ;  Ezek.  xix.  2-7. ^  Ezek.  x.xix.  3  ;  xxuviii. 

3;  xxxix.  1  ;    chap.  iii.  5. ''2  Kings  .wiii.  17,  19;  xi.\.  9,23. 

Verse  11.  "Where  is  the  dwelling  of  the  lions]  Nine- 
veh, the  habitation  of  bold,  strong,  ^.wA.  ferocious  men. 

The  feeding  place  of  the  young  lions]  Whither  her 
victorious  and  rapacious  generals  frequently  returned 
to  consume  the  produce  of  their  success.  Here  they 
walked  at  large,  and  none  made  them  afraid.  Where- 
soever they  turned  their  arms  they  were  victors ;  and 
all  nations  were  afraid  of  them. 

Verse  12.  The  lion  did  tear]  This  verse  gives  us  a 
striking  picture  of  the  manner  in  which  the  Assyrian 
conquests  and  depredations  were  carried  on.  How 
many  people  were  spoiled  to  enrich  his  whelps — his 
sons,  princes,  and  nobles  .'  How  many  women  were 
stripped  and  slain,  whose  spoils  went  to  decorate  his 
lionesses — his  queen  concubines  and  mistresses.  And 
they  had  even  more  than  they  could  consume ;  their 
holes  and  dens — treasure-houses,  palaces,  and  loard- 
robes — were  filled  tvith  ravin,  the  riches  which  they 
got  by  the  plunder  of  towns,  families,  and  individuals. 
This  is  a  very  fine  allegory,  and  admirably  well  sup- 
ported. 

Verse  13.  Behold,  I  a.^  against  thee]  Assyria,  and 
Nineveh  its  capital.  I  will  deal  with  you  as  you  have 
dealt  with  others. 

The  voice  of  thy  messengers]  Announcing  thy 
splendid  victories,  and  the  vast  spoils  taken — shall  no 
more  be  heard — thou  and  thy  riches,  and  ill-got  spoils, 
shall  perish  together. 


CHAPTER  III. 


The  prophet  denounces  a  wo  against  Nineveh  for  her  perfidy  and  violence.  He  musters  up  before  our  eyes 
the  number  of  her  chariots  and  cavalry ;  points  to  herburnished  arms, and  to  the  great  and  unrelenting  slaughter 
which  she  spreads  around  her,  1—3.  Because  Nineveh  is  a  city  wholly  given  up  to  the  grossest  supersti- 
tion, and  is  an  instructress  of  other  nations  in  her  abominable  rites,  therefore  she  shall  come  to  a  most  igno- 
minious and  unpitied  end,  3-7.  Her  final  ruin  shall  be  similar  to  that  of  No,  a  famous  city  of  Egypt, 
8—11.  The  prophet  then  beautifully  describes  the  great  ease  with  which  the  strong  holds  of  Nineveh 
should  be  taken,  12,  and  her  judicial  pusillanimity  during  the  siege,  13;  declares  that  all  her  prepara- 
tion, her  numbers,  opulence,  and  chieftains,  would  be  of  no  avail  in  the  day  of  the  Lord's  vengeance, 
14—17  ;  and  that  her  tributaries  loould  desert  her,  18.  The  whole  concludes  with  stating  the  incurable- 
ness  of  her  malady,  and  the  dreadful  destruction  consequently  awaiting  her ;  and  ivith  introducing  the 
nations  lohich  she  had    oppressed  as  exulting  at  her.  fall,  19. 

738  (     47*     ) 


The  miserable  ruin 


CHAP.  III. 


oj  Ntneveh. 


%  "■  cir  T^r  "W^    ^°    ''^^    *  bloody   ^  city  ! 
oi.'  cir.  xVi,  4.  it    is  all  full  of  lies   and 

Numie  Pompilii,         .  ,  .  ,  , 

R.  Roman.,      Tobbery  ;  the  prey aepartetli  not; 

"■••  """"^  ^  2  The  noise  of  a  whip,  and  ■=  the 
noise  of  the  rattling  of  the  wheels,  and  of  the 
prancing  horses,  and  of  the  jumping  chariots. 

3  The  horseman  hfteth  up  both  ■'  the  bright 
sword  and  the  glittering  spear :  and  there  is 
a  multitude  of  slain,  and  a  great  number  of 
carcasses  ;  and  there  is  none  end  of  their 
corpses  ;   they  stumble  upon  their  corpses  : 

4  Because  of  the  nudtitudc  of  the  whore- 
doms of  the  well-favoured  harlot,  "  the  mistress 
of  witchcrafts,  that  selleth  nations  through  her 
whoredoms,  and  families  through  her  witch- 
crafts. 

5  '  Behold,  I  am  against  thee,  saith  the  Lord 
of  hosts  ;  and  ^  I  will  discover  thy  skirts  upon 
thy  face,  ''  and  I  will  show  the  nations  thy  na- 
kedness, and  the  kingdoms  thy  shame. 


^Heh.  city  of  bloods.  .,^..^„.  «.^...  ^,  „  ,    **.,.„,.,,    ,,„„. 

ii.  12. 'Jer.  xlvii.  3. <!  Hcb.  the  fiame  of  the  sword,  and  the 


->>  Ezek.  xxii.  2,  3  ;   jtxiv.  6,  9  ;    Hab, 


Uehtning  of  the  spear. *  Isa.   xlvii.  9,  12;   Rev.  xviii.    2,    3 

' Chap.  ii.  13. s Isa.  xlvii.  2,3;  Jer.  xiii.  22,  26 ;   Ezek.  xvi 

37;  Mic.  i.  11. 'Hab.  ii.  16. 


NOTES  ON  CHAP.  III. 

A'erse  1.  Wo  to  the  bloody  citi/ !]  Nineveh  :  the 
threatenings  against  which  are  continued  in  a  strain 
of  invective,  astonishing  for  its  richness,  variety,  and 
energy.  One  may  hear  and  see  the  whip  crack,  the 
horses  prancing,  the  tcheels  rumbling,  the  chariots 
bounding  after  the  galloping  steeds  ;  the  reflection  from 
the  drawn  and  highly  polished  swords  ;  and  the  hurled 
spears,  like  flashes  of  lightning,  dazzling  the  eyes  ;  the 
slain  lying  in  heaps,  and  horses  and  chariots  stumbling 
over  them  !  O  what  a  picture,  and  a  true  representa- 
tion of  a  battle,  when  one  side  is  broken,  and  all  the 
cavalry  of  the  conqueror  fall  in  upon  them,  hewing  them 
down  with  their  swords,  and  trampling  them  to  pieces 
under  the  hoofs  of  their  horses  !  O  !  infernal  war  ! 
Yet  sometimes  thou  art  the  scourge  of  the  Lord. 

"\'erse  4.  Because  of  the  multitude  of  the  ichore- 
doms^  Above,  the  Ninevites  were  represented  under 
the  emblem  of  a  lion  tearing  all  to  pieces ;  here  they 
are  represented  under  the  emblem  of  a  beautiful  harlot 
or  public  prostitute,  enticing  all  men  to  her,  inducing 
the  nations  to  become  idolatrous  ;  and,  by  thus  per- 
verting them,  rendering  them  also  objects  of  the  Divine 
wrath. 

Mistress  of  witchcrafts,  thai  selleth  nations  through 
her  ivhoredoms]  Using  every  means  to  excite  to  idola- 
try ;  and  being,  by  menace  or  wiles,  successful  in  all. 

Verse  5.  /  will  discover  thy  skirls  upon  thy  face] 
It  was  an  ancient,  though  not  a  laudable  custom,  to 
strip  prostitutes  naked,  or  throw  their  clothes  over  their 
heads,  and  expose  them  to  public  view,  and  public  ex- 
ecration.    This  verse  alludes  to  such  a  custom. 


6  And  I  will  cast  abominable    a.  M. cir.  3291. 

-,  ,  ,  ,  ,         ,  B.C.  cir.  713. 

nlth  upon  thee,  and  '  make  thee  01.  cir.  xvi. 
vile,  and  will  set  thee  as  ''  a  gaz-  'r"  Roman., 
ing-stock.  "'■  "'""■"  ^ 

7  And  it  shall  come  to  pass,    that   all  they 
that  look  upon  thee  '  shall  flee  from  thee,  and 
say,  Nineveh  is   laid  waste  :     ""  who  will  be 
moan  her  ?  whence  shall  I  seek  comforters  for 
thee  ? 

8  "  Art  thou  better  than  °  populous  p  1  No, 
that  was  situate  among  the  rivers,  that  had  the 
waters  round  about  it,  whose  rampart  was  the 
sea,  and  her  wall  was  from  the  sea  ? 

9  Ethiopia  and  Egjrpt  were  her  strength,  and 
it  was  infinite ;  Put  and  Lubim  were  '  thy 
helpers. 

10  Yet  was  she  carried  away,  she  went  into 
captivity  :  '  her  young  children  also  were  dash- 
ed in  pieces  '  at  the  top  of  all  the  streets  :  and 
they  "  cast  lots  for  her  honourable  men,  and  all 


'  Mai.  ii.  9. K  Heb.  i.  33. '  Rev.  xviu.  10. ^  Jer.xr. 

5. °  Amos  vi.  2. <>0r,  nmirishing. P  Heb.  No  Amon, 

ijer.  xlvi.  25,  26;    Ezek.   xxx.    14-16. 'Heb.  in  thy  help. 

»  Psa.  exxxvii.  9  ;  Isa.  xiii.  16  ;  Hos.  xiii.  16. '  Lam.  ii.  19. 

"Joeliii.  3;  Obad.  11. 


Verse  6.  /  will  cast  abominable  filth  upon  thee]  I 
will  set  thee  as  a  gazing-stock.  This  was  a  punish- 
ment precisely  like  our  pillory.  They  put  such  women 
in  the  pillory  as  a.  gazing-stock  ;  and  then,  children  and 
others  threw  mud,  dirt,  and  filth  of  all  kinds  at  them. 

Verse  7.  Who  will  bemoan  her  ?]  In  such  cases, 
who  pities  the  delinquent  1  She  hois  been  the  occasion 
of  ruin  to  multitudes,  and  now  she  is  deservedly  ex- 
posed and  punished.  And  so  it  should  be  thought 
concerning  Nineveh. 

Verse  8.  -Art  thou  better  than  populous  No]  No- 
Ammon,  or  Diospolis,  in  the  Delta,  on  one  branch  of 
the  Nile.  This  is  supposed  to  be  the  city  mentioned 
by  Nahum ;  and  which  had  been  lately  destroyed, 
probably  by  the  Chaldeans. 

The  waters  round  about  it]  Being  situated  in  the 
Delta,  it  had  the  fork  of  two  branches  of  the  Nile  to 
defend  it  by  land  ;  and  its  barrier  or  wall  was  the  sea, 
the  Mediterranean,  into  which  these  branches  emptied 
themselves  :  so  that  this  city,  and  the  place  it  stood 
on,  were  wholly  surrounded  by  the  waters. 

Verse  9.  Ethiopia  and  Egypt  were  her  strength] 
The  land  of  Cush,  not  far  from  Diospolis  ;  for  it  was 
in  Arabia,  on  the  Red  Sea. 

Put  and  Lubim]  A  part  of  Africa  and  Libya,  which 
were  all  within  reach  of  forming  aUiances  with  No- 
Ammon  or  Diospolis. 

Verse  10.  They  cast  lots  for  her  honourable  men] 
This  refers  still  to  the  city  called  populous  No.  And 
the  custom  of  casting  lots  among  the  commanders, 
for  the  prisoners  which  they  had  taken,  is  here  refer- 
red to. 

739 


TTte  siege  of  Nineveh,  and 


NAHUM. 


the  preparations  jor  it. 


b'^'  '^cii-^Tis'  ^^^  S^G^^  "*^"  ^^'^^  bound  in 
oi.  cir.  XVI.  i.  chains. 

R  RomZ.,  '      1 1   Thou  also  shalt  be  '  drunk- 

eir.annumS.       g^  .       jj^^^     ^^^^^     ^,6     hid,     thoU 

also    shalt    seek    strength    because    of     the 
enemy. 

1 2  All  thy  strong  holds  shall  he  like  "  fig 
trees  with  the  first-ripe  figs  :  if  they  be  shaken, 
they  shall  even  fall  into  the  mouth  of  the  eater. 

1 3  Behold,  -^  thy  people  in  the  midst  of  thee 
are  women  :  the  gates  of  thy  land  shall  be 
set  wide  open  unto  thine  enemies  :  the  fire 
shall  devour  thy  ^  bars. 

1 4  Draw  thee  waters  for  the  siege,  ^  fortify 
thy  strong  holds  :  go  into  clay,  and  tread  the 
mortar,  make  strong  the  brick-kiln. 

1 5  There  shall  the  fire  devour  thee ;  the 
sword  shall  cut  thee  off,  it  shall  eat  thee  up 
like  *  the  cankerworm  :  make  thyself  many  as 


the  cankerworm,   make    thyself  g•^•"'^ 
many  as  the  locusts. 


»Jer.  MV.  17,  27;  chap.  i.  10. "Rev.  vi.  13. »Jer.  1. 

37;  li.  30. y  Psa.  cxlvii.   13;   Jer.  li.  30. -«  Chap.   ji.    1. 

■Joel  i.  4. '^  Or,  spreadeth  himself. ^  Rev.  ix.  7. 

Great  men  were  bound  in  chains]  These  were 
reserved  to  grace  the  triumph  of  the  victor. 

Verse  12.  Thi/  strong  holds]  The  effects  of  the 
consternation  into  ■which  the  Ninevites  were  cast  by 
the  assault  on  their  city  are  here  pointed  out  by  a  very 
expressive  metaphor  ;  the  first-ripe  figs,  when  at  full 
maturity,  fell  from  the  tree  with  the  least  shake ;  and 
so,  at  the  first  shake  or  consternation,  all  the  fortresses 
of  Nineveh  were  abandoned  ;  and  the  king,  in  despair, 
burnt  himself  and  household  in  his  own  palace. 

Verse  13.  Thy  people — are  women]  They  lost  all 
courage,  and  made  no  resistance.  O  verfe  Phrygiee, 
neque  enim  Phryges  :  "  Verily,  ye  are  Phrygian  wo- 
men, not  Phrygian  men."  So  said  Numanus  to  the 
Trojans.      Virg.,  JEn.  ix. 

Verse  14.  Draw  thee  waters  for  the  siege]  The 
Tigris  ran  near  to  Nineveh,  and  here  they  are  exhorted 
to  lay  in  plenty  of  fresh  water,  lest  the  siege  should 
last  long,  and  lest  the  enemy  should  cut  off  this  supply. 

Go  into  clay,  and  tread  the  ?nortar]  This  refers  to 
the  manner  of  forming  bricks  anciently  in  those  coun- 
tries ;  they  digged  up  the  clay,  kneaded  it  properly  by 
treading,  mixed  it  with  straw  or  coarse  grass,  moulded 
the  bricks,  and  dried  them  in  the  sun.  I  have  now 
some  of  the  identical  bricks,  that  were  brought  from 
this  country,  lying  before  me,  and  they  show  all  these 
appearances.  They  are  compact  and  very  hard,  but 
wholly  soluble  in  water.  There  were  however  others 
without  straw,  that  seem  to  have  been  burnt  in  a  kiln 
as  ours  are.  I  have  also  some  fragments  or  bats  of 
these  from  Babylon. 

Verse  15.  Make  thyself  many  as  the  cankerworm] 
On  the  locusts,  and  their  operations  in  their  various 
states,  see  the  notes  on  Joel  ii.  The  multitudes,  suc- 
cessive swarms,  and  devastation  occasioned  by  locusts, 
is  one  of  the  most  expressive  similes  that  could  be  used 
740 


3291 

cir.    713. 

01.  cir.  XVI.  4. 

16  Thou  hast  multiplied  thy  R^^Roman!,"' 
merchants  above  the  stars  of  liea-  ""■  """"*"  ^- 
ven :  the  cankerworm  *  spoileth,  and  fleeth  away. 

17  "  Thy  crowned  are  as  the  locusts,  and 
thy  captains  as  the  great  grasshoppers,  which 
camp  in  the  hedges  in  the  cold  day,  but  when 
the  sun  ariseth  they  flee  away,  and  their  place 
is  not  known  where  they  are. 

18"*  Thy  shepherds  slumber,  O  '  king  of 
Assyria  :  thy  '  nobles  shall  dwell  in  the  dust  : 
thy  people  is  s  scattered  upon  the  mountains, 
and  no  man  gathereth  them. 

1 9  There  is  no  ''  healing  of  thy  bruise  ;  '  thy 
wound  is  grievous  :  ^  all  that  hear  the  bruit 
of  thee  shall  clap  the  hands  over  thee  :  for 
upon  whom  hath  not  thy  wickedness  passed 
continually  ? 

■lExod.  XV.  16;  Psa.  Ixivii.  6. 'Jer.  1.  18;  Ezek.  xxxi.  3, 

&c. — f  Or,  valiant  ones. e  1  Kings  xxii.  17. ^  Heb.  wrinkling. 

'  Mic.  i.  9.— I"  Lam.  ii.  15 ;  Zeph.  ii.  15  ;  see  Isa.  xir.  8,  &c. 

to  point  out  the  successive  armies  and  all-destroying 
influences  of  the  enemies  of  Nineveh.  The  account 
of  these  destroyers  from  Dr.  Shaw,  inserted  Joel  ii., 
will  fully  illustrate  the  verses  where  allusion  is  made  to 
locusts. 

Verse  16.  Thou  hast  multiplied  thy  merchants]  Like 
Tyre,  this  city  was  a  famous  resort  for  merchants  ;  but 
the  multitudes  which  were  there  previously  to  the 
siege,  like  the  locusts,  took  the  alarm,  and  fled 
away. 

Verse  17.  Thy  crowned  are  as  the  locusts]  Thou 
hast  numerous  princes  and  numerous  commanders. 

Which  camp  in  the  hedges  in  the  cold  day]  The 
locusts  are  said  to  lie  in  shelter  about  the  hedges  of 
fertile  spots  when  the  weather  is  cold,  or  during  the 
night ;  but  as  soon  as  the  sun  shines  out  and  is  hot, 
they  come  out  to  their  forage,  or  take  to  their  wings. 

Verse  18.  Thy  shepherds  slumber]  That  is,  the 
rulers  and  tributary  princes,  who,  as  Herodotus  informs 
us,  deserted  Nineveh  in  the  day  of  her  distress,  and 
came  not  forward  to  her  succour. 

Diodorus  Siculus  says,  lib.  ii.,  when  the  enemy  shut 
up  the  king  in  the  city,  many  nations  revolted,  each 
going  over  to  the  besiegers,  for  the  sake  of  their  liberty ; 
that  the  king  despatched  messengers  to  all  his  subjects, 
requiring  power  from  them  to  succour  him  ;  and  that 
he  thought  himself  able  to  endure  the  siege,  and  re- 
mained in  expectation  of  armies  which  were  to  be 
raised  throughout  his  empire,  relying  on  the  oracle  that 
the  city  would  not  be  taken  till  the  river  became  its 
enemy.      See  the  note  on  chap.  ii.  6. 

Verse  19.  There  is  no  healing  of  thy  bruise]  Thou 
shalt  never  be  rebuilt. 

All  that  hear  the  bruit  of  thee]  The  report  or  account. 

Shall  clap  the  hands]     Shall  exult  in  thy  downfall. 

For  upon  whom  hath  not  thy  wickedness  passed] 


Concluding  notes 


CHAP.  III. 


on  this  prophet. 


Thou  hast  been  a  universal  oppressor,  and  therefore  all 
nations  rejoice  at  thy  fall  and  utter  desolation. 

Bp.  iVeit'/on  makes  some  good  remarks  on  the  fall 
and  total  ruin  of  Nineveh. 

"  What  probability  was  there  that  the  capital  city  of 
a  great  kingdom,  a  city  which  wassuli/  miles  in  com- 
pass, a  city  which  contained  so  many  thousand  inhabit- 
ants, a  city  which  had  walls  a  hundred  feet  high,  and 
so  tliick  that  Ihrcc  chariots  could  go  abreast  upon  them, 
and  which  had  one  thousand  Jive  hundred  towers,  of 
ttvo  hundred  feet  in  height ;  what  probability  was  there 
that  such  a  city  should  ever  be  totally  destroyed  1  And 
yet  so  totally  was  it  destroyed  that  the  place  is  hardly 
known  whore  it  was  situated.  What  we  may  suppose 
helped  to  complete  its  ruin  and  devastation,  was  Ne- 
buchadnezzar's enlarging  and  beautifying  Babylon,  soon 
after  Nineveh  was  taken.  From  that  time  no  mention 
is  made  of  Nineveh  by  any  of  the  sacred  writers  ;  and 
the  most  ancient  of  the  heathen  authors,  who  have  oc- 
casion to  say  any  thing  about  it,  speak  of  it  as  a  city 
that  was  once  great  and  flourishing,  but  now  destroyed 
and  desolate.  Great  as  it  was  formerly,  so  little  of  it 
is  remaining,  that  authors  are  not  agreed  even  about 
its  situation.  From  the  general  suffrage  of  ancient 
historians  and  geographers,  it  appears  to  have  been 
situated  upon  the  Tigris,  though  others  represent  it  as 
placed  upon  the  Euphrates.  Bochart  has  shown  that 
Herodotus,  Diodorus  Siculus,  and  Ammianus  Marcel- 
linus,  all  three  speak  differently  of  it  ;  sometimes  as 
if  situated  on  the  Euphrates,  sometimes  as  if  on  the 
Tigris  ;  to  reconcile  whom  he  supposes  that  there  were 
tivo  Ninevehs  ;  and  Sir  John  Marsham,  that  there  were 
three  ;  the  Syrian  upon  the  Euphrates,  the  Assyrian 
on  the  Tigris,  and  a  third  built  afterwards  upon  the 
Tigris  by  the  Persians,  who  succeeded  the  Parthians 
in  the  empire  of  the  East,  in  the  third  century,  and  were 
subdued  by  the  Saracens  in  the  seventh  century  after 
Christ.  But  whether  this  latter  was  built  in  the  same 
place  as  the  old  Nineveh,  is  a  question  that  cannot  be 
decided. 

"  There  is  a  city  at  this  time  called  Mosul,  situate 
upon  the  western  side  of  the  Tigris  ;  and  on  the  oppo- 
site eastern  shore  are  ruins  of  great  extent,  which  are 
said  to  be  those  of  Nineveh. 


"  Dr.  Prideaux,  following  Thevenot,  observes  that 
Mosul  is  situated  on  the  west  side  of  the  Tigris,  where 
was  anciently  only  a  suburb  of  the  old  Nineveh  ;  for 
the  city  itself  stood  on  the  east  side  of  the  river,  where 
are  to  be  seen  some  of  its  ruins  of  great  extent  even 
to  this  day.  Even  the  ruins  of  old  Nineveh,  as  we 
may  say,  have  been  long  ago  ruined  and  destroyed  ; 
such  an  utter  end  hath  been  made  of  it,  and  such  is 
the  truth  of  the  Divine  predictions  ! 

"  These  extraordinary  circumstances  may  strike  the 
reader  more  strongly  by  supposing  only  a  parallel  in- 
stance.    Let  us   then  suppose  that  a  person  should 
come  in  the  name  of  a  prophet,  preaching  repentance 
to  the  people  of  this  kingdom,  or  otherwise  denouncing 
the  destruction  of  the  capital  city  within  a  few  years. 
'With  an  overflowing  flood  will  God  make  an  utter 
end  of  the  place  thereof ;  he  will  make  an  utter  end  : 
its  place  may  be  sought,  but  it  shall  never  be  found.' 
I  presume  we  should  look  upon  such  a  prophet  as  a 
madman,  and  show  no  farther  attention  to  his  message 
than  to  deride  and  despise  it.      And  yet  such  an  event 
would  not  be  more  strange  and  incredible  than  the  de- 
struction and  devastation  of  Nmeveh  ;    for  Nineveh 
was  much  the  larger,  stronger,  and  older  city  of  the 
two.      And    the   Assyrian   empire  had  subsisted  and 
flourished  more  ages  than  any  form  of  government  in 
this  country  ;  so  there  is  no  objecting  the  instability  of 
Eastern  monarchies  in  this  case.      Let  us  then,  since 
this  event  would  not  be  more  improbable  and  extraor- 
dinary than  the  other,  suppose  again,  that  things  should 
succeed  according  to  the  prediction  ;  that  the  floods 
should  arise,  and  the  enemies  should  come  ;  the  city 
should  be  overthrown  and  broken  down,  be  taken  and 
pillaged,  and  destroyed  so  totally  that  even  the  learned 
could  not  agree  about  the  place  where  it  was  situated. 
What  would  be  said  or  thought  in  such  a  case  ?     Who- 
ever  of  posterity  should  read  and   compare  the  pro- 
phecy and  event  together,  must  they  not,  by  such  an 
illustrious  instance,   be  thoroughly   convinced  of  the 
providence  of  God,  and  of  the  truth  of  his  prophet ; 
and   be  ready  to  acknowledge,  '  Verily,  this   is  the 
word  which  the  Lord  hath  spoken ;  verily,  there  is  a 
God  who  judgeth  the  earth?'" — See   Bp.   Newton, 
vol.  i.,  dissert.  9. 

741 


THE   BOOK 


PROPHET     HABAKKUK. 


Chronological  Notes  relative  to  this  Book,  upon  the  supposition  that  it  was  written  a  little 
before  the  destruction  of  Jerusalem,  about  six  hundred  years  before  the  commencement  of 
the  Christian  era. 

Year  from  the  Creation,  according  to  Archbishop  Usher,  3404. — Year  of  the  Julian  Period,  4114. — Year 
since  the  Flood,  1748. — Year  since  the  vocation  of  Abram,  1321. — Year  from  the  foundation  of  Solomon's 
temple,  412. — Year  since  the  division  of  Solomon's  monarchy  into  the  kingdoms  of  Israel  and  Judah,  376. 
— First  year  of  the  forty-fifth  Olympiad. — Year  since  the  destruction  of  the  kingdom  of  Israel  by  Shal- 
maneser,  king  of  Assyria,  121. — Year  before  the  birth  of  Jesus  Christ,  596. — Year  before  the  vulgar  era 
of  Christ's  nativity,  600. — Cycle  of  the  Sun,  26. — Cycle  of  the  Moon,  10. — Third  year  of  ^ropas,  king 
of  Macedon. — Twentieth  year  of  Alyattes  II.,  king  of  Lydia. — Twenty-si.xth  year  of  Cyaxares  or  Cyaraxes, 
king  of  Media. — Sixth  year  of  Agasicles,  king  of  Lacedaemon,  of  the  family  of  the  Proclida;. — Eighth  year 
of  Leon,  king  of  Lacedaemon,  of  the  family  of  the  Eurysthenidas. — Seventh  year  of  Nebuchadnezzar,  king 
of  Babylon. — Seventeenth  year  of  Tarquinius  Priscus,  king  of  the  Romans. — Eleventh  year  of  Jehoiakim, 
king  of  Judah. 


CHAPTER  I. 

The  prophet  enters  very  abruptly  on  his  subject,  his  spirit  being  greatly  indignant  at  the  rapid  progress  of  vice  and 
impiety,  1-4.  Upon  which  God  is  introduced  threatening  very  awful  and  sudden  judgments  to  be  inflicted 
by  the  ministry  of  the  Chaldeans,  5—10.  The  Babylonians  attribute  their  wonderful  successes  to  their 
idols,  11.  The  prophet  then,  making  a  sudden  transition,  expostulates  with  God  {probably  personating  the 
Jews)  for  permitting  a  nation  much  more  wicked  than  themselves,  as  they  supposed,  to  oppress  and  devour 
them,  as  fishers  and  fowlers  do  their  prey,  12—17. 

p  ^f^  ""■  ^«m-  THE  « burden   which   Habak- 

B.  C.    cir.  600.      _|_ 

oi.  XLV.  1.  kuk  the  prophet  did  see. 

Tarquinii  Prisci,        „     ,-.    t  i  i  i     n    t 

R.  Roman.,         2   O  LoRD,   how    long   shall  1 

cir.  annum  17.      ^  ^^^^    ^j^^^^    ^jj^    ^^^^   ^^^^  , 


cry, 


«Zech.  ix.  1 ;  xii.  1 ;  Mai.  i.  1. 


iniquit}',  and  cause  ?ne  to  behold 

'  Lam.  iii.  8. 


We  know  little  of  this  prophet ;  for  what  we  find  in 
the  ancients  concerning  him  is  evidently  fabulous,  as 
well  as  that  which  appears  in  the  Apocrypha.  He  was 
probably  of  the  tribe  of  Simeon,  and  a  native  of  Beth- 
zacar.  It  is  very  likely  that  he  lived  after  the  de- 
struction of  Nineveh,  as  he  speaks  of  the  Chaldeans, 
but  makes  no  mention  of  the  Assyrians.  And  he  ap- 
pears also  to  have  prophesied  before  the  Jewish  capti- 
vity, see  chap.  i.  5  ;  ii.  1  ;  iii.  2,  16—19  ;  and  therefore 
Abp.  Newcome  thinks  he  may  be  placed  in  the  reign  of 
Jehoiakim,  between  the  years  606  B.  C.  and  598  B.  C. 

As  a  poet,  Habakkuk  holds  a  high  rank  among  the 

Hebrew  prophets.      The  beautiful  connection  between 

the  parts  of  his  prophecy,  its  diction,  imagery,  spirit, 

and  sublimity,  cannot  be  too  much  admired ;  and  his 

748 


even  cry  out  unto   thee   of  vio-  g-  ^;  "'J-  ^'^■ 
lence,  and  thou  wih  not  save  ! 
3    Why   dost    thou    show    me 


01.  XLV.  1. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  17. 


hymn,  chap,  iii.,  is  allowed  by  the  best  judges  to  be  a 
masterpiece  of  its  kind.  See  Loivth's  Praslect.  xxi., 
xxviii. 

NOTES  ON  CHAP.  I. 

Verse  1.  The  burden]  Niyan  hammassa  signifies, 
not  only  the  burdensome  prophecy,  but  the  prophecy  or 
revelation  itself  which  God  presented  to  the  mind  of 
Habakkuk,  and  which  he  saw — clearly  perceived,  in 
the  light  of  prophecy,  and  then  faithfully  declared,  as 
this  book  shows.  The  word  signifies  an  oracle  or 
revelation  in  general ;  but  chiefly,  one  relative  to  future 
calamities. 

Verse  2.  O  Lord,  how  long  shall  I  cry]  The  pro- 
phet feels  himself  strongly  excited  against  the  vices 
which  he  beheld  ;  and  which,  it  appears  from  this  verae, 


Profligacy  of  the  Jews, 


B  'c  "ci  ^6oo'  grievance  ?   for  spoiling  and  vio- 
Oi.  XLV.i.      lence  are  before  me:  and  tlicre 

Tarouinii  Prisci,  ,     ,        .  ^   .,-  i 

R.Roman.,      are  that  raise  up  slrite  and  con- 


cir.  annum  17. 


tenlion. 


4  Tlicrefore  tlie  law  is  slacked,  and  judg- 
ment doth  never  go  forth  :  for  the  •  wicked 
doth  compass  about  the  righteous  ;  therefore 
"^  wrong  judgment  procccdelh. 

5  "  Behold  yc  among  the  heathen,  and  regard, 
and  wonder  marvellously  :  for  /  will  work  a 
work  in  your  days,  which  ye  will  not  behevc, 
though  it  be  told  you. 

6  For,  lo,  '  I  K  raise  up  the  Chaldeans,  that 
bitter   and  hasty   nation,    which   shall   march 


^Job  xxi.  7;  Psa.  xciv.  3,  &c.  ;  Jcr.  xii.  1. ^  Or,  wrested. 

*  Isa.  xxix.  1-1 ;  Acts  xiii.  41. '  Deut.  xxviii.  49,  50  ;  Jer.  v. 

15 1  F"ulfilled  2  Chron.  xxxvi.  6. >■  Heb.  breadths. '  Or, 

from  than  shall  proceed  the  judgment  of  these,  and  the  captivity  of 


he  had  often  declaimed  against,  but  in  vain  ;  the  people 
continued  in  their  vices,  and  God  in  his  longsuffering. 

Habakkuk  begins  his  prophecy  under  a  similar 
feeling,  and  nearly  in  similar  words,  as  Juvenal  did 
his  Satires  ; — 

Semper  ego  auditor  tantum  ?      Nunquamne  reponam  1 
Vexatus  toties  rauci  Theseide  Codri  !  Sat.  i.  1 . 

"  Shall  I  always  be  a  hearer  only  1  Shall  I  never 
reply  1     So  often  vexed  V 

Of  violence]  The  most  unlawful  and  outrageous  acts. 

Verse  3.  And  cause  me  lo  behold  grievance]  7n>' 
amal,  labour,  toil,  distress,  misery,  &c.,  the  common 
fruits  of  sin. 

Verse  4.  The  law  is  slacked]  They  pay  no  atten- 
tion to  it ;  it  has  lost  all  its  vigour,  its  restraining  and 
correcting  power  ;  it  is  not  e.vecuted  ;  right  judgment 
is  never  pronounced ;  and  the  poor  righteous  man 
complains  in  vain  that  he  is  grievously  oppressed  by 
the  wicked,  and  by  those  in  power  and  authority.  That 
the  utmost  depravity  prevailed  in  the  land  of  Judali  is 
evident  from  these  verses  ;  and  can  we  wonder,  then, 
that  God  poured  out  such  signal  judgments  upon  them  ? 
When  judgment  doth  not  proceed  from  the  seat  of 
judgment  upon  earth,  it  will  infallibly  go  forth  from 
the  throne  of  judgment  in  heaven. 

Verse  5.  Behold  ye  among  the  heathen]  Instead  of 
D"U3  haggoyim,  among  the  nations  or  heathen,  some 
critics  think  we  should  read  D'1J3  hogedim,  trans- 
gressors ;  and  to  the  same  purpose  the  Septuagint, 
Syriac,  and  Arabic  have  read  ;  and  thus  it  is  quoted 
by  St.  Paul,  Acts  xiii.  41.  But  neither  this,  nor  any 
tantamount  reading,  is  found  in  any  of  the  MSS.  yet 
collated.  Newcome  translates,  "  See,  ye  transgressors, 
and  behold  a  wonder,  and  perish." 

I  u'ill  work  a  work  in  your  days]  As  he  is  speaking 
of  the  desolation  that  should  be  produced  by  the  Chal- 
deans, it  follows,  as  Bp.  Ncwcome  has  justly  observed, 
that  the  Chaldeans  invaded  Judah  whilst  those  were 
living  whom  the  prophet  addressed. 

^\^lich  ye  will  not  believe]  Nor  did  they,  after  all 
the  declarations  of  various  prophets.  They  still  sup- 
posed that  God  would  not  give  them  up  into  the  hands 


CHAP.  I.  and  their  punishment. 

through  the  ''  breadth  of  the  land,    a^  "  "='■•  ^°*- 

°  ,  ,        ,,■  ,  B.C.  cir.  600. 

to   possess    the    dwelling-places      oi.  XLv.  i. 

,1     .  .  .1     •  Tarquinii  Prisci, 

that  are  not  theirs.  r  Roman., 

7  They  are  terrible  and  dread-  "'■  """""  "■ 
ful :  '  their  judgment  and  their  dignity  shall 
proceed  of  themselves. 

8  Their  horses  also  are  swifter  than  the  leo- 
pards, and  are  more  ''  fierce  than  the  '  evening 
wolves :  and  their  horsemen  shall  spread 
themselves,  and  their  horsemen  shall  come 
from  far  ;  "  they  shall  fly  as  the  eagle  that  hast- 
eth  to  eat. 

9  They  shall  come  all  for  violence  :  "  their  " 
faces  shall  sup  up  as  the  east  wind,  and  they 

these. "  Heb.  sharp. '  Ezek.  xiii.  27  ;  Jer.  v.  6;  Zeph.  iii. 

3. "^  Jer.  iv.  13. °  Or,  the  supping  up  of  their  faces,  &c.,  or 

their  faces  shall  look  toward  the  east. °  Heb.  the  opposition  of 

their  faces  tou-ard  the  east. 

of  their  enemies,  though  they  continued  in  their  abo- 
minations ! 

It  is  evident  that  St.  Paul,  in  the  above  place,  ac- 
commodates this  prediction  to  his  own  purpose.  And 
possibly  this  sense  might  have  been  the  intention  of  the 
Divine  Spirit  when  he  first  spoke  the  words  to  the 
prophet ;  for,  as  God  ivorks  in  reference  to  eternity,  so 
he  speaks  in  reference  to  the  same  ;  and  therefore  there 
is  an  infinity  of  meaning  in  his  word.  These  appear 
to  be  the  words  of  God  in  answer  to  the  prophet,  in 
which  he  declares  he  will  entirely  ruin  this  wicked 
people  by  means  of  the  Chaldeans. 

Verse  6.  That  bitter  and  hasty  nation]  Cruel  and 
oppressive  in  their  disposition  ;  and  prompt  and  speedy 
in  their  assaults  and  conquests. 

Verse  7.  Their  judgment — shall  proceed  of  them- 
selves.] By  revolting  from  the  Assyrians,  they  have 
become  a  great  nation.  Thus,  their  judgment  and 
excellence  were  the  result  of  their  own  valour.  Other 
meanings  are  given  to  this  passage. 

Verse  8.  Their  horses  also  are  swifter  than  the 
leopards]  The  Chaldean  cavalry  are  proverbial  for 
swiftness,  courage,  &c.  In  Jeremiah,  chap.  iv.  13,  it 
is  said,  speaking  of  Nebuchadnezzar,  "  His  chariots  are 
as  a  whirlwind ;  his  horses  are  swifter  than  eagles." 

Oppian,  speaking  of  the  horses  bred  about  the  Eu- 
phrates, says,  "  They  are  by  nature  war-horses,  and  so 
intrepid  that  neither  the  sight  nor  the  roaring  of  the 
lion  appals  them  ;  and,  besides,  they  are  astonishingly 
fleet." 

The  leopard,  of  all  quadrupeds,  is  allowed  to  be  the 
swiftest. 

The  evening  wolves]  The  wolf  is  remarkable  for  his 
quick  sight.  JElian  says,  Ofi'<jn-f(Tra7oi'  ecrt  fuov,  xat 
(levToi,  Kai  vvKToc  Kai  ae?.Tivri(  ovk  ovarii  6de  6p^  ;  "  The 
wolf  is  a  very  fleet  animal  ;  and,  besides,  it  can  see 
by  night,  even  when  there  is  no  moonlight."  Some 
think  the  hyana  is  meant :  it  is  a  swift,  cruel,  and  un- 
tameable  animal.  The  other  prophets  speak  of  the 
Chaldeans  in  the  same  way.  See  Deut.  jcxviii.  49  ; 
Jer.  xlviii.  40  ;  xhx.  22  ;  Ezek.  xvii.  5  ;  Lam.  iv.  19. 

A'^erse  9.  Their  faces  shall  sup  up  as  the  east  wind] 
743 


Chaldean  armies 


HABAKKUK. 


compared  to  fishermen. 


B  "c'  'dr  ^60o'  *^^'^  gather  the  captivity  as  the 

oi.XLV.i.  '  sand. 

R.  Koman.,  '  1 0   And  tliey  shall  scoff  at  the 

cir.  annum  17.  j^j^^g^^  ^^^  ^^^  princes  shall  be  a 

scorn  unto  them  :  they  shall  deride  every  strong 
hold  ;  for  they  shall  heap  dust,  and  take  it. 

1 1  Then  shall  his  mind  change,  and  he 
shall  pass  over,  and  offend,  v  imputing  ih\s  his 
povirer  unto  his  god. 

12  1  Art  thou  not  from  everlasting,  O  Lord 
my  God,  mine  Holy  One  ?  w^e  shall  not  die. 
0  Lord,  ''thou  hast  ordained  them  for  judg- 
ment ;  and,  0  '  mighty  God,  thou  hast  '  esta- 
blished them  for  correction. 

13  "  Thou  art  of  purer  eyes  than  to  behold 
evil,  and  canst  not  look  on  '  iniquity  :  ™  where- 
fore lookest  thou  upon  them  that  deal  treach- 


P  Dan.  V.  4. 1  Psa.  xc.  2 ;  xciii.  2  ;  Lam.  v.  19. '  2  Kings 

xi.x.  25 ;  Psa.  xvii.  13 ;  Isa.  x.  5,  6,  7  ;  Ezek.  xxx.  25. >  Heb. 

rock;  Deut.  xxxii.  4. Wieb. /owriderf. "Psa.  v.  5. 


This  may  be  an  allusion  to  those  electrical  winds  which 
prevail  in  that  country.  Mr.  Jackson,  in  his  overland 
journey  from  IniUa,  mentions  his  having  bathed  in  the 
Tigris.  On  his  coming  out  of  the  river  one  of  those 
winds  passed  over  him,  and,  in  a  moment,  carried  off 
every  particle  of  water  that  was  on  his  body  and  in  his 
bathing  dress.  So,  the  Chaldeans  shall  leave  no  sub- 
stance behind  them  ;  t\ie\r  faces,  their  bare  appearance, 
is  the  proof  that  nothing  good  shall  be  left. 

Shall  gather  the  captivity  as  the  sand.^  They  shall 
carry  off  innumerable  captives. 

Verse  10.  They  shall  scoff  at  the  kings^  No  power 
shall  be  able  to  stand  before  them.  It  will  be  only  as 
pastime  to  them  to  take  the  strongest  places.  They 
will  have  no  need  to  build  formidable  ramparts  :  by 
sweeping  the  dust  together  they  shall  make  mounts 
sufficient  to  pass  over  the  walls  and  lake  the  city. 

Verse  1 1 .  Then  shall  his  mind  change]  This  is 
thought  to  relate  to  the  change  which  took  place  in 
Nebuchadnezzar,  when  "  a  beast's  heart  was  given  to 
him,"  and  he  was  "  driven  from  the  dwellings  of  men." 
And  this  was  because  of  his  offending — his  pride  and 
arrogance  ;  and  his  attributing  all  his  success,  &c.,  to 
his  idols. 

Verse  12.  Art  thou  tiot  from  everlasting]  The  idols 
change,  and  their  worshippers  change  and  fail :  but 
thou,  Jehovah,  art  eternal ;  thou  canst  not  change,  and 
they  who  trust  in  thee  are  safe.  Thou  art  infinite  in 
thy  mercy  ;  therefore,  "  we  shall  not  die,"  shall  not  be 
totally  exterminated. 

Thou  hast  ordained  them  for  judgment]  Thou  hast 
raised  up  the  Chaldeans  to  correct  and  punish  us ; 
but  thou  hast  not  given  them  a  commission  to  destroy 
us  totally. 

Instead  of  moi  N'S  lo  namuth,  "  we  shall  not  die," 
Houbigant  and  other  critics,  with  a  little  transposition 
of  letters,  read  HON  '7X  El  emeth,  "  God  of  truth  ;"  and 
then  the  verse  will  stand  thus :  "  Art  thou  not  from 
everlasting,  O  Jehovah,  my  God,  my  Holy  One  ^  O 
744 


erously,  and  holdest  thy  tongue  4'  ^'  '^'^-  ^™ 

■''  •'  f         B.  C.    cir.   600. 

vsrhen  the  wicked  devoureth  the      oi.  XLV.  i. 

.J     .       ■  .    1  TarnuiniiPrisci, 

man    that    is     more     righteous      r.  Roman., 
than  he  1  "'■  """""^  "■ 

14  And  makest  men  as  the  fishes  of  the  sea, 
as  the  ^  creeping  things,  that  have  no  ruler 
over  them  ? 

1 5  They  ^  take  up  all  of  them  with  the  angle 
they  catch  them  in  their  net,  and  gather  them 
in  their  ^  drag  :  therefore  they  rejoice  and  are 
glad. 

16  Therefore  "they  sacrifice  unto  their  net, 
and  burn  incense  unto  their  drag  ;   because  by 
them  their  portion  is  fat,  and  their  meat,  ''  plen 
teous.'^ 

1 7  Shall  they  therefore  empty  their  net,  and 
not  spare  continually  to  slay  the  nations  ? 

'  Or,  grievance. ^  Jer.  sii.  1 . *  Or,  moving. 7  Jer.  xvi. 

16;  Amos  iv.  2. '  Or,  flue  net. »  Deut.  viii.   17  ;   Isa.  x. 

13  ;  xxxvii.  24,  25. ^  Or,  dainty. '  Heh.  fat. 


Jehovah,  God  of  truth,  thou  hast  appointed  them  for 
judgment."  But  this  emendation,  however  elegant,  is 
not  supported  by  any  MS.;  nor,  indeed,  by  any  of  the 
ancient  versions,  though  the  Chaldee  has  something  like 
it.     The  common  reading  makes  a  very  good  sense. 

Verse  13.  Thou  art  of  purer  eyes]  Seeing  thou 
art  so  pure,  and  canst  not  look  on  iniquity — it  is  so 
abominable — how  canst  thou  bear  with  them  who  "  deal 
treacherously,  and  hold  thy  tongue  when  the  wicked 
devour  the  righteous  1"  All  such  questions  are  easily 
solved  by  a  consideration  of  God's  ineffable  mercy, 
which  leads  him  to  suffer  long  and  be  kind.  He  has 
no  pleasure  in  the  death  of  a  sinner. 

Verse  14.  Makest  men  as  the  fishes  of  the  sea] 
Easily  are  we  taken  and  destroyed.  We  have  no  leader 
to  guide  us,  and  no  power  to  defend  ourselves.  Ne- 
buchadnezzar is  here  represented  as  a  fisherman,  who 
is  constantly  casting  his  nets  into  the  sea,  and  enclosing 
multitudes  of  fishes  ;  and,  being  always  successful,  he 
sacrifices  to  his  own  net — attributes  all  his  conquests 
to  his  own  power  and  prudence  ;  not  considering  that 
he  is  only  like  a  net  that,  after  having  been  used  for  a 
while,  shall  at  last  be  thrown  by  as  useless,  or  burnt 
in  the  fire. 

Verse  16.  They  sacrifice  unto  their  net]  He  had 
no  God  ;  he  cared  for  none  ;  and  worshipped  only  his 
armour  and  himself.  King  Mezentius,  one  of  the  worst 
characters  in  the  JEneid  of  Virgil,  is  represented  as 
invoking  his  own  right  hand  and  his  spear  in  battle. 
JEn.  X.  773. 

Dextra  mihi  Deus,  et  telura  quod  missile  libro, 

Nunc  adsint. 

"  My  strong  right  hand  and  sword,  assert  ray  stroke. 
Those  only  gods  Mezentius  will  invoke." 

Dbyden. 

And  Capaneus,  in  Statins,  gives  us  a  more  dtcisive 
proof  of  this  self-idolatry.      Thebaid,  lib.  x. 


The  prophet  waits  on  God 


CHAP.    IF. 


to  know  his  will. 


Ade3,  O  mihi  dextera  lantum 
Tu  prteses  belli,  et  inevitabile  Numen, 
Te  voco,  te  solum  .Supcrum  conteniptor  adoro. 
"  Onl)'  lliou,  my  right  hand,  be  my  aid  ;  I  contemn 
the  gods,  and  adore  thee  as  the  chief  in  battle,  and  the 
irresistible  deity."     The  poet  tells  us  that,  for  his  im- 
piety, Jupiter  slew  him  witli  thunder. 

This  was  an  ancient  idolatry  in  this  country,  and  has 
existed  till  within  about  a  century.  There  are  relics 
of  it  in  diflerent  parts  of  Europe  ;  for  when  military 
men  bind  l/temselves  to  accomplish  any  particular  pur- 
pose, it  is  usual  to  lay  their  hand  upon  their  sword  ; 


but  formerly  they  kissed  it,  when  swearing  by  it. 
With  most  heroes,  the  sword  is  both  their  Bible  and 
their  God.  To  the  present  day  it  is  a  custom  among 
the  Hindoos  annually  to  worship  the  implements  of 
their  trades.     See  Ward. 

Verse  17.  And  not  spare  continually  to  slay  the 
nations  .']  They  are  running  from  conquest  to  con- 
quest ;  burning,  slaying,  sacking,  and  slaughtering. 
Like  the  fishermen,  who  throw  cast  after  cast  while 
any  fish  are  to  be  caught,  so  Nebuchadnezzar  is  de- 
stroying one  nation  after  another.  This  last  sentence 
explains  the  allegory  of  the  net. 


CHAPTER  II. 

The  prophet,  waiting  for  a  return  to  his  expostulation,  is  answered  by  God  that  the  time  J  or  the  destruction 
of  the  Jewish  polity  by  the  Chaldeans  is  not  only  fixed  in  the  Divine  counsel,  but  is  awfully  near;  and  he 
is  therefore  commanded  to  write  down  the  vision  relative  to  this  appalling  subject  in  the  most  legible  cha- 
racters, and  in  the  plainest  language,  that  all  who  read  it  with  attention  (those  just  persons  who  exercise  an 
unwavering  faith  in  the  declaration  of  God  respecting  the  violent  irruption  of  the  merciless  Baylonians) 
may  flee  from  the  impending  vengeance,  1-4.  The  fall  of  the  Chaldeans,  and  of  their  ambitious  monarch, 
is  then  predicted,  5—10;  and,  by  a  strong  and  bold  personification,  the  very  stone  and  wood  of 
those  magnificent  buildings,  which  the  Babylonish  king  had  raised  by  oppression  and  bloodshed,  pro- 
nounce his  tco,  and  in  responsive  taunts  upbraid  him,  1 1,  12.  The  prophet  then  beautifully  sets  forth  the 
absolute  impotence  af  every  effort,  however  well  conducted,  which  is  not  in  concert  with  the  Divine  counsel : 
for  though  the  wicked  rage,  and  threaten  the  utter  extermination  of  the  people  of  God ;  yet  when  the  set 
time  to  favour  Zion  is  come,  the  destroyers  of  God's  heritage  shall  themselves  be  destroyed,  and  "  the  earth 
shall  be  filled  u-ith  the  knowledge  of  the  glory  of  God,  as  the  waters  cover  the  sea,"  13,  14.  See  Psa.  cii. 
13-16.  For  the  cup  of  idolatry  ivhich  Babylon  has  given  to  many  nations,  she  will  receive  of  the  Lord''s 
hand  the  cup  of  fury  by  the  insurrection  of  mighty  enemies  {the  Medes  and  Persians)  rushing  like  wild 
beasts  to  destroy  her,  15.  In  the  midst  of  this  distress  the  prophet  very  opportunely  asks  in  what  the 
Babylonians  had  profited  by  their  idols,  exposes  the  absurdity  of  trusting  in  them,  and  calls  upon  the  whole 
world  to  stand  in  awe  of  the  everlasting  Jehovah,  16-19. 


A.  M.  cir.  340-1. 

B.  C.  cir.   GOO. 

01.  cir.  XLV.  1. 

Tarquinii  Prisci, 

R.   Roman., 

cir.  annum  17. 


T  WILL  "  stand  upon  my  watch, 

and  set  me  upon  the  ''  lower, 

"  and  will  watch  to  see  what  he 

will    sav  ''  unto  me,  and  what  I 


•Isa.  x.\i   8,  n. 


-*■  Heb.  fenced  place.- 
**  Or,   in  me. 


-<■  Psa.  Uxxv.  8. 


NOTES  ON  CHAP.  II. 

Verse  1 .  /  ivill  stand  upon  my  tcatch]  The  pro- 
phets are  always  represented  as  watchmen,  watching 
constantly  for  the  comfort,  safety,  and  welfare  of  the 
people  ;  and  watching  also  to  receive  information  from 
the  Lord  :  for  the  prophetic  influence  was  not  always 
with  them,  but  was  granted  only  at  particular  times, 
according  to  the  will  of  God.  When,  in  doubtful 
cases,  they  wished  to  know  what  God  was  about  to  do 
with  ine  country,  they  retired  from  society  and  gave 
themselves  to  meditation  and  prayer,  waiting  thus  upon 
God  to  hear  what  he  would  say  in  them. 

What  he  will  say  unto  me]  '2  bi,  IN  me — in  my 
understanding  and  heart. 

.And  what  I  shall  answer  when  I  am  reproved.] 
\Vliat  I  shall  say  to  God  tn  behalf  of  the  people  ;  and 
what  the  Lord  shall  command  me  to  say  to  the  people. 
Some   translate,  "  And  what   he  will  answer  for  mv 


shall    answer     '  when     '  I    am 
reproved. 

2   And  the  Lord  answered  me, 
and  said,  s  Write  the  vision,  and 


A.  M.  cir.  3404. 

B.  C.  cir.  600. 
Ol.  cir.  XLV.  1. 
Tarquinii  Prisci, 

R.  Roman., 
cir.  annum  17. 


*  Or,  W'Afn  /  am  argued  with. ^Heb.  upon  my  reproof,  or 

arguing. f  Isa.  viii.  1  ;  xxx.  8. 


conviction."  Or,  "  what  shall  be  answered  to  my 
pleading." 

Verse  2.  Write  the  vision]  Carefully  take  down 
all  that  I  shall  say. 

Make  it  plain  upon  tables]  Write  it  in  a  full,  plain, 
legible  hand. 

That  he  may  run  that  readeth  it.]  That  he  who 
attentively  peruses  it  may  speed  to  save  his  life  from 
the  irruption  of  the  Chaldeans,  by  which  so  many  shall 
be  cut  off.  The  prophet  does  not  mean  that  the  words 
are  to  be  made  so  plain,  that  a  man  running  by  may 
easily  read  them,  and  catch  their  meaning.  This  in- 
terpretation has  been  frequently  given  ;  and  it  has  been 
incautiously  applied  to  the  whole  of  the  Bible  :  "  God's 
book  is  so  plain,  that  he  that  runs  may  read  ;"  but  it  is 
very  foolish  :  God  never  intends  tliat  his  words  shall 
be  understood  by  the  careless.  He  that  reads,  studies, 
meditates,  and  prai/s.  shall  understand  every  portion 
745 


The  fearful  etui  of 


HABAKKUK. 


the  Chaldean  monarchy 


A.  M  cir.  3404.  j^^ke  it  plain  upon  tables,  that 

B.  C.    cir.  600.  ^  ^  . 

Oi.  cir.  XLV.  1.  he  may  run  that  readeth  it. 

TarquiniiPrisci,        „    ti         v    i  •    •  •  .     r 

R  Roman.,         3   T or    ''the   vision  IS    yet   tor 

cir.  annum  17.  „„    .., .Pointed    time,  but    at  the 


an 


apP' 


end  it  shall  speak,  and  not  lie :  though  it  tarry, 
wait  for  it ;  because  it  will  '  surely  come,  it 
will  not  tarry. 

4  Behold,  his  soul  which  is  lifted  up  is  not 
upright  in  him:  but  the  ""just  shall  live  by 
his  faith. 

5  'Yea  also,  because  he  transgresseth  by 
wine,  he  is  a  proud  man,  neither  keepeth  at 
home,  who  enlargeth  his  desire  ""  as  hell,  and  is 
as  death,  and  cannot  be  satisfied,  but  gather- 


»Dan.  X.  14;   xi.  27,  35. i  Heb.  x.  37.- 

Rom.  i.  17  ;  Gal.  iii.  11  ;  Heb.  x.  38. '  Or 


— ^  John  iii.  36; 
How  mitch  more. 


of  this  sacred  book  that  relates  immediately  to  his  own 
salvation.  But  no  Irijler  can  understand  it.  If  the 
contents  of  a  play-hill  were  to  be  read  as  many  read 
the  Bible,  they  would  know  just  as  much  of  the  one  as 
they  do  of  the  other. 

Verse  3.  The  vision  is  yet  for  an  appointed  time] 
The  Chaldeans,  who  are  to  ruin  Judea,  shall  afterwards 
be  ruined  themselves  :  but  they  must  do  this  work 
before  they  receive  their  wages  ;  therefore  the  vision 
is  for  an  appointed  time.  But  at  the  end  it  shall  speak. 
When  his  work  of  devastation  is  done,  his  day  of 
retribution  shall  take  place. 

Though  it  tarry]  Though  it  appear  to  be  long,  do 
not  be  impatient ;  it  will  surely  come  ;  it  will  not  tarry 
longer  than  the  prescribed  time,  and  this  time  is  not 
far  distant.      Wait  for  it. 

Verse  4.  Behold,  his  soul  which  is  lifted  up]  He 
that  presumes  on  his  safety  without  any  special  war- 
rant from  God,  is  a  proud  man  ;  and  whatever  he  may 
profess,  or  think  of  himself,  his  mind  is  not  upright  in 
him.  But  he  that  is  just  by  faith  shall  live — he  that 
believes  what  God  hath  said  relative  to  the  Chaldeans 
besieging  Jerusalem,  shall  make  his  escape  from  the 
place,  and  consequently  shall  save  his  life.  The  words 
in  the  New  Testament  are  accommodated  to  the  salva- 
tion which  believers  in  Christ  shall  possess.  Indeed, 
the  just — the  true  Christians,  who  believed  in  Jesus 
Christ's  words  relative  to  the  destruction  of  Jerusalem, 
when  they  found  the  Romans  coming  against  it,  left 
the  city,  and  escaped  to  Pclla  in  Coelesyria,  and  did 
live — their  lives  were  saved  :  while  the  unbelieving 
Jews,  to  a  man,  either  perished  or  were  made  slaves. 
One  good  sense  is.  He  that  believes  the  promises  of 
God,  and  has  found  life  through  believing,  shall  live 
by  his  faith. 

Averse  5.  Because  he  transgresseth  by  wine]  From 
the  present  translation,  it  is  not  easy  to  see  either 
reason  or  meaning  in  the  first  clause  of  this  verse. 
Newcome  translates,  '•  Moreover,  as  a  mighty  man 
transgresseth  through  wine,  he  is  proud,  and  remaineth 
not  at  rest."  Houbigant  thus :  "  For  he,  though  he 
746 


eth   unto    him  all    nations,    and  ^  ^  <="■■  3404 
1  ,  ,  •        ,,  ,  ^-  ^-  ""■  600. 

heapeth  unto  him  all  people  :         oi.  cir.  xlv.  i. 

6  Shall  not  all  these  "  take  up  a  ^Rl^Roma"^,"'' 
parable  against  him,  and  a  taunt-  ""■  '^'"°  "■ 
ing  proverb  against  him,  and  say,  °  Wo  to 
him  that  increaseth  that  which  is  not  his  . 
how  long  ?  and  to  him  that  ladeth  himself 
with  thick  clay  ! 

7  Shall  they  not  rise  up  suddenly  that  shall 
bite  thee,  and  awake  that  shall  vex  thee,  and 
thou  shalt  be  for  booties  unto  them  ? 

8  p  Because  thou  hast  spoiled  many  nations, 
all  the  remnant  of  the  people  shall  spoil  thee ; 
1  because  of  men's  '  blood,  and /or  the  violence 


"  ProT.  xxvii.  20  ;   xxx.  16. "  IMic.  ii.  4. °  Or,  ifo,  Ae. 

P  Isa.  xxxiii.  1. 1  Ver.  17. '  Heb.  bloods. 


be  a  despiser,  and  powerful,  and  proud,  yet  shall  he 
not  have  rest." 

Nebuchadnezzar  is  here  represented  in  his  usual 
character,  proud,  haughty,  and  ambitious ;  inebriated 
with  his  successes,  and  determined  on  more  extensive 
conquests  ;  and,  like  the  grave,  can  never  have  enough  : 
yet,  after  the  subjugation  of  many  peoples  and  nations, 
he  shall  be  brought  down,  and  become  so  despicable 
that  he  shall  be  a  proverb  of  reproach,  and  be  taunted 
and  scorned  by  all  those  whom  he  had  before  enslaved. 

And  cannot  be  satisfied]  When  he  has  obtained 
all  that  is  within  his  reach,  he  wishes  for  more ;  and 
becomes  miserable,  because  any  limits  are  opposed  to 
his  insatiable  ambition.     It  is  said  of  Alexander : — 


Unus  Pellajo  juveni  non  sufficit  orbis  ; 
.iEstuat  infelix  angusto  limite  mundi. 

Juv.  Sal.  X. 


168 


One  world  sufficed  not  Alexander's  mind  ; 
Coop'd  up,  he  seem'd  on  earth  and  seas  confined. 

And  the  poet  justly  ridicules  him,  because  at  last  the 
sarcophagus  was  found  too  large  for  his  body  ! 

Verse  6.  Shall  not  all  these  take  up  a  parable  against 
him]  His  ambition,  derangement,  and  the  final  de- 
struction of  his  mighty  empire  by  the  Persians,  shall 
form  the  foundation  of  many  sententious  sayings  among 
the  people.  "  He  who  towered  so  high,  behold  how 
loio  he  is  fallen  !"  "  He  made  himself  a  god  ;  behold, 
he  herds  with  the  beasts  of  the  field  !"  "  The  disturber 
of  the  peace  of  the  world  is  now  a  handful  of  dust .'" 

A''erse  7.  Shall  they  not  rise  up  suddenly]  Does 
not  this  refer  to  the  sudden  and  unexpected  taking  of 
Babylon  by  Cyrus,  whose  troops  entered  into  the  city 
through  the  bed  of  the  Euphrates,  whose  waters  they 
had  diverted  by  another  channel  ;  so  that  the  Babylo- 
nians knew  nothing  of  the  matter  till  they  saw  the 
Persian  soldiers  rise  up  as  in  a  moment,  in  the  very 
heart  of  their  city  1 

Verse  8.   Tot  the  violence  of  the  land]     Oi,  for  the 
violence  done  to  the  land  of  Judea,  and  to  the  city  of     M 
Jerusalem.  " 


The  fearful  end  of  CHAP.  II. 

A.  M.  cir.  3104.   ^f  ^i,(;  \^y^A    ^f  (lie  cilv,  and  of 

B.  C.    cir.   000.  '  ■'  ' 

01.  cir.  XLV.  1.  all  that  dwell  therein. 

Tarouinii  Prisci,       „  ,_,  ,  .        i     ,  ,  i    , 

R  Roman.,  9  Wo  to  him  tiiat '  coveltcli '  an 
cir.  ajumm  17.  ^^-j  covetousncss  to  his  house, 
that  he  may  "  set  his  nest  on  high,  that  he 
may  be  delivered  from  the  "  power  of  evil ! 

1 0  Tiiou  hast  consulted  shame  to  thy  house 
by  cutting  off  many  people,  and  hast  sinned 
against  thy  soul. 

1 1  For  the  stone  shall  cry  out  of  the  wall, 
and  the  "  beam  out  of  the  timber  shall  '  an- 
swer it. 

12  Wo  to  him  that  buildcth  a  town  with 
''  blood,  ^  and  stablisheth  a  city  by  iniquity  ! 

13  Behold,  is  it  not  of  the  Lord  of  hosts 
"  that  the  people  shall  labour  in  the  very  fire, 
and  the  people  shall  weary  themselves  ''  for 
very  vanity  ? 

•  Jer.  i.^ii.  13. '  Or,  gaintlh  an  nil  gain. "  Jer.  ilix.  16  ; 

Obad.  4. '''Hcb.paimqfthehand. "  Ot,  piece,  ox  fastening. 

*  Or,  witnexs  against  it. y  Jer.  xxii.  13  ;  Ezek.  xxiv.  9  ;   Mic. 

iii.  10;  Is'ah.  lii.  1. 

Verse  9.  An  evil  covelousncss  to  his  house]  Nebu- 
chadnezzar wished  to  aggrandize  liis/ami7y,  and  make 
his  empire  permanent :  but  holhfamili/  and  empire  were 
soon  cut  off  by  the  death  of  his  son  Belshazzar,  and 
the  consequent  destruction  of  the  Chaldean  empire. 

Verse  10.  Hast  sinned  against  ihi/  sont.]  Thy  life 
is  forfeited  by  thy  crimes. 

Verse  1 1.  The  stone  shall  cry  out  of  the  wall,  and 
the  beam  out  of  the  timber  shall  answer  it.]  This 
appears  to  refer  to  the  ancient  mode  of  building  walls  ; 
two  or  three  courses  of  stone,  and  then  one  course  of 
timber.  See  1  Kings  vi.  36  :  thus  was  the  palace  of 
Solomon  built.  The  splendid  and  costly  buildings  of 
Babylon  have  been  universally  celebrated.  But  how 
were  these  buildings  erected  ?  By  the  spoils  of  con- 
quered nations,  and  the  e.\pense  of  the  blood  of  multi- 
tudes ;  therefore  the  stones  and  the  timber  are  repre- 
sented as  calling  out  for  vengeance  against  this  ruthless 
conqueror. 

Verse  12.  Wo  to  him  that  buildeth  a  town  with 
blood]  At  the  expense  of  much  slaughter.  This  is 
the  answer  of  the  beam  to  the  stone.  And  these  things 
will  refer  to  the  vast  fortunes  gained,  and  the  buildings 
erected,  by  means  of  the  slave-trade  ;  where,  to  a 
considerate  and  humane  mind,  the  walls  appear  as  if 
composed  of  the  bones  of  negroes,  and  cemented  by 
their  blood  !  But  the  towns  or  houses  established  by 
this  iniquity  soon  come  to  ruin  ;  and  the  fortunes  made 
have,  in  most  cases,  become  as  chaff  and  dust  before 
the  whirlwind  of  God's  indignation.  But  where  are 
the  dealers  in  the  souls  and  bodies  of  men  1  Ask  him 
who  has  them  in  his  keeping,      lie  can  tell. 

Verse  13.  The  people  shall  labour  in  the  very  fire] 
All  these  superb  buildings  shall  be  burnt  down.  See 
the  parallel  passage,  Jtr.  li.  58,  and  the  note  there. 

Shalt  weary  themselves  for  very  vanity  ?]     For  the 


the  Chaldean  monarchy. 

14  For  the  earth  shall  be  filled  *■  "•  "'"■  ^*^- 

li.  C  cir.  600, 

'  with    the    ''  knowledge   of   the  Oi.  cir.  XLV.  i. 

,  r     1        T  1  Tarquinii  Prisci, 

glory  ol  the  Lord,  as  the  waters      r.  Roman., 

„    .,.,„  ,1,.,    -.-_  cir.  annum  W. 

cover  tne  sea.  

15  Wo  unto  him  that  givcth  his  neigiibour 
drink,  that  puttcst  thy  "  bottle  to  him,  and 
niakcst  him  drunken  also,  that  thou  mayest 
'  look  on  their  nakedness  ! 

16  Thou  art  filled  k  with  shame  for  glory. 
''  drink  thou  also  and  let  thy  foreskin  be  un- 
covered :  the  cup  of  the  Lord's  right  hand 
shall  be  turned  unto  thee,  and  shameful  spew- 
ing shall  be  on  thy  glory. 

17  For  the  violence  of  Lebanon  shall  cover 
thee,  and  the  spoil  of  beasts,  ivhich  made  them 
afraid,  '  because  of  men's  blood,  and  for  the 
violence  of  the  land,  of  the  city,  and  of  all 
that  dwell  therein. 


'  Heb.  bloods. «Jer.  li.  58. ^^Or,  in  vain. «  Or,  by 

knowing  the  glory  of  the  LORD. *•  Isa.  xi.  9. •  Hos.  vii.5. 

'Gen.  ix.  22. ff  Or,  more  with  shame  than  with  glory. •'Jer. 

XXV.  26, 27  J  li.  57. '  Vcr.  8. 


gratification  of  the  wishes  of  ambition,  and  in  buildings 
which  shall  be  brought  to  naught. 

Verse  It.  For  the  earth  shall  he  filled]  This  is  a 
singular  and  important  verse.  It  may  be^r^i  applied 
to  Babylon.  God's  power  and  providence  shall  be 
widely  displayed  in  the  destruction  of  this  city  and 
empire,  in  the  humiliation  of  Nebuchadnezzar,  Dan. 
iv.  37,  and  in  the  captivity  and  restoration  of  his 
people.     See  Newcome,  and  see  Isa.  xi.  9. 

Secondly.  It  may  be  applied  to  the  glorious  days  of 
the  Messiah.  The  land  of  Judea  shoidd  by  his  preach- 
ing, and  that  of  his  disciples,  he  filled  with  the  know- 
ledge of  God.  God's  great  design  fully  discovered, 
and  the  scheme  of  salvation  amply  explained. 

Thirdly.  It  may  be  applied  to  the  universal  spread 
of  the  Gospel  over  the  habitable  globe  ;  when  the  ful- 
ness of  the  Gentiles  should  bo  brought  in,  and  the  Jews 
gathered  in  with  that  fulness.  The  earth  cannot  perish 
till  every  continent,  island,  and  inhabitant,  is  illuminated 
with  the  light  of  the  Gospel. 

Verse  15.  Wo  unto  him  that  giveth  his  neighbour 
drinh]  This  has  been  considered  as  applying  to 
Pharaoh-hophra,  king  of  Egypt,  who  enticed  his  neigh- 
bours Jehoiachin  and  Zedekiab  to  rebel  against  Nebu- 
chadnezzar, whereby  the  nakedness  and  imbecility  of 
the  poor  Jews  was  soon  discovered  ;  for  the  Chaldeans 
soon  took  Jerusalem,  and  carried  its  kings,  princes, 
and  people,  into  captivity. 

Verse  16.  The  cup  of  the  Lord's  right  hand] 
Among  the  ancients,  all  drank  out  of  the  same  cup  ;  it 
was  passed  from  hand  to  hand,  and  each  drank  as  much 
as  he  chose.  The  Chaldeans  gave  to  the  neighbour- 
ing nations  the  cup  if  idolatry  and  of  deceitful  alli- 
ance ;  and  in  return  they  received  from  the  Lord  the 
cup  of  his  fury.     So  Grotius. 

Verse  17.  For  the  violence  of  Lebanon]  Or,  the 
747 


The  vanity  and 


HABAKKUK. 


folly  of  idolatry. 


A.  M.  cir.  3404. 

B.  C.  cir.  600. 

Ol.  cir.  XLV.  1. 

Tarquinii  Prisci, 

R.  Roman., 

cir.  annum  17. 


1 8   "'  What  profiteth  the  graven 
image    that  the    maker   thereof 
hath  graven  it ;  the  molten  image, 
and  a  '  teacher  of  hes,  that  ""  the 
maker  of  his  work  trusteth  therein,   to   make 


"  dumb  idols  ? 
19   Wo    unto 


him    that  saith  to  the  wood, 


''Isa.  xliv.  9,  10;    xlvi.  2. '  Jer.  x.   8,    14;     Zech.  x.  2. 

'"Heh.  the  fashioner  of  his  fashion, "  Psa.  cxv.  5 ;    1  Cor.  xii. 

violence  done  to  Lebanon  ;  to  men,  to  cattle,  to  Judea, 
and  to  Jerusalem.  See  the  note  on  the  parallel  place, 
ver.  8.  This  may  be  a  threatening  against  Egypt,  as 
the  former  was  against  Chaldea. 

Verse  1 8 .  What  profiteth  the  graven  image']  This 
is  against  idolatry  in  general,  and  every  species  of  it, 
as  well  as  against  those  princes,  priests,  and  people  who 
practise  it,  and  encourage  others  to  do  the  same.  See 
on  the  parallel  passages  in  the  margin. 

Dumb  idols .?]  □'OtX  D'^'/X  elilim  illemim, 
"  dumb  nothings."  This  is  e.Kactly  agreeable  to  St. 
Paul,  1  Cor.  viii.  4,  who  says,  "  An  idol  is  nothing  in 
the  world."  What  signify  the  idols  worshipped  by  the 
Chaldeans,  Tyrians,  and  Egyptians  ^  They  have  not 
been  able  to  save  their  worshippers. 

Verse  19.  Wo  Jinto  him]  How  foolish  and  con- 
temptible to  worship  a  thing  formed  by  the  hand  of 
man  out  of  xLWod,  stone,  gold,  or  silver  '.  The  meanest 
hrute  is  superior  to  them  all ;  it  breathes  and  lives,  but 
they  have  no  breath  in  them.  However,  they  are  said 
above  to  be  teachers  of  lies  ;  that  is,  they  appeared  to 
give  out  oracles  :  but  these  were  lies  ;  and  were  not 
given  by  the  statue,  but  by  the  priest. 


Awake  ;     to     the    dumb    stone,  ^-  ^.  cir.  3404. 

'  B.   C.    cir.  600. 

Arise,  it  shall  teach  !   Behold,  it  01.  cir.  XLV.  1. 

is  laid  over  with  gold  and  silver,  R^^Roman.?'' 

"  and  there  is  no  breath  at  all  in  "''• '"^'""°  "• 


the  midst  of  it. 

20   But   p  the  Lord  is  in  his   holy  temple ; 
1  let  "■  all  the  earth  keep  silence  before  him. 


2. o  Psa.  CX.XXV.  17. P  Psa.  xi.  4. <1  Heb.  be  silent  alt 

the  earth  before  him. ■"  Zeph.  i.  7  ;   Zech.  ii.  13. 

Verse  20.  The  Lord  is  in  his  holy  temple]  Jehovah 
has  his  temple,  the  place  where  he  is  to  be  worshipped ; 
but  there  there  is  no  image.  Oracles,  however,  are 
given  forth  ;  and  every  word  of  them  is  truth,  and  is 
fulfilled  in  its  season.  And  this  temple  and  its  wor- 
ship are  holy ;  no  abomination  can  be  practised  there, 
and  every  thing  in  it  leads  to  holiness  of  heart  and  life. 

Let  all  the  earth  keep  silence  before  hirn.]  Let  all 
be  dumb.  Let  none  of  them  dare  to  open  their  mouths 
in  the  presence  of  Jehovah.  He  alone  is  Sovereign. 
He  alone  is  the  arbiter  of  life  and  death.  Let  all  hear 
his  commands  with  the  deepest  respect,  obey  them  with 
the  promptest  diligence,  and  worship  him  with  the  most 
profound  reverence.  When  an  Asiatic  sovereign  goes 
to  the  mosque  on  any  of  the  eastern  festivals,  such  as 
the  Bairham,  the  deepest  silence  reigns  among  all  his 
retinue,  viziers,  foreign  ambassadors,  &c.  They  all 
bow  respectfully  before  him  ;  but  no  word  is  spoken, 
no  sound  uttered.  It  is  to  this  species  of  reverence 
that  the  prophet  alludes,  and  with  this  he  concludes 
the  prophetic  part  of  this  book.  What  God  has  threat- 
ened or  promised,  that  he  will  fulfil.  Let  every  soul 
bow  before  him,  and  submit  to  his  authority. 


CHAPTER  III. 

The  prophet,  being  apprized  of  the  calamities  which  were  to  be  brought  on  his  country  by  the  ministry  of  the 
Chaldeans,  and  the  punishments  which  awaited  the  Chaldeans  themselves,  partly  struck  with  terror,  and 
partly  revived  with  hope  and  confidence  in  the  Divine  mercy,  beseeches  God  to  hasten  the  redemption  of  his 
people,  1,2.      Such  a  petition  ivould  naturally  lead  his  thoughts  to  the  astonishing  deliverance  which  God 
vouchsafed  to  the  same  people  of  old;  and  the  inference  from  it  loas  obvious,  that  he  could  with  the  same 
ease  deliver  their  posterity  now.      But,  hurried  on  by  the  fire  and  impetuosity  of  his  spirit,  he  disdains  to 
wait  the  process  of  connecting  these  ideas,  and  bounds  at  once  into  the  midst  of  his  subject :   "  God  came 
from  Teman,'"  SfC,  3.      He  goes  on  to  describe  the  majesty  and  might  which  God  displayed  in  conducting 
his  people  to  the  land  of  promise ;  selecting  the  most  remarkable  circumstances,  and  clothing  them  in  the 
tnost  lofty  language.      As  he  goes  along,  his  fancy  becomes  more  glowing,  till  at  length  he  is  transported  tci 
the  scene  of  action,  and  becomes  an  eyewitness  of  the  wonders  he  describes.      "  I  beheld  the  tents  ofCushan  ( 
in  affliction,"  4-6.      After  having  touched  on  the  principal  circumstances  of  that  deliverance  which  he  cele- 
brates, he  returns  to  what  passed  before  them  in  Egypt ;  his  enthusiasm  having  led  him  to  begin  in  the  i 
midst  of  his  subject,  7-15.      And  at  last  he  ends  the  hymn  as  he  began  it,  loith  crpressing  his  awe  of  the  j 
Divine  judgments,  and  his  firm  trust  in  the  mercy  and  goodness  of  God  ivhile  under  them;  and  that  in\ 
terms  of  such  singular  beauty,  elegance,  and  sublimity,  as  to  form  a  very  proper  conclusion  to  this  admira-  \ 
ble  piece  of  Divinely  inspired  composition,  16—19.      It  would  seem  from  the  title,  and  the  note  appended  at  | 
the  end,  that  it  was  set  to  7nusic,  and  sung  in  the  service  of  the  temple. 
748 


The  sublime  prayer 


A.  M.  cir.  2m.     A     PRAYER    of    Habakkuk 

B.  C.    cir.  600.    ±\_ 

oi.  cir.  XLV.  1.  the    prophet    "  upon    ''  Shi- 

TarquiniiPnsci,  , 

R.  Roman..        glOnoth. 

cif.  annum  17.  „  O  LoRD,  I  have  heard  ^-  thy 
speech,  and  was  afraid :  O  Lord,  ''  revive " 
thy  work  in  tlie  midst  of  tlie  years,  in  the 
midst  of  the  years  make  known  :  in  wrath  re- 
member mercy. 
3  God  came  from  '  Teman,  «  and  the  Holy 

*  Psa.  vii.  title. *•  Or,  according  to  variable  soitgSy  or  luius, 

called  in  Hebrew,  Shigiotwth. ^  Heb.  thy  report,  or  tfiy  hear- 
ing.  ^  Or,  preserve    alive. =  Psa.    Ixxxv.    6. '  C5r,    the 

NOTES  ON  CHAP.  III. 

Verse  1.  A  prayer  of  Habakkuk — upon  Shigionoth.] 
See  the  note  on  the  litle  of  Psa.  vii.,  where  the  mean- 
ing of  Shiggaton  is  given.  The  Vulgate  has,  pro  igno- 
rantiis,  for  ignorances,  or  sins  committed  in  ignorance  ; 
and  so  it  is  understood  by  the  Chaldee.  The  Syriac 
has  nothing  but  merely,  A  prayer  of  Habakkuk.  And 
the  Septuagint,  instead  of  Shigtonotft,  have  /iera  udt/;, 
Ktth  a  hymn,  which  is  copied  by  the  Arabic. 

I  suspect  that  the  title  here  given  is  of  a  posterior 
date  to  tlie  prophecy.  It  appears  to  interrupt  the  con- 
nection between  this  and  the  termination  of  the  pre- 
ceding verse.     See  them  together  ; — 

r!Ihap.  ii.  20  :   "  But  the  Lord  is  in  his  holy  temple  : 
Be  silent  before  him,  all  the  earth. 
iii.  1  :      O  Lord,  I  have  heard  thy  speech  : 
I  have  feared,  O  Lord,  thy  work. 
As    the    years    approach    thou    hast 

shown  ; 
As  the  years  approach  thou  makest 

known. 
In  wrath  thou  rememberest  mercy." 

The  prophet  may  here  refer  to  the  speech  which 
God  had  communicated  to  him,  chap.  i.  5-11,  ii. 
4—20,  and  the  terror  with  which  he  was  struck,  be- 
cause of  the  judgments  denounced  against  Jerusalem. 
I  have  followed  the  version  of  Apb.  Newcome  in  this 
first  verse.  The  critical  reader  may  consult  his  notes, 
and  the  various  readings  of  Kennicott  and  De  Rossi. 

Verse  2.  In  the  midst  of  the  years]  ZD'iiH  3lp2 
bekereb  shanim,  "  As  the  years  approach."  The  nearer 
the  time,  the  clearer  and  fuller  is  the  prediction  ;  and 
the  signs  of  the  times  show  that  the  complete  fulfil- 
ment is  at  hand.  But  as  the  judgments  will  be  heavy, 
(and  they  are  not  greater  than  we  deserve,)  yet,  Lord, 
in  the  midst  of  wrath — infliction  of  punishment — re- 
member mercy,  and  spare  the  souls  that  return  unto 
thee  with  humiliation  and  prayer. 

A'erse  3.  God  came  from  Teman]  Bp.  Lowth  ob- 
serves :  "  This  is  a  sudden  burst  of  poetry,  in  the  true 
spirit  of  the  ode  ;  the  concealed  connection  being  that 
God,  who  had  formerly  displayed  such  power  in  de- 
livering the  Israelites  from  Egyptian  slavery,  might 
succour  their  posterity  in  a  like  wonderful  manner." 
Hence  the  prophet  selects  the  most  striking  facts  of 
that  first  deliverance  ;  and  to  decorate  and  render  them 
imnressive,  brings  forth  all  the  powers  of  his  genius,  in 


CHAP.  HI.  of  the  prophet. 

One  from  Mount  Paran.     Selah.  ^  "  "'  3404. 

B.    C    cir.  GOO. 

His  glory  covered  the  heavens,  oi.  cir.  xlv.  i. 

,      ,  ,  ^   „        r     1  •       Tarquinii  Priaci, 

and  the   earth   was   lull    ot    his      r.  Roman., 


cir.  annum  17. 


praise. 

4  And  his  brightness  was  as  the  light ;  he 
had  horns  coming  out  of  his  hand  :  and  there 
was  the  hiding  of  his  power. 

5  '  Before  him  went  the  pestilence,  and  ^  burn 
ing  '  coals  went  forth  at  his  feet. 


nouth. e  Deal,   xiiii.  2;    Jude.  v.  4;  Psa.  lxviii.7. ''Or, 

bright  beams  out  of  his  side. 'Nah.  i.  3. ''Or,  burning  dis- 
eases ;  Deut.  xxxii.24. '  Psa.  xviii.  8, 12 ;  Isa.  vi.C;  xlvii.  14. 


all  the  strength  and  elegance  of  his  language.  "  What 
crowns  the  sublimity  of  this  piece,"  says  Bp.  Lowth, 
"  is  the  singular  elegance  of  the  close  ;  and  were  it 
not  that  antiquity  has  liere  and  there  thrown  its  veil 
of  obscurity  over  it,  there  could  not  be  conceived  a 
more  perfect  and  masterly  poem  of  its  kind."  See, 
for  more  particulars,  his  twenty-eighth  Prelection. 

I  shall  endeavour  to  show  ihe  facts  in  the  deliver- 
ance from  Egypt,  to  which  the  prophet  refers. 

Teman]  This  was  a  city^,  the  capital  of  a  province 
of  Idumea,  to  the  south  of  the  land  of  Canaan.  Num 
x.v.  21  ;  Jer.  xlix.  7. 

Paran]  Was  a  city  which  gave  its  name  to  a  pro- 
vince in  Arabia  Petraa.   Gen.  xxi.  2 1  ;  Deut.  xxxiii.  2. 

Selah]  This  word  is  not  well  known ;  probably  it 
means  a  pause  or  alteration  in  the  music.  See  it  in 
the  Psalms,  and  its  explanation  there. 

His  glory  covered  the  heavens]  His  glory  when  he 
descended  on  Mount  .Sinai,  and  in  the  pillar  of  fire 
by  night. 

The  earth  was  full  of  his  praise.]  All  the  land  was 
astonished  at  the  magnificence  of  his  works  in  behalf  of 
his  people.  Instead  oC  praise,  some  translate  splendour. 
The  whole  land  was  illuminated  by  his  glory- 
Verse  4.  He  had  horns  coming  out  of  his  hand] 
□"JT  p  karnayim,  rays.  His  hand — his  power — was 
manifested  in  a  particular  place,  by  the  sudden  issuing 
out  of  pencils  of  rays,  which  diverged  in  coruscations 
of  light,  so  as  to  illuminate  the  whole  hemisphere. 
Yet  "  there  was  the  hiding  of  his  power."  His  Ma- 
jesty could  not  be  seen,  nor  any  kind  of  image,  because 
of  the  insufferable  splendour.  This  may  either  refer 
to  the  lightnings  on  Mount  Sinai;  or  to  ihe  brightness 
which  occasionally  proceeded  from  the  shechinah  or 
glory  of  God  between  the  cherubim,  over  the  mercy- 
seat.  See  Capcllus  and  Newcome.  If  lightnings  are 
intended,  the  dense  cloud  from  which  they  proceeded 
may  be  meant  by  the  "  hiding  of  his  power  ;"  for  when 
the  lightnings  burst  forth,  his  power  and  energy  became 
manifest. 

Probably  from  this  the  Jupiter  Keraunos  or  Jupiter 
Brontes  of  the  heathens  was  borrow  ed  ;  who  is  always 
represented  with  forked  or  zigzag  lightnings  in  his  hand. 

Verse  5.  Before  him  went  the  pestilence]  This 
plague  was  several  times  inflicted  on  the  disobedient 
Israelites  in  the  wilderness;  see  Num.  xi.  33,  xiv. 
37,  xvi.  46  ;  and  was  always  the  proof  that  the  just 
God  was  then  manifesting  his  power  among  them. 
740 


GocPs  miraculous  interpositions 


HABAKKUK. 


Jor  his  people 


A.  M.  cir.  3404.      5   jje  stood,  and  measured  the 

B.  C.  cir.    600. 

01.  cir.  XLV,  1.   earth:    he    beheld,    and    drove 

E,'?"Roman.r''  asunder  the    nations  ;  "  and  the 

cir.  annum  17.    n  everlasting     mountains     were 

scattered,  the  perpetual    hills   did   bow:     his 

ways  are  °  everlasting. 

7  I  saw  the  tents  of  i"  Cushan  i  in  affliction  : 
and\he  curtains  of  the  land  of  Midian  did  tremble. 

8  Was  the  Lord  displeased  against  the  rivers  ? 

"Nah.  i.5. "Gen.  xliv.  26. "  Psa.  cxxxix.  24. POr, 

Ethiopia. 1  Or,  under  ajflictiotiy  or  vanity. ^  Deut.  xxxiii. 

26, 27  ;  Psa.  Ixviii.  4  ;  civ.  3  ;  ver.  15. 

Burning  coals  loent  forth  at  his  feet.]  Netvcome 
translates,  "  And  flashes  of  fire  went  forth  after  him." 
The  disobedient  Israelites  were  consumed  by  ajire  that 
went  out  from  Jehovah;  see  Lev.  x.  2  ;  Num.  xi.  1, 
xvi.  35.  And  the  burnt-oftering  was  consumed  by  a 
fire  which  came  out  from  before  Jehovah,  Lev.  xi.  24. 

Verse  6.  He  stood,  and  measured  the  earth]  yiN 
erels,  the  land  ;  he  divided  the  promised  land  among 
the  twelve  tribes.  This  is  the  allusion ;  and  this  the 
prophet  had  in  his  eye.  God  not  only  made  3,  general 
assignment  of  the  land  to  the  Hebrews ;  but  he  even 
divided  it  into  such  portions  as  the  dilferent  families 
required.  Here  were  both  power  and  condescension. 
When  a  conqueror  had  subdued  a  country,  he  divided 
it  among  his  soldiers.  Among  the  Romans,  those 
among  whom  the  conquered  lands  were  divided  were 
termed  beneficiarii ;  and  the  lands  beneficia,  as  being 
held  on  the  beneficence  of  the  sovereign. 

He  beheld,  and  drove  asunder  the  natio7is]  The 
nations  of  Canaan,  the  Hitlites,  Hivites,  Jebusites, 
&c.,  and  all  who  opposed  his  people.  Even  his  look 
dispersed  them. 

The  everlasting  mountains  were  scattered]  Or, 
broken  asunder.  This  may  refer  to  the  convulsions  on 
Mount  Sinai ;  and  to  the  earthquake  which  announced 
the  descent  of  the  Most  High.  See  Exod.  xix.  18. 
"  God  occupied  the  summit  of  the  eternal  Mount  Sinai ; 
and  led  his  people  over  the  eternal  mountains  of  Arabia 
Petraea  ;  and  this  sense  is  preferable  to  the  figurative 
one,  that  his  ways  or  doings  are  predetermined  from 
everlasting." — Newcome.  The  epithets  n>'  ad,  and 
D7V  olam,  eternal  and  everlasting,  are  applied  to 
mountains  and  immense  rocks,  because  no  other  parts 
of  nature  are  less  subject  to  decay  or  change,  than 
these  immense  masses  of  earth  and  stone,  and  that 
almost  indestructible  stone,  granite,  out  of  which  Sinai 
appears  to  be  formed.  A  piece  of  the  beautiful  granite 
of  this  mountain  now  lies  before  me.  This  is  a  figura- 
tive description  of  the  passage  of  the  Israelites  through 
the  deserts  of  Arabia,  over  mountains,  rocks,  and 
through  the  trackless  wilderness ;  over  and  through 
which  God,  by  his  power  and  providence,  gave  them 
a  safe  passage. 

The  following  beautiful  piece  from  the  Fragments 
of  ^schylus  will  illustrate  the  preceding  description, 
and  please  the  learned  reader. 

Xwp^C'  dvjiTuv  Tov  Qeov,  Kat  fxT]  Sonet 
0/iOLOv  avTLi  capnivov  Kadearavac 
750 


was   thine     anger     against    the  *^'^<''f-  H?,* 

°  °  B.  C.  cir.  600. 

rivers  ?   was   thy   wrath   against  oi.  cir.  xlv.  i. 
the    sea,   '  that  thou    didst  ride       r.  Romany''     1 
upon  thine  horses  and  nhy  cha-    "''■  '^"""■°  "■ 
riots  of  salvation  ? 

9  Thy  bow  was  made  quite  naked,  according 
to  the  oaths  of  the  tribes,  even  thy  word. 
Selah.  '  Thou  ^  didst  cleave  the  earth  with 
rivers. 

'  Or,     thy    chariots    were    salvation. ^  Or,    Thou    didst 

cleave    the    rivers    of    the    earth. "  Psalm  Ixxviii.     15,   16 ; 

cv.  41. 


OvK  oiada  d'  avrov  nore  fiev  (jf  TTvp  fatverat 
ATrXaffrof  opfiy  Trore  d'  v6up,  -kote  de  yvo^o^, 
Kai  Sripniv  avroc  yivcrai  ■KapefK^epri^, 
Avefi(^,  VE^ei  re,  K(^GTpaTtri,  (ipovrr),  f^pox'?. 
'YTTTipeTEi  6'  avrut  QaXaaoa,  Kat  nerpat, 
Kat  Tratja  TrjiyTi,  x'  vSaro^  avaTTj/nara' 
Tpefiec  6*  op;/  Kat  yata  Kat  nE?.upio^ 
Bvdoc  6a'A.accT]c,  Kupeuv  v^og  /leya, 
Orav  ETti^Tit^rf  yopyov  o^tfia  6eotzotov. 

^scHVLi  Fragm. 

Confound  not  God  with  man ;  nor  madly  deem 

His  form  is  mortal,  and  of  flesh  like  thine. 

Thou  know'st  him  not.     Sometimes  like  fire  he  glows 

In  wrath  severe  ;  sometimes  as  water  flows ; 

In  brooding  darkness  now  his  power  conceals 

And  then  in  brutes  that  mighty  power  reveals. 

In  clouds  tempestuous  we  the  Godhead  find  ; 

He  mounts  the  storm,  and  rides  the  winged  wind; 

In  vivid  lightnings  flashes  from  on  high  ; 

In  rattling  thunders  rends  the  lowering  sky  ; 

Fountains  and  rivers,  seas  and  floods  obey. 

And  ocean's  deep  abyss  yields  to  his  sway  ; 

The  mountains  tremble,  and  the  hills  sink  down, 

Crumbled  to  dust  by  the  Almighty's  frown. 

When  God  unfolds  the  terrors  of  his  eye, 

All  things  with  horror  quake,  and  in  confusion  lie. 

J.  B.  B.  Clarke. 

Verse  7.  /  saio  the  tents  of  Cushan  in  affliction] 
Cush  is  Arabia.  The  Arabians  dwelt  in  tents,  hence 
they  were  called  Scenita.  When  the  Lord  appeared 
on  Mount  Sinai,  the  Arabs  of  the  Red  Sea  abandoned 
their  tents,  being  terror-struck ;  and  the  Midianites 
also  were  seized  with  fear.  See  the  desolation  wrought 
among  this  people  by  Phinehas,  Num.  xxxi.  1,  &c., 
on  account  of  their  having  enticed  the  Israelites  to 
idolatry,  Num.  xxv.  1,  &c.  Either  Cush  ani.  Midian 
lay  contiguous  to  each  other  ;  or,  these  names  are 
poetically  used  to  express  the  same  place. 

Verse  8.  Was  the  Lord  displeased  against  the 
rivers  f]  Floods ;  here  is  a  reference  to  the  passage 
of  the  Red  Sea.  The  Lord  is  represented  as  heading 
his  troops,  riding  in  his  chariot,  and  commanding  the 
sea  to  divide,  that  a  free  passage  might  be  left  for  his 
army  to  pass  over. 

Verse  9.  Thy  bow  ivas  made  quite  naked]  That  is, 
it  was  drawn  out  of  its  case ;  as  the  arrows  had  their 
quiver,  so  the  bows  had  their  cases.  A  fine  oriental 
bow  and  bow-case,  with  quiver  and  arrows,  are  now  be- 


God's  miraculous  interpositions 


CHAP.   HI. 


joi  lus  people. 


A.  M.  cir.  3404.      jQ  ^  Thc  mountains  saw  thee, 

a.    \j,    cir.  oOO. 

Oi.  cir.  XLV,  1.  and   they    trembled  :    the   over- 

Tarquinii  Prisci,    n        ■  r    i  -  i   \ 

R.  Roman.,  flowmg  of  tlic  watcr  passed  by  : 
cir.  annum  17.    jj^^   jg^p  uitercd  liis  voicc,  and 

"lifted  up  his  hands  on  high. 

1 1  '  The  sun  and  moon  stood  still  in  their 
habitations  ;  ^  at  the  light  of  thine  ^  arrows  they 
went,  and  at  the  shining  of  thy  glittering  spear. 

12  Thou  didst  march  through   the  land  in 

'  Exod.  xix.  16, 18  ;  Judg.  v.  4,  5  ;  Psa.  Ixviii.  8  ;    Ixxvii.   18  ; 

cxiv.  4. "  Exod.  xiv.  22  ;  Josh.  iii.  16. «  Josh.  x.   12,   13. 

y  Or,  thine  arrows  walked  in  the  lights  &c. 


-^.  rae  ;  they  show  with  what  propriety  Jehovah  is 
represented  as  taking  his  bow  out  of  its  case,  in  order 
«et  his  arrow  upon  the  cord,  to  shoot  at  his  enemies. 
It  is  not  tlie  drawing  out,  or  making  bare  tlie  ai-row, 
that  is  mentioned  here  ;  but  the  taking  the  bow  out  of 
its  case  to  prepare  to  shoot. 

This  verse  appears  to  be  an  answer  to  tlic  questions 
in  the  preceding  :  "  Was  the  Lord  displeased,"  &c. 
The  answer  is,  All  this  was  done  "  according  to  the 
oaths  of  the  tribes  ;"  the  covenant  of  God,  frequently 
repeated  and  renewed,  which  he  made  with  the  tribes, 
to  give  them  the  land  of  the  Canaanites  for  their 
inheritance. 

Thou  didst  cleave  the  earth  with  rivers.]  Or,  "  Thou 
didst  cleave  the  streams  of  the  land."  Or,  "  Thou 
cleavedst  the  dry  land  into  rivers."  This  may  be  a 
reference  to  the  passage  of  Jordan,  and  transactions  at 
Arnon  and  the  brook /oJAoX-.  See  Nnm.  xxi.  13-15. 
In  this  verse  we  have  Selah  again,  which,  as  before, 
may  signify  a  pause,  or  some  alteration  in  the  music. 
Averse  10.  The  mountains  saw  thee]  This  is  the 
continued  answer  to  the  questions  in  ver.  8.  These 
are  figures  highly  poetic,  to  show  with  what  ease  God 
accomplished  the  most  arduous  tasks  in  behalf  of  his 
people.  As  soon  as  the  mountains  saw  him,  they 
trembled,  they  were  in  pangs.  AVhen  he  appeared, 
the  sea  fled  to  right  and  left,  to  give  him  a  passage. 
"  It  uttered  its  voice."  The  separation  of  the  waters 
occasioned  a  terrible  noise.  "  And  it  lifted  up  its 
hands  on  high."  Its  waters,  being  separated,  stood  in 
heaps  on  the  right  hand  and  left.  These  heaps  or  waves 
are  poetically  represented  here  as  the  hands  of  the  sea. 
Verse  II.  The  sun  and  rnoon  stood  still]  This  was 
at  the  prayer  of  Joshua,  v.hen  he  fought  against  the 
Araorites.  See  Josh.  x.  II,  12,  and  the  notes  there. 
At  the  light  of  thine  arrows  they  iveni]  I  think  we 
should  translate, — 

By  their  light,  thine  arrows  went  abroad ; 
By  their  brightness,  the  lightning  of  thy  spear. 
Calvin  very  justly  remarks  that  the  arrows  and 
spears  of  the  Israelites  are  called  those  of  God,  under 
whose  auspices  the  people  fought ;  the  meaning  is, 
that  by  the  continuation  of  the  light  of  the  sun  and 
moon,  then  stayed  in  their  course,  the  Israelites  saw 
how  to  continue  the  battle,  till  their  enemies  were  all 
defeated. 

Verse  12.  Thou  didst  march  through  the  land]  This 
refers  to  the  conquest  of  Canaan.  God  is  represented 
as  going  it  the  head  of  his  people  as  general-in-chief ; 


indignation,    "  thou   didst  thresh  *■  "■  "='■:  '404 

o  b.  C    cir.  600. 

the  heathen  in  anger.  oi.  cir.  xlv.  i 

13  Thou  wcntest  forth  for  tlie      r.  Romun", 
salvation  of  thy  people,  even  for    "'  "'""'"  "■ 
salvation  with  thine  anointed ;  ''  thou  woundedst 
the  head  out  of  the  house  of  the  wicked,  ■■  by 
discovering  the  foundation  unto  the  neck.  Selah. 

1 4  Thou  didst  strike  through  with  his  staves 
the  head  of  his  villages  :   they  ''  came  out  as 

'Josh.  X.  11  ;  Psa.  xviii.  14;  Ixxvii.  17,  18. 'Jor.  li.  33; 

Amos  i.  3  ;  Mic.  iv.  13. •>  Josh.  x.  24  ;  xi.  8, 12  ;  Psa.  Ixviii. 

21. '^  Hcb.  making  naked. **  Hcb.  were  tempestuous. 

and  leading  them  on    from  conquest  to  conquest — 
which  was  the  fact. 

Thou  didst  thresh  the  heathen  in  anger.]  Thou 
didst  tread  them  down,  as  the  o.\en  do  the  sheaves  on 
the  threshing-floor. 

Verse  13.  Thou  wcntest  forth  for  the  salvation  oj 
thy  people]  Their  deliverance  would  not  have  been 
effected  but  through  thy  interference. 

For  salvation  with  thine  anointed]  That  is,  with 
Joshua,  whom  God  had  anointed,  or  solemnly  appointed 
to  fill  the  place  of  Moses,  and  lead  the  people  into  the 
promised  land.  If  we  read,  with  the  common  text, 
■^rCiyD  meshichecha,  "  thy  anointed,"  the  singular  num- 
ber, Joshua  is  undoubtedly  meant,  who  was  God's  in- 
strument to  put  the  people  in  possession  of  Canaan  : 
but  if,  with  several  MSS.  and  some  copies  of  the  Sep- 
tuagint,  we  read  I'n'iyD  meshicheycha,  "  thy  anointed 
ones,"  the  Israelites  must  be  intended.  They  are 
frequently  called  God's  anointed,  or  God's  saints. 
The  sense  is  very  far-fetched  wlien  applied  to  Jesus 
Christ. 

Thou  woundedst  the  head  out  of  the  house  of  the 
wicked]  This  alludes  to  the  slaying  of  the  first-bom 
through  all  the  land  of  Egypt.  These  were  the  heads 
of  the  houses  or  families. 

By  discovering  the  foundation  unto  the  neck.]  The 
general  meaning  of  this  clause  is  sufliiciently  plain  : 
the  government  of  these  lands  should  be  utterly  sub- 
verted ;  the  very  foundations  of  it  should  be  razed. 
But  what  means  unto  the  neck,  INli"  n>'  ad  tsavvar  1 
.Several  critics  read  lli*  n>'  ad  tsur,  "  Unto  the  bock," 
that  on  which  the  house  is  founded  :  and  this  very 
intelligible  reading  is  obtained  by  the  omission  of  a 
single  letter,  N  aleph,  from  the  word  INiy.  This  con- 
jecture has  been  adopted  by  Newcome,  though  unsup- 
ported either  by  MS.  or  version.  But  is  the  conjecture 
necessary  ?  I  think  not  :  read  the  verse  as  it  ought 
to  be  read,  and  all  will  be  plain.  "  Thou  hast  wounded 
the  head  even  unto  the  neck,  in  the  house  of  the 
wicked,  by  laying  bare  the  foundation."  The  whole 
head,  neck,  and  all  are  cut  off.  There  was  no  hope 
left  to  the  Egyptians,  because  the  first-born  of  every 
family  was  cut  off,  so  that  the  very  foundation  was 
laid  bare,  no  first-born  being  left  to  continue  the  heir- 
ship of  families. 

A'erse  14.   Thou  didst  strike  through]  The  Hebrew 

will  bear  this  sense  :   "  Thou  liast  pierced  amidst  their 

tribes  the  head  of  their  troops,"  referring  to  Pharaoh 

and  his  generals,  who  came  like  a  tchirlwind  to  fall 

751 


The  prophet's  Jirtn  faith  in  the 

A.  M.  cir.  3404.   ^  whirlwind  to  scatter  me  :   their 

B.  C.  cir.   600. 

01.  cir.  XLV.  1.  rejoicing   ivas  as  to   devour   the 

TarquiniiPrisci,  ^^ 

R.  Roman.,      poor  secretly. 
cir.  annum  17.       ^g    e  Thou  didst  Walk  through 
the  sea  with  thine  horses,  through  the  ^  heap  of 
great  waters. 

1 6  When  I  heard,  e  my  belly  trembled  ;  my 
lips  quivered  at  the  voice  ;  rottenness  entered 
into  my  bones,  and  I  trembled  in  myself,  that 
I  might  rest  in  the  day  of  trouble  :  when  he 
cometh  up  unto  the  people,  he  will  ^  invade  them 
with  his  troops. 


HABAKKUK.  mercy  and  goodness  of  God. 

17  Although  the  fig  tree  shall  ^i.^^:."'  3404. 

a  o  B.  C.  cir.  600. 

not  blossom,  neither  shall  fruit  be  oi.  cir.  XLV.  i. 

,1  .  Ill  r     1        TarquiniiPrisci, 

in  the  vines  ;    the  labour  oi  the      r.  Roman., 
olive    shall  '  fail,  and  the  fields    "■•■ '"'""°'  ^^- 
shall  yield  no  meat ;  the  flock  shall  be  cut  off  from 
the  fold,  and  there  shall  be  no  herd  in  the  stalls  : 

18  ''  Yet  I  will  '  rejoice  in  the  Lord,  I  will 
joy  in  the  God  of  my  salvation. 

19  The  Lord  God  is  "  my  strength,  and  he 
will  make  my  feet  "  like  hinds'  feet,  and  he  will 
make  me  to  °  walk  upon  mine  high  places.  To 
the  chief  singer  on  my  p  stringed  instruments. 


'  Ver.  8  ;  Psa.  Ixxvii.  19. 'Or,  mud. — —5  Psa.  cxix.  120  ; 

Jer.  xxiii.  9. ^  Or,  cut  then  in  pieces. 'Heb.  lie. ■*  Job 

xiii.  15. 

upon  the  poor  Israelites,  when  they  appeared  to  be 
hemmed  in  by  sea,  and  no  place  for  their  escape.  If 
we  follow  the  common  reading,  it  seems  to  intimate 
that  the  troops  of  Pharaoh,  in  their  confusion  (for  God 
shone  out  upon  them  from  the  cloud)  fell  foul  of  each 
other  ;  and  with  their  staves,  or  weapons,  slew  one 
another :  but  the  head  of  the  villages  or  towns,  i.  e., 
Pharaoh,  was  drowned  with  his  army  in  the  Red  Sea. 
Verse  15.  Thou  didst  walk  through  the  sea]  There 
was  no  occasion  to  hurry  across  ;  all  was  safe,  for 
God  had  divided  the  waters  ;  and  his  terrible  cloud 
had  removed  from  before,  and  stood  behind  them,  so 
that  it  was  between  them  and  the  Egyptians.  See 
Exod.  xiv.   19,  20. 

Verse  16.  When  I  heard,  my  belli/  trembled]  The 
prophet,  having  finished  his  account  of  the  wonders 
done  by  Jehovah,  in  bringing  their  fathers  from  Egypt 
into  the  promised  land,  now  returns  to  the  desolate 
state  of  his  countrymen,  who  are  shortly  to  be  led  into 
captivity,  and  suffer  the  most  grievous  afflictions  ;  and 
although  he  had  a  sure  word  of  prophecy  that  they 
should  be  ultimately  delivered,  yet  the  thoughts  of  the 
evds  they  must  previously  endure  filled  his  soul  with 
terror  and  dismay  ;  so  that  he  wishes  to  be  removed 
from  earth  before  this  tribulation  should  come,  that  his 
eyes  might  not  behold  the  desolations  of  his  country. 

When  he  (Nebuchadnezzar)  cometh  up  unto  the 
people,  (the  Jews,)  he  will  invade  them  (overpower 
and  carry  them  away  captive)  with  his  troops. 

Verse  17.  Although  the  fig  tree  shall  not  blossom] 
rr^fln  tiphrach,  "shall  not  flourish,"  shall  not  put  forth 
its  young  figs,  for  the  fig  tree  does  not  blossom.  The 
young  figs  appear  as  soon  as  the  old  ones  are  ripe,  as 
I  have  often  had  occasion  to  observe. 

This  verse  most  nervously  paints  the  desolate  state 
of  the  land  of  Judea  during  the  captivity.  In  its 
hemistich  form,  it  may  be  translated  thus  : — 

For  the  fig  tree  shall  not  flourish, 
And  there  shall  be  no  fruit  on  the  vines  ; 
The  fruit  of  the  olive  shall  fail. 
And  the  fields  shall  supply  no  food  : 
The  flocks  shall  be  cut  off  from  the  fold. 
And  no  herds  shall  be  found  in  the  stalls  : 
Yet  in  Jehovah  will  I  exult ; 
I  will  joy  in  the  God  of  my  salvation. 
752 


'  Isa.  Ixi.  16  ;  Ixi.  10. >»  Psa.  xxvii.  1. »  2  Sam.  xxii.  34 ; 

Psa.  xviii.  33. »  Deut.  xxxii.   13;    xxxiii.  29. PHeb.  nt- 

ginoth  ;  Psa.  iv.  title. 


The  Vulgate  has  : — 

Yet  I  in  the  Lord  will  rejoice. 
And  will  exult  in  Jesus  my  God. 

The  Targum  countenances  this  version  :— 

;?13N  "T  Nir^'DD  NJXl  veana  bemeimra  dayai  ahua, 
"  But  in  the  WORD  of  the  Lord  will  I  rejoice,"  i.  e., 
the  personal,  substantial  Word  of  Jehovah. 

These  two  verses  give  the  finest  display  of  resigna- 
tion and  confidence  that  I  have  ever  met  with.  He 
saw  that  evil  was  at  hand,  and  unavoidable  ;  he  sub 
milted  to  the  dispensation  of  God,  whose  Spirit  ena 
bled  him  to  paint  it  in  all  its  calamitous  circumstances 
He  knew  that  God  was  merciful  and  gracious.  Hf 
trusted  to  his  promise,  though  all  appearances  wen 
against  its  fulfilment ;  for  he  knew  that  the  word  ol 
Jehovah  could  not  fail,  and  therefore  his  confidence  ii 
unshaken. 

No  paraphrase  can  add  any  thing  to  this  hymn,  whicl 
is  full  of  inexpressible  dignity  and  elegance,  leaving 
even  its  unparalleled  piety  out  of  the  question. 

Verse  19.  The  Lord  God  is  my  strength]  This  is 
an  imitation,  if  not  a  quotation,  from  Psa.  xviii.  32,  33. 
where  see  the  notes. 

Will  make  me  to  walk  upon  mine  high  places]  This 
last  verse  is  spoken  in  the  person  of  the  people,  who 
seem  to  anticipate  their  restoration  ;  and  that  they  shaB 
once  more  rejoice  in  the  hills  and  mountains  of  Judea. 
To  the  chief  singer  on  my  stringed  instruments.] 
This  line,  which  is  evidently  a  superscription,  leads 
me  to  suppose  that  when  the  prophet  had  completed 
his  short  ode,  he  folded  it  up,  with  the  above  direction 
to  the  master  singer,  or  leader  of  the  choir,  to  be  sung 
in  the  temple  service.  Many  of  the  Psalms  are  di- 
rected in  the  same  way.  "  To  the  master  singer  ;"  or, 
"  chief  musician  ;"  to  be  sung,  according  to  their 
nature,  on  different  kinds  of  instruments,  or  with 
particular  airs  or  tunes. 

Neginoth,  nirjJ  which  we  translate  stringed  instru- 
ments, means  such  as  were  struck  with  a  plectrum,  or 
excited  by  some  kind  of  friction  or  pulsation ;  as 
violins  and  cymbals,  or  tambarines  are.  I  do  not 
think  that  the  line  makes  any  part  of  the  prophecy, 
but  merely  the  superscription  or  direction  of  the  work 
when  it  was  finished.  The  ending  will  appear  much 
more  dignified,  this  line  being  separated  from  it. 


THE    BOOK 


PROPHET     ZEPHANIAH, 


Chronological  Notes  relative  to  this  book,  upon  the  supposition  that  it  was  written  in  the 
twelfth  year  of  the  reign  of  Josiah,  king  of  Judah. 

Yeai  from  the  Creation,  according  to  Archbishop  Usher,  3374. — Year  of  the  Julian  Period,  4084. — Year  since 
the  Flood,  1718. — Year  from  the  vocation  of  Abram,  1291. — Year  from  the  foundation  of  Solomon'B 
temple,  382. — Year  since  the  division  of  Solomon's  monarchy  into  the  kingdoms  of  Israel  and  Judah,  346. 
Year  since  the  conquest  of  Coroebus  at  Olympia,  usually  called  the  first  Olympiad,  147. — Third  year  of 
the  thirty-seventh  Olympiad. — Year  from  the  building  of  Rome,  according  to  the  Varronian  computation, 
124. — Year  of  the  era  of  Nabonassar,  118. — Year  since  the  destruction  of  the  kingdom  of  Israel  by  Shal- 
maneser,  king  of  Assyria,  92. — Year  before  the  birth  of  Christ,  G26. — Year  before  the  vulgar  era  of 
Christ's  nativity,  630. — Cycle  of  the  Sun,  24. — Cycle  of  the  Moon,  18. — Eighteenth  year  of  Pliraortes, 
king  of  Media.  This  monarch  is  supposed  by  some  to  have  been  the  same  with  the  Arphaxad  of  the  Apoc- 
rypha.— Eleventh  year  of  Philip  I.,  king  of  Macedon. — Twenty-second  year  of  Archidamus,  king  of  Lace- 
dasmon,  of  the  family  of  the  Proclidae. — Fifteenth  year  of  Eurycrates  II.,  king  of  Lacedsemon,  of  the  family 
of  the  Eurysthenidoe. — Twenty-ninth  year  of  Cypselus,  who  had  seized  upon  the  government  of  Corinth. — 
Forty-second  year  of  Psammitichus,  king  of  Egypt,  according  to  Helvicus. — Tenth  year  of  Kiniladachus, 
king  of  Babylon,  according  to  the  same  chronologer.  This  monarch  was  the  immediate  predecessor  of 
Nabopolassar,  the  father  of  Nebuchadnezzar. — Second  year  of  Sadyattes,  king  of  Lydia. — Eleventh  year 
of  Ancus  Martius,  the  fifth  king  of  the  Romans. — Twelfth  year  of  Josiah,  king  of  Judah. 


CHAPTER  I. 

This  chapter  begins  with  denouncing  God's  judgments  against  Judah  and  Jerusalem,  1-3.  Idolaters,  anct 
sinners  of  several  other  denominations,  are  then  particularly  threatened ;  and  their  approaching  visitation 
enlarged  on,  by  the  enumeration  of  several  circumstances  which  tend  greatly  to  heighten  its  terrors,  4-18. 


A.  M.  cir.  3374. 
B.  C.  cir.  630. 

Olvmp. 

cir.  XXXVU.  3. 

A.  U.  C.  cir. 

124. 


T^HE  word  of  the  Lord  which 

came   unto     Zephaniah    the 

son  of  Cushi,    the  son  of  Geda- 

Hah,  the  son  of  Amariah,  the  son 

*  Heb.  By  taking  away 


NOTES  ON  CHAP.  I. 

Verse  1  The  word  of  the  Lord  which  came  unto 
Zephaniah]  Though  this  prophet  has  given  us  so 
large  a  list  of  his  ancestors,  yet  little  concerning  him 
is  known,  because  we  know  nothing  certain  relative  to 
the  persons  of  the  family  whose  names  arc  here 
introduced.  ^Ve  have  one  chronological  note  which 
is  of  more  value  for  the  correct  understanding  of  his 
prophecy  than  the  other  could  have  been,  how  cir- 
cumstantially soever  it  had  been  delivered  ;  viz.,  that 
he  prophesied  in  the  days  of  Josiah,  son  of  Amon, 
king  of  Judah ;  and  from  the  description  which  he 
gives   of  the  disorders  which  prevailed  in  Judea  in 

Vol.  IV.  (     48     ) 


A.  M.  cir.  3374. 

B.  C.    cir.  630. 

Olymp. 

cir.  XXXVII.  3. 

A.  U.  C.  cir. 

124. 


of  Hizkiah,  in  the  days  of  Josiah 
the     son     of    Amon,     king     of 
Judah. 
2   "  I  will   utterly  consume  all 

/  wilt  make  an  end. 


his  time,  it  is  evident  that  he  must  have  prophesied 
before  the  reformation  made  by  Josiah,  which  was  in 
the  eighteenth  year  of  his  reign.  And  as  he  predicts 
the  destruction  of  Nineveh,  chap.  ii.  13,  which,  as 
Calmel  remarks,  could  not  have  taken  place  before 
the  sixteenth  of  Josiah,  allowing  with  Berosus  twenty- 
one  years  for  the  reign  of  Nabopolassar  over  the 
Chaldeans;  we  must,  therefore,  place  this  prophecy 
about  the  beginning  of  the  reign  of  Josiah,  or  from 
B.  C.  640  to  B.  C.  609.  But  see  the  chronological 
notes. 

Verse  3.  /  will  utterly  consume  all  things]     All 
being  now  ripe  for  destruction,  I  will  shortly  bring  a 
763 


Destruction  hy  the 


ZEPHANIAH. 


Babylonians  threatened. 


A.  M.  cir.  3374.   fjiijiorg  from  off  ^  the  land,  saith 

xj.   L-.   cir.  030,  *-■ 

oiymp.         the  Lord. 

cir.  XXXVII.  3.       „    ,  T        n  A 

A.  u.  c.  cir.        3=1  Will    consume   man    and 
'^*"  beast,  I  will  consume  the  fowls  of 

the  heaven,  and  the  fishes  of  the  sea,  and  ^  the 
"  stumbling-blocks  with  the  wicked  ;  and  I 
will  cut  off  man  from  off  the  land,  saith  the 
Lord. 

4  I  will  also  stretch  out  mine  hand  upon 
Judah,  and  upon  all  the  inhabitants  of  Jerusa- 
lem ;  and  ^  I  will  cut  off  the  remnant  of  Baal 
from  this  place,  and  the  name  of  ^  the  Chem- 
arims  with  the  priests  ; 

5  And  them  '^  that  worship  the  host  of  hea- 
ven upon  the  housetops  :  '  and  them  that  wor- 
ship and  ^  that  swear  '  by  the  Lord,  and  that 
swear  ™  by  Malcham  : 

■i  Heb.  the  face  of  the  Imid. '  Hos.  iv.  3. •''  Ezek.  vii.  19 ; 

xiv.  3,  4,  7  ;    Matt.   xiii.  41. '  Oi,  idols. '  Fulfilled,  cir. 

624;  2  Kings  jmii.  4,  5. s  Hos.    x.   5. '■2  Kings  ixiii. 

12 ;  Jer.  xix.  13. '  1  Kings  xviii.  21  ;  2  Kings  xvii.   33,  41. 

^  Isa.  xlviii.  1 ;  Hos.  iv.  15. 


universal  scourge  upon  the  land.  He  speaks  particu- 
larly of  the  idolaters. 

Verse  3.  /  will  consume  man  and  beast]  By  war, 
and  by  pestilence.  Even  the  waters  shall  be  infected, 
and  l\iefish  destroyed  ;  the  air  become  contaminated, 
and  \.\i&  fowls  die. 

Verse  4.  I  will  cut  off  the  remnant  of  Baal]  I  think 
he  refers  here,  partly  at  least,  to  the  reformation 
which  Josiah  was  to  bring  about.  See  the  account, 
2  Kings  xxiii.  5. 

The  Chemarims]  The  blach-robed  priests  of  dif- 
ferent idols.  See  the  note  on  2  Kings  xxiii.  5.  These 
were  put  down  by  Josiah. 

Verse  5.  The  host  of  heaven]  Sun,  moon,  planets, 
and  stars.  This  worship  was  one  of  the  most  ancient 
and  the  most  common  of  all  species  of  idolatry  ;  and 
it  had  a  greater  semblance  of  reason  to  recom- 
mend it.  See  2  Kings  xxiii.  5,  12;  Jer.  xix.  13, 
xxxii.  29. 

That  swear  by  the  Lord,  aJid  that  swear  by  Mal- 
cham] Associating  the  name  of  an  idol  with  that  of 
the  Most  High.  For  Malcham,  see  on  Hos.  iv.  15,  and 
Amos  V.  26. 

Verse  6.  Them  that  are  turned  bad]  Who  have 
forsaken  the  true  God,  and  become  idolaters. 

Nor  inquired  for  him]  Have  not  desired  to  know 
his  will. 

Verse  7.  Hold  thy  peace  at  the  presence  of  the  Lord 
God]  on  has,  the  same  as  hush,  hist,  among  us. 
Remonstrances  are  now  useless.  You  had  time  to 
acquaint  yourselves  with  God  ;  you  would  not :  you 
cry  now  in  vain  ;  destruction  is  at  the  door. 

The  Lord  hath  prepared  a  sacrifice]  A  slaughter 
of  the  people. 

He  hath  bid  his  guests]  The  Babylonians,  to 
whom  he  has  given  a  commission  to  destroy  you. 
In  all  festival  sacrifices,  1.  The  victims  were  offered 
754 


6  And  "  them  that  are  turned  4'  Jf  •  "'•  ^Ei: 

B.  C.   cir.    630. 

back  from  the  Lord  ;   and  those        Oiymp. 

,  ,  1        1       T  <:'"■  XXXVII.  3. 

that  °  have  not  sought  the  Lord,     a.  U.  C.  cir. 
nor  inquired  for  him.  

7  p  Hold  thy  peace  at  the  presence   of  the 
Lord    God  :   *  for  the   day  of  the  Lord  is  at 
hand  :   for  '  the  Lord  hath  prepared  a  sacri 
fice,  he  hath  '  bid  his  guests. 

8  And  it  shall  come  to  pass  in  the  day  of 
the  Lord's  sacrifice,  that  I  will  '  punish  "  the 
princes,  and  the  king's  children,  and  all  such 
as  are  clothed  with  strange  apparel. 

9  In  the  same  day  also  will  I  punish  all 
those  that  leap  on  the  tloreshold,  which  fill 
their  masters'  houses  with  violence  and  deceit. 

10  And  it  shall  come  to  pass  in  that  day, 
saith  the  Lord,  that  there  shall  be  the  noise 

'Or,  to  the  LORD. ™Josh.   xxiii.  7;    1  Kings  xi.  33 

"  Isa.  i.  4  ;  Jer.  ii.  13,  17  ;  xv.  6. "  Hos.  vii.  7. P  Hab.  ii. 

20  ;  Zech.  ii.  13. ilsa.  xiii.  6. ""Isa.  xxxiv.  6  ;  Jer.  Ivi.  10  ; 

Ezek.  xxxLX.  17  ;  Rev.  xix.  17. ^  Heb.  sanctified,  or  prepared, 

'  Heb.  visit  upon. "  Jer.  xxxix.  6. 

to  God,  and  their  blood  poured  out  before  the  altar. 
2.  The  people  who  were  invited  feasted  upon  the 
sacrifice.      See  on  Isa.  xxxiv.  6. 

Verse  8.  I  tcill  punish  the  princes,  and  the  king's 
children]  After  the  death  of  Josiah  the  kingdom  of 
Judah  saw  no  prosperity,  and  every  reign  terminated 
miserably  ;  until  at  last  King  Zedekiah  and  the  king's 
children  were  cruelly  massacred  at  Riblah,  when 
Nebuchadnezzar  had  taken  Jerusalem. 

Strange  apparel]  I  really  think  this  refers  more 
to  their  embracing  idolatrous  customs  and  heathen 
usages,  than  to  their  changing  their  dress.  They 
acquired  7ieio  habits,  as  we  would  say ;  customs,  that 
they  used  as  they  did  their  clothing — at  all  times,  and 
in  every  thing. 

Verse  9.  That  leap  on  the  threshold]  Or,  that  leap 
over  the  threshold.  It  is  most  probable  that  the  Phi- 
listines are  here  meant.  After  the  time  that  Dagon 
fell  before  the  ark,  and  his  hands  were  broken  off  on 
the  threshold  of  his  temple,  his  worshippers  would 
no  more  set  a  foot  upon  the  threshold,  but  stepped 
or  leaped  over  it,  when  they  entered  into  his  temple. 
The  Chaldee  understands  this  of  the  Philistines, 
without  giving  this  reason  for  it.  Some  understand 
it  of  haughtiness  and  pride  :  others  think  that  leaping 
on  the  threshold  refers  to  the  customs  of  the  Arabs, 
who  used  to  ride  into  people's  houses,  and  take  away 
whatever  they  could  carry  ;  and  that  this  is  the  reason 
why,  in  several  parts  of  the  East,  they  have  their 
doors  made  very  low,  to  prevent  those  depredators 
from  entering.  In  this  manner,  we  learn  the  Per- 
sians have  frequently  oppressed  the  poor  Armenians, 
going  on  horseback  into  their  houses,  and  taking 
whatever  they  thought  proper.  Mr.  Harmer  under- 
stands it  in  this  way. 

Verse  10.  A  cry  from  the  fish-gate]  This  gate, 
which  is  mentioned  Neh.  iii.  3,  was  opposite  to 
(      46'      ) 


Destruction  by  the 


CHAP.   I. 


Babylonians  threatened 


A.  M.  cir.  33r74.  q{   g    crv  froiii   '  llic   fish-gate,  I 

D.    Kj.    Cir.  630.  •'  .  Ill 

Oiymp.         and  a  howl  ins  from  "le  second,  and 

cir.  XXXVII.  3.      ,  °,.         r  .,       i    n 

A.  U.  C.  cir.      the  great  crashing  Irom  the  hills. 
"^'  11"  Howl,  ye  inhabitants  of 

Maktesh,  for  all  the  merchant  people  arc  cut 
down  ;   all  they  that  bear  silver  are  cut  off. 

12  And  it  shall  come  to  pass  at  that  time, 
that  I  will  search  Jerusalem  with  candles,  and 
punish  the  men  that  are  ^  settled  ^  on  their 
lees  :  '  that  say  in  their  heart,  The  Lord  will 
not  do  good,  neither  will  he  do  evil. 

13  Therefore  their  goods  shall  become  a 
booty,  and  their  houses  a  desolation  :  they  shall 
also  build  houses,  but  "  not  inhabit  them  ;  and 
they  shall  plant  vineyards,  but  ''  not  drink  the 
wine  thereof. 

14  "^  The  great  day  of  the  Lord  is  near,  it  is 
near,  and  hasteth  greatly,  even  the  voice  of 
the  day  of  the  Lord  :  the  mighty  man  shall 
cry  there  bitterly. 


'2Chron.  xxxiii.  14. 'James  v.  1. «  Heb.  curdrd^  or 

thickened. rjer.  ilviii.  11;    Amos  vi.  1. «  Psa.  xciv.  7. 

»  Deut.  xxviii.  30,  39  ;  Amos.  v.  11. 1"  Mic.  vi.   15. ^  Joel 

ii.  1,11. 

Joppa ;  and  perhaps  the  way  in  which  the  news 
came  of  the  irruption  of  the  Chaldean  army,  the  great 
crashing  from  the  hills. 

The  second  ]  Or  second  city,  may  here  mean  a  part 
of  Jerusalem,  mentioned  2  Kings  x.xii.  14,  2  Chron. 
xxxiv.  22. 

Verse  1 1 .  Maktesh']  Calmei  says  this  signifies  a 
mortar,  or  a  rock  in  form  of  a  mortar,  and  was  the 
name  of  a  quarter  of  Jerusalem  where  they  hulled 
rice,  corn,  &c.,  according  to  St.  Jerome.  Some  think 
the  city  of  Jerusalem  is  meant,  where  the  inhabitants 
should  be  beat  and  pounded  to  death  as  grain  is 
pounded  in  a  mortar. 

Newcome  translates  it,  the  lower  city,  and  considers 
it  the  valley  in  Jerusalem,  which  divided  the  upper 
from  the  lower  city. 

They  that  bear  silcer]  The  merchants,  money- 
changers, usurers,  rich  men. 

Verse  12.  I tcill  search  Jerusalem  ivith  candles]  I 
will  make  a  universal  and  thorough  search. 

That  are  settled  on  their  lees]  Those  who  are 
careless,  satisfied  with  the  goods  of  this  life  ;  who 
trust  in  their  riches,  and  are  completely  irreligious ; 
who,  while  they  acknowledge  that  there  is  a  God, 
think,  like  the  Aristotelians,  that  he  is  so  supremely 
happy  in  the  contemplation  of  his  own  excellences, 
that  he  feels  it  beneath  his  dignity  to  concern  himself 
with  the  affairs  of  mortals. 

Verse  13.  Their  goods  (in  which  they  trust)  shall 
become  a  booty]    To  the  Chaldeans.     They  shall  have 


1 5   ••  That    day    is    a    day    of  *  "  ""  3£*- 

<•           111  *'"■  "^' 

wrath,    a    day    of    trouble    and  owmp. 

,.                            •{              -  cir.  XXXVII.  3 

distress,    a     day    oi     wasteness  a.  U.  C.  cir 
and  desolation,  a  day  of  darkness 


and   gloominess,   a  day  of  clouds   and   thick 
darkness. 

1 6  A  day  of  •  the  trumpet  and  alarm  against 
the  fenced  cities,  and  against  the  high 
towers. 

17  And  I  will  bring  distress  upon  men,  that 
they  shall  ''walk  like  blind  men,  because  they 
have  sinned  against  the  Lord  :  and  « their 
blood  shall  be  poured  out  as  dust,  and  their 
flesh  ^  as  the  dung. 

1 8  '  Neither  their  silver  nor  their  gold  shall 
be  able  to  deliver  them  in  the  day  of  the 
Lord's  wrath  ;  but  the  whole  land  shall  be 
''  devoured  by  the  fire  of  his  jealousy  :  for  '  he 
shall  make  even  a  speedy  riddance  of  all  them 
that  dwell  in  the  land. 


'  Isa.  xxii.  5  ;  Jer.  xxx.  7  ;   Joel  ii.  2,  11 ;  Amos  t.  18 ;  ver. 

18. «  Jer.  iv.  19. '  Dcut.  xxviii.  29  ;  Isa.  lix.  10. f  Psa. 

Ixxix.  3. 1"  Psa.  Ixxxiii.  10  ;  Jer.  ix.  22 ;  xvi.  4. '  Frov.  xi. 

4  ;  Ezck.  vii.  19. '  Chap.  iii.  8. '  Ver.  2,  3. 


no  profit  of  all  their  labours.  The  houses  they  have 
built  they  shall  not  inhabit ;  of  the  wine  of  the  vine- 
yards they  have  planted,  they  shall  not  drink.  See 
Amos  V.  II,  where  we  find  the  same  evils  threat- 
ened. 

Verse  14.  The  great  day  of  the  Lord  is  near]  It 
commenced  with  the  death  of  the  good  king  Josiah, 
who  was  slain  by  Pharaoh-nccho  at  Megiddo,  and 
continued  to  the  destruction  of  Jerusalem  by  Nebu- 
chadnezzar. 

A'erse  15.  That  day  is  a  day  of  wrath]  See  the 
parallel  passages  in  the  margin,  and  the  notes  there. 
From  the  fourteenth  to  the  sixteenth  verse  inclusive 
there  is  a  most  beautiful  amplification  of  the  disasters 
that  were  coming  on  Jersusalem  ;  the  invasion,  incur- 
sion, attack,  carnage,  confusion,  horrible  din  occasioned 
by  the  sound  of  the  trumpet,  the  cries  of  the  people, 
and  the  shrieks  and  groans  of  the  dying,  are  pointed 
out  with  great  force  and  mighty  effect. 

A'erse  17.  They  shall  walk  like  blind  men]  Be  in 
the  most  perplexing  doubt  and  uncertainty ;  and 
while  in  this  state,  have  their  blood  poured  out  by 
the  sword  of  their  enemies,  and  their  flesh  trodden 
under  foot. 

Verse  18.  Their  silver  nor  their  gold]  In  which 
they  trusted,  and  from  which  they  expected  happi 
ness  ;  these  shall  not  profit  them  in  this  awful  day. 
And  God  will  bring  this  about  speedily  ;  and  a  speedy 
riddance — a  universal  desolation,  shall  in  a  short  time 
take  place  in  every  part  of  the  land. 
755 


An  earnest  exhortation 


ZEPHANIAH. 


to  repentance 


CHAPTER  II. 

The  prophet,  having  declared  the  judgments  which  were  ready  to  fall  on  his  people,  earnestly  exhorts  them  to 
repentance,  that  these  judgments  may  be  averted,  1—3.  He  then  foretells  the  fate  of  other  neighbouring 
and  hostile  nations  :  the  Philistines,  4—7  ;  Moabites  and  Ammonites,  8—11  ;  Ethiopians,  12  ;  and  Assy- 
rians, 13.  In  the  close  of  the  chapter  we  have  a  prophecy  against  Nineveh.  These  predictions  were 
accomplished  chiefly  by  the  conquests  of  Nebuchadnezzar. 

that  there   shall  be  no  in 


A.  M.  cir.  3374. 
B.  C.   cir.  630. 

Olymp.  . 

cir.  XXXVII.  3. 

A.  U.  C.  cir. 

124. 


Q_ATHER  "  yourselves  to- 
gether, yea,  gather  together, 

0  nation  *>  not  desired  ; 

2  Before  the  decree  bring  forth, 
before  the  day  pass  "  as  the  chaff,  before  '^  the 
fierce  anger  of  the  Lord  come  upon  you,  be- 
fore the  day  of  the  Lord's  anger  come  upon 
you. 

3  •"  Seek  ye  the  Lord,  '  all  ye  meek  of  the 
earth,  which  have  wrought  his  judgment,  seek 
righteousness,  seek  meekness  :  s  it  may  be  ye 
shall  be  nid  in  the  day  of  the  Lord's  anger. 

4  Foi  ''  Gaza  shall  be  forsaken,  and  Ashke- 
lon  a  desolation  :  they  shall  drive  out  Ashdod 
'  at  the  noonday,  and  Ekron  shall  be  rooted  up. 

5  Wo  unto  the  inhabitants  of  ^  the  sea- 
coasts,  the  nation  of  the  Cherethites ;  the 
word  of  the  Lord  is  against  you  ;  O  '  Canaan, 
the  land  of  the  Philistines,  I  will  even  destroy 

»Joel  ii.  16. ^  Or,   rwt  desirous. «  Job  xxi.  18;    Psa. 

i.  4  ;    Isa.  xvii.    13  ;     Hos.   xiii.   3. ^  2   Kings   xxiii.   26. 

•^  Psa.  cv.  4  ;   Amos  v.  6. f  Psa.  Ixxvi.  9. s  Joel  ii.  14  ; 

Amos  V.  15  ;   Jonah  iii.  9. ^  Jer.  xlvii.  4,   5  ;    Ezek.  xxv. 

15 ;  Amos  i.  6,  7,  8 ;    Zech.  ix.  5,  6. '  Jer.  vi.  4 ;    xv.  8. 

*Ezek.    xxT.    16. 'Josh.   xiii.    3. "See    Isa.    xvii.   2; 

ver.  14. 


NOTES  ON  CHAP.  II. 

Veise  1.  Gather  yourselves]  Others,  sift  your- 
selves. Separate  the  chaff  from  the  wheat,  before  the 
judgments  of  God  fall  upon  you.  O  nation  not  de- 
sired— unlovely,  not  delighted  in  ;  hated  because  of 
your  sin.      The  Israelites  are  addressed. 

Verse  3.  Ye  meek  of  the  earth]  'ijy  anavey,  ye 
oppressed  and  humbled  of  the  land. 

It  may  be  ye  shall  be  hid]  The  sword  has  not  a 
commission  against  you.  Ask  God,  and  he  will 
be  a  refuge  to  you  from  the  storm  and  from  the 
tempest. 

Verse  4.  Gaza  shall  be  forsaken]  This  prophecy 
is  against  the  Philistines.  They  had  been  greatly 
harassed  by  the  kings  of  Egypt ;  but  were  com- 
pletely ruined  by  Nebuchadnezzar,  who  took  all 
PhcEnicia  from  the  Egyptians ;  and  about  the  time 
of  his  taking  Tyre,  devastated  all  the  seignories  of 
the  Philistines.  This  ruin  we  have  seen  foretold  by 
the  other  prophets,  and  have  already  remarked  its 
exact  fulfilment. 

Verse  5.  The  sea-coasts,  the  nation  of  the  Che- 
rethites] The  sea-coasts  mean  all  the  country  lying  on 
the  Mediterranean  coast  from  Egypt  to  Joppa  and 
Gaza.  The  Cherethites — the  Cretans,  who  were  pro- 
756 


A.  M.  cir.  3374. 
B.  C.  cir.  630. 

Olymp. 

cir.  XXXVII.  3. 

A.  U.  C.  cir. 

124. 


thee, 
habitant. 

6  And  the  sea-coasts  shall  be 
dwelhngs  and  cottages  for  shep- 
herds, ""  and  folds  for  flocks. 

7  And  the  coast  shall  be  for  "the  remnant  of 
the  house  of  Judah  ;  they  shall  feed  thereupon  : 
in  the  houses  of  Ashkelon  shall  they  lie  down 
in  the  evening  :  "  for  the  Lord  their  God  shall 
p  visit  them,  and  i  turn  away  their  captivity. 

8  '  I  have  heard  the  reproach  of  Moab,  and 
'  the  revilings  of  the  children  of  Ammon, 
whereby  they  have  reproached  my  people,  and 
'  magnified  themselves  against  their  border. 

9  Therefore  as  I  live,  saith  the  Lord  of 
hosts,  the  God  of  Israel,  Surely  "  Moab  shall 
be  as  Sodom,  and  '  the  children  of  Ammon  as 
Gomorrah,  ■"  even  the  breeding  of  nettles,  and 
salt-pits,    and    a   perpetual   desolation :    "  the 

"Isa.  xi.  11 ;  Mic.  iv.  7  ;   v.  7,  8  ;  Hag.  i.  12;    ii.   2;   verse 

9. o  Or,  when,  &c. P  Exod.  iv.  31 ;  Luke  i.  68. 1  Psa. 

cxxvi.  1  ;  Jer.   xxix.  14;  chap.  iii.  20. ^  Jer.  xlviii.  27  ;  Ezek. 

xxv.  8. '  Ezek.  xxv.  3,  6. '  Jer.  xlix.  1. "  Isa.  xv.  ;  Jer. 

xlviii.  ;  Ezek.  xxv.  9  ;  Amosii.l. "Amos  i.   13. ""Gen. 

xix.  25  ;  Deut.  xxix.  23 ;  Isa.  xiii.  19 ;  xxxiv.  13 ;  Jer.  xlix.  18  • 
1.  40. '  Ver.  7. 

bably  a  colony  of  the  Phoenicians.  See  on  1  Sam. 
XXX.  14,  and  Amos  ix.  7. 

Verse  6.  And  the  sea-coasts  shall  be  dwellings] 
Newcome  considers  m3  keroth  as  a  proper  name,  not 
cottages  ox  folds.  The  Septuagint'haye  KpriTtj,  Crete, 
and  so  has  the  Syriac.  Abp.  Seeker  notes,  Alibi  non 
extat  m3,  et  forte  notat  patriam  tuv  □'ni^.  "  The 
word  n"l3  is  not  found  elsewhere,  and  probably  it  is  the 
name  of  the  country  of  the  Cherethim." 

Verse  7.  The  coast  shall  be  for  the  remnant]  Several 
devastations  fell  on  the  Philistines.  Gaza  was  ruined 
by  the  army  of  Alexander  the  Great,  and  the  Macca- 
bees finally  accomplished  all  that  was  predicted  by  the 
prophets  against  this  invariably  wicked  people.  They 
lost  their  polity,  and  were  at  last  obliged  to  receive 
circumcision. 

Verse  8.  I  have  heard  the  reproach  of  Moab]  God 
punished  them  for  the  cruel  part  they  had  taken  in  the 
persecutions  of  the  Jews  ;  for  when  they  lay  under  the 
displeasure  of  God,  these  nations  insulted  them  in  the 
most  provoking  manner.  See  on  Amos  i.  13,  and  the 
parallel  texts  in  the  margin. 

Verse  9.  The  breeding  of  nettles]  That  is,  their 
land  shall  become  desolate,  and  be  a  place  for  nettles, 
thorns,  &c.,  to  flourish  in,  for  want  of  cultivation. 


The  prophet  foretells  the  fate  of 


CHA1^  HI. 


the  neighbouring  hostile  nations. 


A.  ii  cir.  3374.  residue  of  mv  people  shall  spoil 

B.  C.  cir.  630.  i  r 

oiymp.  them,   and   the   reninanl   ot    my 

cir.  XXXVII.  3.  in  ,i  ^ 

A.  U.  C.  cir.  people  shall  possess  tliem. 

124. 


10  This  shall  they  have  J^  for 
their  pride,  because  they  have  reproached  and 
magnified  themselves  against  the  people  of  the 
Lord  of  hosts. 

1 1  The  Lord  will  be  terrible  unto  them  :  for 
he  will  '•  famish  all  the  gods  of  the  eartii ; 
»  and  inen  shall  worship  him,  every  one  from 
his  place,  even  all  ''  the  isles  of  the  heathen. 

1 2  =  Ye  Etliiopians  also,  ye  shall  be  slain  by 
^  my  sword. 

13  And  he  will  stretch  out  his  hand  against 
the  north,  and  '  destroy  Assyria ;  and  will  make 

T  Isa.  xvi.  6  ;  Jer.  ilviii.  29. ^Heh.make  Uan. »  Mai. 

i.  U;  John  IT.  21. ""Gen.  x.  5. '  Isa.  xviii.  1 ;  xx.  i  ;  Jer. 

xlvi.  9  ;  Ezck.  ixx.  9. <i  Psa.  xvii.  13. "  Isa.  x.  12  ;  Ezek. 

xxxi.  3  ;  Nah.  i.  2  ;  ii.  10 ;  iii.  15,  18. '  Vcr.  6. 

Verse  10.  Because  they  have  reproached]  See  on 
ver.  8. 

Verse  1 1 .  He  will  famish  all  the  gods  of  the  earth] 
They  shall  have  no  more  sacrifices ;  their  worship 
shall  be  entirely  destroyed.  Idolaters  supposed  that 
their  gods  actually  fed  on  the  fumes  and  spirituous 
exhalations  that  arose  from  the  burnt-offerings  which 
they  made  unto  their  idols.  It  is  in  reference  to  this 
opinion  that  the  Lord  says,  "  He  wiL  famish  all  the 
gods  of  the  land." 

Verse  12.  Ye  Ethiopians  also]  Nebuchadnezzar 
subdued  these.  See  Jer.  xlvi.  2,  9  ;  Ezek.  xxx.  4, 
10.      See  also  on  Amos  ix.  17. 

Verse  13.  He  will — destro)/ Assyria]  He  will  over- 
throw the  empire,  and  Nineveh,  their  metropolitan  city. 
See  on  Jonah  and  Nahum. 

Verse  14.  And  flocks  shall  lie  down  in  the  midst  of 
her]  Nineveh  was  so  completely  destroyed,  that  its 
situation  is  not  at  present  even  known.  The  present 
city  of  Mossoul  is  supposed  to  be  in  the  vicinity  of  the 
place  where  this  ancient  city  stood. 

The  cormorant  nxp  kaath ;  and  the  bittern,  13p 
kippod.  These  Newcome  translates,  "  The  pelican 
and  the  porcupine." 


A.  M.  cir.  8374. 

B.  C.  cir    63a 

Oiymp. 

cir.  XXXVII.3. 

A.  U.  C.  cir. 

124. 


Nineveh    a    desolation,  and  dry 
like  a  wilderness. 

14  And  f  flocks  shall  lie  down 
in    the    midst  of    her,    all    ^  the 
beasts   of  the  nations  :  both  the   *"  cormorant 
'  and  the   bittern   shall   lodge  in   the   ''  upper 
lintels    of    it ;    their   voice   shall  sing  in   the 
windows ;  desolation  shall  be  in    the    thresh 
olds  :    '  for  he  shall  uncover  the  ""  cedar  v/ork 

15  This  is  tlie  rejoicing  city  "that  dwelt 
carelessly,  "  thai  said  in  her  heart,  I  am,  and 
there  is  none  beside  me  :  how  is  she  become 
a  desolation,  a  place  for  beasts  to  lie  down  in  . 
every  one  that  passeth  by  her  p  shall  hiss  anti 
1  wag  his  hand. 


Elsa.  xiii.  21,22. 'Or,    pelican. 'Isa.    xxxiv.  11,   14. 

■*  Or,  knops,  or  chapiters. '  Or,  when  he  hath  uncovered. »  Jer. 

xxii.  14. »Isa.    xlvii.  8. »  Rev.  xviii.  7. Pjob  xirii 

23  :  Lam.  ii.  15 ;  Ezek.  xxvii.  36. 1  Nah.  iii.  19. 


Their  voice  shall  sing  in  the  ivindows]  The  win- 
dows shall  be  all  demolished  ;  wild  fowl  shall  build 
their  nests  in  them,  and  shall  be  seen  coming  from 
their  sills  ;  and  the  fine  cedar  ceilings  shall  be  exposed 
to  the  weather,  and  by  and  by  crumble  to  dust.  See 
the  note  on  Isa.  xxxiv.  11,  14,  where  nearly  the  same 
terms  are  used. 

I  have  in  another  place  introduced  a  remarkable 
couplet  quoted  by  .Sir  W.  Jones  from  a  Persian  poet, 
which  speaks  of  desolation  in  nearly  the  same  terms. 

"  The  spider  holds  the  veil  in  the  palace  of  Csesar  : 
The  owl  stands  sentinel  in  the  walchtower  of  Afta- 
siab." 

Verse  15.  This  is  the  rejoicing  city]  The  city  in 
which  mirth,  jocularity,  and  pleasure,  reigned  withoat 
interruption. 

And  wag  his  hand]  Will  point  her  out  as  a  mark 
and  monument  of  Divine  displeasure 


CHAPTER  HI. 

The  prophet  reproves  Jerusalem,  and  all  her  guides  and  rulers,  for  their  obstinate  perseverance  tn  impiety, 
notwithstanding  all  the  warnings  and  corrections  which  they  had  received  from  God,  1-7.  They  are 
encouraged,  however,  after  they  shall  have  been  chastised  for  their  idolatry,  and  cured  of  it,  to  look  for 
mercy  and  restoration,  8-13  ;  and  excited  to  hymns  of  joy  at  the  glorious  prospect,  14-17.  After  which 
the  prophet  concludes  with  large  promises  of  favour  and  prosperity  in  the  days  of  the  Messiah,  18—20.  We 
take  this  extensive  view  of  the  concluding  verses  of  this  chapter,  because  an  apostle  has  expressly  assured 
us  that  in  every  prophetical  book  of  the  Old  Testament  Scriptures  are  contained  predictions  relative  to 
the  Gospel  dispensation.      See  Acts  iii.  24. 

757 


Jerusalem  reproved 


ZEPHANIAH. 


for  her  iynpiety. 


B  C'  cir    630*'    "W^  ^°      ^^'^  ^  ^^^^  ''^  '^^^^y  ^""^ 

Oiymp.  polluted,  to  the  oppressing 

cir.  XXX  VII.  3.       .       , 
A.  U.  C.  cir.       City  ! 

^^*'  2   She  "  obeyed  not  the  voice  ; 

she  ^  received  not  "  correction  ;  she  trusted  not 
in  the  Lord  ;   she  drew  not  near  to  her  God. 

3  ^  Her  princes  within  her  are  roaring  lions ; 
her  judges  are  e  evening  wolves  ;  they  gnaw 
not  the  bones  till  the  morrow. 

4  Her  '^  prophets  are  light  and  treacherous 
persons  :  her  priests  have  polluted  the  sanctu- 
ary, they  have  done  '  violence  to  the  law. 

5  ^  The  just  Lord  '  is  in  the  midst  thereof; 
he  will  not  do  iniquity  :  ^  every  morning  doth 
he  bring  his  judgment  to  light,  he  faileth  not : 
but  "  the  unjust  knoweth  no  shame. 

6  I  have  cut  off  the  nations  :   their  °  towers 


*Or,  gluttonous. ^  Heb.  craw. '^  Jer.  xxii.  21. '*  Jer. 

V.  3. e  Or,  instruction. '  Ezek.  xxii.  27  ;  Mic.  iii.  9,  10, 11. 

eHab.  i.  8. hjer.  xxiii.  II,   32;    Lam.  ii.  14;  Hos.  ix.  7. 

'  Ezek.  xxii.  26. ^  Deut.  xxxii.  4. 


NOTES  ON  CHAP.  III. 

Verse  1.  Wo  to  her  thai  is  filthy'\  This  is  a  de- 
nunciation of  Divine  judgment  against  Jerusalem. 

Verse  2.  She  obeyed  not  the  voice]  Of  conscience, 
of  God,  and  of  his  prophets. 

She  received  not  correction]  Did  not  profit  by  his 
chastisements  ;  was  uneasy  and  ill-tempered  under  her 
afflictions,  and  derived  no  manner  of  good  from  these 
chastisements. 

She  trusted  not  in  the  Lord]  Did  not  consider 
him  as  the  Fountain  whence  all  help  and  salvation 
should  come  ;  and  rather  sought  for  support  from  man 
and  herself,  than  from  God. 

She  drew  not  near  to  her  God.]  Did  not  worship 
him  ;  did  not  walk  in  his  ways  ;  did  not  make  prayer 
and  supplication  to  him. 

A'erse  3.  Her  princes — zje  roaring  lions]  Tearing 
all  to  pieces  without  shadow  of  law,  except  their  own 
despotic  power. 

Her  judges  are  evening  loolves]  Being  a  little 
afraid  of  the  lion-like  princes,  they  practise  their  un- 
just dealings  from  evening  to  morning,  and  take  the 
day  to  find  their  rest. 

They  gnaw  not  the  bones  till  the  morrow.]  They 
devour  the  flesh  in  the  night,  and  gnaw  the  bones  and 
extract  the  marrow  afterwards.  They  use  all  violence 
and  predatory  oppression,  like  wild  beasts ;  they  shun 
the  light,  and  turn  day  into  night  by  their  revellings. 

Verse  4.  Her  prophets  are  light  and  treacherous 
persons]  They  have  no  seriousness,  no  deep  conviction 
of  the  awful  nature  of  their  office,  no  concern  for  the 
immortal  souls  of  the  people.  Treacherous  persons — 
they  betray  the  souls  of  the  people  for  the  sake  of 
worldly  honour,  pleasure,  and  profit.  Even  in  our  own 
enlightened  country  we  find  prophets  who  prefer  A«n?- 
ing  the  hare  or  the  fox,  and  pursuing  the  partridge 
and  pheasant,  to  visiting  the  sick,  and  going  after  the 
strayed,  lost  sheep  of  the  house  of  Israel.  Poor  souls  ! 
7,58 


are  desolate  ;  I  made  their  streets  4'  ^ ''":  ^^^*- 

'  B.    C.  cir.   630. 

waste,    that    none    passeth    bv :         oiymp. 

.     .       .  .  ,         ^       ,  ,•'        cir.  XXXVU.3 

their  cities  are  destroyed,  so  that     a.  u.  c.cir. 

there   is   no   man,  that  there   is   '  ' 

none  inhabitant. 

7^1  said.  Surely  thou  wilt  fear  me,  thou 
wilt  receive  instruction  ;  so  their  dwelling  should 
not  be  cut  off,  howsoever  I  punished  them  ;  but 
they  rose  early,  and  i  corrupted  all  their  doings. 

8  Therefore  '^  wait  ye  upon  me,  saith  the 
Lord,  until  the  day  that  I  rise  up  to  the  prey 
for  my  determination  is  to  ^  gather  the  nations, 
that  I  may  assemble  the  kingdoms,  to  pour 
upon  them  mine  indignation,  even  all  my  fierce 
anger :  for  all  the  earth  '  shall  be  devoured 
with  the  fire  of  my  jealousy. 

9  For  then  will  I  turn  to  the  people  "  a  pure 

'  Ver.  15, 17  ;   see  Mic.  iii.  11. *"  Heb.  morning  by  morning. 

°  Jer.  iii.  3  ;  vi.  15 ;  viii.  12. °  Or,  comers.^ — p  So  Jer.  viii. 

6. iGen.  vi.  12. '  Psa.  xxvii.  14  ;  xxxvii.  34  ;    Prov.  xx. 

22. 'Joel  iii.  2. '  Chap.  i.  18. "  Isa.  xix.  18. 

They  know  neither  God  nor  themselves  ;  and  if  they 
did  visit  the  sick,  they  could  not  speak  to  them  to  ex- 
hortation, edification,  or  comfort.  God  never  called 
them  to  his  work  ;  therefore  they  know  nothing  of  it. 
But  O,  what  an  account  have  these  pleasure-taking 
false  prophets  to  render  to  the  Shepherd  of  souls  ! 

They  have  done  violence  to  the  law.]  They  have 
forced  wrong  constructions  on  it  in  order  to  excuse 
themselves,  and  lull  the  people  into  spiritual  slumber. 
So  we  find  that  it  was  an  ancient  practice  for  men  to 
wrest  the  Scriptures  to  their  own  destruction. 

Verse  5.  The  just  Lord  is  in  the  midst  thereof] 
He  sees,  marks  down,  and  will  punish  all  these 
wickednesses. 

Every  morning  doth  he  bring  his  judgment  to  light] 
The  sense  is,  says  Bp.  Newcome,  "  Not  a  day  passes 
but  we  see  instances  of  his  goodness  to  righteous  men, 
and  of  his  vengeance  on  the  wicked." 

Averse  6.  /  have  cut  off  the  nations]  Syria,  Israel, 
and  those  referred  to,  Isa.  xxxvi.  18,  20. — Newcotne. 

Verse  7.  Surely  thou  wilt  fear  me]  After  so  many 
displays  of  my  sovereign  power  and  judgments. 

But  they  rose  early]  And  instead  of  returning  to 
God,  they  practised  every  abomination.  They  were 
diligent  to  find  out  times  and  places  for  their  iniquity. 
This  is  the  worst  state  of  man. 

Verse  8.  Wait  ye  upon  me]  Expect  the  fulfilment 
of  all  my  promises  and  threatenings  :  I  am  God,  and 
change  not. 

For  all  the  earth]     All  the  land  of  Judah. 

Verse  9.  Will  I  turn  to  the  people]  This  promise  must 
refer  to  the  conversion  of  the  Jews  under  the  Gospel. 

That  they  may  all  call]  That  the  whole  nation  may 
invoke  God  by  Christ,  and  serve  him  with  one  consent ; 
not  one  unbeliever  being  found  among  them. 

The  pure  language,  711113  n2Jy  saphah  berurah, 
may  here  mean  the  form  of  religious  worship.  They 
had  been  before  idolaters :  now  God  promises  to  restore 


Gracious  promises 


CHAP.  III. 


of  restoration 


3371. 
630. 


Olymp. 

cir.  XXXVII.  3 

A.  U.  C.  cir. 

124. 


'  language,  that  they  may  all 
call  upon  the  name  of  the  Lord, 
to  serve  him  with  one  "  consent. 
10  *  From  beyond  the  rivers  of 
Ethiopia  my  suppliants,  even  the  daughter  of 
my  dispersed,  shall  bring  mine  offering. 

1 1  In  that  day  shalt  thou  not  be  ashamed  for 
all  thy  doings,  wherein  thou  hast  transgressed 
against  me  :  for  then  I  will  take  away  out  of 
the  midst  of  thee  them  that  ^  rejoice  in  thy 
pride,  and  thou  shalt  no  more  be  haughty  '  be- 
cause of  my  holy  mountain. 

1 2  I  will  also  leave  in  the  midst  of  thee  '■  an 
afflicted  and  poor  people,  and  they  shall  trust 
in  the  name  of  the  Lord. 

13  ''  The  remnant  of  Israel  °  shall  not  do 


'  Heb.  lip. "  Heb.  shouldrr. «  Psa.  Ixviii.  31  ;  Isa.  xviii. 

1,7;  lx.4,&c.;  Mai. 1.11;  Acts  vui.27. yjer.vii.4;  Mic. 

iii.  11  ;  Malt.  iii.  9. »Hcb.  in   my  holy. «Isa.  xiv.  32; 

Zech.  xi.  11;  Matt.  v.  3  ;  1  Cor.  i.  27,  28;  James  ii.  5. 
''  Mic.  iv.  7  ;  chap.  ii.  7. 

his  pure  worship  among  them.  The  word  has  certainly 
this  meaning  in  Psa.  Ixxxi.  6  ;  where,  as  God  is  the 
speaker,  the  words  should  not  be  rendered,  "  I  heard 
a  language  which  I  understood  not ;"'  but,  "  I  heard 
a  religious  confession,  which  I  approved  not."  .See 
Isa.  xix.  18  ;  Hos.  xiv.  3  ;  and  see  Joel  ii.  28,  where 
a  similar  promise  is  found. 

A'erse  10.  From  beyond  the  rivers  of  Ethiopia] 
This  may  denote  both  Africa  and  the  southern  Arabia. 
Bochart  thinks  that  Arabia  Chusar  is  meant ;  and  that 
the  rivers  are  Besor,  which  flows  into  the  Medilerra- 
nean ;  Rhinocorura,  whieh  flows  into  the  Lake  Sir- 
bonis  ;  Trajanus  Amnis,  which  flows  into  the  Red 
Sea  ;  and  the  river  Corys.  Calmct  thinks  that  these 
rivers  mean  the  Nile,  which  by  seven  mouths  falls  into 
the  Mediterranean.  The  Nile  comes  from  Ethiopia, 
properly  so  called ;  and  runs  through  all  Egypt,  and 
falls  into  the  sea  at  that  part  of  Arabia  which  the 
Scripture  calls  Cush  or  Ethiopia. 

My  dispersed]  The  Jews,  scattered  through  difier- 
ent  parts  of  the  world.  Shall  bring  mine  offering. 
Shall  acknowledge  ray  mercy  in  sending  them  the 
Messiah  to  bless  them,  by  turning  every  one  of  them 
away  from  their  iniquities. 

A'erse  1 1 .  Shalt  thou  not  be  ashamed]  Thy  punish- 
ment shall  cease,  for  God  shall  pardon  thy  sin. 

For  then  I  ictll  take  away  out  of  the  midst  of  thee] 
The  wicked  Jewish  priests  and  scribes  who  blas- 
phemed Christ,  and  would  not  come  under  his  yoke. 

Because  of  my  holy  mountain.]  Thou  wilt  no  more 
boast  in  my  temple,  but  become  meeh  and  lowly  in 
following  him  who  is  meek  and  lowly  in  heart,  that  ye 
may  obtain  rest  to  your  souls. 

Verse  12.  An  afflicted  and  poor  people]  In  such  a 
state  will  the  Jews  be  found  when  they  shall  hear  the 
universal  call,  and  believe  in  Christ  Jesus.  Indeed, 
this  is  the  general  state  of  the  Jews  in  the  present  day ; 
except  a.  few  that  are  called  Jews,  who  are  very  rich; 


A.  M.  cir.  337i. 

B.  C.   rir.  630. 

Ol 
cir.  X 
A.  U.  C.  cir. 
124. 


Olymp. 

(xxVii. 


3. 


iniquity,  ''  nor  speak  lies  ;  nei- 
ther shall  a  deceitful  tongue  be 
found  in  their  mouth  :  for  "  they 
shall  feed  and  lie  down,  and  none 
shall  make  them  a(^id. 

14  ''Sing,  O  daughter  of  Zion  :  shout,  0 
Israel ;  be  glad  and  rejoice  with  all  the  heart, 
0  daughter  of  Jerusalem. 

1 5  The  Lord  hath  taken  away  thy  judgments 
he  hath  cast  out  thine  enemy  :  f  the  King  of 
Israel,  even  the  Lord,  ''  ix  in  the  midst  of  thee : 
thou  shalt  not  see  evil  any  more. 

1 6  In  that  day  '  it  shall  be  said  to  Jerusalem, 
Fear  thou  not :  and  to  Zion,  ''  Let  not  thine 
hand  be  '  slack. 

17  The  Lord  thy  God  "^  in  the  midst  of  thee 


■=  Isa.  li.  21. ^  Isa.  Ixiii.  8  ;  Rev.  xiv.  5. •  Ezek.  xxxir. 

28  ;  Mic  iv.  4  ;  vii.  14. '  Isa.  xii.  6  ;  liv.  1 ;  Zech.  ii .  10 ;  ix. 

9. e  John  i.  49. ^  Ver.  5,  17 ;  Ezek.  xlviii.  35  ;    Rev.  vii. 

15;    xxi.  3,  4. 'Isa.  xxxv.  3,4 k  Heb.  xii.   12. 'Or, 

faint. °>  Ver.  15. 


and  who  believe  just  as  much  in  the  God  of  Jacob,  as 
they  do  in  Jesus  Christ. 

Verse  13.  The  remnant  of  Israel  shall  not  do  int- 
ijuity]  O  what  a  change  !  And  then,  how  different 
shall  they  be  from  their  present  selves  !  Iniquity,  lying, 
and  deceit  shall  not  be  found  among  them !  A  Jew 
once  said  to  me,  "  Tore  are  shome  of  you  Christians 
who  are  making  wonderful  efforts  to  convert  the 
Tshews  (Jews.)  Ah,  dere  ish  none  but  Gott  Almighty 
dat  can  convert  a  Tshew.''^  Truly  I  believe  him.  Only 
God  can  convert  any  man  ;  and  if  there  be  a  peculiar 
difficulty  to  convert  any  soul,  that  diflSculty  must  lie 
in  the  conversion  of  the  Jew. 

Verse  14.  Sing,  O  daughter  of  Zion]  Here  is  not 
only  a  gracious  prophetic  promise  of  their  restoratioa 
from  captivil)-,  but  of  their  conversion  to  God  through 
Christ. 

Verse  15.  The  King  of  Israel,  even  the  Lord,  is  in 
the  midst  of  thee]  They  have  never  had  a  king  since 
the  death  of  Zedekiah,  and  never  shall  have  one  till 
they  have  the  King  Messiah  to  reign  among  them ; 
and  this  promise  refers  to  that  event. 

Verse  16.  Fear  thou  not]  Thou  shalt  have  no 
more  captivities  nor  national  afflictions. 

Let  not  thine  hands  be  slack.]  This  may  refer,  first, 
to  the  rebuilding  of  the  temple  of  God,  after  the  return 
from  Babylon  ;  and,  secondly,  to  their  dihgence  and 
zeal  in  the  Christian  Church. 

Verse  17.  The  Lord  thy  God]  yn^N  niH' FeAotiaA 
Eloheycha,  "  The  self-existent  and  eternal  Being,  whc 
is  in  covenant  with  you  ;"  the  character  of  God  in 
reference  to  the  Jews  when  standing  in  the  nearest 
relation  to  them. 

Is  mighty]  "M2J  gibbor,  is  the  prevailing  One,  the 
all-conquering  Hero.  The  character  which  is  given  to 
Christ,  Isa.  ix.  6  :  "  His  name  shall  be  called  ^1aJ  'jX 
El  gibbor,  the  prevailing  Almighty  God." 

He  will  save]  Deliver  thee  from  all  the  power, 
759 


Promises  of  favour  and  prosperity       ZEPHANIAH. 


in  the  days  of  the  Messiah 


A.  U.  C.  cir. 
124. 


B  c'  cb  630*'  ^  mighty ;  he  will  save,  °  he  will 
Oiymp.         rejoice  over  thee  with  joy  ;   "  he 
■  "  '  '  will  rest  in  his  love,  he  will  joy 

over  thee  with  singing. 

18  I  will  gather  them  that  ^  are  sorrowful 
for  the  solemn  assembly,  who  are  of  thee,  to 
whom  *  the  reproach  of  it  was  a  burden. 

19  Behold,  at  that  time  I  will  undo  all  that 
afflict  thee  :  and  I  will  save  her  that  ^  halteth, 


n  Deut.  xxz.  9  ; 
he  will  be  silent. — 
reproach. 


Isa.  Ixii.  5  ;  btv.  19  ;  Jer.  xxxii.  41. °  Heb. 

— P  Lam.  ii.  6. 1  Heb.  the  burden  upon  it  was 


from  all  the  guilt,  and  from  all  the  pollution  of  thy 
sins ;  and  when  thus  saved,  "  he  will  rejoice  over  thee 
■with  joy,"  with  peculiar  gladness.  "  He  will  rest  in 
his  love," — he  will  renew  his  love.  He  will  show  the 
same  love  to  you  that  he  did  of  old  to  Abraham, 
Isaac,  and  Jacob. 

He  zvill  joy  over  thee  with  singing.^  The  conver- 
sion of  the  Jews  will  be  a  subject  of  peculiar  delight 
and  exultation  to  God  himself!  There  will  be  a.  more 
than  ordinary  joy  in  heaven,  when  the  Jews  return  to 
God  through  Christ.  This  event  cannot  be  at  a  great 
distance  ;  they  are  as  ivretched  and  as  ungodly  as  they 
can  well  be.  The  ai-ms  of  Christians  are  open  to 
receive  them ;  and  all  things  are  now  ready  ! 

Verse  18.  I  will  gather — sorrowful]  This  may 
refer  to  those  who,  during  the  captivity,  mounted  for 
their  former  religious  assemblies ;  and  who  were  re- 
proached by  their  enemies,  because  they  could  not 
enjoy  their  religious  solemnities.  See  Psa.  cxxxvii.  ; 
"  By  the  rivers  of  Babylon,  there  we  sat  down  ;  yea, 
we  wept,  when  we  remembered  Zion.  For  there  they 
that  carried  us  away  captive  required  of  us  a  song,"  &c. 
This  very  circumstance  may  be  the  reference  here. 

Verse  19.  I  will  undo  all  that  afflict  thee]  They 
who  have  persecuted  you  shall  be  punished  for  it.  It 
shows  much  malignity  and  baseness  of  mind,  to  afflict 
or  reproach  those  who  are  lying  under  the  chastising 
hand  of  God.  This  was  the  conduct  of  the  Edomites, 
Moabites,  and  Ammonites,  when  the  Jews  were  in 
adversity  ;  and  how  severely  did  the  Lord  punish  them 
for  it !  And  he  gave  this  as  the  reason  for  the  severity 
of  the  punishment. 

760 


and  gather  her  that  was  driven  ^-  ^-  "!'■■  3374. 

°  .         B.  C.  cir.  630. 

out ;  and  '  1  will  get  them  praise     .    oiymp. 

Cir.  J!la.a.VI1.  3, 


A.  U.  C.  cir. 
124. 


and  fame   in  every  land   '  where 
they  have  been  put  to  shame. 

20  At  that  time  "  will  I  bring  you  again, 
even  in  the  time  that  I  gather  you  :  for  I  will 
make  you  a  name  and  a  praise  among  all  peo- 
ple of  the  earth,  when  I  turn  back  your  cap- 
tivity before  your  eyes,  saith  the   Lord. 

•"Ezek.  xxxiv.  16  ;  Mic.  iv.  6,  7. *Heb.  /  willset  them  for  a 

praise. '  Heb.  of  their  shame. "  Isa.  xi.  12  ;  xxvii.  12  ;  Ivi. 

8  ;  Ezek.  xxviii.  25 ;  xxxiv.  13  ;  xxxvii.  21  ;  Amos  ix.  14. 

The  first  clause  here  is  translated  thus  by  Abp. 
Newcome  :  "  Behold  I  will  work  with  thee  for  thy 
sake  at  that  time."  The  original  is  obscure ;  and  it 
may  bear  the  above  sense. 

/  will  save  her  that  halteth]  See  Micah  iv.  6, 
where  there  is  a  parallel  place. 

And  gather  her  that  was  driven  out]  By  captivity. 
The  reference  may  be  to  renewing  the  covenant  with 
the  Jews,  who  were  considered  as  an  unfaithful  spouse 
divorced  by  her  husband.  I  will  bring  her  back  to 
my  house. 

/  will  get  them  praise  and  fame  in  every  land] 
They  shall  become  a  great,  a  good,  and  a  useful  peo- 
ple. And  as  they  are  now  a  proverb  of  reproach,  full 
of  base  wiles  and  degrading  selfishness,  they  shall  lose 
this  character,  and  be  totally  changed  ;  and  they  shall 
be  as  eminent  for  excellence,  as  they  were  before 
for  baseness,  in  those  countries  where  they  had  so- 
journed. 

Verse  20.  At  that  time]  First,  when  the  seventy 
years  of  the  Babylonish  captivity  shall  terminate.  "  I 
will  bring  you  again"  to  your  own  land  ;  and  this  resto- 
ration shall  be  a  type  of  their  redemption  from  sin  and 
iniquity ;  and  at  this  time,  and  at  this  only,  will 
they  have  a  name  and  praise  among  all  the  people 
of  the  earth,  not  only  among  the  Jews,  but  the 
Gentiles. 

Before  your  eyes]  Some  read  before  their  eyes  ; 
that  is,  the  eyes  of  all  people.  On  their  conversion 
to  Christianity,  they  shall  become  as  eminent  as  they 
ever  were  in  the  most  illustrious  days  of  their  history 
Lord,  hasten  the  conversion  of  Israel !     Amea 


THE    BOOK 


PROPHET     HAGGAI. 


Chronological  Notes  relative  to  this  book 

Year  from  the  Creation,  according  to  Archbishop  Usher,  3484. — Year  of  the  Julian  Period,  4194. — Vear  since 
the  Flood,  1828. — Year  from  the  vocation  of  Abram,  1301. — Year  since  the  first  celebration  of  the 
Olympic  games  in  Elis  by  the  Idaei  Dactyli,  934. — Year  since  the  foundation  of  the  monarchy  of  the 
Israelites  by  the  Divine  appointment  of  Saul  to  the  regal  dignity,  576. — Year  from  the  foundation  of  the 
temple,  492. — Year  from  the  division  of  Solomon's  monarchy  into  the  kingdoms  of  Israel  and  Judah,  456. 
— Year  since  the  re-establishment  of  the  Olympic  games  at  Elis  by  Lycurgus,  Iphitus,  and  Cleosthenes,  365. 
— Year  since  the  conquest  of  Coroebus  at  Olympia,  usually  called  the  first  Olympiad,  257. — First  year 
of  the  sixty-fifth  Olympiad. — Year  from  the  building  of  Rome,  according  to  the  Varronian  or  generally 
received  computation,  234. — Year  from  the  building  of  Rome,  according  to  Cato  and  the  Fasti  Consulares, 
233. — Year  from  the  building  of  Rome,  according  to  Polybius  the  historian,  232. — Year  from  the  building 
of  Rome,  according  to  Fabius  Pictor,  228. — Year  of  the  era  of  Nabonassar,  228. — Year  since  the  destruc- 
tion of  the  kingdom  of  Israel  by  Shalmaneser,  king  of  Assyria,  202. — Year  since  the  destruction  of  the 
kingdom  of  Judah  by  Nebuchadnezzar,  king  of  Babylon,  68. — Year  since  the  destruction  of  the  Chaldean 
empire  by  the  Persians,  18. — Year  before  the  birth  of  Christ,  516. — Year  before  the  vulgar  era  of  Christ's 
nativity,  520. — Cycle  of  the  Sun,  22. — Cycle  of  the  Moon,  14. — Second  year  of  Darius  I.,  king  of  Persia. 
— Twenty-eighth  year  of  Amyntas,  king  of  Macedon. — Seventh  year  of  Demaratus,  king  of  Lacedsemon,  of 
the  family  of  the  Proclidos. — Eleventh  year  of  Cleomenes,  king  of  Lacedasmon,  of  the  family  of  the  Eurys- 
thenidae. — Fifteenth  year  of  Tarquinius  Superbus,  the  last  king  of  the  Romans. — This  was  about  twelve 
years  before  the  abolition  of  the  regal  government  of  the  Romans  by  the  expulsion  of  the  Tarquins. — Con- 
fucius, the  celebrated  Chinese  philosopher,  is  supposed  to  have  flourished  about  this  time. 


CHAPTER  I. 

The  prophet  reproves  the  people,  and  particularly  their  ruler  and  high  pnest,  for  negligence  and  delay 
in  rebuilding  the  temple  ;  and  tells  them  that  their  neglect  was  the  cause  of  their  having  been  visited  with 
unfruitful  seasons,  and  other  marks  of  the  Divine  displeasure,  1-11.  He  encourages  them  to  set  about  the 
work,  and  on  their  doing  so,  promises  that  God  will  be  ivith  them,  12—15. 


A.  M.  3484. 

B.  C.  520. 

01.  LXV.  1. 
Anno  Tarquinii 

Superbi, 
R.  Roman.,  15. 


TN    '  the  second  year  of  Darius 

the  king,  in  the   sixth  month, 

in    the    first  day  of    the   month, 

came  the  word  of  the  Lord  *>  by 


»  Ezra  iv.  24  ;  v.  1  ;  Zech.  i.  1. ^  Heb.  bu  the  hand  of  Hag 


goi.- 


-'  1  Chron.  iii.  17,  19  ;    Ezra  iii.  2  ;    Matt.  i.   12  ;    Luke 


Out 

fat  I 


We  know  nothing  of  the  parentage  of  Haggai.  He 
was  probably  born  in  Babylon  during  the  captivity, 
and  appears  to  have  been  the  first  prophet  sent  to 
the  Jews  after  their  return  to  their  own  land.  He 
was  sent  particularly  to  encourage  the  Jews  to  pro- 
ceed with  the  building  of  the  temple,  which  had 
been  interrupted  for  about  fourteen  years.     Cyrus, 


Haggai  the  prophet  unto  "=  Zerubba-     -^  ^  ^■ 
bel  the  son  of  Shealtiel,  ■'governor    oi.  LXV.  i. 

T      1  1  c  AnnoTarquimi 

of  Judah,  and  to  ^Joshua  the  son  ot       Superbi, 
Josedech,  f  the  high  priest,  saying,  ^-  "°"""'-  '^- 


iii.  27. ''Or,  captain. "Ezra  iii. 

vi.  15. 


2 ;  V.  2.- 


-'1  Chron. 


who  had  published  an  edict  empowering  the  Jews  to 
return  to  Jerusalem  and  rebuild  their  city  and  temple, 
revoked  this  edict  in  the  second  year  of  his  reign, 
through  the  evil  advice  of  his  courtiers  and  other  ene- 
mies of  the  Jews.  After  his  death  Cambyses  renewed 
the  prohibition  ;  but  after  the  death  of  Cambyaea, 
Darius,  the  son  of  Hystaspes,  renewed  the  permission  ; 
761 


The  prophet  reproves  the  people 


HAGGAl.  joi-  delay  in  rebuilding  the  temple. 


■r ^'  520*'        ^  '^^"^  speaketh  the  Lord  of 
01.  Lxv.  1.     hosts,  saying,   This  people  say, 

Anno  Tarquinii     ,^,  .  .  i         . 

Superbi,        1  he    time  is  not  come,  the  time 

R.  Roman.,  15.     jj^^j     jj^^     LoRD's    hoUSe     should 

be  built. 

3  Then  came  the  word  of  the  Lord  k  by 
Haggai  the  prophet,  saying, 

4  *■  7s  it  time  for  you,  O  ye,  to  dwell  in  your 
ceiled  houses,  and  this  house  lie  waste  ? 

5  Now  therefore  thus  saith  the  Lord  of 
hosts  ;    '  Consider  ^  your  ways. 

6  Ye  have  '  sown  much,  and  bring  in  little  ; 
ye  eat,  but  ye  have  not  enough  ;  ye  drink,  but 
ye  are  not  filled  with  drink  ;  ye  clothe  you,  but 
there  is  none  warm  ;  and  ■"  he  that  earneth 
wages,  earneth  wages  to  put  it  into  a  bag  ™  with 
holes. 


sEzra.  v.  1. 1>2  Sam.  Tii.2;  Psa.  cxxxii.  3,  &c. ''Set 

your  heart  on  your -ways. ''Lam.  iii.  40;  ver.   7. '  Deut. 

«viii.  38;  lios.  iv.  10;  Mic.  vi.  14,  15;  chap.  ii.  16. 


and  Haggai  was  sent  to  encourage  his  countrymen  to 
proceed  with  the  work.  Darius  came  to  the  throne 
about  the  year  B.  C.  521,  and  published  his  edict  of 
permission  for  the  Jews  to  rebuild  the  city  and  temple 
in  the  second  year  of  his  reign,  which  was  the  sixteenth 
of  their  return  from  Babylon. 

NOTES  ON  CHAP.  I. 

Verse  1 .  In  the  sixth  month]  Called  Elul  by  the 
Hebrews.  It  was  the  sixth  month  of  the  ecclesiasti- 
cal year,  and  the  last  of  the  civil  year,  and  answered 
to  a  part  of  our  September. 

Zerubbabel  the  son  of  Shealtiel]  Who  was  son  of 
Jeconiah,  king  of  Judah,  and  of  the  family  of  David, 
and  exercised  the  post  of  a  governor  among  the 
people,  but  not  over  them,  for  both  he  and  they  were 
under  the  Persian  government ;  but  they  were  per- 
mitted to  have  Zerubbabel  for  their  own  governor, 
and  Joshua  for  their  high  priest  ;  and  these  regulated 
all  matters  relative  to  their  peculiar  political  and 
ecclesiastical  government.  But  it  appears  from  Ezra, 
v.  3,  that  Tatnai,  the  governor  on  this  side  the  river, 
had  them  under  his  cognizance.  None  of  their  own 
governors  was  absolute.  The  Persians  permitted 
them  to  live  under  their  own  laws  and  civil  regu- 
lations ;  but  they  always  considered  them  as  a 
colony,  over  which  they  had  a  continual  superin- 
tendence. 

Joshua  the  son  of  Jusedech]  And  son  of  Seraiah, 
who  was  high  priest  in  the  time  of  Zedekiah,  and 
was  carried  into  captivity  by  Nebuchadnezzar,  1 
Chron.  vi.  15.  But  Seraiah  was  slain  at  Riblah,  by 
order  of  Nebuchadnezzar,  2  Kings  xxv.  18—21. 

Verse  2.  The  time  is  not  come']  They  thought 
that  the  seventy  years  spoken  of  by  Jeremiah  were 
not  yet  completed,  and  it  would  be  useless  to  at- 
tempt to  rebuild  until  that  period  had  arrived.  But 
Abp.  Usher  has  shown  that  from  the  commencement  of 
768 


7    Thus    saith    the    Lord  of 
hosts  ;   Consider  your  ways. 


A.  M.  3484. 

B.  C.  520. 
Ol.  XLV.  1. 

8  Go  up  to  the  mountain,  and  "superS"'"' 
bring  wood,  and  build  the  house  ;  ^'  ^°"'^°-  ^^ 
and  I  will  take  pleasure  in  it,  and  I  will  be 
glorified,  saith  the  Lord. 

9  °  Ye  looked  for  much,  and,  lo,  it  came  to 
little  ;  and  when  ye  brought  it  home,  p  I  did 
1  blow  upon  it.  Why  ?  saith  the  Lord  of  hosts. 
Because  of  mine  house  that  is  waste,  and  ye 
run  every  man  unto  his  own  house. 

1 0  Therefore  ■■  the  heaven  over  you  is  stayed 
from  dew,  and  the  earth  is  stayedy?-07M  her  fruit. 

1 1  And  I  ^  called  for  a  drought  upon  the  land, 
and  upon  the  mountains,  and  upon  the  corn, 
and  upon  the  new  wine,  and  upon  the  oil,  and 
upon  that  which  the  ground  bringeth  forth,  and 


™  Zech.  viii.  10. °  Heb.  pierced  through. <*  Chap.  ii.  16. 

P  Chap.  ii.  17. 1  Or,  i>lov>  it  away. ^  Lev.  xxvi.  19  ;   Deut. 

xxviii.  23;  1  Kings  viii.  35. '  1  Kings  xvii.  1 ;  2  Kings  viii.  1. 


the  last  siege  of  Jerusalem  unto  this  time,  precisely 
sixty-nine  years  had  been  completed. 

Verse  4.  Is  it  time  for  you]  If  the  lime  be  not 
come  to  rebuild  the  temple,  it  cannot  be  come  for  you 
to  build  yourselves  comfortable  houses :  but  ye  are 
rebuilding  your  houses  ;  why  then  do  ye  not  rebuild 
the  house  of  the  Lord  1  The  foundation  of  the  temple 
had  been  laid  fourteen  years  before,  and  some 
considerable  progress  made  in  the  building  ;  and  it 
had  been  lying  waste  in  that  unfinished  state  to  the 
present  time. 

Verse  5.  Consider  your  rvays]  Is  it  fit  that  you 
should  be  building  yourselves  elegant  houses,  and 
neglect  a  place  for  the  worship  of  that  God  who  has 
restored  you  from  captivity  1 

Verse  6.  Ye  have  sown  much]  God  will  not  bless 
you  in  any  labour  of  your  hands,  unless  you  rebuild 
his  temple  and  restore  his  worship.  This  verse  con- 
tains a  series  of  proverbs ;  no  less  than  five  in  the 
compass  of  a  iev;  lines. 

Averse  8.  Go  up  to  the  mountain,  and  bring  wood] 
Go  to  Lebanon,  and  get  timber.  In  the  second  year 
of  the  return  from  the  captivity,  they  had  procured 
cedar  trees  from  Lebanon,  and  brought  them  to 
Joppa,  and  had  hired  masons  and  carpenters  from  the 
Tyrians  and  Sidonians ;  but  that  labour  had  been 
nearly  lost  by  the  long  suspension  of  the  building. 
Ezra  iii.  7. 

Verse  9.  Ye  looked  for  much]  Ye  made  great  pre- 
tensions at  first  ;  but  they  are  come  to  nothing.  Ye 
did  a  little  in  the  beginning ;  but  so  scantUy  and  un- 
willingly that  I  could  not  but  reject  it. 

Ye  run  every  man  unto  his  own  house.]  To  rebuild 
and  adorn  it ;  and  God"s  house  is  neglected  ! 

Verse  10.  Therefore  the  heaven  over  you  is  stayed 
from  deiv]  It  appears  from  the  following  verse  that 
God  had  sent  a  drought  upon  the  land,  which  threat- 
ened them  with  scarcity  and  famine. 


He  assures  l/iem  of 


CHAP.  II. 


God's  assistance  in  the  wotk. 


%  "c  ^520       "P°"   '"^"'  ^"'^  "P°"  catlle,  and 
01.  Lxv.  i.      '  upon  all  the  labour  of  the  hands. 

Anno  Tarquinii         ,  r^,,  r,        i  i     i     i     t 

Supcrbi,  12   "  Ihen  Zerubbabel  tlie  son 

R^man^^  of  Shcaltiel,  and  Joshua  the  son 
of  Josedech,  the  high  priest,  with  all  the  rem- 
nant of  the  people,  obeyed  tlie  voice  of  the 
Lord  their  God,  and  tiie  words  of  Hasgai 
the  prophet,  as  the  Lord  their  God  had  sent 
him,  and  the  people  did  fear  before  the 
Lord. 

1 3  Then  spake  Haggai  the  Lord's  messen- 
ger in    the  Lord's  message  unto  the  people, 

'  Chap.  ii.  17. »  Ezra  v.  2. '  Matt,  ixviii.  20  ;  Romans 

riii.  31. 

Verse  12.  Then  Zertibbabet]  The  threatening  of 
Haggai  had  its  proper  effect.  The  civil  governor,  the 
high  priest,  and  the  whole  of  the  people,  united  to- 
gether to  do  the  work.  When  the  authority  of  God 
is  acknowledged,  his  words  will  be  carefully  obeyed. 

Verse  13.  Then  spake  Haggai]  lie  was  the  Lord's 
messenger,  and  he  came  with  the  Lords  message,  and 
consequently  he  came  with  authority,  lie  is  called 
nin' IN^O  malach  Yehovah,  the  angel  o/  Jehovah,  jnst 
as  the  pastors  of  the  seven  Asiatic  Churches  are  called 
ANGELS  of  the  Churches,  Rev.  i.  2. 

/  am  with  you,  satth  the  Lord.]  Here  was  high 
encouragement.  What  may  not  a  man  do  when  God 
is  his  helper  ? 


saying,   " 
the  Lord 


I  am   with   you,    saith 


A.  M  3484. 
B.  C.  520. 
01.  XLV.  1. 

14  And  "  the  Lord  stirred  up  "  Supcrbt 
the  spirit  of  Zerubbabel  the  son  R-  Roman.,  is. 
of  SheallieJ,  "  governor  of  Judah,  and  the  spirit 
of  Joshua  tiic  son  of  Josedech,  the  liigh  priest, 
and  tlie  spirit  of  all  the  remnant  of  tiic  people  : 
y  and  they  came  and  did  work  in  the  liouse 
of  the  Lord  of   hosts,  their  God. 

15  In  the  four  and  twentieth  day  of  the 
sixth  month,  in  the  second  year  of  Darius  tho 
king. 

"  2  Chron.  xMvi.  22  j   Ezra  i.  1. «  Chap.  ii.  21. r  Ezra 

V.  2,  8. 

Verse  14.  And  the  Lord  stirred  up  the  spirit]  It  is 
not  only  necessary  that  the  judgment  should  be  en- 
lightened, but  the  soul  must  be  invigorated  by  the 
Spirit  of  God,  before  any  good  work  can  be  effectually 
done. 

Averse  15.  In  the  four  and  twentieth  day]  Haggai 
received  his  commission  on  the  Jirst  day  of  this 
month ;  and  by  the  twenty-fourth  day  he  had  so 
completely  succeeded  that  he  had  the  satisfaction  to 
see  the  whole  people  engaged  heartily  in  the  Lord's 
work  ;  they  left  their  own  houses  to  build  that  of  the 
Lord.  Here  was  a  faithful  reprover,  and  he  found 
obedient  ears ;  and  the  Lord's  work  was  done,  for  the 
people  had  a  mind  to  work. 


CHAPTER  II. 

When  this  prophecy  was  uttered,  about  four  years  before  the  temple  was  finished,  and  sixty-eight  after  the 
former  one  was  destroyed,  it  appears  that  some  old  men  among  the  Jews  were  greatly  dispirited  on  account 
of  its  being  so  much  inferior  in  magnificence  to  that  of  Solomon.  Compare  Kzra  iii.  12.  To  raise  the 
spirits  of  the  people,  and  encourage  them  to  proceed  with  the  work,  the  prophet  assures  them  that  the  glory 
of  the  second  temple  should  be  greater  than  that  of  the  Jirst,  alluding  perhaps  to  the  glorious  doctrines 
which  should  be  preached  in  it  by  Jesus  Christ  and  his  apostles,  1—9.  He  then  shows  the  people  that  the 
oblations  brought  by  their  priests  could  not  sanctify  them  while  they  were  unclean  by  their  neglect  of  the 
temple  ;  and  to  convince  them  that  the  difficult  times  they  had  experienced  during  that  neglect  proceeded 
from  this  cause,  he  promises  fruitful  seasons  from  that  day  forward,  10—19.  The  concluding  verses  con- 
tain a  prediction  of  the  mighty  revolutions  that  should  take  place  by  the  setting  up  of  the  kingdom  of 
Christ  under  the  type  of  Zerubbabel,  20-23.  As  the  time  ivhich  elapsed  between  the  date  of  the  prophecy 
and  the  dreadful  concussion  of  nations  is  termed  in  ver.  6,  A  little  while,  the  ivords  may  likewise  have 
reference  to  some  temporal  revolutions  then  near,  such  as  the  commotions  of  Babylon  in  the  rcign  of  Darius, 
the  Macedonian  conquests  in  Persia,  and  the  wars  between  the  successors  of  Alexander  ;  but  the  aspect  of 
the  prophecy  is  more  directly  to  the  amazing  victories  of  the  Romans,  who,  in  the  time  of  Haggai  and 
Zechariah,  were  on  the  verv  eve  of  their  successful  career,  and  in  the  lapse  of  a  few  centuries  subjugated 
the  whole  habitable  globe ;  and  therefore,  in  a  very  good  sense,  God  may  be  said  by  these  people  to  have 
shaken  "  the  heavens,  and  the  earth,  and  the  sea,  and  the  dry  land ;"  and  thus  to  have  prepared  the  tcay 
for  the  opening  of  the  Gospel  dispensation.  See  Heb.  xii.  25-29.  Others  have  referred  this  prophecy  to 
the  period  of  our  Lord's  second  advent,  to  which  there  is  no  doubt  it  is  also  applicable  ;  and  when  it  will  be 
in  the  most  signal  manner  fulfilled.  That  the  convulsion  of  the  nations  introducing  this  most  stupendous 
event  will  be  very  great  and  terrible,  is  sufficiently  plain  from  Isaiah  xxxiv.,  xxxv.,  as  well  as  from  many 
other  passages  of  holy  writ. 

763 


The  people  encouraged  to  'proceed 


HAGGAl. 


with  the  building  of  the  temple. 


A.  M.  3484. 
B.  C.  520. 
Ol.  LXV.  1. 


TN   the    seventh  month,  in   the 

one    and    twentieth    day   of 

Super's.,'      the  month,  came  the  word  of  the 

R.  Roman.,  15.  ^.Q-Rry  a  by  the  prophct  Haggai, 

saying, 

2  Speak  now  to  Zerubbabel  the  son  of  She- 
altiel,  governor  of  Judah,  and  to  Joshua  the  son 
of  Josedech,  the  high  priest,  and  to  the  residue 
of  the  people,  saying, 

3  ^  Who  is  left  among  you  that  saw  this 
house  in  her  first  glory  ?  and  how  do  ye  see 
it  now  ?  "  is  it  not  in  your  eyes  in  comparison 
of  it  as  nothing  ? 

4  Yet  now,  '^  be  strong,  O  Zerubbabel,  saith 
the  Lord  ;  and  be  strong,  O  Joshua,  son  of 


*  Heb.  by  the  hand  of. >>  Ezra  iii.  12. "  Zech.  iv.   10. 

■1  Zech.  viii.  9. e  Exod.  xxix.  45,  46. 


NOTES  ON  CHAP.  II. 

Verse  1.  In  the  seventh  month]  This  was  a  new 
message,  and  intended  to  prevent  discouragement, 
and  excite  them  to  greater  diligence  in  their  work. 

Verse  3.  Who  \s  left  among  you  that  saio  this  house 
in  her  first  glory  ?]  Who  of  you  has  seen  the  temple 
built  by  Solomon  ?  The  foundation  of  the  present 
house  had  been  laid  about  fifty-three  years  after  the 
destruction  of  the  temple  built  by  Solomon  ;  and 
though  this  prophecy  was  uttered  fifteen  years  after 
the  foundation  of  this  second  temple,  yet  there  might 
still  survive  some  of  those  who  had  seen  the  temple  of 
Solomon. 

Is  it  not  in  your  eyes]  Most  certainly  the  Jews  at 
this  time  had  neither  men  nor  ?neans  to  make  any 
such  splendid  building  as  that  erected  by  Solomon. 
The  present  was  as  nothing  when  compared  with  the 
former. 

Verse  4.  Yet  now  be  strong]  Do  not  let  this  dis- 
courage you.  The  chief  glory  of  the  temple  is  not  its 
splendid  building,  but  my  presence  ;  and  as  /  cove- 
nanted to  be  with  you  when  ye  came  out  of  Egypt, 
so  I  vrill  fulfil  my  covenant ;  for  my  Spirit  remaineth 
among  you,  fear  not;  ver.  5.  What  is  the  most 
splendid  cathedral,  if  God  be  not  in  it,  influencing  all 
by  his  presence  and  Spirit  ?  But  he  will  not  be  in  it 
unless  there  be  a  messenger  of  the  Lord  there,  and 
unless  he  deliver  the  Lord's  message. 

Verse  6.  Yet  once,  it  is  a  little  lohile,  and  I  will 
shake  the  heavens]  When  the  law  was  given  on  Mount 
Sinai,  there  was  an  earthquake  that  shook  the  whole 
mountain,  Exod.  xix.  18.  "The  political  or  religious 
revolutions  which  were  to  be  effected  in  the  world, 
or  both,  are  here,"  says  Abp.  Newcome,  "  referred  to  ; 
compare  ver.  21,  22;  Matt.  xxiv.  29;  Heb.  xii. 
36—28.  The  political  ones  began  in  the  overthrow 
of  the  Persian  monarchy  by  Alexander,  within  two 
centuries  after  this  prediction  ;  and  if  the  Messiah's 
kingdom  be  meant,  which  is  my  opinion,  this  was 
erected  in  somewhat  more  than  five  centuries  after  the 
second  year  of  Darius  ;  a  short  period  of  time  when 
compared  with  that  which  elapsed  from  the  creation 
764 


A.M.  3484. 

B.  C.  520. 

01.    LXV.  1. 

Anno  Tarquinii 

Superbi, 
R.  Roman.,  15. 


Josedech,  the  high  priest ;  and  be 
strong,  all  ye  people  of  the  land, 
saith  the  Lord,  and  work :  for  I 
am  with  you,  saith  the  Lord  of 
hosts  : 

5  '  According  to  the  word  that  I  covenanted 
with  you  when  ye  came  out  of  Egypt,  so  ^  my 
Spirit  remaineth  among  you  :   «  fear  ye  not. 

6  For  thus  saith  the  Lord  of  hosts  :  ^  Yet 
once,  it  is  a  little  while,  and  '  I  will  shake  the 
heavens,  and  the  earth,  and  the  sea,  and  the 
dry  land  ; 

7  And  I  will  shake  all  nations,  ■*  and  the 
Desire  of  all  nations  shall  come  ;  and  I  will  fill 
this  house  with  glory,  saith  the  Lord  of  hosts. 


'  Neh.  ix.  20  ; 
xii.  26.— 


Isa.  Ixiii.  11.— 
—'Joel  iii.  16.- 


s  Isa.  vii.  4.- 
— ^  Gen.  xlix. 


— ''  Ver.  21 ;  Heb. 
10;  Mai.  iii.  1. 


to  the  giving  of  the  law,  or  from  the  giving  of  the  law 
to  the  coming  of  the  Messiah's  kingdom.  It  must  be 
understood  that  the  word  nPIN  achath,  once,  has  a 
clear  sense,  if  understood  of  the  evangelical  age  ;  for 
many  political  revolutions  succeeded,  as  the  conquest 
of  Darius  Codomanus,  and  the  various  fortunes  of 
Alexander's  successors  ;  but  only  one  great  and  final 
religious  revolution." — Newcome. 

Verse  7.  And  the  Desire  of  all  nations  shall  come] 
The  present  Hebrew  text  is  as  follows  :  '73  mnn  1N3T 
O'un.  This  is  a  difficult  place  if  understood  of  a 
person :  but  man  chemdath,  desire,  cannot  well  agree 
with  1X3  bau,  they  shall  come.  It  is  true  that  some 
learned  men  suppose  that  niion  chemdoth,  desirable 
things,  may  have  been  the  original  reading :  but  this 
is  supported  by  no  MS.,  nor  is  IND  found  in  the 
singular  number  in  any.  It  is  generally  understood 
of  the  desirable  or  valuable  things  which  the  different 
nations  should  bring  into  the  temple  ;  and  it  is  certaia 
that  many  rich  presents  were  brought  into  this  temple. 
All  are  puzzled  with  it.  But  the  principal  difficulty 
lies  in  the  verb  1ND1  ^^bau,  they  shall  come.  If  we 
found  mon  nN21  ubaa  chemdath  in  the  singular,  then 
it  would  read  as  in  our  text,  And  the  Desire  of  all 
nations  shall  come :  but  no  such  reading  appears  in 
any  MS.  ;  nor  is  it  fairly  acknowledged,  except  by 
the  Vulgate,  which  reads,  Et  veniet  desideratus 
cunctis  gentibus,  "  And  that  which  is  desired,"  or 
the  desired  Person,  "  shall  come  to  all  nations."  In 
ver.  7  God  says  he  will  shake  or  stir  up  all  nations  ; 
that  these  nations  shall  bring  their  desirable  things ; 
that  the  house  shall  be  filled  icith  God's  glory  ;  that 
the  silver  and  gold,  which  these  nations  are  repre- 
sented as  bringing  by  way  of  gifts,  are  the  Lord's  ; 
and  that  the  glory  of  this  latter  house  shall  exceed  the 
former.  Bp.  Chandler  labours  to  vindicate  the  pre- 
sent translation  ;  but  he  makes  rash  assertions,  and 
is  abandoned  by  the  Hebrew  text.  The  N3  ba,  to 
come,  is  often  used  in  the  sense  of  bring,  and  that 
mon  chemdath,  desire,  may  be  considered  as  the 
plural  for  nnOH,  having  the  point  holem  instead  of  the 
1  vau,  and  thus  mean  desirable  things,  will  not  be  de 


by  assurances  of  its  exceeding 

B  c'  ^sw         ®  '^^^   silver  is  mine,  and  the 
oi.  Lxv.  i.      gold  is  mfne,  saith  the  Lord  of 

Anno  Tarquinii    , 

Superb!,  hOStS. 

R.    Roman.,  15. 


9  '  The  glory  of  this  latter 
house  shall  be  greater  than  of  the  former, 
saith  the  Lord  of  hosts  :  and  in  this  place 
will  I  give  "  peace,  saith  the  Lord  of  hosts. 

10  In  the  four  and  twentieth  da)/  of  the 
ninth  month,  in  the  second  year  of  Darius, 
came  the  word  of  the  Lord  by  Haggai  the 
prophet,  saying, 

1 1  Tlius  saith  the  Lord  of  hosts ;  "  Ask 
now  the  priests  concerning  the  law,  saying, 

12  If  one  bear  holy  flesh  in  the  skirl  of  his 
garment,  and  with  his  skirl  do  touch  bread,  or 
pottage,  or  wine,  or  oil,  or  any  meat,  shall 
it  be  holy  ?  And  the  priests  answered  and  said. 
No. 

1 3  Then  said  Haggai,  If  one  that  is  °  unclean 
by  a  dead  body   touch  any  of  these,  shall  it  be 


CHAP.   11.  the  Jormer  tn  gtory 

unclean?    And    the   priests    an-      ^b'c^sim 
swered    and    said,    It    shall    be      t"  i-xv.  i 

,  Anno  Tarquinii 

unclean.  Superbi, 

14  Then  answered  Haggai,  and  «  «<>°^->  '» 
said,  P  So  is  this  people,  and  so  is  this  nation 
before   me,  saith  the   Lord  ;  and  so  is  every 
work  of   their  hands  ;  and   that  which    they 
offer  there  is  unclean. 

1 5  And  now,  I  pray  you,  ■•  consider  from 
this  day  and  upward,  from  before  a  stone  was 
laid  upon  a  stone  in  the  temple  of  the  Lord  : 

16  Since  those  days  were,  "■  when  one  came 
to  a  heap  of  twenty  measures,  there  were  but 
ten  :  when  one  came  to  the  press-fat  for  to 
draw  out  fifty  vessels  out  of  the  press,  there 
were  but  twenty. 

17  "I  smote  you  with  blasting  and  with  mil- 
dew and  with  hail  '  in  all  the  labours  of  your 
hands;  "yet  ye  turned  not  to  me,  saith  the 
Lord. 


'  John  i.  14. »  Psa.  1.-c«t.  8,  9;  Luke  ii.  U  ;  Eph.  ii.  14. 

°  Lev.  X.  10,  11  ;  Deut.  ixxiii.  10  ;  Mai.  ii.7. "Num.xix.U. 

PTilus  i.  15. 


nied  by  those  who  are  acquainted  with  the  genius  and 
construction  of  the  Hebrew  language.  Bp.  Chandler 
thinks  that  X3,  he  came,  cannot  be  used  of  things,  but 
of  persons  only.  Here  he  is  widely  mistaken,  for  it 
is  used  of  dat/s  perpetually  ;  and  of  the  ar/(,  2  Sam. 
vi.  9  ;  and  of  mounts  coming  against  Jerusalem,  Jer. 
xxxii.  24;  and  of  trees  coming  to  adorn  the  temple, 
Isa.  Ix.  13  ;  and  of  silver  and  gold  coming  into  the 
temple,  Josh.  vi.  19  ;  and  Jer.  vi.  20,  Why  doth  m- 
cense  come  to  me  ?  See  Abp.  Seekers  notes.  I 
cannot  see  how  the  words  can  apply  to  Jesus  Christ, 
even  if  the  construction  were  less  embarrassed  than 
it  is ;  because  I  cannot  see  how  he  could  be  called 
THE  Desire  of  all  katioss.  The  whole  seems  to 
be  a  metaphorical  description  of  the  Church  of  Christ, 
and  of  his  filling  it  with  all  the  excellences  of  the 
Gentile  world,  when  the  fulness  of  the  Gentiles  shall 
be  brought  in. 

Verse  9.  And  in  this  place  will  I  give  peace^  Wn'iO 
shalom,  a  peace-offering,  as  well  as  peace  itself;  or 
Jesus  Christ,  who  is  called  the  Prince  of  peace, 
through  whom  peace  is  proclaimed  between  God  and 
man,  between  man  and  his  fellows  ;  and  through 
whom  peace  is  established  in  the  disconsolate  soul. 
And  at  this  temple  this  peace  was  first  promulgated 
and  proclaimed. 

But  it  is  said  that  the  glory  of  this  latter  house  shall 
be  greater  than  of  the  former.  Now  this  cannot  be  said 
because  Jesus  Christ  made  his  personal  appearance  in 
that  temple,  or  rather  in  that  built  by  Herod  ;  for, 
though  we  allow  that  Jesus  Christ  is  equal  with  God, 
we  do  not  grant  that  he  is  greater.  Now  the  Jirst 
temple  was  the  dicelling-place  of  God  :  here  he  mani- 
fested his  glory  between  the  cherubim,  and  it  was  his 


1  Chap.  i.  5. 'Chap.   i.  G,  9  ;    Zcch.  viii.    10. '  Deul. 

x^iviii.  22  ;  1  Kings  viii.  37 ;  chap.  i.  9  ;  Amos  iv.  9. '  Chap 

i.  U. "Jer.  V.3;  Amos  iv.  6,  8,  9,10,  U. 


constant  residence  for  more  than  four  hundred  years. 
But  the  glory  of  this  latter  house  was  greater  because 
under  it  the  grand  scheme  of  human  salvation  was  ex- 
hibited, and  the  redemption  price  paid  down  for  a  lost 
world.  As  all  probably  applies  to  the  Christian 
Church,  the  real  house  of  God,  its  glory  was  most 
certainly  greater  than  any  glory  which  was  ever  pos- 
sessed by  that  of  th6  Jews.      See  on  ver.  22,  23. 

Verse  10.  In  the  four  and  twentieth  day  of  the 
ninth  month]  Three  months  after  they  had  begun  to 
rebuild  the  temple,  Haggai  is  ordered  to  go  and  put 
two  questions  \o  the  ^xiesXs.  1.  If  one  bear  holy  flesh 
in  the  skirt  of  his  garment,  and  he  touch  any  thing 
with  his  skirt,  is  that  thing  made  holy  \  The  priests 
answered.  No  !  ver.  12.  2.  If  one  has  touched  a 
dead  body,  and  thereby  become  unclean,  does  he  com- 
municate his  uncleanness  to  whatever  ho  may  touch  ? 
And  the  priests  answered,  Yes!  ver.  13. 

Verse  14.  Then  ansicered  Haggai — So  is  this  peo- 
ple] As  an  unclean  man  communicates  his  unclean- 
ness to  every  thing  he  touches,  so  are  ye  unclean  ; 
and  whatever  ye  have  hitherto  done  is  polluted  in  the 
sight  of  God.  For  your  neglect  of  my  temple  has 
made  you  unclean,  as  if  you  had  contracted  legal 
pollution  by  touching  a  dead  body. 

Verse  16.  Since  those  days  were]  I  have  shown 
my  displeasure  against  you,  by  sending  blasting  and 
mildew  ;  and  so  poor  have  been  your  crops  that  a  heap 
of  corn  which  should  have  produced  twenty  measures 
produced  only  ten  ;  and  that  quantity  of  grapes  which 
in  other  years  would  have  produced  fifty  measures, 
through  their  poverty,  smallness,  &c.,  produced  only 
twenty.  And  this  has  been  the  case  ever  since  the 
first  stone  was  laid  in  this  temple ;  for  your  hearts 
765 


Promises  of  fruitful  seasons. 


BC'520*'         ^^   Consider    now     from    this 
01.  Lxv.  1.     day  and  upward,   from  the  four 

Anno  Tarquinii  ,  •     1       i  r     1  ■     1 

Superbi,        and  twentieth  day  ot   the  nmtn 

R.  Roman.,  15.     ^^^ff^^    gj,g„   f^^jj-,    v  (.^g    (J^y    jj^g^ 

the  foundation  of  the  Lord's  temple  was  laid, 
consider  it. 

1 9  "^  Is  the  seed  yet  in  the  barn  ?  yea,  as 
yet  the  vine,  and  the  fig  tree,  and  the  pome- 
granate, and  the  olive  tree,  hath  not  brought 
forth :  from  this  day  will  I  bless  you. 

20  And  again  the  word  of  the  Lord  came 
unto  Haggai,  in  the  four  and  twentieth  day  of 
the  month,  saying, 

21  Speak  to  Zerubbabel,  "  governor  of  Judah, 

'Zech.  viii.  9. "  Zech.  viii.  12. »Chap.  i.  14. T  Ver.  6, 

7  ;  Heb.  xii.  26. «  Dan.  ii.  44  ;  Matt.  xxiv.  7. 

were  not  right  with  me,  and  therefore  I  blasted  you  in 
all  the  labours  of  your  hands ;  and  t/et  ye  have  not  turned 
to  me,  ver.  17. 

Verse  1 8 .  Consider  now  from  this  day]  I  will  now 
change  my  conduct  towards  you  :  from  this  day  that 
ye  have  begun  heartily  to  rebuild  my  temple,  and  restore 
my  worship,  /  will  bless  you.  Whatever  you  sow, 
whatever  you  plant,  shall  be  blessed ;  your  land  shall 
be  fruitful,  and  ye  shall  have  abundant  crops  of  all  sorts. 

Verse  20.  Again  the  word  of  the  Lord  came]  This 
was  a  second  communication  in  the  same  day. 

Verse  21.  /  icill  shake  the  heavens  and  the  earth] 
Calmet  supposes  that  the  invasion  of  Cambyses,  and 
his  death,  are  what  the  prophet  has  in  view  by  this 
shaking  of  the  heavens  and  the  earth :  but  this  inva- 
sion and  defeat  happened  three  years  before  they  had 
begun  to  work  at  the  temple  ;  and  how  could  it  be 
made  a  matter  of  interest  to  Zerubbabel  ]  Calmet 
answers  this,  by  translating  the  words  in  the  past  tense; 
and  shows  that  the  fact  was  recalled  to  Zerubbabel's 
attention,  to  fi.\  his  confidence  in  God,  &c.  Bp.  New- 
come  says  we  may  well  understand  this  and  the  twenty- 
second  verse  of  the  calamity  undergone  by  Babylon  in 
the  reign  of  Darius ;  of  the  Macedonian  conquests  in 
Persia ;  and  of  the  wars  which  the  successors  of 
Alexander  waged  against  each  other:  others  under- 
stand it  of  the  Romans. 

Verse  23.  In  that  day,  saith  the  Lord]  Some  think, 
says  this  same  learned  writer,  that  Zerubbabel  is  put 
here  for  his  people  and  posterity  :  but  it  may  well  be 
said  that  the  commotions  foretold  began  in  the  rebellion 
of  Babylon,  which  Darius  besieged  and  took ;  and 
exercised  great  cruelties  upon  its  inhabitants. — Herod. 
lib.  iii.,  sec.  220.  Justin,  i.  10.  Pnrfeau^  places  this 
event  in  the  fifth  year  of  Darius  ;  others,  with  more 
probability,  in  the  eighth  year.      Compare  Zech.  ii.  9. 

And  will  make  thee  as  a  signet]  I  will  exalt  thee 
to  high  dignity,  power,  and  trust,  of  which  the  seal 
was  the  instrument  or  sign  in  those  days.  Thou  shall 
be  under  my  peculiar  care,  and  shalt  be  to  me  very 
precious.  See  Jer.  xxii.  24 ;  Cant.  viii.  6  ;  and  see 
the  notes  on  these  two  places. 

For  I  have  chosen  thee]  He  had  an  important  and 
76fi 


HAG  GAL  Predictions  of  mighty  revolutions. 

saying,  ^I  will  shake  the  heavens      -^M.  3484. 

-  D.  U.  520. 

and  the  earth;  '  oi.  lxv.  i. 

22  And  '■  I  will  overthrow  the        SupcSlI"" 

R.  Roman.,  15. 


throne  of  kingdoms,  and  I  will 
destroy  the  strength  of  the  kingdoms  of  the 
heathen  ;  and  ^  I  will  overthrow  the  chariots, 
and  those  that  ride  in  them  ;  and  the  horses 
and  their  riders  shall  come  down,  every  one 
by  the  sword  of  his  brother. 

23  In  that  day,  saith  the  Lord  of  hosts 
will  I  take  thee,  O  Zerubbabel,  my  servant, 
the  son  of  Shealtiel,  saith  the  Lord,  ''  and 
will  make  thee  as  a  signet :  for  "^  I  have  chosen 
thee,  saith  the  Lord  of  hosts. 


»  Mic.  V,  10  ;  Zech.  iv.  6  ;  ii.  10.- 
24  ;  Ecclus.  xlix.  U. ' 


-^  Cant.  viii.  6  ;  Jer.  xxii. 
;a.  xlii.  1  ;  xliii.  10. 


difficult  work  to  do,  and  it  was  necessary  that  he 
should  be  assured  of  God's  especial  care  and  protection 
during  the  whole. 

On  the  three  last  verses  of  this  prophecy  a  sensible 
and  pious  correspondent  sends  me  the  following  illus- 
tration, which  I  cheerfully  insert.  Though  in  many 
respects  different  from  that  given  above,  yet  I  believe 
that  the  kingdom  of  Christ  is  particularly  designed  in 
this  prophecy. 

"  I  think  there  is  an  apparent  difficulty  in  this  pas- 
sage, because  the  wars  of  the  Persians  and  Babylonians 
were  not  so  interesting  to  the  rising  commonwealth  of 
the  Jews  as  many  subsequent  events  of  less  note  in 
the  world,  but  which  were  more  directly  levelled  at 
their  own  national  prosperity  ;  and  yet  neither  the  one 
nor  the  other  could  be  termed  '  a  shaking  of  the  hea- 
vens and  the  earth,  and  an  overthrow  of  the  throne  of 
kingdoms.' 

"  I  know  not  if  the  following  view  may  be  admitted 
as  an  explanation  of  this  difficult  passage.  I  take  '  the 
shaking  of  the  heavens  and  earth'  here  (as  in  ver.  6) 
to  have  a  more  distant  and  comprehensive  meaning 
than  can  belong  to  Zerubbabel's  time,  or  to  his  imme- 
diate posterity ;  and  that  it  extends  not  only  to  the 
overthrow  of  kingdoms  then  existing,  but  of  the  future 
great  monarchies  of  the  world ;  and  not  excepting 
even  the  civil  and  ecclesiastical  establishments  of  the 
Jews  themselves.  For  I  take  '  the  heavens,'  in  the 
prophetic  language,  uniformly  to  denote  the  true 
Church,  and  never  the  superstitions  and  idols  of  the 
nations. 

"  What,  then,  are  we  to  understand  by  the  promise 
made  to  Zerubbabel,  '  I  will  make  thee  as  a  signet  ?' 
In  the  first  place,  the  restitution  of  the  religious  and 
civil  polity  of  the  people  of  Israel,  conformably  to  the 
promises  afterwards  given  in  the  four  first  chapters  of  M 
Zechariah.  And,  secondly,  as  the  royal  signet  is  the  '^ 
instrument  by  which  kings  give  validity  to  laws,  and 
thereby  unity  and  consistence  to  their  empire ;  so 
Jehovah,  the  God  and  King  of  Israel,  condescends  to 
promise  he  will  employ  Zerubbabel  as  his  instrument 
of  gathering  and  uniting  the  people  again  as  a  distin- 


Concluding  notes 


CHAP.   11. 


on  tilts  prophecy. 


guished  nation  ;  and  that  such  should  be  the  perma- 
nency of  their  political  existence,  that,  whilst  other 
nations  and  mighty  empires  should  be  overthrown,  and 
their  very  name  blotted  out  under  heaven,  the  Jews 
should  ever  remain  a  distinct  people,  even  in  the  wreck 
of  their  own  government,  and  the  loss  of  all  which 
rendered  their  religion  splendid  and  attractive. 

"  In  confirmation  of  this  interpretation,  I  would 
refer  to  the  threatening  denounced  against  Jeconiah, 
(called  Coniah,  Jer.  xxii.,)  the  last  reigning  king  of 
Judah,  and  the  progenitor  of  Zerubbabel.  I  appre- 
hend I  may  be  authorized  to  read  Jer.  xxii.  2  4  thus  : 
'  As  I  live,  saith  the  Lord,  though  Coniah,  the  son  of 
Jehoiakim,  king  of  Judah,  be  the  signet  upon  my  right 
hand,  yet  will  I  pluck  thee  thence,  and  I  will  give  thee 
into  the  hand  of  them  that  seek  thy  life,'  &c. 

"  If  it  be  considered  that  the  kings  of  Judah  were 
in  an  especial  and  peculiar  manner  the  delegates  of 
Jehovah,  governing  in  his  name  and  by  his  authority,  a 
pecuHar  propriety  will  appear  in  their  being  resembled 
to  signets,  or  royal  seals  contained  in  rings.  Compare 
Gen.  xli.  42  ;  Esth.  iii.  10,  12,  viii.  2,  8  ;  Dan.  vi.  7. 
And  the  promise  to  Zerubbabel  will  be  equivalent  to 


those  which  clearly  predict  the  preservation  of  the 
Jewish  people  by  the  Divine  command,  see  Zcch.  ii.  ; 
and  the  faithfulness  of  God  to  his  covenant  concerning 
the  Messiah,  who  should  be  born  of  the  seed  of  Abra- 
ham, and  in  the  family  of  David,  of  whose  throne  he 
was  the  rightful  Proprietor. 

"  According  to  this  view,  by  the  promise,  '  In  that 
day — I  will  make  thee  as  a  signet,'  &c.,  must  be  un- 
derstood, thai  the  preservation  of  the  Jews  as  a  distinc» 
people,  when  alt  the  great  empires  of  the  heathen  icere 
ovcrthroun,  would  manifest  the  honour  now  conferred 
on  Zerubbabel  as  the  instrument  of  their  restoration 
after  the  liabylonish  captivity.  Thus  the  promise  to 
Abraham,  Gen.  xii.,  '  I  will  make  of  thee  a  great 
nation — and  in  thee  shall  all  families  of  the  earth  be 
blessed,'  evidently  referred  to  a  very  distant  future 
period  ;  and  the  honour  connected  with  it  could  not 
be  enjoyed  by  Abraham  during  his  mortal  life." 

M.  A.  B. 

I  think,  however,  that  we  have  lived  to  see  the 
spirit  of  this  prophecy  fulfilled.  The  earth  has  been 
shaken  ;  another  shaking,  and  time  shall  be  swallowed 
up  in  eternity. 

767 


INTRODUCTION   TO  THE  BOOK 


PROPHET     ZECHARIAH. 


VECHARIAH,  the  eleventh  of  the  twelve  minor  prophets,  was  son  of  Berechiah,  and 
grandson  of  Iddo.  He  returned  from  Babylon  with  Zerubbabel  :  and  began  to  prophesy 
in  the  second  year  of  the  reign  of  Darius,  son  of  Hystaspes,  in  the  year  of  the  world  3484  ; 
before  Christ,  516  ;  before  the  vulgar  era,  520  ;  in  the  eighth  month  of  the  holy  year  ;  and 
two  months  after  Haggai  had  begun  to  prophesy. 

These  two  prophets,  with  united  zeal,  encouraged  at  the  same  time  the  people  to  go  on 
with  the  work  of  the  temple,  which  had  been  discontinued  for  some  years. 

The  time  and  place  of  the  birth  of  Zechariah  are  unknown.  Some  will  have  him  to  have 
been  born  at  Babylon,  during  the  captivity  ;  others  think  he  was  born  at  Jerusalem,  before 
the  tribes  of  Judah  and  Benjamin  were  carried  away.  Some  maintain  that  he  was  a  priest ; 
but  others  affirm  that  he  was  no  priest.  Many  say  he  was  the  immediate  son  of  Iddo  ;  others 
believe,  with  much  more  reason,  that  he  was  son  of  Berechiah,  and  grandson  of  Iddo. 

He  has  been  confounded  with  one  Zechariah,  the  son  of  Barachiah,  who  lived  in  the  time 
of  Isaiah  ;  and  with  Zachariah,  the  father  of  John  the  Baptist ;  which  opinion  is  plainly 
incongruous.  Lastly,  he  has  been  thought  to  be  Zechariah  the  son  of  Barachiah,  whom 
our  Saviour  mentions,  and  says  he  was  killed  between  the  temple  and  the  altar ;  though  no 
such  thing  is  anywhere  said  of  our  prophet.  A  tomb  is  shown  to  this  day  at  the  foot  of  the 
Mount  of  Olives,  which,  it  is  pretended,  belongs  to  the  prophet  Zechariah.  Dorotheus  main- 
tains that  he  was  buried  in  a  place  called  Bethariah,  one  hundred  and  fifty  furlongs  from 
Jerusalem. 

Zechariah  is  the  longest  and  the  most  obscure  of  all  the  twelve  minor  prophets.  His  style 
is  interrupted,  and  without  connection.  His  prophecies  concerning  the  Messiah  are  more  parti- 
cular and  express  than  those  of  the  other  prophets.  Some  modern  critics,  as  Mede  and  Ham- 
mond, have  been  of  opinion  that  the  ninth,  tenth,  and  eleventh  chapters  of  this  prophet  were 
written  by  Jeremiah  ;  because  in  Matthew,  chap,  xxvii.  9,  10,  under  the  name  of  Jeremiah, 
we  find  quoted  Zechariah;  (chap.  xi.  12;)  and  as  the  aforesaid  chapters  make  but  one  con- 
tinued discourse,  they  concluded  from  thence  that  all  three  belonged  to  Jeremiah.  But  it  is 
much  more  natural  to  suppose  that,  by  some  unlucky  mistake,  the  name  of  Jeremiah  has 
slipped  into  the  text  of  St.  Matthew  instead  of  that  of  Zechariah. 

The  prophet  Zechariah  exactly  foretold  the  siege  of  Babylon  by  Darius,  son  of  Hystaspes. 
This  prince  laid  siege  to  that  rebellious  city  at  the  beginning  oithejifth  year  of  his  reign,  and 
reduced  it  at  the  end  of  twenty  months.  The  prophets  Isaiah  and  Jeremiah  had  foretold 
this  calamity,  and  had  admonished  the  Jews  that  inhabited  there  to  make  their  escape  when 
they  perceived  the  time  draw  nigh.  Isaiah  says  to  them,  "  Go  ye  forth  to  Babylon,  flee  from 
the  Chaldeans  ;  with  a  voice  of  singing  declare  ye,  tell  this,  utter  it  even  to  the  end  of  the 
earth ;  say  ye.  The  Lord  hath  redeemed  his  servant  Jacob."  And  Jeremiah  says,  "  Remove 
out  of  the  midst  of  Babylon,  and  go  forth  out  of  the  land  of  the  Chaldeans,  and  be  as  the  he-goats 
before  the  flocks."  And  elsewhere,  "  Flee  out  of  the  midst  of  Babylon,  and  deliver  every  man 
768 


1 


INTRODUCTION  TO  THE  BOOK  OF  ZECHARIAH. 

his  soul ;  be  not  cut  off  in  her  iniquity  :  for  this  is  the  time  of  the  Lord's  vengeance,  He  will 
render  unto  her  a  recompense."  Lastly,  Zcchariah,  a  little  before  the  time  of  her  fall,  writes 
thus  to  the  Jews  that  were  still  in  this  city  :  "  Ho,  ho,  come  forth,  and  flee  from  the  land  of 
the  north,  saith  the  Lord ;  for  I  have  spread  you  abroad  as  the  four  winds  of  heaven,  saith 
the  Lord.  Deliver  thyself,  O  Zion,  that  dwellest  with  the  daughter  of  Babylon.  For  thus 
saith  the  Lord  of  hosts,  after  the  glory  hath  he  sent  me  unto  the  nations  which  spoiled  you, 
for  he  that  toucheth  you,  toucheth  the  apple  of  his  eye.  For,  behold,  I  will  shake  mine  hand 
upon  them,  and  ihey  shall  be  a  spoil  to  their  servants ;  and  ye  shall  know  that  the  Lord  of 
hosts  hath  sent  me." 

It  is  probable  that  the  Jews  took  advantage  of  these  admonitions,  and  returned  from  Baby- 
lon into  their  country  ;  or,  at  least,  withdrew  into  a  place  of  more  security  till  the  city  was 
taken.  We  do  not  hear,  either  from  the  history  or  the  prophecies,  that  they  suffered  any  thing 
by  this  siege,  or  that  Darius,  son  of  Hystaspes,  bore  them  any  grudge  for  the  revolt  of  Baby- 
lon ;  which  seems  to  indicate  that  they  had  no  part  in  it. 

The  Mohammedans  do  not  distinguish  between  the  prophet  Zechariah,  and  Zachariah  the 
father  of  John  the  Baptist.  Some  of  them  make  him  to  be  descended  from  David  ;  and  others, 
from  Levi.  By  an  anachronism  that  is  still  more  insupportable,  these  confound  Mary,  the 
mother  of  Jesus  Christ,  with  Mary  or  Miriam,  the  sister  of  Moses,  which  they  derive  even 
from  the  Koran  itself. 

The  author  of  Tarik  Montekhib  relates  that,  when  Jesus  Christ  was  bom  of  the  virgin, 
the  prophet  Zechariah  could  not  believe  that  a  child  could  be  born  without  a  father  ;  and  that, 
declaring  his  sentiments  upon  this  point,  the  Jews  entertained  a  suspicion  of  him,  and  obliged 
him  to  betake  himself  to  flight.  He  withdrew  ;  and  hid  himself  in  a  hollow  oak,  which  the 
Jews  sawed  in  two. 

Such  is  the  ignorance  of  the  Mussulmans  as  regards  the  history  both  of  the  Old  and  New 
Testaments. 

Vol    IV.  (     49     )  769 


THE    BOOK 


PROPHET     ZECHARIAH. 


Chronological  Notes  relative  to  this  Book. 

Tear  from  the  Creation,  according  to  Archbishop  Usher,  3484. — Year  of  the  Julian  Period,  4194. — Year  of  the 
Jewish  era  of  the  world,  3241. — Year  from  the  Flood,  1828. — Year  from  the  vocation  of  Abram,  1401. 
— Year  since  the  first  celebration  of  the  Olympic  games  in  Elis,  by  the  Idasi  Dactyli,  934. — Year  sinco 
the  destruction  of  Troy,  according  to  the  general  account,  664. — Year  since  the  foundation  of  the  monarchy 
of  the  Israelites  by  the  Divine  appointment  of  Saul  to  the  regal  dignity,  576. — Year  from  the  foundation 
of  Solomon's  temple,  492. — Year  from  the  division  of  Solomon's  monarchy  into  the  kingdoms  of  Israel  and 
Judah,  456. — Year  since  the  re-establishment  of  the  Olympic  games  in  Elis  by  Lycurgus,  Iphitus,  and  Cleos- 
thenes,  365. — Year  since  the  conquest  of  Corcebus  at  Olympia,  usually  called  the  first  Olympiad,  257. — 
First  year  of  the  sixty-fifth  Olympiad. — Year  from  the  building  of  Rome,  according  to  the  Varronian  or 
generally  received  computation,  234. — Year  from  the  building  of  Rome,  according  to  Cato  and  the  Fasti 
Consulares,  233. — Year  from  the  building  of  Rome,  according  to  Polybius  the  historian,  232. — Year  from 
the  building  of  Rome,  according  to  Fabius  Pictor,  228. — Year  of  the  era  of  Nabonassar,  228. — Year  since 
the  destruction  of  the  kingdom  of  Israel  by  Shalmaneser,  king  of  Assyria,  202. — Year  since  the  destruc- 
tion of  the  kingdom  of  Judah  by  Nebuchadnezzar,  king  of  Babylon,  68. — Year  since  the  destruction  of  the 
Chaldean  empire  by  the  Persians,  18. — Year  before  the  birth  of  Christ,  516. — Year  before  the  vulgar  era 
of  Christ's  nativity,  520. — Cycle  of  the  Sun,  22. — Cycle  of  the  Moon,  14. — Second  year  of  Darius  I., 
king  of  Persia. — Twenty-eighth  year  of  Amyntas,  king  of  Macedon. — Seventh  year  of  Demaratus,  king  of 
Lacedaemon,  of  the  family  of  the  Proclidse. — Eleventh  year  of  Cleomenes,  king  of  Lacedaemon,  of  the 
family  of  the  Eurysthenidae. — Fifteenth  year  of  Tarquinius  Superbus,  the  last  king  of  the  Romans. — This 
was  about  twelve  years  before  the  commencement  of  the  consular  government.  According  to  some  chrono- 
logers  this  was  the  age  of  Confucius. 


CHAPTER  I. 

The  prophet  earnestly  exhorts  the  people  to  repentance,  that  they  may  escape  sucn  pumsnments  as  had  been 
injlicted  on  their  fathers,  1-6.  The  vision  of  the  horses,  loith  the  signification,  7-11.  The  angel  of  the 
Lord  successfully  intercedes  in  behalf  of  Jerusalem,  12-17.  The  vision  of  the  four  horns,  and  of  the 
four  carpenters,  1 8-2 1 . 


A.  M.  3484. 

B.  C.  520 

Ol.  LXV.  1. 

Anno  Tarquinii 

Superbi, 
R.  Roman.,  15. 


TN   the   eighth  month,  ^  in  the 

second  year  of  Darius,  came 

the   word  of   the    Lord    ^  unto 

Zechariah,  the  son  of  Berechiah, 


the  son  of  Iddo  the  prophet,  saying, 


»  Ezra  iv.  24 


Hag.  i.  1. ""Ezra  v.    1 

c  Heb.  with  displeasure. 


Matt,  xjciii.  35. 


NOTES  ON  CHAP.  I. 
Verse  1 .  In  the  eighth  month,  in  the  second  year  of 
Darius]     This  was  Darius  Hystaspes  ;  and  from  this 
date  we  find  that  Zechariah  began  to  prophecy  just 
two  months  after  Haggai. 

Son  of  Iddo]     There  are  a  number  of  various  read- 
ings on  this  r.ame,  n;>  Iddo,  and  Nil;?  Iddo,  both  in 
770 


2  The  Lord  hath  been  "=  sore 
displeased  with  your  fathers. 

3  Therefore  say  thou  unto 
them,  Thus  saith  the  Lord  of 
hosts  ;   Turn  <•  ye  unto  me,  saith  the  Lord  of 


A. M.  3484 
B.  C.  520. 
OI.  LXV.  I. 

Anno  Tarquinii 

Superbi, 
R.  Roman.,  15. 


^  Jer.  XXV.  5  :  xxxv.  15 


Mic.  vii.  19;  Mai.  iii. 
James  iv.  8. 


7 :  Luke  xv.  20 . 


MSS.  and  in  editions  ;  but  they  are  only  different  ways 
of  writing  the  same  name. 

Verse  2.  The  Lord  hath  been  sore  displeased  with 
your  fathers.]  For  their  ingratitude,  idolatry,  iniquity, 
and  general  rebellion. 

A'erse  3.    Turn  ye  unto  me]     This  shows  that  they 
had  poioer  to  return,  if  they  would  but  use  it. 
(      49*     ) 


Vision  of  a  man 


B  'c'  520*'      hosts,  and  I  will  turn  unto  you, 
01.  Lxv.  1.      saith  the  Lord  of  hosts. 

Anno  Tarquinii  .     n  .  /■  •!_ 

Supcrbi,  4   Be    ye  not  as  your  fathers, 

R.  Roman.,  15.  ,  ^^j^  whoiu  tlie  former  prophets 
have  cried,  saying,  Thus  saith  the  Lord  of 
hosts  ;  ^  Turn  ye  now  from  your  evil  ways, 
and  from  your  evil  doings  :  but  they  did  not 
hear,  nor  hearken  unto  me,  saith  the  Lord. 

5  Your  fathers,  where  are  they  ?  and  the 
prophets,  do  they  live  for  ever  ? 

6  But  15  my  words  and  my  statutes,  which  I 
commanded  my  servants  the  prophets,  did  they 
not  *>  take  hold  of  your  fathers  ?  and  they  re- 
turned and  said,  '  Like  as  the  Lord  of  hosts 
thought  to  do  unto  us,  according  to  our  ways, 
and  according  to  our  doings,  so  hath  he  dealt 
with  us. 

7  Upon  the  four  and  twentieth  day  of  the 
eleventh  month,  which  is  the  month  Sebat,  in 
the  second  year  of  Daritis,  came  the  word  of 
the  Lord  unto  Zechariah,  the  son  of  Berechiah, 
the  son  of  Iddo  the  prophet,  saying, 

*2  Chron.  xxxvi.  15,  16. ^  Isa.  xxxi.  6  ;  Jer.  iii.  12  ;  xviii. 

11;  Ezek.  xviii.  30 ;  Hos.  xiv.  I. 5lsa.lv.  1. 'Or,  oiiw- 

lake. '  Lam.  i.  18  ;  ii.  17. 

And  I  will  turn  unto  you]  I  will  show  you  mercy 
and  grant  you  salvation,  if  you  will  use  the  grace  I 
have  already  given  you.  Men  are  lost,  because  they 
turn  not  unto  God  ;  but  no  man  is  lost  because  he  had 
not  power  to  return.  God  gives  this,  and  he  will 
require  it. 

Verse  5.  Yourfalhers,  where  are  they  ?]  Israel  has 
been  destroyed  and  ruined  in  the  bloody  wars  with  the 
Assyrians ;  and  Judah,  in  those  with  the  Chaldeans. 

The  prophets,  do  they  live  for  ever  ?]  They  also, 
who  spoke  unto  your  fathers,  are  dead  ;  but  their  pre- 
dictions remain ;  and  the  events,  which  have  taken 
place  according  to  those  predictions,  prove  that  God 
sent  them. 

Verse  6.  Did  they  not  take  hold  of  your  fathers?] 
Every  thing  happened  according  to  the  predictions,  and 
they  were  obliged  to  acknowledge  this ;  and  yet  they 
would  not  turn  from  their  evil  way. 

Verse  7.  Upon  the  four  and  twentieth  day  of  the 
eleventh  month]  This  revelation  was  given  about  three 
months  after  the  former,  and  two  months  after  they  had 
recommenced  the  building  of  the  temple. 

Sebat]  Answers  to  a  part  of  our  February.  See 
Hag.  ii.  18. 

Verse  8.  /  saw  by  night]  The  time  was  emblema- 
lical  of  the  affliction  under  which  the  Jews  groaned. 

A  man]  An  angel  in  the  form  of  a  man  :  supposed 
to  have  been  the  Lord  Jesus ;  who  seems  to  have 
appeared  often  in  this  way,  as  a  prelude  to  his  incar- 
nation;  see  Josh.  v.  13;  Ezek.  i.  26;  Dan.  vii.  13, 
and  X.  5.  The  same,  probably,  that  appeared  to  Joshua 
with  a  drawn  sword,  as  the  captain  of  the  Lord's  host. 
Josh.  V.  13-15. 


CHAP.   I.  riding  upon  a  red  horse. 

8  I  saw  by  night,  and  behold      ^^^J;  ^*^- 
*  a  man  riding  upon  a  red  horse,      oi.  lxv  i. 

,    ,  1  ,  ,       Anno  Tarquinii 

and  he  stood  among   the  myrtle        Superbi, 
trees  that  were  in    the  bottom  ;   »■  Koman..  15. 
and    behind   him    were   there     '  red    horses, 
""  speckled,  and  white. 

9  Then  said  I,  O  my  lord,  what  are  these  ? 
And  the  angel  that  talked  with  me  said  unto 
me,  I  will  show  thee  what  these  be 

10  And  the  man  that  stood  among  the  myrtle 
trees,  answered  and  said,  "These  are  they  whom 
the  Lord  .lath  sent  to  walk  to  and  fro  through 
the  earth. 

11°  And  they  answered  the  angel  of  the  Lord 
that  stood  among  the  myrtle  trees,  and  said,  We 
have  walked  to  and  fro  through  the  earth,  and, 
behold,  all  the  earth  sitleth  still,  and  is  at  rest. 

12  Then  the  angel  of  the  Lord  answered 
and  said,  "  O  Lord  of  hosts,  how  long  wilt 
thou  not  have  mercy  on  Jerusalem,  and  on  the 
cities  of  Judah,  against  which  thou  hast  had 
indignation  i  these  tlireescore  and  ten  years  ? 

k  Josh.  v.  13  ;    Rev.  vi.  4. '  Chap.  vi.  3-7. »  Or,  bay. 

"Heb.  i.  14. »  Psa.  ciii.  20, 21. P  Psa.  cii.  13  ;  Rev.  vi.  10. 

Ijcr.  XXV.  11,  12  ;  Dan.  ix.  2  ;  chap.  vii.  5. 

A  red  horse]     An  emblem  of  war  and  bloodshed. 

Among  the  myrtle  trees]  This  tree  was  an  emblem 
of  peace ;  intimating  that  all  war  was  shortly  to  end. 
But  some  think  these  trees  are  emblematical  of  the 
true  followers  of  Christ. 

And  behind  him  were  there  red  horses]  Probably 
pointing  out  the  different  orders  of  angels  in  the  hea- 
venly host,  which  are  employed  by  Christ  in  the  defence 
of  his  Church.  The  different  colours  may  point  out 
the  gradations  in  power,  authority,  and  excellence,  of 
the  angelic  natures  which  are  employed  between  Christ 
and  men. 

Verse  9.  O  my  lord,  what  are  these?]  The  angel 
here  mentioned  was  distinct  from  those  mentioned  in 
the  eighth  verse ;  he  who  talked  with  the  prophet, 
ver.  13. 

Verse  10.  The  man  that  stood  among  the  myrtle 
trees]    The  Angel  of  the  Covenant,  as  above,  ver.  11. 

Whom  the  Lord  hath  sent]  Who  are  constituted 
guardians  of  the  land. 

A'erse  1 1 .  All  the  earth  sitleth  still,  and  is  at  rest.] 
There  is  general  peace  through  the  Persian  empire, 
and  other  states  connected  with  Judea;  but  the  Jewa 
are  still  in  affliction  ;  their  city  is  not  j-et  restored,  nor 
their  temple  built. 

Verse  12.  Then  the  angel  of  the  Lord]  He  who 
was  among  the  myrtles — the  Lord  Jesus. 

O  Lord  of  hosts,  how  long]  Jesus  Christ  was  not 
only  the  "  Lamb  slain  from  the  foundation  of  the 
world,"  but  was  always  the  sole  Mediator  and  Inter- 
cessor between  God  and  man. 

These  threescore  and  ten  years  ?]  This  cannot 
mean  the  duration  of  the  captivity,  for  that  was  ncailv 
771 


Visions  of  the  four  horns 


ZECHARIAH. 


and  of  the  four  carpenters. 


A.  M.  3484. 

B.  C.  520. 

01.  LXV.  1. 

Anno  Tarquinii 

Superbi, 
R.  Roman.,  15. 


13  And  the  Lord  answered 
the  angel  that  talked  with  me 
with  '  good  words,  and  comfort- 
able words. 

14  So  the  angel  that  communed  with  me 
said  unto  me,  Cry  thou,  saying,  Thus  saith  the 
Lord  of  hosts  ;  I  am  ^  jealous  for  Jerusalem 
and  for  Zion  with  a  great  jealousy. 

15  And  I  am  very  sore  displeased  with  the 
heathen  that  are  at  ease  :  for  'I  was  but  a 
little  displeased,  and  they  helped  forward  the 
affliction. 

1 6  Therefore  thus  saith  the  Lord  ;  "  I  am 
returned  to  Jerusalem  with  mercies  :  my  house 
shall  be  built  in  it,  saith  the  Lord  of  hosts, 
and  ^  a  line  shall  be  stretched  forth  upon  Jeru- 
salem. 

17  Cry  yet,  saying,  Thus  saith  the  Lord  of 
hosts ;   My   cities   through    ■"'  prosperity  shall 

■■Jer.  xxix.  10. 'Joelviii.  18  ;  chap.  viii.  2. *  Isa.  xlvii. 

6. "Isa.  xii.    1;    chap.   ii.  10;    viii,  3. 'Chap.  ii.  1,  2. 

twenty  years  past.  It  must  mean  simply  the  time  that 
had  elapsed  from  the  destruction  of  the  temple  to  the 
time  in  which  the  angel  spoke.  As  the  temple  was 
destroyed  in  the  nineteenth,  year  of  Nebuchadnezzar, 
and  this  vision  took  place  in  the  second  year  of  Darius, 
the  term  of  seventy  years  was  completed,  or  nearly  so, 
between  these  two  periods. 

Verse  13.  The  Lord  answered  the  angel]  And  the 
angel  told  the  prophet  that  the  answer  was  gracious 
and  comfortable.  This  answer  is  given  in  the  next 
verse. 

Verse  14.  I  am  jealous  for  Jerusalem]  I  have  for 
them  a  strong  affection  ;  and  indignation  against  their 
enemies. 

Verse  15.  /  ivas  but  a  little  displeased]  I  was  justly 
displeased  with  my  people,  and  I  gave  their  enemies  a 
commission  against  them  ;  but  they  carried  this  far 
beyond  my  design  by  oppression  and  cruelty  ;  and  now 
they  shall  suffer  in  their  turn. 

Verse  16.  lam  returned  to  Jerusalem  with  mercies] 
Before,  he  came  to  them  in  judgments ;  and  the  prin- 
cipal mercy  is,  the  house  of  the  Lord  shall  be  rebuilt, 
and  the  ordinances  of  the  Lord  re-established. 

And  a  line  shall  be  stretched  forth]  The  circuit 
shall  be  determined,  and  the  city  built  according  to  the 
line  marked  out. 

Verse  17.  Afy  cities — shall  yet  be  spread  abroad] 
The  whole  land  of  Judea  shall  be  inhabited,  and  the 
ruined  cities  restored. 

Verse  18.  And  behold  four  horns.]  Denoting /our 
vomers  by  which  the  Jews  had  been  oppressed ;  the 
Assyrians,  Persians,  Chaldeans,  and  Egyptians.  Or 
these  enemies  may  be  termed  four,  in  reference  to 
the  four  cardinal  points  of  the  heavens,  whence  they 
came  : — 

1.   NoETH.   The  Assyrians  and  Babylonians. 

3.   East.   The  Moabites  and  Ammonites. 

3.   South    The  Egyptians. 
772 


A.  M.  3484. 

B.  C.  520. 

01.  LXV.  1. 

Anno  Tarquinii 

Superbi, 
R.  Roman.,  15. 


eyes, 


and 


saw. 


yet  be  spread  abroad  ;  '  and  the 
Lord  shall  yet  comfort  Zion, 
and  5"  shall  yet  choose  Jerusa- 
lem. 

18  Then  lifted  I  up  m 
and  behold  four  horns. 

19  And  I  said  unto  the  angel  that  talked 
with  me,  What  be  these  ?  And  he  answered  me, 
*  These  are  the  horns  which  have  scattered 
Judah,  Israel,  and  Jerusalem. 

20  And  the  Lord  showed  me  four  car- 
penters. 

2 1  Then  said  I,  What  come  these  to  do  ? 
And  he  spake,  saying,  These  are  the  horns 
which  have  scattered  Judah,  so  that  no  man 
did  lift  up  his  head  :  but  these  are  come  to 
fray  them,  to  cast  out  the  horns  of  the  Gen- 
tiles, which  ^  lifted  up  their  horn  over  the  land 
of  Judah  to  scatter  it. 

"■  Heb.  good. *Isa.  Ii.  3. risa.  xiv.  1 ;  chap.  ii.  12;  iii 

2. ^  Ezra.  iv.  1,  4,  7  ;  v.  3. a  Psa.  Ixxv.  4, 5. 

4.   West.   The  Philistines.      See  Martin. 

Verse  20.  Four  carpenters.]  Four  other  powers, 
who  should  defeat  the  powers  intended  by  the  horns. 
These  are  the  same  as  the  four  chariots  mentioned 
chap.  vi.  1,2,3,6,7.  The  _/ir5(  was  Nabopolassar, 
father  of  Nebuchadnezzar,  who  overturned  the  empire 
of  the  Assyrians.  The  second  was  CvRus,  who  de- 
stroyed the  empire  of  the  Chaldeans.  The  third  was 
Alexander  the  Great,  who  destroyed  the  empire  of 
the  Persians.  And  the  fourth  was  Ptolemy,  who 
rendered  himself  master  of  Egypt.  Some  of  these 
had  already  been  cast  down ;  the  rest  were  to  foUow. 
Calmet  gives  this  interpretation,  and  vindicates  it  at 
length. 

Verse  21.  These  are  come  to  foay  them]  To  break, 
pound,  and  reduce  them  to  powder.  Fray,  from  the 
French,  frayer,  to  rub.  tZD'iyin  charashim  signifies 
either  carpenters  or  smiths  ;  probably  the  latter  are 
here  intended,  who  came  with  hammers,  files,  and  such 
like,  to  destroy  these  horns,  which  no  doubt  seemed 
to  be  of  iron. 

From  a  sensible  correspondent  I  have  received  the 
following  note  : — 

"  The  word  we  translate  carpenters,  D'Cin  chara- 
shim, is  a  root  which,  according  to  Mr.  Parkhurst, 
denotes  silent  thought  or  attention ;  and  in  kal  and 
hiphil,  to  contrive,  devise  secretly,  or  in  silence  ;  hence 
applied  as  a  noun  to  an  artificer  of  any  kind,  and  to 
any  work  which  disposes  to  silent  attention.  Thus, 
to  potters''  ware,  Lev.  vi.  28  ;  Job  ii.  8  ;  and  in  many 
other  places.  So  also  to  ploughing,  Deut.  xxii.  10; 
Prov.  sx.  4,  which  requires  constant  attention  to  make 
'  the  right-lined  furrow.'  Let  it  be  remembered  that 
in  ancient  times  such  ivorks  were  more  esteemed  than 
the  useless  ones  we  have  learned  to  admire.  So 
again,  in  Gen.  xxiv.  21,  and  elsewhere,  it  implies  to 
be  silent,  as  in  deep  thought  or  great  attention. 

"  Now  it  is  evident  that  the  purport  of  this  vision  is 


Vision  of  a  man  with  a 


CHAP.  II. 


measuring-line  in  his  hand. 


the  same  with  the  gracioas  declarations  which  precede 
it,  viz.,  to  express  the  return  of  the  protecting  mercies 
of  God  to  his  people,  delivering  them  from  their  ene- 
mies. I  should  therefore  be  inclined  to  render  D''B'^^ 
charashim  here,  watchers  or  inspectors,  in  the  sense 
which  our  translators  have  rendered  the  Chaldee  "yy 
ir,  a  watcher,  in  ihe  fourth  chapter  of  Daniel,  ver.  13  ; 
understanding  thereby  '  spirits  of  the  heavens,  which 
go  fortli  from  standing  before  the  Lord  of  all  the  earth,' 


Zech.  Ti.  5,  and  are  described  in  the  first  vision  aa 
'  sent  to  walk  to  and  fro  through  the  earth.'  This 
gives  to  the  whole  narrative  a  sublime  and  important 
sense,  affording  us  some  glimpse  of  the  Divine  govern- 
ment by  the  ministration  of  angels,  such  as  Jacob  was 
favoured  with  in  his  vision  at  Beth-el,  and  which  our 
Saviour  himself  informed  Nathanael  constituted  part 
of  the  glory  of  his  mediatorial  kingdom." 

M.  A    B 


CHAPTER  II. 

The  vision  with  tvhich  this  chapter  opens,  portended  great  increase  and  prosperity  to  Jerusalem.  Accordingly 
Josephus  tells  us,  (Wars  v.  iv.  2,)  that  "  the  city,  overflowing  with  inhabitants,  extended  beyond  its  walls,"  as 
predicted  in  the  fourth  verse,  and  acquired  much  glory  during  the  time  of  the  Maccabees ;  although  these  pro- 
mises, and  particularly  the  sublime  image  in  the  fifth  verse,  has  certainly  a  still  more  pointed  reference  to  the 
glory  and  prosperity  of  the  Christian  Church  in  the  latter  days,  1-5.  See  Rev.  xxi.,  xxii.  In  conse- 
quence of  these  promises,  the  Jews,  still  inhabiting  Babylon  and  the  regions  round  about,  are  called  upon  to 
hasten  home,  that  they  might  not  be  involved  in  the  fate  of  their  enemies,  who  were  destined  to  fall  a  prey 
to  the  nations  which  they  had  formerly  subdued ;  God's  great  love  and  zeal  for  his  people  moving  htm  to 
glorify  them  by  humbling  all  their  adversaries,  6-9.  The  most  gracious  promises  of  God's  presence  with 
his  Church,  and  her  consequent  increase  and  prosperity,  set  forth  in  the  remaining  verses,  10-13,  were  to 
a  certain  extent  fulfilled  in  the  great  number  of  proselytes  made  to  Judaism  after  the  return  from  the  cap- 
tivity ;  but  shall  be  more  fully  accomplished  after  the  restoration  of  the  Jews  to  the  favour  of  God  under 
the  Gospel.  "  For  if  the  casting  away  of  the  natural  Israel  be  the  reconciling  of  the  world,  what  shall  the 
receiving  of  them  be  but  life  from  the  dead  V 


A.  M.  cir.  3485. 
B.  C.  cir.  915. 
01.  cir.  LXV.  2. 

Tarquinii  Sil- 
perbi,  R.  Rom., 

cir.  annum  16. 


T  LIFTED  up  mine  eyes  again, 
and  looked,    and  behold     "  a 
man  with  a  measuring-line  in  his 
hand. 

2  Then  said  I,  Whither  goest  thou  ?  And 
he  said  unto  me,  ''  To  measure  Jerusalem,  to 
see  what  is  the  breadth  thereof,  and  what  is 
the  length  thereof. 

3  And,  behold,  the  angel  that  talked  with  me 
went  forth,  and  another  angel  went  out  to 
meet  him, 

4  And  said  unto  him.  Run,  speak  to  this 
young  man,  saying,  "=  Jerusalem  shall  be  in- 
habited   as     towns     without    walls     for    the 

»  Ezek.  xl.  3. '  Rev.  xi.  1  ;  xxi.  15,  16. «  Jer.  xxxi.  27  ; 

Ezek.  xxxvi.  10,  U. ^  Isa.  xxvi.  1  ;    chap.  ix.  8. «  Isa.  Ix. 

NOTES  ON  CHAP.  II. 

Verse  1 .  A  man  with  a  measuring-line  in  his  hand.] 
Probably  a  representation  of  Nehemiah,  who  got  a 
commission  from  Artaxerxes  Longimanus  to  build  up 
the  walls  of  Jerusalem  ;  for  hitherto  it  had  remained 
without  being  enclosed. 

Verse  4.  Run,  speak  to  this  young  man]  Nehemiah 
must  have  been  a  young  man  when  he  was  £s3~" 
sakee,  or  cup-bearer,  to  Artaxerxes. 

As  towns  without  walls]  It  shall  be  so  numerously 
inhabited  as  not  to  be  contained  within  its  ancient 
limits.  Josephus,  speaking  of  this  time,  says.  Wars 
viv.  2,  "The  city,  overflowing  with  inhabitants,  by 
degrees  extended  itself  beyond  its  walls." 


multitude 
therein  : 


of    men    and     cattle 


A.  M.  cir.  34S5. 
B.  C.  cir.  519. 
Ol.  cir.  LXV.  2. 
.  ,        -  ...       Tarquinii  Su- 

5  ror  1,  saith  the  Lord,  will  perbi,  R.  Rom., 
be  unto  her  ^  a  wall  of  fire  ""  '"""^  '^- 
round  about,  •  and  will  be  the  glory  in  the 
midst  of  her. 

6  Ho,  ho,  come  forth,  and  flee  '  from  the 
land  of  the  north,  saith  the  Lord  :  for  I  have 
B  spread  you  abroad  as  the  four  winds  of  the 
heaven,  saith  the  Lord. 

7  ^  Deliver  thyself,  O  Zion,  that  dwellest 
with  the  daughter  of  Babylon. 

8  For  thus  saith  the  Lord  of  hosts ;  After 
the  glory  hath  he  sent  me  unto  the  nations 

19;  Rev.  xxi. 23. 'Isa.  xlviii.  20  ;  lii.  11 ;  Jer.  i.  14  ;  1.8:  li. 

6,  45. 6  Deut.  xxviii.  64  ;  Ezek.  ivii.  21. >>  Rev.  xviii.  4. 

Verse  5.  / — will  be  unto  her  a  wall  of  fire]  Her 
safety  shall  consist  in  my  defence.  I  shall  be  as  fire 
round  about  her.  No  adversary-  shall  be  permitted  to 
touch  her.  Much  of  this  must  refer  to  the  New 
Jerusalem. 

Verse  6.  Flee  from  the  land  of  the  north]  From 
Chaldea,  Persia,  and  Babylon,  where  several  of  the 
Jews  still  remained.     See  ver.  7. 

Averse  8.  After  the  glory]  After  yom  glorious  de- 
liverance from  the  different  places  of  your  dispersion  ; 
He  hath  sent  me  unto  the  nations  which  spoiled  you,  that 
they  may  fall  under  grievous  calamities,  and  be  punished 
in  their  turn.  On  Babylon  a  great  calamity  fell,  when 
besieged  and  taken  bv  the  Persians. 
773 


Prosperity  of  the  Jews  after 

B  c  '^"  519^    which  spoiled   you :   for  he  that 
01.  cir.  Lxv.  2.   '  toucheth  YOU  toucheth  the  apple 

Tarquinii  Su-        j,  ,  .  "'  ^^ 

perbi,  R.  Eom.,    01  his  eye. 

^"-  """^  ^^-  9  For  behold,  I  will  "  shake 
mine  hand  upon  them,  and  they  shall  be  a 
spoil  to  their  servants  :  and  '  ye  shall  know 
that  the  Lord  of  hosts  hath  sent  me. 

10"  Sing  and  rejoice,  O  daughter  of  Zion  : 
for  lo,  I  come,  and  I  "  will  dwell  in  the  midst 
of  thee,  saith  the  Lord. 

11°  And   many  nations  shall  be  joined  to 

■  Deut.  xxxii.  10 ;  Psa.  xvii.  8  ;  2  Thess.  i.  6. ^  Isa.  xi.  15 1 

xix.  16. 1  Chap.  iv.  9. "  Isa.  xii.  6  ;  liv.  1  ;  Zeph.  iii.  14. 

«  Lev.  xxvi.  12  ;  Ezek.  xxxvii.  27  ;  chap.  viii.  3  ;  John  i.  14  ; 
2  Cor.  vi.  16.— »Isa.ii.  2,  3;  xlix.  22  ;  lx.3,  &c.  ;  ch  vui.  22,  23. 

The  following  note  I  received  from  a  sensible  and 
pious  correspondent : — 

5.  "  For  I,  saith  the  Lord,  will  be  unto  her  a  wall 
of  fire  round  about,  and  will  be  the  glory  in  the 
midst  of  her. 

8.  "  For  thus  saith  the  Lord  of  hosts,  who  hath  sent 
me,  the  future  glory  (or  the  glory  which  is  to  come) 
unto  the  nations  which  spoiled  you  ;  for  he  that  touch- 
eth you  toucheth  the  apple  of  his  eye.  Behold,  I  will 
shake  mine  hand  upon  them,  and  they  shall  be  a  spoil 
to  their  servants  ;  and  ye  shall  know  that  the  Lord  of 
hosts  hath  sent  me.  Sing  and  rejoice,  O  daughter  of 
Zion ;  for  lo,  I  come,  and  I  will  dwell  in  the  midst  of 
thee,  saith  the  Lord.  And  many  nations  shall  be  join- 
ed to  the  Lord  in  that  day,  and  shall  be  my  people  ; 
and  I  will  dwell  in  the  midst  of  thee,  and  thou  shalt 
know  that  the  Lord  of  hosts  hath  sent  me  unto  thee. 
And  the  Lord  shall  inherit  Judah  his  portion  in  the  holy 
land,  and  shall  choose  Jerusalem  again. 

"  Jf  in  the  eighth  verse  ni3D  "IPX  may  be  rendered 
the  future,  or  the  glory  that  is  to  come,  it  will  harmo- 
nize with  the  context  as  a  prophecy  of  the  Messiah, 
whereas  in  our  English  translation  the  words  after  the 
glory  are  unintelligible.      And  so  the  Seventy. 

"  It  is  evident  the  person  speaking  is  distinguished 
from  the  Lord  of  hosts,  as  being  sent  by  him ;  yet 
this  person  sent  is  also  called  Jehovah ;  and  the  na- 
tions who  shall  be  joined  to  Jehovah  in  that  day  are 
called  his  people ;  and  he  (the  person  sent)  will  dwell 
in  the  midst  of  thee,  (i.  e.,  Zion,)  and  shall  inherit  Ju- 
dah his  portion,  &c. 

"  In  confirmation  of  my  view  of  the  eighth  verse, 
I  think  Esod.  xxxiii.  may  be  compared  with  it. 
Moses  besought  God  that  he  would  show  him  his 
glory  ;  upon  which  it  was  said  to  him, '  Whilst  my  glory 
passeth  by,'  I  will  put  thee  in  a  cleft  of  the  rock,  and 
will  cover  thee  with  my  hand  lohilst  I  pass  by  ;  and  I 
will  take  away  my  hand,  and  thou  shalt  see  my  inS 
achar.  Now  as  this  was  a  fulfilment  of  Moses's  request, 
who  entreated  to  behold  the  glorv,  it  follows  that  this 
774 


ZECHARIAH. 


their  return  from  Babylon 


the  Lord  p  in  that  day,  and  shall  ^-  ^-  <"}'■  3*85. 

■'  B.C.  cir.   519. 

be  "i  my  people  :  and  I  will  dwell  oi.  cir.  lxv.  2. 
in  the  midst  of  thee,  and  ■■  thou  perW,  R"'Rom., 
shalt  know  that  the  Lord  of  "■■■ '"'"""'  16- 
hosts  hath  sent  me  unto  thee. 

12  And  the  Lord  shall  "  inherit  Judah  his 
portion  in  the  holy  land,  and  '  shall  choose 
Jerusalem  again. 

13  "Be  silent,  O  all  flesh,  before  the  Lord  : 
for  he  is  raised  up  "  out  of  ■"  his  holy  habita- 
tion. 

P  Chap.  iii.  10. 1  Exod.  xii.  49. '  Ezek.  xxxiii.  33  ;  ver. 

9. '  Deut.  xxxii.  9. '  Chap.  i.  17. "  Hab.  ii.  20  ;  Zeph. 

i.  7. '  Psa.  Ixviii.  5  ;  Isa.  Ivii.  15.. •»■  Heb.  the  habitation  of 

his  holiness  ;  Deut.  xxvi.  15;  Isa.   Ixiii.  15. 

ins  was  the  Divine  glory,  which  alone  he  was  capable 
of  seeing. 

"  '  No  man  hath  seen  God  at  any  time,  the  only 
begotten  Son,  (the  Lord  Jesus  Christ,)  which  is  in  the 
bosom  of  the  Father,  he  hath  declared  him.''  " 

M.  A.  B. 

Toucheth  the  apple  of  his  eye.']  U'^'naSD  bebabath 
eyno,  the  babet  of  his  eye.  This  is  a  remarkable  ex- 
pression. Any  person,  by  looking  into  the  eye  of  an- 
other, will  see  his  own  image  perfectly  expressed, 
though  in  extreme  miniature,  in  the  pupil.  Does  our 
English  word  babbet  or  baby  come  from  this  ]  And  does 
not  the  expression  mean  that  the  eye  of  God  is  ever  on 
his  follower,  and  that  his  person  is  ever  impressed  on 
the  eye,  the  notice,  attention,  providence,  and  mercy 
of  God  ^ 

Verse  9.  I  luill  shake  mine  hand  upon  them]  I  will 
threaten  first,  and  then  stretch  out  my  hand  of  judg- 
ment against  them. 

A  spoil  to  their  servants]  To  those  whom  they  had 
formerly  subjected  to  their  sway.  As  the  Babylonians 
to  the  Modes  and  Persians  ;  and  so  of  the  rest  in  the 
subversion  of  empires. 

Verse  10.  /  loill  dwell  in  the  midst  of  thee,  saith  the 
Lord]  This  must  chiefly  refer  to  the  Christian 
church,  in  which  God  ever  dwells  by  the  power  of 
his  Spirit,  as  he  had  done  by  the  symbol  of  his  pre- 
sence in  the  first  Jewish  temple. 

Verse  1 1 .  Many  nations  shall  be  joined  to  the  Lord] 
This  most  certainly  belongs  to  the  Christian  church. 
No  nation  or  people  ever  became  converts  to  the 
Jewish  religion  ;  but  whole  nations  have  embraced 
the  faith  of  our  Lord  Jesus  Christ. 

Verse  12.  The  Lord  shall  inherit  Judah  his  portion 
in  the  holy  land]  This  is  a  promise  of  the  final  re- 
storation of  the  Jews,  and  that  they  should  be  God's 
portion  in  their  own  land. 

Verse  13.  Be  silent,  O  all  fesh]  Let  all  the  nations 
of  the  world  be  astonished  at  this.  God  will  arise, 
and  deliver  this  ancient  people,  and  bring  them  into 
the  glorious  liberty  of  the  sons  of  God. 


4  vision  relative  to  the  Jews' 


CHAP.  III. 


deliverance  from  captivity. 


CHAPTER  HI. 

While  the  Jews  were  rebuilding  their  temple,  their  adversaries  endeavoured  to  stop  the  work,  Ezra  v.  This 
vision  is  therefore  calculated  to  give  them  the  strongest  encouragement  that  God,  after  plucking  them  as 
brands  out  of  ihc  fire,  {or  captivity  of  Babylon,)  would  not  now  give  them  up,  but  would  continue  to  prosper 
and  favour  them  ;  and  that  notwithstanding  the  interruptions  they  should  meet  with,  the  work  should  be 
finished  under  the  gracious  superintendence  of  Providence ;  and  their  high  priest,  clothed  in  his  pontifical 
robes,  would  soon  officiate  in  the  holy  of  holies,  1-7.  The  subject  is  then,  by  an  easy  transition,  applied 
to  a  much  greater  future  deliverance  and  restoration,  of  tvhich  Joshua  and  his  companions,  delivered  now, 
are  declared  to  be  figures  or  types  ;  for  that  the  Messiah  or  Branch,  the  great  high  priest  typified  by  Joshua, 
would  be  manifested  ;  and,  like  the  principal  stone  represented  in  the  vision,  become  the  chief  comer  stone 
of  his  Church  ;  that  the  all-seeing  eye  of  God  would  constantly  guard  it ;  and  that  by  his  atonement  he 
would  procure  for  it  peace  and  pardon,  8-10. 


X.  M.  cir.  3185. 
B.  C.  cir.  519. 
Ol.  cir.  LXV.2, 

Tarquinii  Su- 
perbi,   R.  Rom. 

cir.  annum  16. 


A  ND  lie  sliowed  me    "  Joshua 
the  higli  priest  standing  be- 
fore the  angel  of  the  Lord,  and 
•>  Satan    "  standing   at   his    right 
hand  ''  to  resist  him. 

2  And  the  Lord  said  unto  Satan,  "  The 
Lord  rebuke  thcc,  O  Satan ;  even  the  Lord 
that  '  hath  chosen  Jerusalem  rebuke  thee  :  f^  is 
not  this  a  brand  plucked  out  of  the  fire  ? 

3  Now  Joshua  was  clothed  with  ''  filthy  gar- 
ments, and  stood  before  the  angel. 

4  And  he  answered  and   spake   unto   those 


•  Hag.  i.  1. *•  Psa.  cix.  6  ;   Rev.  xii.  10. '  That  is,  an 

adversary. "*  Heb.  to  be  his  adversary. ^  Jude  9. ^  Chap. 

i.  17;  Rom.  viii.  33. 


NOTES  ON  CHAP.  III. 

Verse  1.  And  he  showed  me  Joshua  the  high  priest] 
The  Angel  of  the  Lord  is  the  Messiah,  as  we  have  seen 
before  ;  Joshua,  the  high  priest,  may  here  represent 
the  ivhole  Jewish  people  ;  and  Satan,  the  grand  accu- 
ser of  the  brethren.  What  the  subject  of  dispute  was, 
we  perhaps  learn  from  Jude  9.  Michael  and  Satan 
disputed  about  the  body  of  Moses.  This  could  not  re- 
fer to  the  natural  body  of  the  Jewish  lawgiver,  which 
had  been  dead  about  one  thousand  yeaxs  ;  it  must  there- 
fore refer  to  that  body  of  laws  given  to  the  Jews  by 
Moses,  for  the  breach  of  which  Satan,  wlio  was  their 
tempter  \o  disobedience,  now  comes  forward  as  their  ac- 
cuser;  that,  exciting  the  justice  of  God  against  them, 
they  may  be  all  brought  to  perdition.  There  is  a  pa- 
ronomasia here  : — 

Satan  standing  at  his  right  hand  to  resist  him.]  \!3W 
Satan  signifies  an  adversary.  IJDiyS  lesiteno,  to  be  his 
adversary,  or  accuser. 

Verse  2.  Is  not  this  a  brand  plucked  out  of  the  fire  ?] 
The  Jews  were  nearly  destroyed  because  of  their  sins  ; 
a  remnant  of  them  is  yet  left,  and  God  is  determined 
to  preserve  them.  He  has  had  mercy  upon  them,  and 
forgiven  them  their  sins.  Wouldst  thou  have  them 
destroyed  ?  It  is  God  that  hath  justified  them  ;  who  art 
thou  that  condcmnest  them  1  The  Lord  rebuke  thee  ! 
God  confound  thee  for  what  thou  hast  done,  and  for 
what  thou  desirest  farther  to  do  !  It  is  evident  that  Jude 
9  relates  to  this  circumstance — the  very  same  phra- 
seology which  occurs  here.      .See  the  notes  on  Jude  9, 


that   Stood   before    him, 


saying,   ^1,%'^; 
Take    away  the   filthy  garments  01.  cir.  LXV.  2. 

r  ,  ■  .      ,  ,  ■         1  Tarquinii  Su- 

irom  him.  And  unto  him  he  perbi,  R.  Rom., 
said,  Behold,  I  have  caused  thine  "'■  ^"""^  ^^- 
iniquity  to  pass  from  thee,  '  and  I  will  clothe 
thee  with  change  of  raiment. 

5  And  I  said.  Let  them  set  a  fair  ''  mitre  upon 
his  head.  So  they  set  a  fair  mitre  upon  his 
head,  and  clothed  him  with  garments.  And 
the  angel  of  the  Lord  stood  by. 

6  And  the  angel  of  the  Lord  protested  unto 
Joshua,  saying, 

sAmosiv.ll;  Rom.xi.5;  Jude  23. 1"  Isa.  hiv.  6. 'Isa. 

Ixi.  10  ;  Rev.  six.  S  ;  Luke  xv.22. "  Exod.  xxix.  6  ;  chap.  vi. 

11. 

where  the  subject  is  largely  considered.  With  diffi- 
culty has  this  remnant  escaped,  and  God  will  not  per- 
mit fresh  evils  to  fall  upon  them,  by  which  they  might 
be  totally  consumed.  Tliis  was  Satan's  design,  who 
accuses  the  followers  of  God  day  and  night.  See  Rev. 
xii.  10. 

A'erse  3.  Joshua  was  clothed  with  filthy  garments] 
The  Jewish  people  were  in  a  most  forlorn,  destitute, 
and  to  all  human  appearance  despicable,  condition  ; 
and  besides  all,  they  were  sinful,  and  the  priesthood 
defiled  by  idolatry  ;  and  nothing  but  the  mercy  of  God 
could  save  them. 

Verse  4.  Take  away  the  filthy  garments']  The  Jews 
wore  sackcloth  in  times  of  public  calamity  ;  probably 
the  filthy  garments  refer  to  this.  Let  their  clothing 
be  changed.  I  have  turned  again  their  captivity  ;  I  will 
fully  restore  them,  and  blot  out  all  their  iniquities. 

Verse  5.  A  fair  mitre  upon  his  head]  To  signify 
that  he  had  renewed  to  him  the  office  of  the  high 
priesthood,  which  had  been  defiled  and  profaned 
before.  The  tnitre  was  the  bonnet  which  the  high 
priest  put  on  his  head  when  he  entered  into  the  sanc- 
tuary, Exod.  xxviii.  4,  &c. 

Clothed  him  with  garments]  Referring  to  the  vest- 
ments of  the  high  priest.  The  true  high  priest,  who 
is  over  the  house  of  God,  will  establish  his  office  among 
them,  when  they  shall  acknowledge  him  as  their  Mes- 
siah, and  seek  redemption  in  the  blood  of  the  sacrifice 
which  he  has  offered  for  their  sins  ;  and  not  for  theirs 
only,  but  for  the  sins  of  the  whole  world. 
77S 


Illustrious  prophecy 


ZECHARIAH. 


concerning  the  Messiah. 


A.  M.  cir.  3485.     7  fhus  saith  the  Lord  of  hosts ; 

B.  C.  cir.    519.  ' 

01.  cir.  Lxv.  2.  If  thou  wilt  Walk  in  my  ways, 
perbi?"™  Rom.,  and    if    thou    wilt     '  keep    my 

cir.  annum  16.  m  charge,  then  thou  Shalt  also 
"judge  my  house,  and  shalt  also  keep  my 
courts,  and  I  will  give  thee  °  places  to  walk 
among  these  that  p  stand  by. 

8  Hear  now,  O  Joshua  the  high  priest,  thou 
and  thy  fellows  that  sit  before  thee  :  for  they 
are  '<  men  "■  wondered  at :  for  behold,  I  will 
bring  forth  ^  my  servant  The  '  BRANCH. 


■  Lev.  viii.  35  ;  1  Kings  ii.  3  ;  Ezek.  xliv.  16. =>  Or,  ordi- 

vumce. "Deut.  xvii.9;  Mai.  ii.7. 'Ueh.  walks. PChap. 

iv.  14;  vi.  5. q  Psa.  Ixxi.  7;   Isa.  viii.  18;    xx.  3. 'Heb. 

men  of  wonder,  or  sign,  as  Ezek.  xii.  11 ;  xxiv.  24. '  Isa.  xlii. 

1 ;  xlix.  3,  5  ;  Hi.  13  ;  Uii.  11 ;  Ezek.  xxxiv.  23, 24. 


Verse  7.  If  thou  wilt  walk  in  my  tvays]  If  ye,  Israel- 
ites, priests  and  people,  now  restored  to  your  own  land, 
will  walk  in  my  ways,  &c.,  ye  shall  be  a  part  of  my 
family  ;  and  have  places — mansions — in  eternal  glory, 
with  all  them  that  are  sanctified. 

Verse  8.  O  Joshua — Ihou,  and  thy  fellows]  Thy 
countrymen,  who  have  now  returned  from  your  capti- 
vity, in  a  very  wonderful  manner,  naw  'jyJN  anshey 
mopheth,  figurative  men,  men  whose  oiRce  and  minis- 
tration prefigured  the  Lord  Jesus  Christ  ;  and  therefore 
it  is  immediately  added,  "  I  will  bring  forth  my  servant 
The  BRANCH."  Abp.  Newcnme  thinks  this  means 
Zerulhalel,  so  called  because  he  was  the  grandson  of 
Jehoiakim,  or  Jeconiah,  king  of  Judah,  Matt.  i.  12,  and 
heir  to  the  throne  of  Judah.  The  Chaldee  has,  "  My 
servant  the  Messiah."  See  the  note  on  Isa.  iv.  2. 
I  think  the  word  cannot  apply  to  Zerubbabel,  except 
as  a  type  of  Christ ;  in  that  sense  it  may  be  understood 
of  him.      See  chap.  vi.   II,  12. 

Verse  9.  For  behold  the  stone  that  I  have  laid]  Al- 
luding no  doubt  to  the  foundation  stone  of  the  temple  ; 
but  this  represented  Christ  Jesus  :  "  Behold,  I  lay  in 
Zion  for  a  foundation  a  stone,  a  tried  stone,  a  precious 

CORNER  STONE,  a    SURE    FOUNDATION,"  Isa,     XXviii.     16. 

This  means  Christ,  and  none  other  ;  on  him  his  whole 
Church  rests,  as  a  building  does  on  its  foundation. 

Upon  one  stone  shall  be  seven  eyes]  This  is  sup- 
posed to  mean  the  providence  of  God,  as  under  it  all 
the  work  should  be  completed. 


9   For  behold  the   stone  that  I  ^-  M-  <=''■.■  3485. 
have  laid  before  Joshua  ;  "upon  01.  cir.  lxv.  2. 

7    77  7       „  Tarquinii  Su- 

one  stone  shall  be  ^  seven  eyes  :  perbi,  R.  Rom., 
behold,  I  will  engrave   the  gra-    ""■  """'^  '^- 
ving  thereof,  saith  the  Lord  of  hosts,  and  "  I 
will  remove  the  iniquity  of  that   land  in    one 
day. 

10  ''In  that  day,  saith  the  Lord  of 
hosts,  shall  ye  call  every  man  his  neigh- 
bour ^  under  the  vine  and  under  the  fig 
tree. 


'Isa.  iv.  2;  xi.  1 ;  Jer.  ixiii.  5;   xxxiii.  15;   chap.  vi.  12, 

Luke  i.  78. "  Psa.  cxviii.  22  ;  Isa.  xxviii.  16. '  Chap.  iv. 

10 ;  Rev.  v.  6. "Jer.  xxxi.  34  ;  1.  20  ;  Mic.  vii.  18, 19  ;  chap. 

xiii.  1. »  Chap.  ii.  11  ;  Isa.  ii.  11  ;  xxvi.  1  ;  xxix.  28 ;    lii.  6. 

y  1  Kings  iv.  25  ;  Isa.  xxxvi.  16  ;  Mic.  iv.  4. 


There  may  be  an  allusion  to  the  seven  counsellors, 
which  stood  always  about  the  persons  of  the  Asiatic 
sovereigns ;  and  those  who  were  the  governors  of 
provinces  were  termed  the  eyes  of  the  king.  To  this 
there  is  an  allusion  in  Rev.  i.  4.  In  Christ  there  is 
a  plentitude  of  wisdom,  poiver,  goodness,  mercy,  truth, 
love,  and  compassion,  to  direct,  protect,  save,  uphold, 
purify,  govern,  and  preserve  all  the  souls  that  trust 
in  him. 

/  will  engrave  the  graving  thereof]  This  is  an  al- 
lusion to  engrayin^  precious  stones,  in  which  the  ancients 
greatly  excelled.  Heads,  animals,  and  various  devices 
were  the  subjects  of  those  engravings.  But  what  was 
this  engraving  !  Was  it  not  the  following  words  I  "  I 
will  remove  the  iniquity  of  that  land  in  one  day  ;"  and 
was  not  this  done  when  Jesus  Christ  expired  upon  the 
cross  ?  This  was  the  grand,  the  only  atonement,  satis- 
faction, and  sacrifice  for  the  sins  of  the  whole  world. 
Does  not  our  Lord  refer  to  this  place,  John  vi.  27  1 
Him  hath  God  the  Father  sealed ;  and  on  the  inscrip- 
tion  there  was,  "  This  is  my  beloved  Son,  in  whom  1 
am  well  pleased."     See  the  note  on  the  above  passage. 

Verse  10.  Shall  ye  call  every  man  his  neighbour] 
See  on  Isa.  xxxvi.  16.  Every  one  shall  be  inviting 
and  encouraging  another  to  believe  on  the  Lord  Jesus 
Christ  ;  and  thus  taste  and  see  that  God  is  good.  See 
on  Isaiah  ii.  2,  3.  And  there  shall  be  the  utmost 
liberty  to  preach,  believe  on,  and  profess  the  faith  of 
our  Lord  Jesus  Christ. 


CHAPTER  IV. 

rhe  prophet,  overpoioered  hy  his  last  vision,  is  roused  by  the  angel  to  behold  another,  1  ;  intended  also  to  assure 
the  Jews  of  the  success  of  Joshua  and  Zerubbabel  in  building  the  temple,  and  surmounting  every  obstacle 
in  the  way  ;  till  at  length,  by  the  good  providence  of  God,  it  should  be  finished,  amidst  the  joyful  acclama- 
tions of  the  spectators,  2-10.  The  angeVs  explanation  of  the  golden  candlestick,  and  of  the  two  olive 
trees,  11-14. 

776 


Vision  of  the  golden  candlestick  CHAP.  IV. 

B   C'  d';  ^519"   A^^    "  ^'"^    ^"^^^  *''^'  '^"^^'' 
oi.  cir.  Lxv.  2.  with    me    came  again,  and 

Tarquinii  Su-  i      i  k  i  • 

pcrbi,  K.  Rom.,  wakcd  mc,  "  as  a  man  that  is 
"'■  """"■"  '"■  wakened  out  of  liis  sleep, 
3  And  said  unto  me.  What  seest  tiiou  ?  And 
I  said,  I  have  looked,  and  behold  "  a  candle- 
stick all  of  gold,  ''  with  a  bowl  upon  the  top 
of  it,  '  and  his  seven  lamps  thereon,  and 
'  seven  pipes  to  the  seven  lamps,  which  are 
upon  the  top  thereof. 

3  ^  And  two  olive  trees  by  it,  one  upon  the 
right  side  of  the  bowl,  and  the  other  upon  the 
left  side  thereof. 

4  So  I  answered  and  spake  to  the  angel  that 
talked  with  me,  saying,  What  are  these,  my 
lord? 

5  Then  the  angel  that  talked  with  me  an- 
swered and  said  unto  me,  Knowest   thou    not 


»  Chap.  ii.  3. ^  Dan.  viii.  18. '  Esod.  xxv.  31  ;   Rev.  i. 

12. ■!  Heb.  ttriih  her  bowl. =Exod.  xxv.  37;    Rev.  iv.  5. 

'Or,  stuen  sevtral  pipes    to    the  lamps,  &c. 5  Ver.    11,   12; 

Rev.  xi.  4. 


NOTES  ON  CHAP.   IV. 

Verse  1.  The  angel — came  again,  and  waied  me] 
A.bp.  Newcome  considers  this  vision  as  represented  on 
the  same  night,  chap.  i.  8,  with  the  preceding  ones. 
See  the  latter  part  of  ver.  10,  compared  with  chap.  iii. 
9.  After  some  interval  the  prophet,  overpowered  with 
the  vision  which  had  been  presented  to  him,  was  awa- 
kened from  his  prophetic  trance  as  from  a  sleep. 

Verse  2.  A  candlestick  all  o( gold]  This  candlestick 
is  formed  in  some  measure  after  that  of  the  sanctuary, 
Exod.  xxv.  31,  32:  but  in  that  of  the  sanctuary  there 
was  no  boiiil,  nor  seven  pipes,  nor  seven  lamps,  nor  the 
two  olive  trees.  The  two  olive  trees  were  to  supply 
the  bowl  with  oil;  the  bowl  was  to  communicate  the 
oil  to  the  seven  pipes  ;  and  the  seven  pipes  were  to  sup- 
ply the  seven  lamps.  In  general,  the  candlestick,  its 
bowl,  pipes,  lamps,  and  olive  trees,  are  emblems  of  the 
pure  service  of  God,  and  the  grace  and  salvation  to 
be  enjoyed  by  his  true  worshippers.  The  candlestick 
may,  however,  represent  the  whole  Jewish  state,  eccle- 
siastical and  civil ;  the  oil,  producing  the  light,  the 
grace  and  mercy  of  God  ;  and  the  two  olive  trees,  the 
source  of  infinite  love,  whence  that  grace  proceeds. 
The  pipes  may  signify  all  means  of  grace ;  and  the 
seven  lamps,  the  perfection  and  abundance  of  the  light 
and  salvation  provided.  Some  may  lake  them  in  the 
following  way  : — 1.  The  olive  trees,  the  Divine  good- 
ness, yield  the  oil  from  the  olive  berry,  which  is  its 
fruit.  2.  From  each  comes  a  pipe  to  convey  the  oil 
to  the  bowl.  3.  This  oil  is  collected  in  the  bowl, 
which  is  supposed  to  represent  Jesus,  the  great  Media- 
tor, through  whom  alone  all  grace  and  mercy  descend 
to  man.  4.  The  seven  pipes,  the  various  means  of 
grace — reading,  hearing,  prayer,  sacraments,  &c. — 
through  which  Christ  dispenses  his  grace  and  blessing 
to  his  followers.      5.  The  seven  lamps — the  .Spirit  of 


and  the  two  olive  trees 
what  these  be  ?  And  I  said,  No,  \,  "•  "'■  34". 

'  '      U.  C.  cir.  519. 

my  lord.  oi.  cir.  L.\v.2. 

-,    ri,t  »  111  Tarquiiui   Su- 

6  1  hen  lie  answered  and  spake  pcrbi;  R.  Rom., 
unto  me,  saying.  This  is  the  word  '^^'^ """"'"  '"' 
of  the  LoRU  unto  Zerubbabel,  saying,  '■  Not 
by  '  might,  nor  by  power,  but  by  my  Spirit, 
saith  the  Loud  of  hosts. 

7  Who  art  thou,  ''  O  great  mountain  ?  before 
Zerubbabel  thou  shah  become  a  plain  :  and 
he  shall  bring  forth  '  the  headstone  thereof 
"  ivith  shoutings,  crying,  Grace,  grace,  unto  it. 

8  Moreover,  the  word  of  the  Lord  came 
unto  me,  saying, 

9  The  hands  of  Zerubbabel  "  have  laid  the 
foundation  of  this  house  ;  his  hands  °  shall  also 
finish  it ;  and  "  thou  shalt  know  that  the 
1  Lord  of  hosts  hath  sent  me  unto  you. 

10  For  who  hath  despised  the  day  of  '  small 


•■Hos.  i.    7. 'Or,    army. 'Jer.  Ii.  25;    Matt.  xxi.  21. 

iPsa.   cxviii.    22. "Ezra    iii.    11,     13. »  Ezra    iii.    10. 

"Ezra  vi. 15. p  Chap.  ii.  9, 11  ;  vi.   15. T  Isa.   xlviii.   15; 

chap.  ii.  8. '  Hag.  ii.  3. 


God  in  its  plenitude  of  graces,  gifts,  and  light,  dis- 
pensed to  the  Christian  Church. 

Verse  6.  This  is  the  word  of  the  Lord  unto  Zerub- 
babel] This  prince  was  in  a  trying  situation,  and  he 
needed  especial  encouragement  from  God  ;  and  here 
it  is  : 

Not  by  might,  (of  thy  own,)  nor  by  power,  (authority 
from  others,)  but  by  my  Spirit — the  providence,  autho- 
rity, power,  and  energy  of  the  Most  High.  In  this  way 
shall  my  temple  be  built ;  in  this  way  shall  my  Church 
be  raised  and  preserved.  No  secular  arm,  no  human 
prudence,  no  earthly  policy,  no  suits  at  law,  shall  ever 
be  used  for  the  founding,  extension,  and  preservation  of 
my  Church.  But  the  spirit  of  the  world  says,  "  These 
are  all  means  to  which  we  must  have  recourse  ;  other- 
wise the  cause  of  God  may  be  ruined."  .Satan,  thou  liest! 

Verse  7.  O  great  mountain?]  The  hinderances 
which  were  thrown  in  the  way  ;  the  regal  prohibition 
to  discontinue  the  building  of  the  temple. 

Before  Zerubbabel — a  plain]  The  sovereign  power 
of  God  shall  remove  them.  March  on,  Zerubbabel  ; 
all  shall  be  made  plain  and  smooth  before  thee.  I 
have  given  thee  the  work  to  do,  and  I  will  remove 
all  hinderances  out  of  thy  way. 

He  shall  bring  forth  the  headstone]  As  he  has  laid 
the  foundation  stone,  so  shall  he  put  on  the  head- 
stone :  as  he  has  begun  the  building,  so  shall  he 
finish  it  ! 

With  shoutings]  The  universal  accKamation  of  the 
people. 

Grace,  grace  unto  it.]  How  beautiful  is  this  struc- 
ture I  May  the  favour  of  God  ever  rest  upon  it,  and 
be  manifested  in  it ! 

Verse  10.  Who  hath  despised  the  day  of  small 
thtnss  ?]  The  poverty,  weakness,  and  unbefriended 
state  of  the  Jews.      It  was  said,  "  What  do  these  feeble 


Vision  of  the 


ZECHARIAH. 


large  flying  roll. 


things  ?  ^  for  they  shall  rejoice,  and 
shall  see  the  '  plummet  in  the  hand 


A.  M.  cir.  3485. 

B.  C.    cir.   519. 
OI.  cir.  LXV.  2. 

perbi,  R.  Rom.    of  Zerubbabcl  ivith  those  seven ; 

c,r.  annum  16.     „  ,i,„, tj^g    gves  of  the  LoRD, 


"they 


are 


eyes 


which  run  to  and  fro  through  the  whole  earth. 

1 1  Then  answered  I,  and  said  unto  him, 
What  are  these  '■'  two  olive  trees  upon  the 
right  side  of  the  candlestick,  and  upon  the  left 
side  thereof? 

12  And  I  answered  again,  and  said  unto  him, 


5  Or,  SiTice  the  seven  eyes  oftheLORD  shall  rejoice^ '  Heb. 

stone  of  tin. "2  Chron.  xvi.  9  ;    Prov.  xv.  3;    chap.   iii.  9. 

«■  Ver.  3. "  Heb.  by  the  hand. 


JewsT  "  WiU  they  build,"  &C.1  No.  But  God  will 
build  by  them,  and  perfect  his  building  too. 

And  shall  see  the  plummet  in  the  hand  of  Zerub- 
babel]  He  is  master  builder  under  God,  the  grand 
architect. 

Those  seven — are  the  eyes  of  the  Lord]  Either 
referring  to  his  particular  and  especial  providence ; 
or  to  those  ministering  spirits,  whom  he  has  em- 
ployed in  behalf  of  the  Jews,  to  dispense  the  blessings 
of  that  providence.  See  the  reading  in  the  mar- 
gin. 

Verse  11.  What  are  these  two  olive  trees]  See  on 
ver.  2. 

Verse    12.    What    be    these    two    olive    branches] 


What  be  these  two  olive  branches  4'  ^-  "^y-  ^''^'• 

B.    C.   cir.    519. 

which,  "  through  the  two  golden  oi.  cir.  lxv.  2. 

1  ,1  .,  Tarquinii  Su- 

pipes,  "  empty  ^  the  golden  oil  out  perbi,  R.  Rom , 
of  themselves?  "■•■  """""■  '^- 

1 3  And  he  answered  me  and  said,  Knowest 
thou  not  what  these  be  ?  And  I  said.  No,  my 
lord. 

14  Then  said  he,  '■  These  are  the  two 
^  anointed  ones,  *"  that  stand  by  "  the  Lord  of 
the  whole  earth. 

*0r,  empty  out  of  themselves  oH  into  the  gold. yHeb.  the  gold. 

'  Rev.  xi.  4. '  Heb.  sons  of  oil. *>  Chap.  iii.  7  ;  Luke  i.  19. 

'  See  Josh.  iii.  11,  13  ;  chap.  vi.  5. 

That  is,  two  boughs  laden  with  branches  of  olive 
berries. 

A''erse  14.  These  are  the  tivo  anointed  ones]  Joshua, 
the  high  priest ;  and  Zerubbabel  the  governor.  These 
are  anointed — appointed  by  the  Jjord ;  and  stand  by 
him,  the  one  to  minister  in  the  ecclesiastical,  the  other 
in  the  civil  state. 

Probably  we  may  not  be  able  to  comprehend  the 
whole  of  this  hieroglyphical  vision  ;  for  even  the  in- 
terpreting angel  does  not  choose  to  answer  the  ques- 
tions relative  to  this,  which  were  put  to  him  by  the 
prophet.  See  ver.  4  and  11.  But  though  the  par- 
ticulars are  hard  to  be  understood  ;  yet  the  general 
meaning  has,  I  hope,  been  given. 


CHAPTER  V. 

The  vision  of  the  large  flying  roll,  icith  the  angel's  explanation,  1-4.      The  vision  of  the  ephah,  and  of  the 
looman  sitting  on  it,  with  the  signification,  5—11. 


A.  M.  cir.  3485. 

B.  C.    cir.  519. 
Ol.  cir.  LXV.  2 

Tarquinii  Su- 

perbi,    R.  Rom., 

cir.  annum  16. 


T'HEN  I  turned,  and  lifted  up 
mine  eyes,  and  looked,  and 
beliold  a  flying  "  roll. 
2  And  he  said  unto  me,  What 
seest  thou  ?  And  I  answered,  I  see  a  flying 
roll  ;  the  length  thereof  is  twenty  cubits,  and 
the  breadth  thereof  ten  cubits. 

3  Then  said  he  unto  me.  This  is  the  ''  curse 
that  goeth  forth  over  the  face  of  the  whole 
earth  :   for  "  every  one   that   stealeth  shall  be 

»  Ezok.  ii.  9. ■>  Mai.  iv.  6. "^  Or,  every  one  of  this  people  that 

stealeth  holdethhimse\f  guiltless,  as  it  doth. 

NOTES  ON  CHAP.  V. 
Verse  1.  Behold  a  flying  roll.]  This  was  ticenty 
cubits  long,  and  ten  cubits  broad ;  the  prophet  saw  it 
expanded,  and  flying.  Itself  was  the  catalogue  of 
the  crimes  of  the  people,  and  the  punishment  threat- 
ened by  the  Lord.  Some  think  tlie  crimes  were  those 
of  the  Jews  ;  others,  those  of  the  Chaldeans.  The 
roll  is  mentioned  in  allusion  to  those  large  rolls  on 
which  the  Jews  write  the  Pentateuch.  One  now 
lying  before  me  is  one  hundred  and  fifty-three 
feet  long,  bv  twentv-one  inches  wide,  written  on 
778 


cut  off"  as  on  this  side,  according  ^-  ^  ^ 


to  It 


cir.  3485. 
_      _     cir.  519. 

and  every  one  that  swear-  oi.  cir.  LXV.  2. 

11111  rf  1  •  1  Tarquinii  Su- 

eth  shall  be  cut  on  as  on  that  side,  perbi,  R.  Rom., 

1-         4      -.  cir.  annum  16. 

according  to  it.  

4  I  will  bring  it  forth,  saith  the  Lord  of 
hosts,  and  it  shall  enter  into  the  house  of  the 
thief,  and  into  the  house  of  ''  him  that  sweareth 
falsely  by  my  name  :  and  it  shall  remain  in  the 
midst  of  his  house,  and  "  shall  consume  it,  with 
the  timber  thereof,  and  the  stones  thereof 


^  Lev.  xix.  12 


chapter  viii.  17  ;   Mai.  iii.  5.- 
xiv.  45. 


-*  See  Lev. 


fine  brown  Basle  goat-skin  ;  some  time  since  brought 
from  Jesusalem,  supposed  to  be  four  hundred  years 
old. 

A''erse  3.  Every  one  that  stealeth — and  every  one 
that  sweareth]  It  seems  that  the  roll  was  written  both 
on  the  front  and  back  :  stealing  and  swearing  are  sup- 
posed to  be  two  general  heads  of  crimes  ;  the  former, 
comprising  sins  against  men  ;  the  latter,  sins  against 
God.  It  is  supposed  that  the  roll  contained  the  sins  and 
punishments  of  the  Chaldeans. 

A'erse   4.     Into   the  house  of  him]     Babylon,  the 


A.  M.  cir.  3185 

B.  C.  cir.  519. 
01.  cir.  LXV.  2 

Tarqviinii  Sii- 
perbi,  R.  Rom., 
cir.  annum    IG. 


Vision  of  the  CHAP.  VI. 

5  Then  the  angel  that  talked 

with  me  went  forth,  and  said  unto 

me,  Lift  up  now  thine  eyes,  and 

see  what  is  this  that  goetli  forth. 

6  And  I  said,  What  is  it  ?  And  he  said, 
This  is  an  ephali  that  goeth  forth.  He  said 
moreover.  This  is  their  resemblance  through 
ail  the  earth. 

7  And,  behold,  there  was  lifted  up  a  ^  talent 
of  lead  ;  and  this  is  a  woman  that  sitteth  in 
the  midst  of  the  epliah. 

8  And  he  said.  This  is  wickedness.  And 
he  cast  it  into  the  midst  of  the  ephah  ;   and  he 


'  Or,  ivtighty  piece. 


house  or  city  of  Nebuchadnezzar,  who  was  a  public 
plunderer,  and  a  most  glaring  idolater. 

Verse  6.  This  is  an  ephah  that  goeth  forth.^  This, 
among  the  Jews,  was  the  ordinary  measure  of  grain. 
The  woman  in  the  ephah  is  supposed  to  represent 
Judea,  which  shall  be  visited  for  its  sins  ;  the  talent  of 
lead  on  the  ephah,  within  which  the  woman  was  enclosed, 
the  icrath  of  God,  bending  down  this  culprit  nation,  in 
the  measure  of  its  sins  ;  for  the  angel  said,  "  This  is 
wickedness  ;"  that  is,  the  ivoman  represents  the  mass 
of  iniquity  of  this  nation.  , 

Verse  9.  There  came  out  two  women']  As  the  one 
woman  represented  the  impiety  of  the  Jewish  nation  ; 
so  these  two  women  who  were  to  carry  the  ephah,  in 
which  the  woman  iniqlitv  was  shut  up,  under  the 
weight  of  a  talent  of  lead,  may  mean  the  desperate 
UNBELIEF  of  the  Jcws  in  rejecting  the  Messiah  ;  and 
that  IMPIETY,  or  universal  corruption  of  manners,  which 
was  the  consequence  of  their  unbelief,  and  brought  down 
the  wrath  of  God  upon  them.  The  strong  wings,  like 
those  of  a  stork,  may  point  out  the  power  and  swiftness 
with  which  Judea  was  carried  on  to  fill  up  the  measure 


four  chariots 

cast  the  weight  of  lead  upon  the  ^  ^  ^'J  3485. 
mouth  thereof  oi.  cir.  lxv.2 

_,,  i-r      1   T  Tarquinii  Su- 

9  1  hen  lifted  1  up  mine  eyes,  perW,  R.  Rom., 
and    looked,   and,   behold,    there    "^- """"'""'■ 
came  out  two   women,  and  the  wind   ivas   in 
their  wings  ;  for  they  had  wings  like  the  wings 
of  a  stork  :   and  they  lifted  up  the  ephah  be 
twccn  the  earth  and  the  heaven. 

10  Then  said  I  to  the  angel  that  talked  with 
me.  Whither  do  these  bear  the  ephah  ? 

1 1  And  he  said  unto  mc,  »  To  build  it  a 
house  in  ''  the  land  of  Shinar  :  and  it  shall  be 
established,  and  set  there  upon  her  own  base. 


»Jer.  xxix.  5,  28.- 


*  Gen.  X.  10. 


of  her  iniquity,  and  to  meet  the  punishment  which  she 
deserved. 

Between  the  earth  and  the  heaven.]  Sins  against 
God  and  man  ;  sins  which  heaven  and  earth  contem- 
plated with  horror. 

Or  the  Babylonians  and  Romans  may  be  intended 
by  the  two  ivomcn  who  carried  the  Jewish  ephah  to  its 
final  punishment.  The  Chaldeans  ruined  Judea 
before  the  advent  of  our  Lord ;  the  Romans,  shortly 
after. 

Verse  11.  To  build  it  a  house  in  the  land  of  Shinar] 
The  land  of  Shinar  means  Babylon  ;  and  Babylon 
means  Rome,  in  the  Apocalypse.  The  building  the 
house  for  the  woman  imprisoned  in  the  ephah  may  sig- 
nify, that  there  should  be  a  long  captivity  under  the 
Romans,  as  there  was  under  that  of  Shinar  or  Baby- 
lon, by  which  Rome  may  here  be  represented.  That 
house  remains  to  the  present  day  :  the  Jewish  woman 
is  still  in  the  ephah  ;  it  is  set  on  its  own  base — continues 
still  as  a  distinct  nation  ;  and  the  talent  of  lead — God's 
displeasure — is  still  on  the  top.  O  Lord,  save  thy 
people,  the  remnant  of  Israel ! 


CHAPTER  VI. 

The  vision  of  the  four  chariots  drawn  by  several  sorts  of  horses,  1-8.  The  other  vision  in  this  chapter  may 
refer  in  its  primary  sense  to  the  establishment  of  the  civil  and  religious  polity  of  the  Jews  under  Joshua 
and  Zerubbahel ;  but  relates,  in  a  fuller  sense,  to  the  Messiah,  and  to  that  spiritual  kingdom  of  which  he 
was  to  be  both  king  and  high  priest.  In  him  all  these  types  and  figures  were  verified;  in  him  all  the  pro- 
mises are  yea  and  amen,  9-15. 


A.  M.  cir.  3485. 

B.  C.   cir.  519. 
01.  cir.  LXV.  2. 

Tarquinii  Su- 
perbi,  R.    Rom  , 
cir.   annum  16. 


A  ND  I   turned,    and    lifted  up 
mine  eyes,  and  looked,  and 
behold,  there  came  four  chariots 
out  from  between  two  mountains  ; 
and  the  mountains   were  mountains  of  brass. 

»  Chap.  i.  8  ;  Rev.  vi.  4. 

NOTES  ON  CHAP.  VL 
Verse  1.  There  came  four  chariots]     Four  monar- 
chies or  empires.     This  is  supposed  to  mean  the  same 
with  the  vision  of  \\\e  four  horns,  in  chap.  i. 


2  In  the  first  chariot  were  "  red   -^  -^J;  ""(^^1%- 
horses  :  and  in  the  second  chariot  oi  cir.  LXV.  2. 

Tarqumn  Su- 
°  black  horses  ;  pcrbi,   R.  Rom., 

3    And     in     the     third    cha-    "^'  """""' 
riot     ■=  white     horses ;     and     in     tiie    fourth 


»  Rev.  Ti.  5.- 


-i^Rev.  vi.2. 


Mountains  of  brass.]  The  strong  barriers  of  God's 
purposes,  which  restrained  those  powers  within  the 
times  and  limits  appointed  by  Jehovah. 

Verse  2.  In  the  first  chariot  veete  red  horses]  Tha 
779 


Vision  of  the 


ZECHARIAH. 


four  chariots. 


A.  M.  cir.  3485.   chariot    srisled    and    '^  bay  hor- 

B.  C.  cir.  519.  °  -' 
Ol.  cir.  LXV.  2.    ses. 

per"'?"R"Rom.,      4   Then  I  answered   "  and  said 

cir.  annum  16.       ^^^j^  jj^g     ^^^ggj    jj^^^     ^^jj^gj    ^jj]^ 

me,  What  ore  these,  my  lord  ? 

5  And  the  angel  answered  and  said  unto  me, 
'  These  are  the  four  ^  spirits  of  the  heavens, 
which  go  forth  from  ^  standing  before  the 
Lord  of  all  the  eartii. 

6  The  black  horses  whicli  are  therein  go 
forth  into  '  the  north  country  ;  and  the  white 
go  forth  after  them ;  and  the  grisled  go  forth 
toward  the  south  country. 

7  And  the  bay  went  forth,  and  sought  to  go, 
that  they  might  ^  walk  to  and  fro  through  the 
earth :  and  he  said.  Get  you  hence,  walk 
to    and     fro     through    the    earth.      So    they 


<>  Or,  strong. «  Chap.  v.  10. '  Psa.  civ.  4  ;  Heb.  i.  7, 14. 

s  Or,  winds. ^  1  Kings  ixii.  19  ;  Dan.  vii.  10  ;  chap.  iv.  14  ; 

Luke  i.  19. 


empire  of  the  Chaldeans,  which  overthrew  the  empire 
of  the  Assyrians. 

The  second  chariot  black  horses']  The  empire  of 
the  Persians,  founded  by  Cyrus,  which  destroyed  the 
empire  of  the  Chaldeans. 

Verse  3.  The  third  chariot  while  horses]  The 
empire  of  the  Greeks,  founded  by  Alexander  the  Great, 
which  destroyed  the  empire  of  the  Persians. 

The  fourth  chariot  grisled  and  bay  horses.]  That 
is  party-coloured  horses  ;  or  with  horses,  some  grisled 
and  some  bay.  The  empire  of  the  Romans  or  of  the 
Greeks.  The  Greeks  (/u'zWerf  after  the  death  of  Ale.x- 
ander  ;  one  part  pointing  out  the  Lagidce,  who  attacked 
and  subdued  Egypt ;  and  the  other,  the  Seleucida, 
who  subdued  Syria  under  Seleucus. 

Verse  5.  The  four  spirits  of  the  heaven.':]  Ministers 
of  God's  wrath  against  the  sinful  nations  of  the  world. 

Verse  6.  The  black  horses]  This  refers  to  the  se- 
cond chariot ;  of  the^r.?;  the  angel  makes  no  mention, 
because  the  empire  designed  by  it  had  ceased  to  e.xist. 
This  had  red  horses,  to  show  the  cruelty  of  the  Chal- 
deans towards  the  Jews,  and  the  carnage  they  com- 
mitted in  the  land  of  Judea. 

The  black]  Cyrus,  at  the  head  of  the  Persians 
and  Medes,  bringing  devastation  and  death  among 
the  Chaldeans,  called  the  north  in  many  parts  of 
Scripture. 

The  white]  Alexander,  who  was  splendid  in  his 
victories,  and  inild  towards  all  that  he  conquered. 

The  grisled]  The  Lagidtt  or  Ptolemies,  who  found- 
ed an  empire  in  Egypt  ;  of  these  some  were  good, 
some  bad,  some  despotic,  some  moderate,  some  cruel, 
and  some  mild ;  represented  by  the  party-coloured 
horses. 

Verse  7.   And  the  bay  went  forth]    The  SeleucidcB, 

who  conquered  Syria  and  the  upper  provinces,  and  who 

wished  to  extend  their  conquests,  and  "  sought  to  go, 

that  they  might  walk  to  and  fro  throughout  the  earth," 

780 


walked  to   and  fro   through  the  ■*u,'^  '^''■-  3485. 

°  B.  C.  cir.  519. 

earth.  01.  cir.  lxv.  2. 

8  Then  cried  he  upon  me,  and  perbi^^R^'Rom., 
spake  unto  me,  saying.   Behold,    ""■  '^"""■"  '^' 
these  that  go  toward  the    north    country  have 
quieted  my  '  spirit  in  the  north  country. 

9  And  the  word  of  the  Lord  came  unto  me, 
saying, 

10  Take  of  them  of  the  captivity,  even  ol 
Heldai,  of  Tobijah,  and  of  Jedaiah,  which  are 
come  from  Babylon,  and  come  thou  the  same 
day,  and  go  into  the  house  of  Josiah  the  son 
of  Zephaniah ; 

1 1  Then  take  silver  and  gold,  and  make 
™  crowns,  and  set  the77i  upon  the  head 
of  Joshua  the  son  of  Josedech,  the  high 
priest; 


ijer. 

i.H. 

^  Gen.  xiii. 

17 

;  chap.  i. 

10. 

1 

Juds 

viii.  3  ; 

Eccles 

X.  4.- 

"Exod 

XXUl. 

36  ;  xxix 

6; 

Lev 

VUl. 

9;  chap. 

iii.  5. 

were  of  unbounded  ambition,  and  sought  universal  em- 
pire;  such  as  Antiochus  the  Great.  "  So  they  walk- 
ed to  and  fro,"  did  extend  their  conquests  ;  and  harass- 
ed many  countries  by  their  vexatious  and  almost  con- 
tinual wars.  Some  think  the  Romans  are  meant,  who 
carried  their  conquests  hither  and  thither,  just  as  the 
Divine  providence  permitted  them. 

Verse  8.  Have  quieted  my  spirit  in  the  north  coun- 
try.] They  have  fulfilled  my  judgments  on  Assyria 
and  Chaldea.  Nabopolassar  and  Cyrus  first,  against 
the  .\ssyrians  and  Chaldeans  ;  and  Alexander  next, 
against  the  Persians.  On  this  vision  Abp.  Newcome 
remarks  : — 

The  black  horses  seem  to  denote  the  Persian  em- 
pire ;  which,  by  subduing  the  Chaldeans,  and  being 
about  to  inflict  a  second  heavy  chastisement  on  Baby- 
lon, quieted  God's  spirit  with  respect  to  Chaldea ;  a 
country  always  spoken  of  as  lying  to  the  north  of  the 
Jews. 

The  white  horses  seem  to  be  the  Macedonian  em- 
pire ;  which,  like  the  Persian,  overcame  Chaldea. 

The  spotted  bay  horses  seem  to  be  the  Roman  em- 
pire. This  description  suits  it  because  it  was  go- 
verned by  kings,  consuls,  dictators,  and  emperors.  It 
penetrated  .souMu'acrf  to  Egypt  and  Africa.  The  Ro- 
man empire  is  mentioned  twice,  ver.  6,  7,  under  each 
epithet  given  it,  ver.  3. 

Verse  10.  Take  of  them  of  the  captivity]  The 
names  that  follow  were  probably  those  to  whom  the 
silver  and  golden  vessels  of  the  temple  were  intrusted  ; 
and  who  might  have  had  bullion  of  silver  and  gold, 
for  particular  purposes,  about  the  ornaments  of  the 
temple. 

The  house  of  Josiah]  Probably  an  artificer  in  sil- 
ver, gold,  &c. 

Verse  11.  Make  crowns]  r\'\'M2"  alaroth  ;  but  seven 
MSS.  of  KennicotCs  and  De  Rossi's,  and  one  ancient 
of  my  own,  with  the  Syriac  and  Chaldee,  have  nioy 


Prophecy 


CHAP.  VII. 


concerning  Messiah, 


B  c'  dr  M9^  '  ^  ^^^  Speak  unto  him,  saying, 
oi.  cir.  Lxv,  2.  Thus  speakcth  the  Lord  of  hosts, 
perW?"R."Rom.,  saying,  Beliold  "  the  man  wliose 
"'"'■  """"■"  '°-  name  is  The  -  BRANCH  ;  and 
he  shall  "  grow  up  out  of  his  place,  "i  and  he 
shall  build  the  temple  of  the  Lord. 

13  Even  he  shall  build  the  temple  of  the 
Lord  ;  and  he  '  shall  bear  the  glory,  and  shall 
sit  and  rule  upon  his  throne  ;  and  '  he  shall  be 
a  priest  upon  his  throne  :  and  the  counsel  of 
peace  shall  be  between  them  both. 


"  Sco  Luke  i.  78  ;  John  i.  45. "  Chap.  iii.  8. P  Or,  branch 

upfrom  under  him. 1  Chap,  iv  9  ;  Matt.  xvi.  18  ;  Eph.  ii.  20, 

21,22;  Heb.  iii.3. 


atereth,  a  crown,  or  tiara.  And  as  Joshua  the  high 
priest  is  alone  concerned  here,  I  think  otie  crown  only 
is  intended. 

Verse  12.  Behold  the  man  whose  name  is  The 
BRANCH!]  I  cannot  think  that  Zerubbabel  is  here 
intended  ;  indeed,  he  is  not  so  much  as  mentioned 
in  chap.  iii.  8.  Joshua  and  his  companions  are  called 
r3l3  'lyiX  anshey  mnpheth.  figurative  or  typical  men  ; 
the  crowning  therefore  nf  Joshua  in  this  place,  and 
calling  him  the  branxh,  was  most  probably  in  reference 
to  that  glorious  person,  tlie  Messiah,  of  whom  he  was 
the  type  or  figure.  The  Chaldee  has, "  whose  name 
is  my  Messiah,"  or  Christ. 

And  he  shall  grow  up  out  of  his  place]  That  is,  out 
of  David's  root,  tribe,  and  family. 

And  he  shall  build  the  temple  of  the  Lord.]  This 
cannot  refer  to  the  building  of  the  temple  then  in 
hand,  for  Zerubbabel  was  its  builder  :  but  to  that  tem- 
ple, the  Christian  Church,  that  was  typified  by  it  ;  for 
Zerubbabel  is  not  named  here,  and  only  Joshua  or 
Jesus  (the  name  is  the  same)  is  the  person  who  is  to 
be  crowned  and  to  build  this  spiritual  temple. 

Verse  13.  Even  he  shall  build  the  temple]  Joshua, 
not  Zerubbabel. 

He  shall  bear  the  glory]  Have  all  the  honour  of  it ; 
for  none  can  do  this  but  himself.  The  Messiah  is  still 
intended. 

And  shall  sil  and  rule  upon  his  throne]  For  the 
povernment  of  the  Church  shall  be  upon  his  shoulder. 

And  he  shall  be  a  priest  upon  his  throne]  He  shall, 
as  the  great  high  priest,  offer  the  only  available  offer- 
ing and  atonement ;  and  so  he  shall  be  both  king  and 


1 4  And  the   crowns   shall  be  *•  ^-  '^'"  ^l?'- 

B.    C    cir.   519. 

to   Helem,  and   to  Tobijah,  and  oi.  cir.  lxv.  2. 

T     1    .    1  1  IT  1  T»r<iuinn  Su- 

to  Jedaiah,  and  to   Hen  the   son  pcrbi,  u.  Kom., 
of  Zcphaniah,    'for  a  memorial    '^"^- """"■"  "^- 
in  the  temple  of  the  Lord. 

1 5  And  "  they  that  are  far  off  shall  come 
and  build  in  the  temple  of  the  Lord,  and 
"  ye  shall  know  that  the  Lord  of  hosts  hath 
sent  me  unto  you.  And  this  shall  come  to 
pass,  if  ye  will  diligently  obey  the  voice  of  the 
Lord  your  God. 

■■  Isa.  xxii.  24. »Psa.cx.  4;  Heb.  iii.  1. <  Exod.  xii.  14  ; 

Mark    xiv.    9. "Isa.    Ivii.    19;    Ix.    10;    Eph.    ii.   13,   19. 

"  Chap.  ii.  9 ;  iv.  9. 

priest,  a  royal  king  and  a  royal  priest ;  for  even  the 
priest  is  here  stated  to  sit  upon  his  throne. 

And  the  counsel  of  peace  shall  be  between  them  both.] 
Whom  ?  Zerubbal)el  and  Joshua  1  Certainly  not 
Zerubbabel,  for  he  is  not  mentioned  in  all  this  pre- 
diction ;  but,  as  the  Messiah  is  intended,  the  counsel 
of  peace — the  purpose  to  establish  peace  between 
heaven  and  earth,  must  be  between  the  Father  and 
the  Son. 

Verse  14.  And  the  crowns  shall  be]  OneofmyMSS. 
has  nnai'  ataroth,  crowns,  corrected  into  r\"\t3>'  aterelh, 
crown ;  and  so  the  Septuagint,  Syriac,  and  Arabic. 
The  Chaldee  has,  "  And  praise  shall  be,"  &c.  The 
meaning  appears  to  be  this,  that  the  crown  made  for 
Joshua  should  be  delivered  to  the  persons  mentioned 
here  and  in  ver.  10,  to  be  laid  up  in  the  temple  of  the 
Lord,  as  a  memorial  of  this  typical  transaction. 

Verse  15.  And  they  that  are  far  off  shall  come] 
The  Gentiles  shall  come  to  the  Saviour  of  the  world; 
and  build — become  a  part  of  this  new  temple ;  for 
they,  as  living  stones,  shall  become  a  holy  temple,  a 
habitation  of  God  through  the  Spirit. 

Ye  shall  inow  that  the  Lord  of  hosts  hath  sent  me] 
These  predictions,  relative  to  the  regal  and  sacerdotal 
offices  of  the  Messiah,  shall  be  so  circumstantially 
fulfilled,  that  ye,  Jews,  shall  be  obliged  to  acknow- 
ledge that  the  Lord  of  hosts  hath  sent  me  with  this 
message. 

And  this  shall  come  to  pass]  Your  own  temple 
shall  be  rebuilt,  and  God  shall  dwell  among  you  now, 
if  ye  will  diligently  obey  the  voice  of  Jehovah  your 
God. 


CHAPTER  VH. 

Some  Jews  being  sent  from  those  who  remained  at  Babylon  to  inquire  of  the  priests  and  prophets  at  Jerusa- 
lem whether  they  were  still  bound  to  observe  those  fasts  ichich  had  been  appointed  on  occasion  of  the 
destruction  of  Jerusalem,  and  kept  during  the  captivity,  the  prophet  is  commanded  to  take  this  opportunity 
of  enforcing  upon  them  the  weightier  matters  of  the  latv,  judgment  and  mercy,  that  they  might  not  incur 
such  calamities  as  befell  their  fathers.  He  also  intimates  that  in  their  former  fasts  they  had  regarded 
themselves  more  than  God;  and  that  they  had  rested  too  much  on  the  performance  of  external  rites,  although 
the  former  prophets  had  largely  insisted  on  the  superior  excellence  of  moral  duties,  1-14. 

781 


Desolation  of  Judea 


ZECHARIAH. 


Jor  its  wickedness 


01.  Lxv.  3.  fourth  year  of  king  Darius, 

Anno   Tarquinii     ,7     ,     i  ^      r    ^       t 

Superbi,        tndt  the  word  ot  the  Lord  came 
^■"°'"''°'  "■  unto  Zechariah  in  the  fourth  day 
of  the  ninth  month,  even  in  Chisleu  ; 

2  When  they  had  sent  unto  the  house  of 
God  Sherezer  and  Regem-melech,  and  tlieir 
men,  ^  to  pray  before  the  Lord, 

3  And  to  ^  speak  unto  the  priests  which 
were  in  the  house  of  the  Lord  of  hosts,  and 
to  the  prophets,  saying,  Should  I  weep  in 
'"•  the  fifth  month,  separating  myself,  as  I  have 
done  these  so  many  years  ? 

4  Then  came  the  word  of  the  Lord  of  hosts 
unto  me,  saying, 

5  Speak  unto  all  the  people  of  the  land,  and 
to  the  priests,  saying.  When  ye  '^  fasted  and 
mourned  in  the  fifth  "  and  seventh  month,  '^even 
those  seventy  years,  did  ye  at  all  fast  s  unto 
me,  even  to  me  ? 

6  And  when  ye  did  eat,  and  when  ye  did 
drink,  ''  did  not  ye  eat  for  yourselves,  and 
drink  for  yourselves  1 

*  Heb.  to  entreat  the  face  of  the  LORD  ;  1  Sam.  xiii.  12  ;  chap. 

viii.  21. ^  Deut.  xrii.  9, 10, 11  ;  xx.\iii.  10  ;  Mai.  ii.  7. ■:  Jer. 

lii.  12  ;  chap.  viii.  19. ^  Isa.  Iviii.  5. «  Jer.  iv.  1  ;  chap.  viii. 

19. '  Chap.  i.  12- s  See  Rom.  xiv.  6  . *•  Or,  be  not  ye 

they  that,  &c. '  Or,  Are  not  these  the  words. 1'  Heb.  by  the 

hand  of,  &c. '  Jer.  xvii.  26. "■  Isa.  Iviii.  6,  7  ;  Jer.  vii.  23  ; 


NOTES  ON  CHAP.  A'll. 

Verse  1 .  The  fourth  year  of  Xing  Darius]  Two 
years  after  they  began  to  rebuild  the  temple,  see  chap, 
i.  1,  A.  M.  3486. 

The  ninth  month,  even  m  Chisleu]  This  answers 
to  a  part  of  our  November  and  December.  The 
names  of  the  month  appear  only  under  and  after  the 
captivity. 

Verse  2.  When  they  had  sent — Sherezer  and  Re- 
gem-melech] To  inquire  whether  the  fasts  should  be 
continued,  which  they  had  hitherto  observed  on  ac- 
count of  their  ruined  temple  ;  and  the  reason  why  they 
inquired  was,  that  they  were  rebuilding  that  temple, 
and  were  likely  to  bring  it  to  a  joyful  issue. 

Verse  5.  When  ye  fasted  and  rnouined  in  the  fifth — 
month]  This  they  did  in  the  remembrance  of  the 
burning  of  the  temple,  on  the  tenth  day  of  that  month  ; 
and  on  the  seventh  month,  on  the  third  of  which  month 
they  observed  a  fast  for  the  murder  of  Gedaliah,  and 
the  dispersion  of  the  remnant  of  the  people  which 
were  with  him.   See  Jer.  xli.  1,  and  2  Kings  xxv.  25. 

Verse  6.  And  when  ye  did  eat]  They  had  not  ob- 
served those  fasts  as  they  should  have  done.  They 
deplored  the  loss  of  their  temple,  and  its  riches,  &c.  ; 
but  they  did  not  humble  themselves  because  of  those 
iniquities  which  had  brought  the  displeasure  of  God 
upon  them,  their  temple,  and  their  city. 

Verse  7.  The  loords  ivhich  the  Lord  hath  cried  by 
the  former  prophets]  Q'JiJ'Kin  □"N'^J  nebiim  hari- 
782 


7  '  Should    ye    not    hear    the      -^;  M;  3*86. 
1  1-11        T  ,      ,         ^-  c-  518. 

words    which    the    Lord     hath      oi.  lxv.3. 

cried  ''  by  the  former  prophets,  "supeX,"" 
when  Jerusalem  was  inhabited  R-  R°'°='°-  "■ 
and  in  prosperity,  and  the  cities  thereof  round 
about  her,  when  men  inhabited  '  the  south  and 
the  plain  ? 

8  And  the  word  of  the  Lord  came  unto 
Zechariah,  saying, 

9  Thus  speaketh  the  Lord  of  hosts,  saying, 
""  Execute  "  true  judgment,  and  show  mercy 
and  compassions  every  man  to  his  brother : 

1 0  And  °  oppress  not  the  widow,  nor  the  fa 
therless,  the  stranger,  nor  the  poor,   p  and  let 
none  of  you  imagine  evil  against  his  brother  in 
your  heart. 

1 1  But  they  refused  to  hearken,  and  "i  pulled 
'  away  the  shoulder,  and  ^  stopped  '  their  ears, 
that  they  should  not  hear. 

1 2  Yea,  they  made  their  "  hearts  as  an  ada- 
mant stone,  ■"'  lest  they  should  hear  the  law, 
and  the  words  which  the  Lord  of  hosts  hath 
sent  in   his   "'Spirit  by  the  former  prophets : 


Mic.  vi.  8;  chap.  viii.    16;    Matt,  xxiii.  23. "Heb.  Judge 

judgment   of  truth. "  Exod.  xxii.  21,  22;  Deut.  xxiv.  17;  Isa. 

i.  17 ;  Jer.  v.  28. r  Psa.  xxxvi.  4  ;    Mic.  ii.  1  ;  chap.  viii.  17. 

1  Neh.  ix.  29  ;  Jer.  vii.  24  ;   Hos.  iv.    16. "■  Heb.    they  gave  a 

backsliding  shoulder. sJJeb.  made  heavy. 'Acts   vii.    57. 

"  Ezek.  xi.  19 ;  xxxvi.  26.—"  Neh.  ix.  29, 30.— «•  Heb.  by  the  hand  of. 


shonim,  is  the  title  which  the  Jews  give  to  Joshua, 
Judges,  the  two  books  of  Samuel,  and  the  two  books 
of  Kings. 

The  latter  prophets,  Q'jnns  □'N'^IJ  nebiitn  acha- 
ronim,  are  Isaiah,  Jeremiah,  Ezekiel,  and  the  twelve 
minor  prophets. 

The  hagiographa,  Q'^lilD  hethubim,  holy  writings, 
are  the  Psalms,  Proverbs,  Job,  Canticles,  Ruth,  La- 
mentations, Ecclesiastes,  Esther,  Daniel,  Ezra,  Nehe- 
miah,  and  the  two  books  o{  Chronicles.  But  the  abovs 
words,  the  former  prophets,  seem  to  apply  to  Isaiah, 
Jeremiah,  and  Ezekiel. 

The  south  and  the  plain  ?]  From  Eleutheropolis 
to  the  sea,  Obad.  19.  The  south  was  the  wilderness 
and  mountainous  parts  of  Judea ;  and  the  plain,  the 
plains  of  Jericho. 

Verse  9 .  Execute  true  judgment]  See  the  parallel 
texts  in  the  margin. 

Verse  10.  Evtl  against  his  brother  in  your  heart.] 
Do  not  indulge  an  unfavourable  opinion  of  another  :  do 
not  envy  him  ;  do  not  harbour  an  unbrotherly  feeling 
towards  him. 

Verse  1 1 .  Pulled  away  the  shoulder]  From  under 
the  yoke  of  the  law,  like  an  unbroken  or  restive  bul- 
lock in  the  plough. 

Verse  12.  Made  their  hearts  as  an  adamant  stone] 
Tr^K?  shamir  may  mean  the  granite.  This  is  the 
hardest  stone  with  which  the  common  people  could  be 
acquainted.      Perhaps  the  corundum,  of  which  emery 


i 


Glorious  promises  relative 


CHAP.   VIII. 


to  the  city  oj  God. 


A.  M.  3486. 

B.  C.  518. 

01.  LXV.  3. 

Anno  Tarquiiiii 

Svipcrbi, 
R.  Roman.,  17. 


'  therefore    came  a   great   wrath 
from  ihe  Lord  of  hosts. 

13   Therefore    it    is    come    to 
pass,  that  as  lie  cried,  and   tliey 

would  not  hear;   so   ''they  cried,  and  I  would 

not  hear,  saith  the  Lord  of  hosts. 


»2  Chron.  xixvi.  16:  Dan.  ix.  11.- 
15  ;  Jor.  xi.  11 ;  xiv.  12  ;  Mic.  iii.  4.- 


-T  Prov.  i.  24-28  ;  Isa.  i. 
— *  Dcul.  iv.  27  ;   xxviii. 


is  a  species,  may  be  intended.  Bochart  thinks  it  means 
a  stone  used  in  polishing  others.  The  same  name,  in 
Hebrew,  applies  to  different  stones. 

A''erse  14.  I  scattered  ihem  with  a  whirlwind]  This 


A.M.  3486. 

B.  C.  518. 

Ol.    LXV.  3. 

Anno  Tarnuinii 


•nuin 
Superbi, 
R.  Roman.,  17. 


for 


14  But  ^  I  scattered  them  with 
a  whirlwind  among  all  the  nations 
'  whom  they  knew  not.  Thus 
^  the  land  was  desolate  after  them, 
that  no  man  passed  through  nor  returned 
they  laid  "  the  ''  pleasant  land  desolate. 

6-1 ;  Ezek.  xxxri,  19 ;  chap.  ii.  6. « Deut.  xxviii.  33. •>  Lev. 

xxvi.  22. '  Dan.  viii.  9. ^  Heb.  land  of  desire. 

refers  to  the  swift  victories  and  cruel  conduct  of  the 
Chaldeans  towards  the  Jews ;  they  came  upon  them 
like  a  whirlwind  ;  they  were  tossed  to  and  fro,  and  up 
and  down,  everywhere  scattered  and  confounded. 


CHAPTER  VIII. 

In  this  chapter  God  promises  the  continuance  of  his  favour  to  those  who  are  returned  from  the  captivity  ;  so 
that,  upon  the  removal  of  his  judgments,  the  fasts  they  had  observed  during  the  captivity  may  now  be  con- 
verted to  so  many  occasions  of  rejoicing.  He  likewise  promises  in  due  time  a  general  restoration  of  his 
people,  and  the  enlargement  of  the  Church  by  the  accession  of  the  Gentiles,  1—20.  The  conclusion  of  the 
chapter  intimates  farther  that  the  Jews,  after  their  restoration,  will  be  instrumental  in  converting  many 
other  nations,  21-23.      Compare  Rom.  xi.  15,  16. 


01.  LXV.  3.  of  hosts  came  to  me,  saying, 

°SupeTbi!"°"      2  Thus  saith  the  Lord  of  hosts ; 

R.  Roman ,  17.   »  J  was  jealous  for  Zion  with  great 

"ealousy,  and  I  was  jealous  for  her  with  great 

fury. 

3  Thus  saith  the  Lord  ;  •>  I  am  returned 
unto  Zion,  and  "^  will  dwell  in  the  midst  of  Je- 
rusalem :  and  Jerusalem  ^  shall  be  called  A  city 
of  truth  :  and  "  the  mountain  of  the  Lord  of 
hosts,  '  The  holy  mountain. 

4  Thus  saith  the  Lord  of  hosts ;  ^  There 
shall  vet  old  men  and  old  women  dwell  in  the 


»Neh.  i.  2  ;  chap.  i.  14. ^  Chap. 

i.   16. 'Chap.  ii.    10. 

Msa.  i.  21,   26. «  Isa.  ii.  2,  3. 

f  Jer.  xxxi.  23. 5  See 

Sam.  ii.  31  ;   Isa.  Lxv.  20,  22  ;    Lam. 

ii.  20,   &c.  ;    v.  11-14. 

"  Heb. /or  multitude  of  days. 

NOTES  ON  CHAP.  VHI. 

Verse  2.  /  was  jealous]  Some  refer  this  to  the 
Jews  themselves.  They  were  as  the  spouse  of  Jeho- 
vah :  but  they  were  unfaithful,  and  God  punished 
hem  as  an  injured  husband  might  be  e.xpected  to 
punish  an  unfaithful  wife.  Others  apply  it  to  the 
enemies  of  the  Jews.  Though  I  gave  them  a  com- 
mission to  afflict  you,  yet  they  exceeded  their  com- 
mission :  I  will  therefore  deal  with  them  in  fury — in 
vindictive  justice. 

Verse  3.  /  am  relumed  unto  Zion]  I  have  re- 
stored her  from  her  captivity.  I  will  dwell  among 
them.  The  temple  shall  be  rebuilt,  and  so  shall  Jeru- 
salem ;  and  instead  of  being  false,  unholy,  and  profli- 
gate, it  shall  be  the  city  of  truth,  and  my  holy  moun- 
tain.    Trl-th  shall  dwell  in  it. 

Verse  4.  There  shall  yet  old  men  and  old  women] 
Id  those  happy  limes  the  followers  of  God  shall  live 


streets  of  Jerusalem,  and  every      ^-  *J;  3486. 

•^  D.  C  518. 

man  with   his  staff  in    his   hand     oi.  lxv.  3. 

t  r"  Anno  Tarnuinii 

i"  for  very  age.  Superbi, 

5  And  the  streets  of  the  city  ^  ""'"""'  '^' 
shall  be  full  of  boys  and  girls  playing  in  the 
streets  thereof. 

6  Thus  saith  the  Lord  of  hosts  ;  If  it  be 
'  marvellous  in  the  eyes  of  the  remnant  of  this 
people  in  these  days,  ''  should  it  also  be  mar- 
vellous in  mine  eyes  ?  saith  the  Lord  of  hosts. 

7  Thus  saith  tiie  Lord  of  hosts  ;  Behold,  '  I 
will  save  my  people  from  the  east  country,  and 
from  ■"  the  west  country  ; 

'  Or,  hard,  or  dijfinilt. "  Gen.  xviii.  14  ;  Luke  i.  37  ;  xviii. 

27;  Rom.  iv.  21. '  Isa.  xi.  II,  12;  xliii.  5,  6  ;  Ezek.  xixvii. 

21  ;  Amos  ix.  14,  15. ™Heb.  the  country  of  the  going  down  of 

the  sun  ;  See  Psa.  1. 1 ;  cxiii.  3  ;  Mai.  i.  11. 


out  all  their  days,  and  the  hoary  head  be  always  found 
in  the  way  of  righteousness. 

A'erse  5 .  The  streets  of  the  city  shall  be  full  of  boys 
and  girls]  The  progeny  shall  be  numerous,  healthy, 
and  happy.  Their  innocent  gambols  and  useful  exer- 
cises shall  be  a  means  of  health,  and  a  proof  of  hap- 
piness. To  be  healthy,  children  must  have  exercise. 
But  Ihey  cannot  take  exercise,  except  in  Ihe  way  of 
plav  and  diversion  :  ergo,  such  playfulness  cannot  be 
sinful.  Let  them  be  kept  from  evil  words,  lying, 
swearing,  and  scurrility  ;  and  all  the  rest  may  be 
innocent. 

Verse  6.  If  it  be  marvellous]  Vou  may  think  that 
this  is  impossible,  considering  your  present  low  condi- 
tion :  but  suppose  it  be  impossible  in  your  eyes,  should 
it  be  so  in  mine  ?  saith  the  Lord  of  hosts. 

Verse  7.  I  icill  save  my  people  from  the  east  coun 
try,  and  from  the  west]     From  every  land  in  which 
783 


Glorious  prophecies  relative  ZECHARIAH. 

^li ^  \fo-  8  And  I  will  bring  them,  and 
01.  Lxv.  3.  they  shall  dwell  in  the  midst  of 
""supeX,'""    Jerusalem  :    "  and  they  shall  be 

^-  ^°'°""-  ^^-    my  people,   and   I  will  be  their 

God,  °  in  truth  and  in  righteousness. 

9  Thus  saith  the  Lord  of  hosts  ;  p  Let  your 
hands  be  strong,  ye  that  hear  in  these  days 
these  words  by  the  mouth  of  i  the  prophets, 
which  ioere  in  '  the  day  that  the  foundation 
of  the  house  of  the  Lord  of  hosts  was  laid, 
that  the  temple  might  be  built. 

1 0  For  before  these  days  "  there  was  no 
'  hire  for  man,  nor  any  hire  for  beasts  ;  ^  neither 
was  there  any  peace  to  him  that  went  out  or 
came  in  because  of  the  affliction  :  for  I  set  all 
men  every  one  against  his  neighbour. 

1 1  But  now  I  will  not  he  unto  the  residue 
of  this  people  as  in  the  former  days,  saith  the 
Lord  of  hosts. 

12^  For  the  seed  shall  he  "  prosperous  ;  the 
vine  shall  give  her  fruit,  and  '^  the  ground 
shall  give  her  increase,  and  >'  the  heavens  shall 
give  their  dew  ;  and  I  will  cause  the  remnant 
of  this  people  to  possess  all  these  things. 

13  And  it  shall  come  to  pass,  that  as  ye 
were  ^  a  curse  among  the  heathen,  O  house  of 
Judah,   and  house  of  Israel ;   so  will  I   save 

"  Jer.  XXX.  22;    xxxi.  1,  33;    chap.  xiii.   9. ^Jer.    iv.   2. 

PHag.   ii.    4;    ver.    18. 1  Ezra  v.  1,    2. ''Hag.  ii.   18. 

'  Or,  the  hire  of  jimn  became  nothing,  &c. ^  Hag.  i.  6,  9,  10  ;  ii. 

16. "  2  Chron.  xv.  5. »  Hos.  ii.  21,  22  ;  Joel  ii.  22 ;    Hag. 

ii.  19. ^^  Heb.  of  peace. ^  Psa.  Ixvii.  6. v  See  Hag.  i. 

10. »  Jer.  .xlii.  "18. »  Gen.   xii.2;    Ruth  iv.  11,  12  ;  Isa. 

xix.  24,  25  ;  Zeph.  ii.  20  ;  Hag.  ii.  19. 


any  of  them  may  be  found.  But  these  promises  prin- 
cipally regard  the  Christian  Church,  or  the  bringing  in 
the  Jews  with  the  fuhiess  of  the  Gentiles. 

Verse  9.  B>/  the  mouth  of  the  prophets]  The  day 
or  time  of  the  foundation  was  about  two  years  before, 
as  this  discourse  of  the  prophet  was  in  the  fourth 
year  of  Darius.  After  this  God  raised  up  prophets 
among  them. 

Verse  10.  For  before  these  days  there  ivas  no  hire 
for  7nan]  Previously  to  this,  ye  had  no  prosperity  ; 
ye  had  nothing  but  civil  divisions  and  domestic  broils. 
I  abandoned  you  to  your  own  spirits,  and  to  your  own 
ways. 

Verse  12.  For  the  seed  shall  be  prosperous]  Ye 
shall  be  a  holy  and  peaceable  people  ;  and  God  will 
pour  down  his  blessing  on  yourselves,  your  fields,  and 
your  vineyards. 

Verse  13.  As  ye  were  a  curse]  Instead  of  being 
e.xecrated  among  the  people,  ye  shall  be  blessed ;  in- 
stead of  being  reproached,  ye  shall  be  commended.  Ye 
shall  be  a  blessing  to  all  the  nations  round  about.  All 
these  promises  we  may  expect  to  be  completely  fulfill- 
ed when  the  Jews  acknowledge  their  Messiah. 
784 


to  the  city  of  God- 

you,  and  *  ye  shall  be  a  blessing  :      -^  ^  3486. 
fear  not,  hut  •>  let  your  hands  be     oi.  lxv.  a. 

Anno  Tarquinii 
Strong.  Superbi, 

14  For  thus  saith  the  Lord  of  R-  R"-"^"-  i^. 
hosts ;  ■=  As  I  thought  to  punish  you,  when 
your  fathers  provoked  me  to  wrath,  saith  the 
Lord  of  hosts,  ^  and  I  repented  not  : 

15  So  again  have  I  thought  in  these  days 
to  do  well  unto  Jerusalem  and  to  the  house  of 
Judah  :   fear  ye  not.  » 

1 6  These  are  the  things  that  ye  shall  do :     9 
'  Speak  ye  every  man  the  truth  to   his  neigh- 
bour ;   ''  execute   the    judgment  of   truth    and 
peace  in  your  gates  : 

17  ^  And  let  none  of  you  imagine  evil  in 
your  hearts  against  his  neighbour  ,•  and  •"  love 
no  false  oath  :  for  all  these  are  things  that  I 
hate,  saith  the  Lord. 

18  And  the  word  of  the  Lord  of  hosts  came 
unto  me,  saying, 

1 9  Thus  saith  the  Lord  of  hosts  ;  '  The 
fast  of  the  fourth  month,  ^  and  the  fast  of  the 
fifth,  '  and  the  fast  of  the  seventh,  ""  and  the 
fast  of  the  tenth,  shall  be  to  the  house  of 
Judah  "joy  and  gladness,  and  cheerful  °  feasts; 
p  therefore  love  the  truth  and  peace. 

20  Thus  saith  the  Lord  of  hosts ;  It  shall 


■"Ver.  9. cjer.  xxxi.  28. ^2  Chron.  x.\xvi.  16;  cliap.  i. 

6. =  Chap.  vii.  9  ;    ver.  19  ;  Eph.  iv.  25. '  Heh.  judge  truth 

and  the  judgment  of  peace. s  Prov.  iii.  29;    chap.  vii.    10. 

i>  Chap.  V.  3,  4. 'Jer.  Iii.  6,  7. '^lei.  Iii.  12,  13  ;    chapter 

vii.  3,  5. '  2  Kings  xxv.  25 ;    Jer.  xli.  1,  2. "  Jer.  lii.  4. 

°  Esth.  viii.  17  ;    Isa.  xxxv.    10. "  Or,  solemn,   or  set  times. 

P  Ver.  16. 


O  house  of  Judah,  and  house  of  Israel]  The  re- 
storation shall  be  complete,  when  both  Israel  and  Ju- 
dah are  brought  back. 

Verse  16.  Speak  ye  every  man  the  truth]  See 
chap.  vii.  9,  10. 

Verse  19.  The  fast  of  the  fourth  month]  To  com- 
memorate the  taiing  of  Jerusalem  ;  2  Kings  xxv.  3  ; 
Jer.  xxxix.  2,  and  lii.  6,  7. 

The  fast  of  the  fifth]  In  memory  of  the  ruin  of  the 
temple,  2  Kings  xxv.  8  ;  Jer.  lii.  12,  13. 

The  fast  of  the  seventh]  For  the  murder  of  Geda 
liah,  Jer.  xli.  1-17. 

The  fast  of  the  tenth]  In  commemoration  of  the 
siege  of  Jerusalem,  which  began  on  the  tenth  day  of 
the  tenth  month  ;  2  Kings  xxv.  1  ;  Jer.  lii.  4  ;  Ezek. 
xxiv.  1,  2  ;  and  see  on  chap.  vii.  3,  5. 

Cheerful  feasts]  Ye  shall  find  all  your  evils  so 
completely  redressed,  that  these  mournful  fasts  shall 
be  turned  into  joyful  feasts. 

Verse  20.  There  shall  come  people]  Similar  pro- 
mises to  those  in  Isa.  ii.  3,  and  in  Mic.  iv.  1,  2. 
Many  Gentiles,  as  well  as  Jews,  will  then  be  found  de- 
voting themselves  to  the  Lord. 


Israel  shall  be  instrumental  in 


CHAP.  IX. 


the  conversion  of  many 


A.  M.  3486. 

B.  C.518. 

01.LXV.3. 
Anno  Tarquinii 

Snperbi, 
R.  Roman.,  17. 


yet  come  topass,  that  tliere  shall 
come  people,  and  (he  inhabitants 
of  many  cities  : 

21    And  the  inhabitants  of  one 

city  shall  go  to  another,  saying,  i  Let  us  '  go 
"speedily  'to  pray  before  the  Lord,  and  to 
seek  the  Lord  of  hosts  :   I  will  go  also. 

22  Yea,   "  many  people   and  strong  nations 
shall  come  to  seek  tiic  Lord  of  hosts  in  Jcru- 


1 1sa.  ii.  3  ;  Mic.  iv. 


-'"Or,  contimtalh 


going. *  Heb.  to  entreat  the  face  of  the  LO. 


taitv.- 
Rt), 


— ■  Hebrew, 
chapter  vii. 


A   M.  348S. 

B.  C.  518. 

01.  LXV.3. 


Aiwo  Tarquinii 

Superbi, 
R.  Roman.,  17. 


Verse  21.  I  wilt  go  also.]  Tliis  is  the  answer  of 
the  person  invited.  It  is  a  good  work.  We  must 
have  God  lor  our  friend.  We  cannot  expect  this  un- 
less we  .icek  him  ;  and  as  we  know  not  h  hat  an  hour 
may  bring  forth,  let  us  go  speedily. 

Verse  22.  And  strong  nations]  This  may  refer  to 
the  conversion  of  the  Mohammedan  tribes  ;  especially 
to  those  in  the  vicinity  of  Palestine.  Perhaps  even 
the  Egyptians,  inhabitants  of  Arabia  Petreea,  of 
Syria,  &c. 

Verse  23.  Ten  men — shall  take  hold  of  the  skirt  of 
him  that  is  a  Jew]  The  converts  from  among  the 
Gentiles  shall  be  to  the  Jews  as  ten  to  one.      But  ten 


salem,  and    to    pray  before  the 
Lord. 

23  Thus  saith  tiie  Lord  of 
hosts ;  In  those  days  it  shall 
come  to  pass,  that  ten  men  sliall  '  take  hold 
out  of  all  languages  of  tiic  nations,  even  shall 
take  hold  of  the  skirt  of  him  tliat  is  a  Jew, 
saying,  We  will  go  with  you  :  for  we  have 
heard  ■"  that  God  is  with  you. 


2. "  Isaiah  Ix.  3,  Sic. ;    Ixvi. 

"  1  Cor.  xiv.25. 


23. 'Isaiah  iii.   6;    iv.  1. 


may  here  signify  a  great  nnmbcr,  without  comparison. 
And  from  this  scripture  it  appears  as  if  the  Jews,  con- 
verted to  God,  should  bo  the  instruments  of  convert- 
ing many  Gentiles.  See  on  Isa.  iii.  6.  Catching 
hold  of  the  skirt  is  a  gesture  naturally  used  tn  entreat 
assistance  and  protection.  This  and  the  three  fore- 
going verses,  says  Abp.  Xcucomc,  refer  to  the  great 
accession  of  converts  which  the  Jewish  Church  re- 
ceived between  the  captivity  and  the  coming  of 
Christ  ;  to  the  number  of  Christian  disciples  which 
the  Jewish  preachers  made,  and  to  the  future  conver- 
sions of  which  the  restoration  of  the  Jews  will  be  an 
eminent  cause. 


CHAPTER  IX. 

Syria,  Phcenicia,  and  Palestine,  were  conquered  by  Nebuchadnezzar,  and  afterwards  by  Alexander.  Some 
apply  the  beginning  of  this  chapter  (1-7)  to  the  one  event,  and  some  to  the  other.  The  close  of  the 
seventh  verse  relates  to  the  number  of  Philistines  that  should  become  proselytes  to  Judaism ;  (see  Joseph. 
Anliq.  xiv.  15,  4  ;)  and  the  eighth,  to  the  watchful  providence  of  God  over  his  temple  in  those  troublesome 
times.  From  this  the  prophet  passes  on  to  that  most  eminent  instance  of  God's  goodness  to  his  Church 
and  people,  the  sending  of  the  Messiah,  tvith  an  account  of  the  peaceable  tendency  and  great  extent  of  his 
kingdom,  9,  10.  God  then  declares  that  he  has  ratified  his  covenant  unth  his  people,  delivered  them  from 
their  captivity,  and  restored  them  to  favour,  11,  12.  In  consequence  of  this,  victory  over  their  enemies  is 
promised  them  in  large  and  lofty  terms,  with  every  other  kind  of  prosperity,  13-17.  Judas  Maccabeus 
gained  several  advantages  over  the  troops  of  Antiochus,  who  was  of  Grecian  or  Macedonian  descent.  But 
without  excluding  these  events,  it  must  be  allowed  that  the  terms  of  this  prophecy  are  much  too  strong  to  be 
confined  to  them  ;  their  ultimate  fulfilment  must  therefore  be  referred  to  Gospel  times. 

A.  M.  cir.  3117. 

B.  C.  cir.  587. 
01.  XLVIII.  2. 
Tarquinii  Prisci, 

R.  Roman., 
cir.  annum  30. 


T'HE    "  burden  of  the  word  of 

the  Lord  in  the  land  of  Ha- 

drach,  and    ^  Damascus   shall  be 

the  rest  thereof :  when  "  the  ey  es 


«  Jer.  xxiii.  33. >'Amosi.  3. =2Chron.  xx.    12;    Psa. 

cxlv.  15. 

?^OTES  ON  CHAP.  IX. 

Verse  1.  The  burden  of  the  word  of  the  Lord] 
The  oracle  contained  in  the  word  which  Jehovah  now 
speaks. 

This  is  a  prophecy  against  Syria,  the  Philistines, 
Tyre,  and  Sidon,  which  were  to  be  subdued  by  .\lex- 
ander  the  Great.  After  this  the  prophet  speaks  glo- 
riously concerning  the  coming  of  Christ,  and  redemp- 
tion by  him. 

Most  learned  men  are  of  opinion  that  this  and  the 
succeeding  chapters  are  not  the  work  of  Zechariah, 

Vol.   IV.  (     50     ) 


of  man,  as   of  all    tlie  tribes   of   ^  "■  l"l^}''- 

Israel,  shall  he  toward  the  Lord.   oi.  XLviii.  2. 

2    And    ''Hamath    also    shall  '^^^-'^"i^"  P"-'- 


border    thereby  ;     "  Tyrus,    and 


R.  Roman,, 
cir.  annum  30. 


■I  Jer.  xlix.  23.- 


-•^Isa.  xxiii.;     Ezek.  xxvi., 
Amos  i.  9. 


xxvu.,  xxvui. 


but  rather  of  Jeremiah,  Hosea,  or  some  one  before  the 
captivity.  It  is  certain  that  chap.  xi.  12,  13  is 
quoted  Matt,  xxvii.  9,  10,  as  the  language  of  Jeremiah 
the  prophet.  The  first  eight  chapters  appear  by  the 
introductory  parts  to  be  the  prophecies  of  Zechariah: 
they  stand  in  connection  with  each  other,  are  pertinent 
to  the  time  when  they  were  delivered,  are  uniform  in 
style  and  manner,  and  constitute  a  regular  whole  ;  but 
the  six  last  chapters  are  not  expressly  assigned  to 
Zechariah,  and  are  unconnected  with  those  that  pre- 
cede : — the  three  first  of  them  are  unsuitable  in  many 
786 


Threatenings  against  ZE  CHART  AH. 

A.  M.  cir.  3417.   f  Zidon,     thoush     it     be      very 

B.  C.   cir.  587.  '  »  ^ 

oi.  XLViii.  2.   B  wise. 
E^'Roman.!'"'      3   And  Tyrus  did  build  herself 
cir.  aunum  30.     ^  strong   hold,  and    Mieaped  up 
silver  as  the  dust,  and  fine   gold  as  the  mire 
of  the  streets. 

4  Behold,  '  the  Lord  will  cast  her  out,  and 
he  will  smite  ''  her  power  in  the  sea  ;  and  she 
shall  be  devoured  with  fire. 

5  '  Ashkelon  shall  see  it,  and  fear ;  Gaza 
also  shall  see  it,  and  be  very  sorrowful,  and 
Ekron  ;  for  her  expectation  shall  be  ashamed  ; 


Syria,  the  Philistines,  ^c. 


'  1  Kings  xvii.  9  ;    Ezek.   xxviii.  21:    Obad.   20. sEzek. 

xxviii.  3.  &c. hjob  xvii.  16  ;    Ezek.  xxviii.  4,  5. '  Isa. 


parts  to  the  time  when  Zechariah  lived ;  all  of  them 
have  a  more  adorned  and  poetical  turn  of  composition 
than  the  eight  first  chapters,  and  they  manifestly  break 
the  unity  of  the  prophetical  book. 

I  conclude,  from  internal  marks,  that  these  three 
chapters,  (ix.,  x.,  xi.,)  were  written  mnch  earlier  than 
the  time  of  Jeremiah,  and  before  the  captivity  of  the 
ten  tribes-  They  seem  to  suit  Hosea's  age  and  man- 
ner ;  but  whoever  wrote  them,  their  Divine  authority  is 
established  by  the  two  quotations  from  thein,  chap. 
ix.  9,  and  xi.  12,  13.      See  below. 

The  twelfth,  thirteenth,  and  fourteenth  chapters 
form  a  distinct  prophecy,  and  were  written  after  the 
death  of  Josiak,  chap.  xii.  1 1  ;  but  whether  before  or 
after  the  captivity,  and  by  what  prophet,  is  uncertain, 
although  I  incline  to  think  that  the  author  lived  before 
the  destruction  of  Jerusalem  by  the  Babylonians. 
See  on  chap.  xiii.  2—6.  They  are  twice  quoted  in 
the  New  Testament,  chap.  xii.  10,  and  xiii.  7. — 
Neiccome. 

My  own  opinion  is,  that  these  chapters  form  not 
only  a  distinct  work,  but  belong  to  a  different  author. 
If  they  do  not  belong  to  Jeremiah,  they  form  a  thir- 
teenth book  in  the  minor  prophets,  but  the  inspired 
writer  is  unknown. 

The  land  of  Hadrach]  The  valley  of  Damascus, 
or  a  place  near  to  Damascus.  Alexander  the  Great 
gained  possession  of  Damascus,  and  took  all  its  trea- 
sures ;  but  it  was  without  blood  ;  the  city  was  betrayed 
to  him. 

Damascus  shall  be  the  rest  thereof]  The  principal 
part  of  this  calamity  shall  fall  on  this  city.  God's 
anger  rests  on  those  whom  he  punishes,  Ezek.  v.  13, 
xvi.  42,  xxiv.  13.  And  his  rod,  or  his  arm,  rests 
upon  his  enemies,  Ps.  cxxv.  3  ;  Isai.  xxx.  23.  See 
Newcome. 

When  the  eye  of  man]     Newcome  translates  thus  : 
"  For  the  eye  of  Jehovah  is  over  man. 
And  over  all  the  tribes  of  Israel." 
This  is  an  easy  sense,  and  is  followed  by  the  versions. 

Verse  2.  And  Hamath  also  shall  border  thereby] 
Hamath  on  the  river  Orontes  ;  and  Tyre  and  Sidon, 
notwithstanding  their  political  wisdom,  address,  and 
cunning,  shall  have  a  part  in  the  punishment. 

These  prophecies  are  more  suitable  to  the  days  of 
Jeremiah  than  to  those  of  Zechariah ;  for  there  is  no 
786 


and  the  kins  shall   perish  from  4'  ^;  ""■  ^"T- 

of  B.    C.    cir.  587. 

Gaza,  and  Ashkelon  shall  not  be    oi.  xlviii.  2. 

.    ,     1  -^    J  TarquiniiPrisci, 

inhabited.  R.  Roman., 

6  And  a  bastard  shall  dwell  ""■  ^""""'-  ^°- 
™  in  Ashdod,  and  I  will  cut  off  the  pride  of 
the  Philistines. 

7  And  I  will  take  away  his   "  blood  out  ot 
his  mouth,  and  his  abominations  from  between 
his  teeth :    but   he   that  remaineth,    even   he      J 
shall  be  for  our  God,    and  he   shall   be   as   a      " 
governor  in  Judah,  and  Ekron  as  a  Jebusite. 

8  And  "  I   will  encamp   about   mine   house 

xxiii.  1. ^  Ezek.  xxvi.  1,7. '  Jer.  xlvii.  1,  5  ;    Zeph.  ii.  4. 

•"  Amos  i,  8, — — "  Heb.  bloods. °  Psa.  xxxiv.  7  ;   chap.  ii.  5. 

evidence — although  Alexander  did  take  Damascus, 
but  without  bloodshed — that  it  was  destroyed  from  the 
times  of  Zechariah  to  the  advent  of  our  Lord.  And 
as  Tyre  and  Sidon  were  lately  destroyed  by  Nebu- 
chadnezzar, it  is  not  likely  that  they  could  soon  un- 
dergo another  devastation. 

Verse  3.  And  Tyrus  did  build  herself]  The  rock 
on  which  Tyre  was  built  was  strongly  fortified ;  and 
that  she  had  abundance  of  riches  has  been  already 
seen,  Ezek.  xxviii.  1,  &c. 

Verse  4.  Will  smite  her  power  in  the  sea]  See 
Ezek.  xxvi.  17.  Though  Alexander  did  take  Tyre, 
Sidon,  Gaza,  &c.  ;  yet  it  seems  that  the  prediction 
relative  to  their  destruction  was  fulfilled  by  Nebuchad- 
nezzar.     See  Amos  i.  6-8  ;  Zeph.  ii.  4,  7. 

Verse  5  Ashkelon  shall  see  it,  and  fear]  All  these 
prophecies  seem  to  have  been  fulfilled  before  the  days 
of  Zechariah  ;  another  evidence  that  these  last  chap- 
ters were  not  vTitten  by  him. 

Her  expectation  shall  he  ashamed]  The  expectation 
of  being  succoured  by  Tyre. 

Verse  6.  A  bastard  shall  dwell  in  Ashdod]  This 
character  would  suit  Alexander  very  well,  who  most 
certainly  was  a  bastard  ;  for  his  mother  Olympia  said 
that  Jupiter  Ammon  entered  her  apartment  in  the 
shape  of  a  dragon,  and  begat  Alexander !  Could  her 
husband  Philip  believe  this  ?  The  word  signifies  a 
stranger. 

Verse  7.  /  will  take  away  his  blood  out  of  his 
mouth]  The  Philistines,  when  incorporated  with  the 
Israelites,  shall  abstain  from  blood,  and  every  thing 
that  is  abominable. 

And  Ekron  as  a  Jebusite.]  As  an  inhabitant  of  Je- 
rusalem. Many  of  the  Philistines  became  proselytes 
to  Judaism ;  and  particularly  the  cities  of  Gaza,  and 
Ashdod.      See  Joseph.  Antiq.  lib.  xiii.,  c.  15,  s.  4. 

Verse  8.  /  iciil  encamp  about  mine  house]  This 
may  apply  to  the  conquests  in  Palestine  by  Alexander, 
who,  coming  with  great  wrath  against  Jerusalem,  was 
met  by  Jaddua  the  high  priest  and  his  fellows  in  their 
sacred  robes,  who  made  intercession  for  the  city  and 
the  temple  ;  and,  in  consequence,  Alexander  spared 
both,  which  he  had  previously  purposed  to  destroy. 
He  showed  the  Jews  also  much  favour,  and  remitted 
the  tax  every  seventh  year,  because  the  law  on  that 
year  forbade  them  to  cultivate  their  ground.  See  this 
(     50*     ) 


A  promise  of  the  CHAP.   IX. 

A.  M.  cir.  3417.  hecause  of  the  army,  because  of 

B.  C.  cir.  58(.  ■> ' 

Ol.  XLViii.  2,  Iiim  that  passelh  by,  and  because 

Tarpuinii  Prisci,       ,.    i  •  i  .i  i 

r:  RoEimn ,      of  him  tliat  returneth  :   and  ''  no 
""■  """"'"  '^-   oppressor  shall  pass  through  them 
any  more  :  for  now   i  have  I  seen  with   mine 
eyes. 

9  ■■  Rejoice  greatly,  O  daughter  of  Zion ; 
sliout,  O  daughter  of  Jerusalem  :  behold,  *  thj' 
King  cometli  unto  thee :  he  is  just,  and 
'  having  salvation  ;  lowly,  and  riding  upon  an 
ass,  and  upon  a  colt  the  foal  of  an  ass. 

1 0  And  I  "  will  cut  off  the  chariot  from 
Ephraim,  and  the  horse  from  Jerusalem,  and 
the  battle  bow  shall  be  cut  off:  and  he  shall 
speak  '"  peace  unto  the  heathen  :   and  his  do- 

!•  Isa.  Ix.  18  ;  Ezek.  xxviii.  24. T  Exod.  iii.  7. '  Isa.  Ixii. 

11  ;  chap.  ii.  10;  Matt.  xxi.  5 ;  Johnxii.  15. 'Jer.  ixiii.   5; 

xxx.   9;    John    i.    49;    Luke  xix.  38. 'Or,    saving  himself. 

«  Hos.  i.  7  ;  ii.  19  ;  Mic.  v.  10 ;  Hag.  ii.  22. 


advent  of  the  Messxah. 


minion  shall  be  "  from  sea  even  ^-  *i  *=■'  ^il- 

B.    C.   cir.   587. 

to  sea,  and  from   the  river  even  oi.  XLviii  ?. 

to  the  ends  of  the  earth.  'r?  Roman'.r' 

11    As  for  thee   also,    'by   the    ^i' »■"""" 30. 


extraordinary  account  in  Joseph.  Antiq.  lib.  xi.,  c.  8, 
s.  5.  Bishop  Newcome  translates:  "  I  will  encamp 
about  my  house  with  an  army,  so  that  none  shall  pass 
through  or  return." 

Verse  9.  Rejoice  greatly,  O  daughter  of  Zioii\  See 
this  prophecy  explained  on  Matt.  xxi.  5. 

Behold,  thy  King  cometh^  Not  Zerubbabel,  for  he 
was  never  king;  nor  have  they  had  a  king,  except 
Jesus  the  Christ,  from  the  days  of  Zedekiah  to  the 
present  time. 

He  is  just]  The  righteous  One,  and  the  Fountain 
of  righteousness. 

Having  salvation]  He  alone  can  save  from  sin, 
Satan,  death,  and  hell. 

Lowly]  Without  worldly  pomp  or  splendour;  for 
neither  his  kingdom,  nor  that  of  his  followers,  is  of 
this  world. 

Riding  upon  an  ass]  God  had  commanded  the 
kings  of  Israel  not  to  multiply  horses.  The  kings 
who  broke  this  command  were  miserable  themselves, 
and  scourgers  to  their  people.  Jesus  came  to  fulfil 
the  law.  Had  he  in  his  title  of  king  rode  upon  a 
horse,  it  would  have  been  a  breach  of  a  positive  com- 
mand of  God  ;  therefore,  he  rode  upon  an  ass,  and 
thus  fulfilled  the  prophecy,  and  kept  the  precept  un- 
broken.     Hence  it  is  immediately  added — 

Verse  10.  Iivill  cut  off  the  chariot  from  Ephraim, 
and  the  horse  from  Jerusalem]  No  wars  shall  be 
employed  to  spread  the  kingdom  of  the  Messiah  ;  for 
it  shall  be  founded  and  established,  "  not  by  might  nor 
by  power,  but  by  the  Spirit  of  the  Lord  of  hosts," 
chap.  iv.  6. 

Verse  1 1 .  As  for  thee  also  (Jerusalem)  by  the  blood 
of  thy  covenant]  The  covenant  made  with  Abraham, 
Isaac,  Jacob,  and  the  Israelites  in  general,  and  ratified 
by  the  blood  of  many  victims ;  until  the  time  should 
come  in  which  the  Messiah  should  shed  his  blood,  as 
typified  by  the  ancient  sacrifices. 

I  have  sent  forth  thy  prisoners]  Those  who  were 
under    the    arrest  of  God's    judgments ;  the    human 


blood  of  thy  covenant  I  have  sent  forth  thy 
>■  prisoners  out  of  the  pit  wherein  is  no  water. 

12  Turn  you  to  the  strong  hold,  '  ye  prison- 
ers of  hope  :  even  to-day  do  I  declare  that 
°  I  will  render  double  unto  thee  ; 

13  When  I  have  bent  Judah  for  me,  filled 
the  bow  with  Ephraim,  and  raised  up  thy  sons, 
O  Zion,  against  thy  sons,  O  Greece,  and  made 
thee  as  the  sword  of  a  mighty  man. 

14  And  the  Lord  shall  be  seen  over  them, 
and  ''  his  arrow  shall  go  forth  as  the  lightning : 

»  Eph.  ii.  14,17. "Psa.  Ixxii.   8. »0r,  whose  covenant 

is  by  blood ;  E.xod.  xxiv.  8  ;  Heb.  x.  29  ;   xiii.  20. y  Isa.   xlii. 

7;  Ii.  14;    Ixi.    1. « Isa.  xlix.  9. »Is«.  Ixi.  7. 1"  Psa, 

xviii.  14  ;  Ixxvii.  IT;   cxliv.  6. 

race,  fast  bound  in  sin  and  misery,  and  who  by  the 
pilifulness  of  his  tender  mercy  were  loosed,  he  dying 
in  their  stead. 

Verse  12.  Turn  you  to  the  strong  hold]  Ye  who 
feel  your  sins,  and  are  shut  up  under  a  sense  of  your 
guilt,  look  up  to  him  who  was  delivered  for  your 
offences,  and  rose  again  for  your  justification.  Ye 
have  hope  ;  let  that  hope  lead  you  to  faith,  and  that 
faith  to  the  blood  of  the  covenant ;  and,  through  that 
blood,  to  Gon,  the  Father  of  all. 

1  will  render  double  unto  thee]  Give  thee  an 
abundance  of  peace  and  salvation. 

Verse  13.  When  I  have  bent  Judah]  Judah  is  the 
bow,  and  Ephraim  is  the  arrows ;  and  these  are  to  be 
shot  against  the  Greeks.  I  am  inclined,  with  Bp. 
Newcome,  to  consider  that  the  language  of  this  pro- 
phecy is  too  strong  to  point  out  the  only  trifling  ad- 
vantage which  the  Maccabees  gained  over  Anliochus, 
who  was  of  Macedonian  descent ;  and  it  is  probable 
that  these  prophecies  remain  to  be  fulfilled  against  the 
present  possessors  o(  Javan  or  Greece,  Macedonia,  and 
a  part  of  Asia  Minor. 

Verse  11.  The  Lord  shall  be  seen  over  them] 
Shadowing  and  refreshing  them,  as  the  cloud  did  the 
camp  in  the  wilderness. 

His  arrow  shall  go  forth  as  the  lightning]  They 
shall  be  conquered  in  a  way  that  will  show  that  God 
fights  for  his  followers. 

The  description  here  is  very  sublime ;  v;e  have  a 
good  imitation  of  it  in  Nonnus  : — 

Kat  rare  yaiav  a-aaav  errenf.vatv  venof  Zev(, 
XlvKvuaac  vedeeaaiv  i?.ov  to?.ov  ovpavitj  yap 
Bpovraioi^  ~aTayotai  A/of  pvK^aaro  ffaAn-tj'f. 

NoNN.  DioNTS.,  lib.  6.  ver.  239. 

"  When  heaven's  dread   trumpet,  sounding   from  on 
high. 
Breaks  forth  in  thunders  through  the  darken'd  sky ; 
The  pregnant  clouds  to  floods  of  rain  give  birth. 
And  stormy  Jove  o'erwhelms  the  solid  earth." 

J.  B.  B.  C. 
787 


The  Lord's  gracious 


CHAP.  X. 


promises  to  his  people. 


A.  M.  cir.  3417.  ^nd   the   Lord  God  shall   blow 

B.  C.    cir.  587. 

01.  XLViii.  2.  the  trumpet,  and  shall  go  ■=  with 

TarnuiniiPrisci,  i  ■  i     •     i        r    i               ^i 

R.  Roman.,  whirlwmds  01  the  south. 

""•"""""' ^°-  15  The    Lord    of  hosts  shall 


defend  them ;  and  they  shall  devour,  and 
^  subdue  with  sling-stones  ;  and  they  shall 
drink,  and  make  a  noise  as  through  wine ;  and 
they  *  shall  be  filled  like  bowls,  and  as  ^  the 
corners  of  the  altar. 


cisa.  xxi.  1. ^  Or,  subdue  the  stones  of  the  sling. ^  Or,  shall 

fill  both  the  bowls,  cj-c. '  Lev.  iv.  18,  24  ;  Deut.  xU.  27. 


In  these  two  verses  there  is  a  fine  image,  and  an 
allusion  to  a  particular  fact,  which  liave  escaped  the 
notice  of  every  commentator.  I  must  repeat  the  verses : 
13  :  When  I  have  bent  Judah  for  me,  filled  the  bow 
with  Ephraim,  and  raised  up  thy  sons,  O  Zion,  against 
thy  sons,  O  Greece,  and  made  tliee  as  the  sword  of  a 
mighty  man.  1 4  :  And  the  Lord  shall  be  seen  over 
them,  and  his  arrows  shall  go  forth  like  lighttiing. 
The  reader  will  consult  what  is  said  on  Hos.  vii.  16, 
relative  to  the  oriental  bow,  which  resembles  a  O  in 
its  quiescent  state,  and  must  be  recurved  in  order  to 
be  strung.  Here,  Judah  is  represented  as  the  recurved 
how  ;  Ephraim,  as  an  arroiv  placed  on  the  string,  and 
then  discharged  against  the  Javanites  or  Greeks  with 
the  momentum  of  lightning  ;  the  arrow  kindling  in  its 
course  through  the  air,  and  thus  becoming  the  bolt  of 
death  to  them  against  whom  it  was  directed. 

Volat  illud,  et  incandescit  eundo, 
Et  quos  non  habuit,  sub  nubibus  invenit  ignes. 

"  It  flies  apace  ;  and,  heating,  mounts  on  high. 
Glows  in  its  course,  and  burns  along  the  sky." 

Verse  15.  The  Lord  of  hosts  shall  defend  them] 
He  alone  is  the  sure  trust  of  his  Church. 

Subdue  loith  sling-stones']  This  was  an  ancient 
and  povv'erful  instrument  in  the  hands  of  the  Hebrews. 
See  the  note  on  Judg.  xx.  16. 

They  shall  drink]  After  the  victory  gained  as 
above,  thy  people  shall  hold  a  feast,  and  drink  and 
be  filed  with  wine.  There  is  no  intimation  here  that 
they  shall  drink  the  blood  of  their  enemies,  as  some 
barbarous  nations  were  accustomed  to  do.      When  they 


16  And  the   Lord  their  God  ^•'Vf;  cir.  3417. 

1     11  ,  .       ,  1  ,         B.    C.   cir.  587. 

shall  save  them  in  that  day  as  the    01.  XLyiii.  2. 
flock  of  his    people  :    for  s  they      r.  Roman!  '' 
shall  he  as  the  stones  of  a  crown,    "■•■ """""' 3°- 
^  lifted  up  as  an  ensign  upon  his  land. 

17  For  '  how  great  is  his  goodness,  and  how 
great  is  his  beauty  !  ''  corn  shall  make  the 
young  men  '  cheerful,  and  new  wine  the 
maids. 


elsa.  kii.3;  Mai.  iii.  17.- 
^  Joel  iii.  18  ;  Amos  ix.  14.- 


— I"  Isa.  xi.  12. 'Psa.  xxxi.  19. 

-•  Or,  grow,  or  speak. 


have  gained  the  victory,  they  shall  banquet  abundantly 
on  the  spoils  taken  from  the  enemy. 

As  the  corner.^  of  the  altar.]  They  shall  pour  out 
libations  of  wine  at  the  foot  of  the  altar,  as  the  priests 
were  accustomed  to  pour  out  the  blood  of  the  victims. 

Verse  16.  Shall  save  them  in  that  day]  They  are 
hiif ock,  and  he  is  their  Shepherd;  and,  as  his  own, 
he  shall  save  and  defend  them. 

As  the  stones  of  a  croivn]  niDDUP^  "112  'J^X  abney 
nezer  milhnosesoth,  "  crowned  stones  erecting  them- 
selves;"  i.  e.,  being  set  up  by  themselves,  as  monu- 
ments of  some  deliverance,  they  seem  to  be  lifting 
themselves  up ;  offering  themselves  to  the  attention 
of  every  passenger.  It  may  however  refer  to  stones 
anointed  ivilh  oil ;  a  sort  of  temporary  altars  set  up 
to  the  Lord  for  a  victory  gained.  The  same  word  is 
used.  Lev.  xxi.  12  :  "  Because  the  crown,  1TJ  nezer, 
of  the  anointing  oil  of  his  God  is  upon  him."  Perhaps 
most  of  those  upright  stones,  standing  in  circles,  which 
pass  for  druidical  monuments,  were  erected  to  com- 
memorate victories,  or  to  grace  the  tomb  of  an  illus- 
trious chief  These  verjes  may  refer  to  some  final 
victory  over  the  enemies  of  God's  people. 

A''erse  17.  Hoiv  great  is  his  goodness]  In  himself 
and  towards  them. 

And  how  great  is  his  beauty !]  His  comeliness 
holiness,  and  purity,  put  in  and  upon  them. 

Corn  shall  make  the  young  men  cheerful]  They 
shall  be  gladdened  and  strengthened  by  plenty  of 
food  ;  and  they  shall  speak  aloud  of  God's  mercies  in 
their  harvest  home. 

And  new  wine  the  maids.]  Who  shall  prepare  the 
wine  from  an  abundant  vintage. 


CHAPTER  X. 

The  promise  of  prosperity  and  plenty  in  the  close  of  the  preceding  chapter  leads  the  prophet  to  suggest,  next, 
the  means  of  obtaining  them ;  supplication  to  Jehovah,  and  not  to  idols,  whose  worship  had  already  proved 
a  fertile  source  of  calamities,  1—3.  The  rest  of  the  chapter  (like  the  preceding)  promises  to  the  Jews  a 
restoration  to  their  own  land  under  rulers  and  governors,  victory  over  their  enemies,  and  much  increase  and 
prosperity;  and  this  in  a  manner  so  miraculous,  that  it  is  described,  4—12,  by  allusions  to  the  deliverance 
from  Egypt. 

788 


Godi  judgmenis  agai/ist 


A.  M.  eir.  3417.     A  g^  yg  «  of  the  LoRD    ''  rain 

B.  C.  nr.  587.      J;\  J 

01.  XLviii.  2.  c  in  the    lime   of   the   latter 

Tamuiiiii  Prisci,         .  ,         ,  in  i 

R.  Roman.,      raiii ;  SO  tlic    LiORD   Shall    make 

cir.  ajinum  30.    j  (^^.-gj^j    clouds,    and     givC    thcin 

showers  of  rain,  to  every  one  grass  in  the  field. 

2  For  tlie  '  idols  have  spoken  vanity,  and 
the  diviners  liave  seen  a  lie,  and  have  told 
false  dreams  ;  they  "^  comfort  in  vain  :  there- 
fore they  went  their  way  as  a  flock,  tiiey  '■  were 
troubled,  '  because  there  was  no  shepherd. 

3  Mine  anger  was  kindled  against  the  shep- 
herds, ''  and  I  '  punished  the  goats  :  for  the 
Lord  of  hosts  ■"  hath  visited  his  flock  the  house 
of  Judah,  and  "  hath  made  them  as  his  goodly 
horse  in  the  battle. 

5  Out  of  him  came  forth  °  the  comer,  out  of 
him  p  the  nail,  out  of  him  the  battle-bow,  out 
of  him  every  oppressor  together. 

5  And  they  siiall  be  as  mighty  men,  which 
1  tread  down  their  enemies  in  the  mire  of  the 

•Jer.  xiv.  22. '  Deut.  xi.  U. «Job  ixi.t.  23;    Joel  ii- 

23. >>  Or.  lightnings  ;  Jer.  n.  13. «  Jer.  x.  8  ;   Hab.  ii.  18- 

'  Heb.  teraphim  ;  Judg.  xvii.  5. ffjobxiii.  4. •'Or,  ayiswer- 

edthat,  &c. '  Ezek.  .xx.iciv.  5. ^  Ezek.  xxxiv.  16. ^  Heb. 

visited  upon. °*  Luke  i.  63. **  Cant.  i.  9. 

NOTES  ON  CHAP.  X. 
Verse  1.  Ask  ye  of  the  Lord  rain]    Rain  in  the  due 
seasons — 1.  To  impregnate  the  seed  when  sown  ;  and 

2.  To  fill  the  ear  near  the  time  of  harvest — was  so 
essential  to  the  fertility  of  the  land,  and  the  well-being 
of  the  people,  that  it  stands  well  among  the  chief  of 
God's  mercies  ;  and  the  promise  of  it  here  shows  that 
God  designs  to  ensure  the  prosperity  promised,  by  using 
those  means  by  which  it  was  promoted. 

Verse  2.  The  idols  have  spolcen  vanity]  This  is 
spoken  of  the  Jews,  and  must  refer  to  their  idolatry 
practised  before  the  captivity,  for  there  were  no  idols 
after. 

Therefore  they  tient  their  icay]  They  were  like  a 
Jiock  that  had  no  shepherd,  shifting  from  place  to  place, 
and  wandering  about  in  the  wilderness,  seeking  for 
pasture,  wherever  they  might  find  it.  Some  think  that 
the  idols  and  diviners  were  those  of  the  Seleucida: 
Greeks,  who  excited  their  masters  with  promises  of 
success  against  the  Maccabees.  Others  think  that 
the  Babylonish  captivity  is  foretold  ;  for  a  determined 
future  event  is  frequently  spoken  of  by  the  prophets 
as  past. 

A'erse  3.  Mine  anger  was  kindled  against  the  shep- 
herds] Bad  kings  and  bad  priests.  /  will  punish  the 
goats ;  these  were  the  wicked  priests,  who  were 
shepherds  by  their  office,  and  goats  by  the  impurity  of 
their  lives. 

As  his  goodly  horse  in  the  battle.]  The  honourable 
tear  horse,  or  the  horse  that  carried  the  general's  equi- 
page. In  the  unaccountable  variation  of  interpreters 
on  these  chapters,  this,  among  other  things,  is  thought 
to  be  spoken  of  Matthias  and  Judas  Maccabeus,  who 


CHAP.  X.  false  prophets  and  bad  kings 

streets  in  the  battle :    and  they  *  ^^  "^:^  ^^ 
shall   fight,  because  the  Lord  is    o\.  XLviii.2.' 

-.1      .1  1     r  .1  1  TaruuiniiPrisci, 

With  tiiem,   and   '  the   riders   on      r   Roman., 
horses  shall  be  confounded. 


cir.  annum    30. 


6  And  I  will  strengthen  the  house  of  Judah, 
and  I  will  save  the  house  of  Joseph,  and  ■  I 
will  bring  them  again  to  place  them  ;  for  I 
'  have  mercy  upon  them :  and  they  shall  be 
as  though  I  had  not  cast  them  off :  for  I  am 
the  Lord  their  God,  and  "  will  hear  them. 

7  And  they  of  Ephraim  shall  be  like  a 
mighty  man,  and  their  ''  heart  shall  rejoice  as 
through  wine  :  yea,  their  children  shall  see 
it,  and  be  glad ;  their  heart  shall  rejoice  in 
the  Lord. 

8  I  will  "  hiss  for  them,  and  gather  them  ; 
for  I  have  redeemed  them  :  ^  and  they  shall 
increase  as  they  have  increased. 

9  And  y  I  will  sow  them  among  the  peo 
pie :    and   they  shall  *  remember  me  in   far 


"Num.  ixiv.  17;  1  Sam.  xiv.  38 ;  Isa.  xix.  13. Pisa.  xxii. 

23. 1  Psa.  xviii.  42. '  Or,  Ihry  shall  make  the  riders  m 

horses  ashamed. '  Jer.  iii.  IS  ;  Ezek.  xxxvii.  21. ■  Hos.  i.  7. 

"Chap.  xiii.  9. "  Psa.  civ.  15;  chap.  ix.  15. "  Isa.  r.  26 

«  Isa.  xlix.  19  ;  Ezek.  xxxvi.37. y  Hos.  ii.23. '  Deul.  xxx.  l' 


assembled  the  people  from  all  quarters,  as  a  shepherd 
gathers  his  sheep  together ;  and  led  them  against  the 
sons  of  Greece,  the  Seleucida:  Greeks.  Others  refer 
every  thing  here  to  times  before  the  captivity. 

Verse  i.  Out  of  him  came  forth  the  comer]  This 
is  spoken  of  the  tribe  of  Judah  :  all  strength,  counsel, 
and  excellence  came  from  that  tribe.  The  corner 
stone,  the  ornament  and  completion  of  the  building; 
the  nail,  by  which  the  tents  were  fastened,  and  on 
which  they  hung  their  clothes,  armour,  &c.  ;  the  battle- 
bow,  the  choicest  archers. 

Every  oppressor  together.]  Those  heroes  and  gene- 
rals, by  whom,  under  God,  their  foes  should  be  totally 
routed.  Newcome  translates,  "  Every  ruler  together." 
Perhaps  all  this  is  spoken  of  the  Messiah. 

Verse  5.  They  shall  be  as  mighty  men]  The  Mac- 
cabees and  their  successors. 

Riders  on  horses]  The  Macedonians,  who  opposed 
the  Maccabees,  and  had  much  cavalrj' ;  whereas  the 
Jews  had  none,  and  even  (ew  weapons  of  war ;  yet 
they  overcame  these  horsemen. 

Verse  6.  /  ici7/  strengthen  the  house  of  Judah]  I 
doubt  whether  the  sixth,  seventh,  eighth,  and  ninth 
verses  are  not  to  be  understood  of  the  future  ingather- 
ing of  the  Jews  in  the  times  of  the  Gospel.  See  Jer. 
iii.  14  ;  xxiii.  6  ;  Hosea  i.  2  ;  vi.  11. 

Verse  7.  Ephraim  shall  he  like  a  mighty  man]  This 
tribe  was  always  distinguished  for  its  valour. 

Verse  8.  I  will  hiss  for  them]  npiZ^X  eshrekah,  "  I 
will  shriek  for  them ;"'  call  them  with  such  a  shrill 
strong  voice,  that  they  shall  hear  me,  and  find  that  it 
is  the  voice  of  their  redemption. 

Verse  9.  I  tcill  sow  them  among  the  people]  Wher- 
789 


Promises  of  the 


ZECHARIAH. 


restoration  of  the  Jews. 


K.  M.  cir.  3417. 
B.  C.  cir.  587. 

Ol.  XLVni.  2. 

Tarquinii  Pnsci 

R.   Roman., 

cir.  annum  30. 


countries ;  and  they  shall  live 
with  their  children,  and  turn 
again. 
1 0  ''  I  will  bring  them  again  also 
out  of  the  land  of  Egypt,  and  gather  them  out 
of  Assyria  ;  and  I  will  bring  them  into  the  land 
of  Gilead  and  Lebanon  ;  and  ^  place  shall 
not  be  found  for  them. 
1 1    "  And  he  shall  pass  through  the  sea  with 


affliction,    and    shall    smite    the 


•Isa.xi.  11,16;  Hos.  xl  11. 'Isa.  xUx.  20.- 


=  Isa.  xi.  15, 


ever  they  have  been  dispersed,  my  voice  in  the  preach- 
ing of  the  Gospel  shall  reach  them.  And  they  shall 
remember  me,  and  they  and  their  children  shall  turn 
again  to  the  Lord,  through  Messiah  their  King. 

Verse  10.  Out  of  the  land  of  Egypt]  I  will  bring 
them  out  of  all  the  countries  where  they  have  been 
dispersed,  and  bring  them  back  to  their  own  land  ; 
and  they  shall  be  so  numerous  that  they  shall  scarcely 
find  there,  in  all  its  length  and  breadth,  a  suiRciency 
of  room.  If  all  the  Jews  that  are  now  scattered  over 
the  face  of  the  earth  were  gathered  together,  they 
would  make  a  mighty  nation.  And  God  will  gather 
them  together.  As  a  wonderful  providence  has  pre- 
served them  in  everj'  place,  so  a  wondrous  providence 
will  collect  them  from  every  place  of  their  dispersion. 
When  the  great  call  comes,  no  one  soul  of  them  shall 
be  left  behind. 

"Verse  11.  And  he  shall  pass  through  the  sea]  Here 
is  an  allusion  to  the  passage  of  the  Red  Sea,  on  their 
coming  out  of  Egypt,  and  to  their  crossing  Jordan, 
when  they  went  into  the  promised  land;  the  waves 
or  waters  of  both  were  dried  up,  thrown  from  side  to 
side,  till  all  the  people  passed  safely  through.     When 


A.  M.  cir.    3417. 
B.  C.  cir.    587 

waves  in  the  sea,  and  all  the  deeps     oi.  XLviii.  2. 

.     ,  .  ,     1,      1  1    Tarquinii  Prisci, 

of  the   river  shall   dry  up :   and      r.  Roman., 
"  the  pride  of  Assyria    shall    be    ''""""'""  ^°- 
brought   down,    and    ^  the   sceptre  of    Eg)rpt 
shall  depart  away. 

12  And  I  will  strengthen  them  in  the  Lord  : 
and  f  they  shall  walk  up  and  down  in  his  name, 
saitli  the  Lord. 


16.- 


-<*  Isa.  xiv.  25.- 


-sEzek.  XXX.  13- 


-f  Mic.  iv.  5. 


they  shall  return  from  the  various  countries  in  which 
they  now  sojourn,  God  will  work,  if  necessary,  similar 
miracles  to  those  which  he  formerly  worked  for  their 
forefathers ;  and  the  people  shall  be  glad  to  let  them 
go,  however  much  they  may  be  profited  by  their  ope- 
rations in  the  state.  Those  that  oppose,  as  Assyria 
and  Egypt  formerly  did,  shall  be  brought  doivn,  and 
their  sceptre  broken. 

Verse  12.  I  mill  strengthen  them  in  the  Lord]  I, 
the  God  of  Israel,  will  strengthen  them  in  the  Lord — 
Jesus,  the  Messiah ;  and  thus  indeed  the  Chaldee : 
I  ivill  strengtheii  them,  "T  N13"03  hemeymra  dayai,  in 
or  by  the  Word  of  Jehovah,  the  same  personal  Word 
which  we  so  often  meet  with  in  the  Chaldee  para- 
phrases or  Targian. 

They  shall  walk  up  and  down  in  his  name]  In  the 
name  of  the  Messiah.  Saith  the  Lord — God  speaks 
here,  not  of  himself,  but  concerning  his  Christ.  The 
Jews  shall  have  complete  liberty  ;  they  shall  appear 
everywhere  as  a  part  of  the  flock  of  Christ,  and  no 
ditference  be  made  between  them  and  the  converted 
Gentiles.  They  shall  be  all  one  fold  under  one  Shep- 
herd and  Bishop  of  all  souls. 


CHAPTER  XL 

The  commencement  of  this  chapter  relates  to  the  destruction  of  Jerusalem  and  the  Jewish  polity,  probably  by 
the  Babylonians ;  at  least  in  the  first  instance,  as  the  fourth  verse  speaks  of  the  people  thus  threatened  as 
the  prophefs  charge,  1—6.  The  prophet  then  gives  an  account  of  the  manner  in  which  he  discharged 
his  office,  and  the  little  value  that  was  put  on  his  labours.  And  this  he  does  by  symbolical  actions,  a  com- 
mon mode  of  instruction  ivith  the  ancient  prophets,!— li.  After  the  prophet,  on  account  of  the  unsuccess- 
fulness  of  his  labours,  had  broken  the  two  crooks  which  were  the  true  badges  of  his  pastoral  office,  (to  denote 
the  annulling  of  God's  covenant  with  them,  and  their  consequent  divisions  and  dispersions,)  he  is  directed 
to  take  instruments  calculated  to  hurt  and  destroy,  perhaps  an  iron  crook,  scrip,  and  stones,  to  express  by 
these  symbols  the  judgments  which  God  was  about  to  inflict  on  them  by  v;icked  rulers  and  guides,  who 
should  first  destroy  the  flock,  and  in  the  end  be  destroyed  themselves,  15-17.  Let  us  now  view  this  pro- 
phecy in  another  light,  as  toe  are  authorized  to  do  by  Scripture,  IMatt.  xxvii.  7.  In  this  view  the  prophet, 
in  the  person  of  the  Messiah,  sets  forth  the  ungrateful  returns  made  to  him  by  the  Jews,  when  he  undertook 
the  office  of  shepherd  in  guiding  and  governing  them  ;  how  they  rejected  him,  and  valued  him  and  his 
labours  at  the  mean  and  contemptible  price  of  thirty  pieces  of  silver,  the  paltry  sum  for  which  Judas  betrayed 
him.  Upon  which  he  threatens  to  destroy  their  city  and  temple ;  and  to  give  them  up  to  the  hands  of  such 
guides  and  governors  as  should  have  no  regard  to  their  welfare. 
790 


The  disobedient  threatened 


CHAP.  XI. 


with  destruction. 


A.  M  cir.  3117.  r\pEN  » thv  doors,  O  Lebanon, 

B.  C.  cir.    587.    yj  •'  ' 

01  XLViii.  2.  that  the  fire  may  devour  thy 

TarqmiiiiPrisci,  . 

R.   Roman.,         CCdarS. 

cir.  annum  30.  „  Howl,  fir  trcc  ;  for  the  cedar 
is  fallen ;  because  the  ''  mighty  is  spoiled  : 
howl,  O  ye  oaks  of  Bashan  ;  "^  for  "*  the  forest 
of  the  vintage  is  come  down. 

3  There  is  a  voice  of  the  howling  of  the 
shepherds  ;  for  their  glory  is  spoiled  ;  a  voice 
of  the  roaring  of  young  lions  ;  for  the  pride  of 
Jordan  is  spoiled. 

4  Thus  sailh  the  Lord  my  God  ;  « Feed  the 
flock  of  the  slaughter  ; 

5  Whose  possessors  slay  them,  and  ^  hold 
themselves  not  guilty  :  and  they  that  sell  them 
«  say.  Blessed  be  the  Lord  ;  for  I  am  rich  : 
and  their  own  shepherds  pity  them  not. 

6  For  I  will  no  more  pity  tiic  inhabitants  of 


the  land,  saith  the  Lord  :  but  lo, 


»  Chap.  X  10. >>  Or.  gallants. '  Isa.  xxxii.  12. '^  Or, 

the  defenccd  forest. «  Ver.  7. 'Jer.  ii.  3;   1.  7. eDeut. 

xxix.  19;  Hos.xii.  8. ^  Kth.  make  tobe  found. '  Ver.  4. 

NOTES  ON  CHAP.   XL 
Verse  1.  Open  Ihj  doors,  O  Lebanon]     I  will  give 
Mr.  Joseph  Mecle's  note  upon  this  verse  : — 

"  That  which  moveth  me  more  than  the  rest,  is  in 
chap,  xi.,  which  contains  a  prophecy  of  the  destruction 
of  Jerusalem,  and  a  description  of  the  wickedness  of 
the  inhabitants,  for  which  God  would  give  them  to  the 
sword,  and  have  no  more  pity  upon  tliem.  It  is  ex- 
pounded of  the  destruction  by  Tilus ;  but  methinks 
such  a  prophecy  was  nothing  seasonable  for  Zachary's 
time,  (when  the  city  yet  for  a  great  part  lay  in  her 
ruins,  and  the  temple  had  not  yet  recovered  hers,)  nor 
agreeable  to  the  scope.  Zacliari/s  commission,  who, 
together  with  his  colleague  Haggai,  was  sent  to  encou- 
rage the  people,  latchj  returned  from  captivity,  to  build 
their  temple,  and  to  instaurate  tlicir  commonwealth. 
Was  this  a  fit  lime  to  foretell  the  destruction  of  both, 
while  they  were  yet  but  a-buitding  I  And  by  Zachary 
too,  who  was  to  encourage  them  ]  Would  not  this 
better  befit  the  desol.ation  by  Nebuchadnezzar  V  I 
really  think  so.      See  Mr.  J.  Mcde's  Ixi.  Epistle. 

Lebanon  signifies  the  temple,  because  built  of  ma- 
terials principally  brought  from  that  place. 

Averse  2.  Howl,  fir  tree]  This  seems  to  point  out 
the  fall  and  destruction  of  all  the  mighty  men. 

Verse  3.  Young  lions]  Princes  and  rulers.  By 
shepherds,  kings  or  priests  may  be  intended. 

Verse  4.  Feed  the  flock  of  the  slaughter]  This 
people  resemble  a  flock  of  sheep  fattened  for  the 
shambles  ;  feed,  instruct,  this  people  who  are  about  to 
be  slaughtered. 

Verse  5.  Whose  possessors]  Governors  and  false 
prophets,  slay  them,  by  leading  them  to  those  things 
that  will  bring  them  to  destruction. 

ind  they  that  sell  them]  Give  them  up  to  idolatry  ; 
auu  bless  God,  strange  to  tell,  that  they  get  secular 
advantage  by  the  establishment  of  this  false  religion. 

Verse  6    For  I  will  no  more  pity]     I  have  deter- 


A.  M.  cir.  3437 

B.  C.    rir.   587 

I  will    ''  deliver  the   men   every  oi.  xlviii.  2. 

,  .  •    I  1  ,1         1      Tarquiiiii  Prisci 

one   into   his    neigiibour  s    liand,      r.  Roman., 
and  into  the  hand  of  his   king :    "'■^''">^- 
and  they  shall  smite  the  land,  and  out  of  their 
hand  I  will  not  deliver  them. 

7  And  I  will  '  feed  the  flock  of  slaughter, 
''  even  you,  '  0  poor  of  the  flock.  And  I  took 
unto  me  two  staves  ;  the  one  I  called  Beauty, 
and  the  other  I  called  "Bands;  and  I  fed  the  flock. 

8  Three  shepherds  also  I  cut  off"  "  in  one 
month  ;  and  my  soul  "  loathed  them,  and  their 
soul  also  abiiorred  me. 

9  Tiicn  said  I,  I  will  not  feed  you  :  «•  that 
that  dietli,  let  it  die  :  and  that  that  is  to  be  cut 
off,  let  it  be  cut  off;  and  let  the  rest  eat 
everyone  the  flesh  1  of  another. 

10  And  I   took  my  staff,  even  Beauty,  and 

I"  Or,  verily  the  poor. '  Zeph.  iii.  12  ;  Matt.  xi.  5. "Or, 

Binders. »  Hos.    v.  7. <>  Heb.    was   straitened  for   them. 

P  Jer.  XV.  2 ;  xliii.  11. »  Heb.  of  hi^  fellow,  or  neighbour. 


mined  to  deliver  them  into  the  hands  of  the  Chal- 
deans. 

A'erse  7.  And  I  tcill  feed  the  flock  of  slaughter]  I 
showed  tliem  what  God  had  revealed  to  me  relative 
to  the  evils  coming  upon  the  land ;  and  I  did  this  tho 
more  especially  for  the  sake  of  the  poor  of  the  flock. 

Two  staves]  Two  shepherd's  crooks.  One  I  called 
Beauty — that  probably  by  which  they  marked  the 
sheep ;  dipping  the  end  into  Vermillion,  or  some  red 
liquid.  And  this  was  done  when  they  were  to  mark 
every  tenth  sheep,  as  it  came  out  of  the  field,  when 
the  tithe  was  to  be  set  apart  for  the  Lord. 

The  other  I  called  Bands]  Probably  that  with  the 
hook  or  crook  at  the  head  of  it,  by  which  the  shepherd 
was  wont  to  catch  the  sheep  by  the  horns  or  legs  whea 
he  wished  to  bring  any  to  hand. 

And  I  fed  the  flock.]  These  two  rods  show  the 
beauty  and  union  of  the  people,  while  under  God  as 
their  Shepherd.  It  was  the  delight  of  God  to  see 
them  in  a  state  oi  peace  and  harmony. 

Verse  8.  Three  shepherds  also  I  cut  off  in  one 
month]  Taking  this  literally,  some  think  the  three 
shepherds  mean  the  three  Maccabees,  Judas,  Jonathan, 
and  Simoti ;  others,  the  three  wicked  high  priests, 
Jason,  Alcimus,  and  Menelaus  ;  others,  the  three  last 
princes  of  the  Asmoneah  race,  Alexander,  Hyrcanus, 
and  Antigonus. 

Perhaps  three  orders  may  be  intended  :  1.  The 
priesthood.  2.  The  dictatorship,  including  the  Scribes, 
Pharisees,  &c.  3.  The  magistracy,  the  great  sanhe- 
drin,  and  the  smaller  councils.  These  were  all  anni- 
hilated by  the  Roman  conquest. 

Verse  9.  I  will  not  feed  you]  I  shall  instruct  you 
no  longer :  some  of  you  are  appointed  to  death  by 
famine ;  others,  to  be  cut  off  by  the  sword ;  and 
others  of  you,  to  such  desperation  that  ye  shall  destroy 
one  another. 

Verse  10.  /  look  my  staff — Beauty,  and  cut  it 
701 


The  type  and  curse  of 


ZECHARIAH. 


a  foolish  shepherd. 


A.  M.  cir.  3417.   (.^    jj    asuiidcr,    that    I    might 

B.  C.   cir.   5S7.  i  •    i     t  i      i 

Ol.  XLViii.  2.    break  my  covenant  which  i  had 

Tarquinii  Prisci,  ,  -^i       n    »i  i 

R  Roman.,      made  With  all  the  people. 
cir.  annum  30.       j  ^   j^^^^  -j  ^^^g  broken  ui  that 

day :  and  ^  so  ''  the  poor  of  the  flock  that 
waited  upon  me  knew  that  it  ivas  the  word 
of  the  Lord. 

1 2  And  I  said  mito  them,  '-  If  ye  think  good, 
give  me  my  price,  and  if  not,  forbear.  So  they 
"  weighed  for  my  price  thirty  pieces  of  silver. 

13  And  the  Lord  said  unto  me.  Cast  it  unto 
the  "  potter :  a  goodly  price  that  I  was  prized 
at  of  them.  And  I  took  the  thirty  pieces  of 
silver,  and  cast  them  to  the  potter  in  the  house 
of  the  Lord. 

14  Then  I  cut  asunder  mine  other  staff,  even 


'  Ox ^  the  poor  of  the  flock,  &>c.,  certainly  knew. "^  Zeph.  iii. 

12  ;  ver.  7. '  If  it 'be  good  inyojir  eyes. "  Matt.  xxvi.  15  ; 

see  Exod.  xxi.  32. 


asunder]  And  thus  I  showed  that  I  determined  no 
longer  to  preserve  them  in  their /ree  and  glorious  state. 
And  thus  I  hrake  my  covenant  with  them,  which  they 
had  broken  on  their  part  already. 

Verse  11.  So  the  poor  of  the  jlock]  The  pious,  who 
attended  to  my  teaching,  saw  that  this  was  the  word — 
the  design,  of  God. 

Verse  12.  If  ye  think  good,  give  me  my  price] 
"  Give  me  my  hire."  And  we  find  they  rated  it  con- 
temptuously ;  thirty  pieces  of  silver  being  the  price 
of  a  slave,  Exod.  x.xi.  32. 

Verse  13.  And  the  Lord  said  unto  me,  Cast  it  unto 
the  potter]  Jehovah  calls  the  price  of  his  prophet  his 
own  price  ;  and  commands  that  it  should  not  be  ac- 
cepted, but  given  to  a  potter,  to  foreshadow  the  trans- 
action related  Matt,  xxvii.  7. 

"  Earthen  vessels  were  used  in  the  temple  ;  and  we 
may  suppose  that  some  Levites  were  employed  within 
the  sacred  precincts  to  furnish  them.  To  these,  the 
humblest  of  his  ministers  in  the  temple,  God  commands 
that  the  degrading  price  should  be  cast."  This  is  the 
substance  of  the  notes  on  these  two  verses,  given  by 
Apb.  Newcome. 

We  may  look  at  it  in  another  light,  Give  me  my 
price  !  '"iDi?  13n  habu  sichri,  bring  my  price,  or  give 
him  my  price ;  that  is.  Give  the  money  to  Judas 
which  you  have  agreed  to  give  him  ;  for  he  can  neither 
betray  me  nor  you  crucify  me,  but  by  my  own  permission. 
But  if  not,  forbear  ;  take  time  to  consider  this  bloody 
business,  and  in  time  forbear.  For  though  I  permit 
you  to  do  it,  yet  remember  that  the  permission  does 
not  necessitate  you  to  do  it  ;  and  the  salvation  of  the 
world  may  be  effected  without  this  treachery  and 
murder. 

See  my  notes  on  this  place,  Matt,  xxvii.  9,  where 
1  have  examined  the  evidence  for  the  reading  of 
"  Zechariah  the  prophet,"  instead  of  "  Jeremiah." 

Verse  14.  That  I  might  break  the  brotherhood]  I 
793 


"Bands,  that  I  might  break  the  bro-  ^  ^-  <=?'•  ^*^''- 

'  o  B.  C.  cir.  587. 

therhood  between  Judah  and  Israel.  oi.XLViii.  2. 

1  _     A     J   ii       T  -J        .  Tarquinii  Prisci, 

15  And  the  Lord  said  unto  me,     r.  Roman., 
^  Take  unto  thee  yet  the  instru-    "■■■="'"""'30. 
ments  of  a  foolish  shepherd. 

16  For  lo,  I  will  raise  up  a  shepherd  in 
the  land,  ivhich  shall  not  visit  those  that  be 
y  cut  off,  neither  shall  seek  the  young  one,  nor 
heal  that  that  is  broken,  nor  ^feed  that  that 
standeth  still :  but  he  shall  eat  the  flesh  of  the 
fat,  and  tear  their  claws  in  pieces. 

17  ^'Wo  to  the  idol  shepherd  that  leaveth 
the  flock  !  the  sword  shall  be  upon  his  arm, 
and  upon  his  right  eye  :  his  ^  arm  shall  be 
clean  dried  up,  and  his  right  eye  shall  be  utterly 
darkened. 


"  Matt,  xxvii.  9,  12. "Or,  Binders. "^  Ezek.  xxxiy.2,  3. 

4. y  Or,  hidden. ^  Or,  bear. ^  Jer.  xxiii.  1 ;  Ezek.  xxxiv. 

2;  John  x.  12,  13. >>  Psa.  x.  5. 


cannot,  says  Newcome,  explain  this  passage,  without 
supposing  that  the  kingdom  of  Israel  subsisted  when 
the  prophet  wrote  it ;  and  that  either  the  wars  between 
Judah  and  Israel  are  referred  to,  (see  2  Kings  xvi. 
5,)  or  the  captivity  of  the  ten  tribes,  when  the  brotherly 
connection  between  these  kingdoms  ceased. 

Verse  15.  The  instruments  of  a  foolish  shepherd.] 
Such  as  a  bag  without  bread,  a  scrip  without  mea- 
sure, and  a  staff  loilhout  a  hook,  &c.  ;  things  that 
were  needless  or  of  no  use  ;  to  point  out  to  the  Jewish 
pastors,  who  took  no  care  of  the  flock,  but  devoured 
them,  or  ruled  them  with  force  and  with  cruelty. 

Verse  16.  I  will  raise  up  a  shepherd  in  the  land] 
Some  wicked  king ;  and  Newcome  supposes  Hoshea 
may  be  meant.  See  2  Kings  xvii.  1,  2,  and  to  such 
an  abominable  sovereign  the  prophecy  may  well 
apply. 

Averse  17.  Wo  to  the  idol  shepherd]  '7''7Xn  'i'l  roi 
haelil,  "  the  worthless,"  or  "  good  for  nothing  shep- 
herd." The  shepherd  in  name  and  office,  but  not 
performing  the  work  of  one.      See  John  x.  II. 

The  sword  shall  be  upon  his  arm]  Punishment 
shall  be  executed  upon  the  wicked  Jews,  and  especially 
their  wicked  kings  and  priests.      See  ver.  16. 

Arm — the  secular  power  ;  right  eye — the  ecclesi- 
astical state. 

His  arm  shall  be  clean  dried  up]  The  secular  power 
shall  be  broken,  and  become  utterly  inefBcient. 

His  right  eye  shall  be  utterly  darkened]  Prophecy 
shall  be  restrained  ;  and  the  whole  state,  ecclesiastical 
and  civil,  shall  be  so  completely  eclipsed,  that  none  of 
their  functions  shall  be  performed.  This  may  refer  to 
the  worthless  and  wicked  governor  mentioned  in  the 
preceding  verse. 

There  are  several  things  in  this  chapter  that  are 
very  obscure,  and  we  can  hardly  say  what  opinion  is 
right ;  nor  is  it  at  all  clear  whether  they  refer  to  a  very 
early  or  late  period  of  the  Jewish  history. 


The  burden  of  the  word 


CHAP.  XII. 


of  the  Lord  for  Israel. 


CHAPTER   XII. 

The  first  part  of  this  chapter,  with  several  passages  in  chap,  xiv.,  relates  to  an  invasion  that  shall  be  made 
on  the  inhabitants  of  Judea  and  Jerusalem  in  the  latter  ages  of  the  world,  some  time  after  the  restoration 
and  settlement  of  the  Jews  in  their  own  land.  It  also  describes,  in  very  magnificent  terms,  the  signal 
interposition  of  God  in  their  favour.  From  this  the  prophet  proceeds  in  the  latter  part  of  the  chapter, 
10—14,  to  describe  the  spiritual  mercies  of  God  m  converting  his  people  ;  and  gives  a  very  pathetic  and 
affecting  account  of  the  deep  sorrow  of  that  people,  when  brought  to  a  sense  of  their  great  sin  in  crucifying 
the  Messiah,  comparing  it  to  the  sorrow  of  a  parent  for  his  first-born  and  only  son,  or  to  the  lamentations 
made  for  Josiah  in  the  valley  of  Megiddon,  2  Chron.  .xxxv.  24,  25.  A  deep,  retired  sorrow,  which  will 
render  the  mourners  for  a  season  insensible  to  all  the  comforts  and  enjoyments  of  the  most  endearing  society. 

A.  M.  cir.  3417.  rppjE  burden  of  the  word  of 

B.  C.  cir.    58 1.       J_ 

Ol.  XLViii.  2.  tlie  Lord  for  Israel,  saith  the 

rarquiniiPrisci,     .  ...  ,       ,    r      ,      i 

R.  Roman.,      LoRD,  'wlucli  stretclietli  lortli  the 
_cir.^num3o.     jjgayg^s^  ^^^  l.jycth  tlic  foundation 

of  the  earth,  and  ''  fornieth  the  spirit  of  man 
within  him. 


horse  of  the  people  with  blind-  *■  *'  •"'  ^'"^ 
ness. 

5   And  the  governors  of  Judah 
shall   say  in   their    heart,    '  The 


B.  C.  cir.  587. 

01.  XLVIII.  2. 

TarnuiiiiiPrisci, 

R.  Roman., 

cir.  annum  30. 


2  Behold,  I  will  make  Jerusalem  "  a  cup  of 

*  trembling  unto   tall  the    people  round    about, 

•  when  they  shall  be  in  the  siege  both  against 
Judah  and  against  Jerusalem. 

3  '  And  in  that  day  will  I  make  Jerusalem 
8  a  burdensome  stone  for  all  people  :  all  that 
burden  themselves  with  it  shall  be  cut  in  pieces, 
though  all  the  people  of  the  earth  be  gathered 
together  against  it. 

4  In  that  day,  saith  the  Lord,  ''  I  will  smite 
every  horse  with  astonishment,  and  his  rider 
with  madness  :  and  I  will  open  mine  eyes  upon 
the  house   of  Judah,  and   will    smite    every 

•  Isa.  ilii.  S  ;  xliv.  24  ;  xlv.  12, 18  ;  xhiii.  13. •>  Xum.  ivi. 

22  ;  Eccles.  xii.  7  ;  Isa.  Ivii.  16  ;  Heh.  xii.  9. "  Isa.  li.  17,  22, 

23. •>  Or,  slumber,  or  poison. '^  Or,  and  also  against  Judah 

shall  he  be  which  shall  be  in  siege  against  Jirvsrlcm. '  Ver.  4, 


NOTE.S  ON  CHAP.  XII. 

Verse  1.  The  burden  of  the  word  of  the  Lord]  This 
is  a  new  prophecy.  It  is  directed  both  to  Israel  and 
Judah,  though  Israel  alone  is  mentioned  in  this  verse. 

Which  stretcheth  forth  the  heavens']  See  on  Isa. 
xlii.  5. 

Formeth  the  spirit  of  man  within  him.]  Then-it  is 
not  the  same  substance  with  his  body.  It  is  a  spirit 
within  Hi.M. 

Verse  2.  Jerusalem  a  cup  of  trembling]  The 
Babylonians,  who  captivated  and  ruined  the  Jews, 
shall  in  their  turn  be  ruined. 

I  incline  to  think  that  what  is  spoken  in  this  chapter 
about  the  Jews  and  Jerusalem,  belongs  to  the  "  glory 
of  the  latter  times." 

Shall  be  in  the  siege]  This  may  refer  to  some  war 
against  the  Church  of  Christ,  such  as  that  mentioned 
Rev.  XX.  9. 

Verse  3.  .4  burdensome  stone]  Probably  referring 
to  that  stone  which  was  thrown  on  the  breast  of  a 
culprit  adjudged  to  lose  his  life  by  stoning,  by  which 
the  whole  region  of  the  thorax,  heart,  lungs,  liver, 
iic,  wa3  broken  to  pieces. 


inhabitants  of  Jerusalem  shall  be  my  strength 
in  the  Lord  of  iiosts  their  God. 

G  In  that  day  will  I  make  the  governors  of 
Judah  ^  like  a  hearth  of  fire  among  the  wood, 
and  like  a  torch  of  fire  in  a  sheaf ;  and  they 
shall  devour  all  the  people  round  about,  on  the 
right  hand  and  on  the  left :  and  Jerusalem  shall 
be  inhabited  again  in  her  own  place,  even  in 
Jerusalem. 

7  The  Lord  also  shall  save  the  tents  of 
Judah  first,  that  the  glory  of  the  house  of 
David  and  the  glory  of  the  inhabitants  of 
Jerusalem  do  not  magnify  themselves  against 
Judah. 

8  In  that  day  shall  the  Lord  defend  the 


6,  8,  9, 

11  ; 

chap.  liii.  1 

;    xi\ 

.  4,  6,  8, 

9,  13.- 

— tMalt. 

xii. 

14. 

^  Psa.  Ixxvi.    G  ; 

Kze 

i.     XXXVllI. 

4. 

'Or,  There 

II 

strength 

to 

me    and    to 

the 

inhabitants 

&c.; 

Joel  iii. 

16. 

k  Obad. 

18. 

Verse  4.  /  will  smite  every  horse]  Some  apply 
this  to  the  lears  of  the  Maccabees  with  the  Syiians  ; 
but  it  is  more  likely  to  be  a  prophecy  not  yet  accom- 
plished. The  terms  are  too  strong  for  such  petty  and 
evanescent  victories  as  those  of  the  Maccabees. 

Verse  5.  The  governors  of  Judah]  This  supposes 
a  union  between  the  two  kingdoms  of  Israel  and 
Judah. 

Verse  6.  Jerusalem  shall  be  inhabited  again]  This 
seems  to  refer  to  the  future  conversion  of  the  Jews, 
and  their  "  return  to  their  own  land." 

^'erse  7.  The  Lord  also  shall  save  the  tents  of 
Judah  first]  This,  I  suppose,  refers  to  the  same  thing. 
The  Gospel  of  Christ  shall  go  from  the  least  to  the 
rrreatesl.  Eminent  men  are  not  the  first  that  are 
called  ;  the  poor  have  the  Gospel  preached  to  them. 
And  this  is  done  in  the  wise  providence  of  God,  that 
the  "  glory  of  the  house  of  David,"  &c.,  that  secular 
influence  may  appear  to  have  no  hand  in  the  matter ; 
and  that  God  does  not  send  his  Gospel  to  a  great  man, 
because  he  is  such. 

Verse  8.  He  that  is  feeble  among  them — shall  be  as 
David]  Here  is  a  marked  difference  between  Judaism 
793 


The  spirit  of  grace  shall  be 


ZECHARIAH.       poured  out  on  the  house  of  David 


A.  M.  cir.  341 7.  inhabitants    of  Jerusalem  :    and 

D.    L/.  cir    oo7.  ' 

01.  XL VIII.  2.    1  he    that    is    "^  feeble    "  among 

TarquiniiPrisci,      ,  ,  ,  i     n     i 

R.  Roman.,  them  at  that  day  shall  be  as 
"'■  "'""■"  '"■  David ;  and  the  house  of  David 
shall  be  as  God,  as  the  angel  of  the  Lord  be- 
fore them. 

9  And  it  shall  come  to  pass  in  that  day,  that 
I  will  seek  to  °  destroy  all  the  nations  that 
come  against  Jerusalem. 

10  p  And  I  will  pour  upon  the  house  of 
David,  and  upon  the  inhabitants  of  Jerusalem, 
the  spirit  of  grace  and  supplications  :  and 
they  shall  "i  look  upon  me  whom  they  have 
pierced,  and  they  shall  mourn  for  him,  ■■  as  one 
mourneth    for    his    only    son,    and    shall    be 


1 

Joel 

iii.  10 

Or, 

abject. — 

— "Heh 

fallen 



-"Hag. 

ii. 

22 

ver 

3. 

-P  Jer. 

XXXI 

9;  1.4; 

Ezek. 

XXXIX. 

29 

;    Joel 

11. 

28. 

q 

John 

iix.  34 

37 

;    Rev, 

.  7. 

-'Jer. 

VI. 

26;   Amos 

vu 

.  10. 

and  Christianity.  So  clear,  full,  and  efficient  shall 
be  the  salvation  of  believers  under  the  Gospel,  that 
the  feeblest  among  them  shall  be  as  strong,  as  full  of 
courage,  and  as  successful  as  David  when  he  went 
against  Goliath.  The  least  in  the  kingdom  of  heaven 
was  greater  than  John  the  Baptist. 

And  the  house  of  David — as  the  angel  of  the  Lord] 
The  family,  the  Church  of  the  tj-ue  David,  the  Lord 
Jesus,  shall  be  as  the  angel  of  the  Lord  ;  shall  stand 
in  the  Divine  presence  like  Gabriel ;  for  Christ  hath 
said,  "  Blessed  are  the  pure  in  heart,  for  they  shall  see 
God."  So  "  we  all,  with  open  face  beholding  as  in  a 
glass  the  glory  of  the  Lord,  are  changed  from  glory 
into  glory,  as  by  the  Spirit  of  the  Lord."  Thus  the 
house  of  David,  the  true  Christians,  shall  here  walk 
with,  after,  and  before  God. 

Verse  9.  /  will  seek  to  destroy  all  the  nations^ 
When  this  time  shall  arrive,  all  nations  that  "  will  not 
receive  the  faith  of  our  Lord  Jesus"  shall  be  destroyed, 
when  the  longsufTering  of  God  shall  no  longer  wait 
upon  them.  This  seems  to  belong  to  a  period  yet 
very  remote. 

Verse  10.  /  will  pour  upon  the  house  of  David] 
This  IS  the  way  in  which  the  Jews  themselves  shall  be 
brought  into  the  Christian  Church.  1 .  "  They  shall 
have  the  spirit  of  grace  ;"  God  will  show  them  that 


in  bitterness  for  him,  as  one  that  ^-  ^-  "f-  3*'^ 

.      .      ,  .  „         '  .       .         ,  B.  C.   cir.  587. 

IS  in  bitterness  lor  his  first-born.    oi.  XLViii.  2. 

1 1  In  that  day  shall  there  be  a  R!"Roman°"' 
great    ^mourning    in    Jerusalem,     "'' '""'"'° ^°- 

'  as   the  mourning    of    Hadadrimmon    in   the 
valley  of  Megiddon. 

1 2  "^  And  the  land  shall  mourn, "  every  family 
apart ;  the  family  of  the  house  of  David  apart, 
and  their  wives  apart ;  the  family  of  the  house 
of  "  Nathan  apart,  and  their  wives  apart ; 

1 3  The  family  of  the  house  of  Levi  apart, 
and  their  wives  apart  ;  the  family  ^  of  Shimei 
apart,  and  their  wives  apart  ; 

14  All  the  families  that  remain,  every  family 
apart,  and  their  wives  apart. 


*  Acts  ii 

37.- 

t 

2  Kings  xxiii. 

29 

;  2 

Chron. 

XXXV. 

24. 

"  Matthew 

XXIV. 

30 

Revelation  i 

7. 

^'Hebrew,    families^ 

fainiliea. 

-"  2  Sam 

.V.  14;  Luke 

111. 

31.- 

—'Or, 

of  Simeon, 

as  LXX. 

he  yet  bears  favour  to  them.  2.  They  shall  be  excited 
to  fervent  and  continual  prayer  for  the  restoration  of 
the  Divine  favour.  3.  Christ  shall  be  preached  unto 
them  ;  and  they  shall  loo/c  upon  and  believe  in  him 
whom  they  pierced,  whom  they  crucified  at  Jerusalem. 
4.  This  shall  produce  deep  and  sincere  repentance  ; 
they  shall  mourn,  and  be  in  bitterness  of  soul,  to  think 
that  they  had  crucified  the  Lord  of  life  and  glory,  and 
so  long  continued  to  contradict  and  blaspheme,  since 
that  time. 

Verse  11.  A  great  mourning']  A  universal  repent- 
ance. 

As  the  mourning  of  Hadadrimmon]  They  shall 
mourn  as  deeply  for  the  crucified  Christ  as  their  fore- 
fathers did  for  the  death  of  Josiah,  who  was  slain  at 
Hadadrimmon  in  the  valley  of  Megiddon.  See  2 
Chron.  xxsv.  24,  25. 

Verse  12.  Every  family  apart]  The  meaning  of 
the  word  apart,  which  recurs  here  so  often,  may  be 
this  :  Their  sorrow  shall  be  so  deep  and  distressing, 
that  every  one  will  endeavour  to  avoid  another,  and 
vent  his  grief  and  distress  of  soul  in  private.  And 
even  husbands  and  ivives  shall  separate  from  each 
other  in  this  general  mourning,  as  they  were  obliged 
to  do  by  law  in  certain  circumstances.  See  1  Cor. 
vii.  5,  and  the  note  there. 


CHAPTER  Xm. 

After  the  humiliation  and  conversion  of  the  Jews,  foretold  in  the  preceding  chapter,  they  are  here  promised 
the  full  pardon  of  their  sins,  and  a  deliverance  from  idolatry  andfalse  prophets,  1-6.  Prophecy  concern- 
ing the  death  of  the  Messiah,  and  the  persecution  of  his  disciples,  7.  The  remaining  verses  may  refer  to 
those  Jewish  converts  to  Christianity  who  survived  the  calamities  which  their  country  suffered  from  the 
Romans,  8,  9. 

794 


The  destruction  of 


CHAP.  XIII. 


Jerusalem  foretold. 


*^  *i-  ""■  ?ii'-   TN  »  that  day  there  shall  be  i*  a 

B.  C.  cir.  587.      X  .         ■' 

01.  XLviii.  2.         fountain  opened  to  the  house 
R.'^^Romanr''  of  David  and  to  the  inhabitants  of 
cir.  annum  30.     Jerusalem  for    sin  and  for  ■=  un- 
cleanness. 

2  And  it  shall  come  to  pass  in  that  day, 
saith  the  Loud  of  hosts,  that  I  will  ''  cut  off 
the  names  of  the  idols  out  of  the  land,  and 
they  shall  no  more  be  remembered  :  and  also 
I  will  cause  '  the  prophets  and  the  unclean 
spirit  to  pass  out  of  the  land. 

3  And  it  shall  come  to  pass,  that  when  any 
shall  yet  prophesy,  then  his  father  and  his  mo- 
ther that  begat  him  shall  say  unto  him.  Thou 
shall  not  live ;  for  thou  speakest  lies  in  the 
name  of  the  Lord  :   and  his  father  and  his  mo- 


•Chap.  xii.  3. ''Heb.  ix.  14;    1    Pet.  i.    19;    Rev.  i.  5. 

^Heh.  separation  for  uncleanness. <1  Exod.   xxiii.   13;    Josh. 

xxiii.  7;  Psa.  xvi.  -1 ;  Ezek.  xxx.  13  ;  Hos.  ii.  17  ;    Mic.  v.  12, 
13. '2  Pet.ii.  1. 


NOTES  ON  CHAP.  XIII. 

Verse  1.  In  that  day  there  shall  be  a  fountain 
opened]  This  chapter  is  a  continuation  of  the  pre- 
ceding, and  should  not  have  been  separated  from  it. 

A  fountaiii]  The  source  of  mercy  in  Christ  Jesus; 
perhaps  referring  to  the  death  he  should  die,  and  the 
piercing  of  his  side,  when  blood  and  water  issued  out. 

To  the  house  of  David"]  To  David's  family,  and 
such  like  persons  as  it  included.  See  the  history  of 
David  and  his  sons,  and  then  learn  for  whom  Christ 
shed  his  blood. 

Inhabitants  of  Jerusalem]  Such  like  persons  as 
the  Jews  were  in  everi/  part  of  their  history,  and  in 
their  last  times,  when  they  clamoured  for  the  blood 
of  Christ,  and  pursued  him  unto  death  !  Learn  from 
this  also  for  xvhom  Christ  died  !  These  were  the 
worst  of  the  human  race  ;  and  if  he  died  for  them, 
none  need  despair.  They  rejected,  betrayed,  crucified, 
slew,  and  blasphemed  Christ,  and  afterwards  perse- 
cuted his  followers.  For  these  he  died  !  Yes  :  and 
he  tasted  death  for  every  .man. 

For  sin  and  for  unclcanncss.]  For  the  removal  of 
the  guilt  of  sin,  and  for  the  purification  of  the  soul 
from  the  uneleanness  or  pollution  of  sin. 

A'erse  2.  /  will  cut  off  the  names  of  the  idols]  There 
shall  not  only  be  no  idolatry,  but  the  very  names  of  the 
idols  shall  be  forgotten,  or  be  held  in  such  abhorrence 
that  no  person  shall  mention  them.  This  prophecy 
seems  to  be  ancient,  and  to  have  been  delivered  while 
idolatry  had  prevalence  in  Israel  and  Judah. 

I  tvtll  cause  the  prophets]     All  false  teachers. 

And  the  unclean  spirit]  That  which  leads  to  im- 
purity, the  spirit  of  divination ;  the  lust  of  the  flesh, 
and  of  the  eye,  and  the  pride  of  life.  Satan  shall 
have  neither  a  being  in,  nor  power  over,  the  hearts  of 
sincere  believers  in  Christ. 

Verse  3.  When  any  shall  yet  prophesy]  Falsely  ; 
such  shall  be  the  horror  of  such  an  evil,  that  there 


ther  that  begat  him  '  shall  thrust  *■  ^  "^[^  *^^- 
him  through  when  he  prophesieth.  01.  XLViii.  •^. 

,       ,,?,,,  .       Tarquinn  Prisci, 

4  And  It  siiall  come  to  pass  m      r.  Roman., 
that  day,  that  b  the  prophets  shall    ""'  '""""'  ^- 
be  ashamed  every  one  of  his  vision,  when  he 
hath  prophesied  ;    neither  shall  they  wear  '•  a 
'  rough  garment  ''  to  deceive  : 

5  '  But  he  shall  say,  I  am  no  prophet,  I  am 
a  husbandman ;  for  man  taught  me  to  keep 
cattle  from  my  youth. 

6  And  one  shall  say  unto  him,  What  are 
these  wounds  in  thine  hands  ?  Then  he  shall 
answer,  Those  with  which  I  was  wounded  in 
the  house  of  my  friends. 

7  Awake,  O  sword,  against  "  my  Shepherd, 
and  against  the    man    "  that   is  my  Fellow, 


'Deut.  liii.  G,  8;  xviii.  20. sMic.  iii.  6,7. ''2  Kings 

i.  8  ;    Isa.    xx.   2;    Matt.  iii.  4. 'Heb.   a  garment   of  hair. 

k  Heb.  10  lie. '  Amos   vii.  14. "  Isa.  xl.  11;  Ezek.  xxxir. 

23. "John  I.  30;  xiv.  10,  II ;  Phil.ii.  6. 


shall  be  no  toleration  of  it.  Itself,  and  they  who 
practise  it,  shall  be  everywhere  destroyed. 

Verse  4.  Neither  shall  they  wear  a  rough  gaivnent] 
A  rough  garment  made  of  goats''  hair,  coarse  wool, 
or  the  coarse  pile  of  the  camel,  was  the  ordinary  garb 
of  God's  prophets.  And  the  false  prophets  wore  the 
same  ;  for  they  pretended  to  the  same  gifts,  and  the 
same  spirit,  and  therefore  they  wore  the  same  kind  of 
garments.     John  Baptist  had  a  garment  of  this  kind. 

Verse  5.  But  he  shall  say,  I  am  no  prophet]  This 
must  be  the  case  of  a  false  prophet  or  diviner,  who 
had  been  obliged  to  give  up  his  infamous  practice, 
and  become  even  a  labourer  in  the  land.  But  having 
been  known  to  be  such,  he  is  questioned  by  the  people 
to  see  if  he  still  were  addicted  in  heart  to  the  same 
practices.  He  declares  he  is  no  prophet,  neither  true 
nor  false  ;  that  he  is  now  a  husbandman,  and  was 
brought  up  a  herdsman. 

Verse  6.  What  are  these  wounds  in  thine  hands  !] 
Maris  which  he  had  received  in  honour  of  his  idols. 
But  he  shall  excuse  himself  by  stating  that  he  had 
received  these  marks  in  his  own  family ;  when,  most 
probably,  they  had  been  dedicated  to  some  of  those 
idols.  See  the  note  on  Isa.  xliv.  5.  I  do  not  think 
that  these  words  are  spoken  at  all  concerning  Jesus 
Christ.  I  have  heard  them  quoted  in  this  way ;  but 
I  cannot  hear  such  an  application  of  them  without 
horror.  In  quoting  from  the  Old  Testament  in  refer- 
ence to  the  New,  we  cannot  be  too  cautious.  We 
may  wound  the  truth  instead  of  honouring  it. 

Verse  7.  Awake,  O  sword,  against  my  Shepherd] 
This  is  generally  understood  of  Jesus  Christ.  The 
sword  is  that  of  Divine  justice,  which  seemed  to  have 
been  long  asleep,  and  should  long  ago  have  struck 
either  m.\n,  or  his  sibstitute,  the  Messiah.  Jesus  is 
here  called  God's  Shepherd,  because  he  had  appointed 
him  to  feed  and  govern,  as  well  as  to  save,  the  whole 
lost  world.  This  is  a  prosopopceia,  and  the  address 
795 


The  desolations 


ZECHARIAH. 


oj  Jerusalem. 


A.  M.  cir.  3417. 

B.  C.   cir.  587. 
01.  XLVIII.  2. 

Tarquini.  Prisci, 

R.  Ri  .nan., 

cir.  annum  30. 


saith  the  Lord  of  hosts  :  ">  smite 
the  Shepherd,  and  the  sheep  shall 
be  scattered :  and  I  will  turn 
mine  hand  upon  p  the  little  ones. 
8  And  it  shall  come  to  pass,  that  in  all  the 
land,  saith  the  Lord,  two  parts  therein  shall 
be  cut  off  and  die  ;  i  but  the  third  shall  be 
left  therein. 

"Matt.  xxvi.31  ;  Mark  xiv.  27. p  Matt,  sviii.   10,14;    Luke 

xii.  32. <i  Rom.  xi.  5. 'Isa.  xlvui.  10. '  1  Pet.  i.  6,  7. 


to  the  sword  is  very  poetic.     There  is  a  fine  passage 
in  Mschylus  to  the  same  effect : — 

Xa2.vj3o(  ^Kvdav  OTTOiKog, 

Krcavov  ;fp!j^arodaiTaf 

Hi/tpof,  ufioippLiv  ci6apo(, 

Xdova  vauLV  dtaTrrj^ac 

'Oizoaav  av  Kat  (p8i/i£voiai.  Karsx^iv, 

Tuv  fieyakLiV  nedioiv  a^otpoi^, 

^scHYL.  Sept.  cont.  Theb.  733. 

''  The  rude  barbarian,  from  the  mines 

Of  Seythia,  o'er  the  lots  presides ; 
Ruthless  to  each  his  share  assigns, 

And  the  contested  realm  divides  : 
To  each  allots  no  wider  a  domain 

Than,  on  the  cold  earth  as  they  lie, 

Their  breathless  bodies  occupy, 
Regardless  of  an  ampler  reign  : 

Such  narrow  compass  does  the  sivord — 
.A.  cruel  umpire — their  high  claims  afford." 

Potter. 

The  man  that  is  my  Felloio]  M'r:;'  "Mi  SjJl  veal 
geler  amithi,  "  upon  the  strong  man,"  or,  "  the  hero 
that  is  loith  me  ;"  my  neighbour.  "  The  Word  was 
God,  and  the  Word  was  with  God  ;"  John  i.  1. 
"  I  and  my  Father  are  one  ;"  John  x.  30. 

Smite  the  Shepherd,  and  the  sheep  shall  be  scattered] 


9  And  I  will  bring  the  third  ^  ^  <=][•  ^^n. 
part     '  through    the     fire,     and    oi.  XLVi'ii.  2' 

.,,  ,-1  -1  Tarquinii  Prisci 

Will    ^  refine   them   as    silver  is      r.  Roman, 
refined,    and    will    try  them    as    '^''•- """""^  ^''- 
gold  is    tried  :   '  they   shall  call  on  my  name, 
and  I   will  hear  them :   "  I  will  say.  It  is  my 
people  ;  and  they  shall  say,  The  Lord  is  my 
God. 

'  Psa.  1.  15 ;     xci.    15  ;   chap.  x.  6. "  Psa.    cxUv.  15  ;  Jer. 

XXX.  22  ;  Ezek.  xi.  20  ;  Hos.  ii.  23  ;  chap.  viii.  3. 

This  is  quoted  by  our  Lord,  Matt.  xxvi.  31,  in  relation 
to  his  disciples,  who  should  be  scattered  on  his  cruci- 
fixion ;  and  they  were  so  ;  for  every  one,  giving  up 
all  for  lost,  tvent  to  his  axon  house. 

And  I  loill  turn  mine  hand  upon  the  little  ones.] 
I  will  take  care  of  the  little  flock,  and  preserve  them 
from  Jewish  malice  and  Gentile  persecution.  And 
so  this  little  flock  was  most  wondrously  preserved,  and 
has  been  increasing  from  year  to  year  from  that  time 
to  the  present  day. 

Verse  8.  Two  parts  therein  shall  be  cut  off]  In  the 
war  with  the  Romans. 

But  the  third  shall  be  left]  Those  who  believe  on 
the  Lord  Jesus  Christ  shall  be  preserved  alive  ;  and 
not  one  of  these  perished  in  the  siege,  or  afterwards, 
by  those  wars. 

Verse  9.  /  will  bring  the  third  part  through  the 
fire]  The  Christian  Church  shall  endure  a  great 
fight  of  afflictions,  by  which  they  shall  be  refined — not 
consumed. 

They  shall  call  on  my  name]  In  this  way  shall  they 
offer  all  their  prayers  and  supplications  to  God. 

/  ivM  say,  It  is  my  people]  The  Church  that  I 
have  chosen  in  the  place  of  the  Jews  who  have  filled 
up  the  measure  of  their  iniquity. 

And  they  shall  say,  The  Lord  is  my  God]  And 
thus  communion  shall  be  established  between  me 
and  them  for  ever.  Thus  there  shall  be  a  general 
restoration. 


CHAPTER  XIV. 

The  commencement  of  this  chapter  relates  to  the  destruction  of  Jerusalem  by  the  Romans,  and  to  the  calamities 
consequent  on  that  event.  From  this  great  Jewish  tragedy  the  prophet  immediately  passes  to  the  utter 
extermination  of  the  enemies  of  Christianity  m  the  latter  days.  God  will  display  his  power  in  behalf  of 
his  people  in  a  manner  so  astonishing  and  miraculous,  that  even  they  themselves,  and  much  more  their 
enemies,  shall  be  struck  ivith  terror,  4,  5.  The  national  prosperity  of  the  Jews  shall  then  be  permanent 
and  unmixed,  6,  7  ;  and  these  people  shall  be  made  the  instruments  of  converting  many  to  the  faith  of  the 
Messiah,  8,  9.  The  great  increase  and  prosperity  of  the  Christian  Church,  the  New  Jerusalem,  ts  then 
described  in  terms  accommodated  to  Jewish  ideas  ;  and  the  most  signal  vengeance  denowiced  against  all  her 
enemies,  10-19.  From  that  happy  period  God's  name  will  be  honoured  in  every  thing,  and  hts  worship 
everyiohere  most  reverently  observed,  20,  21. 
796 


Display  of  God's  power 


^B^c'^cir  mV   J^^^OU),   nhe  day    of  the 

01.  XLviii. 2.  Lord  coinelh,  and  thy  spoil 

H.'^RomanT''  shall  be  divided  in   the  midst  of 

cir.  annum  30.      iUoo 

2  For  ^  I  will  gather  all  nations  against 
Jerusalem  to  battle ;  and  the  city  shall  be 
taken,  and  "  the  houses  rifled,  and  the  women 
ravished  ;  and  half  of  the  city  shall  go  forth 
into  captivity,  and  the  residue  of  the  people 
shall  not  be  cut  off"  from  the  city. 

3  Then  shall  the  Lord  go  forth,  and  fight 
against  tliosc  nations,  as  when  he  fought  in 
the  day  of  battle. 

4  And  his  feet  shall  stand  in  that  day  ''  upon 
the  mount  of  Olives,  which  is  before  Jerusa- 
lem on  the  east,  and  the  mount  of  Olives  shall 
cleave  in  the  midst  thereof  toward  the  east  and 
toward  the   west,  "  aiid  (here  shall  be  a  very 

*  Isa.  xiii.  9 ;  Joel  ii.  31 ;  Acts  ii.  20. <>  Joel  iii.  2. '  Isa. 

xiii.  16. J  See  Ezck.  xi.  23. 'Joel   iii.  12,  14. 'Or, 

my  mountains. S  Or,  when  he  shall  touch  the  valley  of  the  moun- 
tains to  the  place  he  separated. ^  Amos  i.  1. '  Matt.  xvi.  27  ; 

xxiv.  30,  31  ;  xxv.  31  ;  Jude  14. 

NOTES  ON  CHAP.  XIV. 

Verse  1 .  Behold,  the  day  of  the  Lord  cometh]  This 
appears  to  be  a  prediction  of  that  war  in  which  Jeru- 
salem was  finally  destroyed,  and  the  Jews  scattered 
all  over  Ihe  face  of  the  earth ;  and  of  the  effects 
produced  by  it. 

Verse  2.  I  will  gather  all  natio7is]  The  Romans, 
whose  armies  were  composed  of  all  the  nations  of  the 
world.  In  this  verse  there  is  a  pitiful  account  given 
of  the  horrible  outrages  which  should  be  committed 
during  the  siege  of  Jerusalem,  and  at  its  capture. 

The  residue  of  the  people  shall  not  be  cut  off'\ 
Many  were  preserved  for  slaves,  and  for  exhibition  in 
the  provincial  theatres. 

Verse  3.  Then  shall  the  Lord  go  forth,  and  Jighl 
against  those  nations'\  Against  the  Romans,  by  means 
of  the  northern  nations ;  who  shall  destroy  the  whole 
empire  of  this  once  mistress  of  the  world.  But  this 
is  an  obscure  place. 

Verse  4.  And  his  feet  shall  stand]  He  shall  appear 
in  full  possession  of  the  place,  as  a  mighty  conqueror. 

And  the  mount  of  Olives  shall  cleave]  God  shall 
display  his  miraculous  power  as  fully  in  the  final 
restoration  of  the  Jews,  as  he  did  when  he  divided 
the  Red  Sea  that  their  forefathers  might  pass  through 
dry-shod.  Some  refer  this  to  the  destruction  of  Ihe 
city  by  the  Romans.  It  was  on  the  mount  of  Olives 
that  Titus  posted  his  army  to  batter  Jerusalem.  Here 
the  tenth  legion  that  came  to  him  from  Jericho  was 
placed.  Joseph.  De  Bella,  lib.  vi.  c.  3.  It  was  from 
this  mountain  that  our  Lord  beheld  Jerusalem,  and 
predicted  its  future  destruction,  Luke  xix.  41,  with 
Matt.  xxiv.  23  ;  and  it  was  from  this  mountain  that 
he  ascended  to  heaven,  (Acts  i.  12,)  utterly  leaving  an 
ungrateful  and  condemned  city. 

And  half  of  the  mountain  shall  remove]     I  really 


CHAP.  XIV.  in  the  latter  aayt 

great   valley ;    and    half  of    the  *  "  <="■■  ^"■ 

.  ,     ,,  ,     B     C.   cir.   S87. 

mountain    shall    remove    toward    oi.  XLViii,  2. 
the  north,  and  half  of  it  toward      R?"Ro'man.T'' 

the  south.  c.r.  annum  30 

5  And  ye  shall  flee  to  the  valley  of  'the 
mountains  ;  « for  the  valley  of  the  mountains 
shall  reach  unto  Azal :  yea,  ye  shall  flee  like  as 
ye  fled  from  before  the  ''  earthquake  in  the  days 
of  Uzziah  king  of  Judah  :  '  and  the  Lord  my 
God  shall  come,  and  ^  all  the  saints  with  thee. 

6  And  it  shall  come  to  pass  in  that  day,  '  that 
the  light  shall  not  be  '"  clear,  nor  "  dark  : 

7  But  "  it  shall  be  p  one  day  i  which  shall 
be  known  to  the  Lord,  not  day,  nor  night  :  but 
it  shall  come  to  pass,  thai  at  '  evening  time  it 
shall  be  light. 

8  And  it  shall  be  in  that  day,  that  living 
'  waters  shall  go  out  from  Jerusalem  :  half  of 

'  Joel  iii.  11. '  That  is,  it  shall  not  be  clear  in  some  places, 

and  dark   In  other   places  of  the  world. »  Heb.  precious. 

oHcb.  thickness. °  Or,  the  day  shall  be  one. P  Rev.  xxii.  5. 

1  Malt.  xxiv.  36. 'Isa.  xxx.  26;  li.   19,20;    Rev.  xxi.   23. 

•  £zek.  xlvii.  1  ;  Joel  iii.  18  ;  Rev.  xxii.  1. 

think  that  these  words  refer  to  the  lines  of  circum- 
vallation,  to  intrenchments,  redoubts,  &c.,  which  the 
Romans  made  while  carrying  on  the  siege  of  this  city ; 
and  particularly  the  lines  or  trenches  which  the  army 
made  on  Mount  Olivet  itself. 

Verse  5.  Ye  shall  fee  to  ihe  valley]  Some  think 
this  refers  to  the  valley  through  which  Zedekiah  and 
others  endeavoured  to  escape  when  Nebuchadnezzar 
pressed  the  siege  of  Jerusalem  :  but  it  appears  to 
speak  only  of  the  Jewish  wars  of  the  Romans. 

Azal]  This,  as  a  place,  is  not  known.  If  a  place, 
it  was  most  probably  nrar  to  Jerusalem  ;  and  had  its 
name  from  that  circumstance. 

A'erse  G.  The  light  shall  not  be  clear,  nor  dark] 
Metaphorically,  there  will  be  a  mixture  of  justice  and 
mercy  in  all  this ;  or  a  bright  light  and  darkness, 
Mercy  shall  triumph  over  judgment.  There  shall  be 
darkness — distress,  &c.  ;  but  there  shall  be  more  light 
— joy  and  prosperity — than  darkness. 

Verse  7.  At  evening  time  it  shall  be  light.]  At  the 
close  of  this  awful  visitation,  there  shall  be  light.  The 
light  of  the  glorious  Gospel  shall  go  forth  from  Jeru- 
salem ;  and  next,  from  the  Roman  empire  to  every 
part  of  the  earth. 

Verse  8.  Living  waters  shall  go  out]  There  shall 
be  a  wide  diffusion  of  Divine  knowledge,  and  of  the 
plan  of  human  salvation,  which  shall  go  out  by 
apostles  and  preachers,  first  from  Jerusalem,  then  to 
Syria,  Asia  Minor,  Greece,  Italy,  the  isles  of  the  sea, 
Britain,  &c. 

The  former  sea,  and — the  hinder  sea]     The  Dead 
Sea    and   the    Mediterranean  ;    see  on  Joel  ii.    20 
These  are  metaphors. 

In  summer]     In  time  of  drought  ;  or  in  the  coun- 
tries where  there  was  no  knowledge    of  God,  there 
shall    these    waters  flow.     The  stream    shall  never 
797 


Display  of  the  Divine  power 

A.  M.  cir.  3417.   jj^g,;,^  toward  the  '  former  sea,  and 

B.  C.  cir.    587. 

o;,  XLViii.  2.    half  of  them  toward   the    hinder 

Tarqu-nii  Prisci,  .  j     •  •    ^ 

r:  h.man.,      sea  :   in  summer   and    in  winter 

cir.  annum  30.      g|^^jj   ■^  ^^_ 

9  And  the  Lord  shall  be  "  King  over  all  the 
earth  :  in  that  day  shall  there  be  '  one  Lord, 
and  his  name  one. 

10  All  the  land  shall  be  ™  turned  ==  as  a  plain 
from  Geba  to  Rimmon  south  of  Jerusalem ; 
and  it  shall  be  lifted  up,  and  ^  inhabited  ^  in  her 
place,  from  Benjamin's  gate  unto  the  place  of 
the  first  gate,  unto  the  corner  gate,  ="  and  from 
the  tower  of  Hananeel,  unto  the  king's  wine- 
presses. 

1 1  And  men  shall  dwell  in  it,  and  there  shall 
be  ''  no  more  utter  destruction  ;  "  but  Jerusalem 
^  shall  be  safely  inhabited. 

12  And  this  shall  be  the  plague  wherewith 
the  Lord  will  smite  all  the  people  that  have 
fought  against  Jerusalem  ;  Their  flesh  shall 
consume  away  while  they  stand  upon  their  feet. 


ZECHARIAH. 


in  the  latter  days. 


'  Or,    eastern,   Joel  ii.  20. "  Dan.    ii.    44  ;    Rev.    xi.  15. 

^  Eph.  iv.  5,  6. ^  Or,  compassed. ^  Isa.  xl.  4. y  Chap. 

xii.  6. 2  Or,  shall  abide. *  Neh.  iii.  1  ;  xii.  30  ;  Jer.  xxxi. 

38. <"  Jer.  xxxi.  40. « Jer.  xxiii.  6. 


cease ;  it  shall  run  in  summer  as  well  as  winter. 
These  are  living  waters — perennial,  incessant ;  and 
waters  that  shall  preserve  life.      See  John  vii.  37. 

Verse  9.  And  the  Lord  shall  be  King]  \A^hen  this 
I  niversal  diffusion  of  Divine  knowledge  shall  take 
place.  Wherever  it  goes,  the  laivs  of  God  shall  be 
acknowledged ;  and,  consequently,  he  shall  be  King 
over  the  whole  earth. 

One  Lord,  and  his  name  one.]  There  shall  be  in 
those  blessed  days  only  one  religion,  and  one  form  of 
religion.  There  shall  not  be  gods  many,  and  lords 
many.  All  mankind  shall  be  of  one  religion,  tlie  es- 
sence of  which  is,  "  Thou  shall  love  the  Lord  thy  God 
with  all  thy  heart,  soul,  mind,  and  strength ;  and  thy 
NEIGHBOUR  as  thyself." 

A'erse  10.  .4//  the  land  shall  be  turned  as  a  plain] 
Or  rather,  "  He  shall  encompass  the  whole  land  as  a 
plain."  He  shall  cast  his  defence  all  around  it  ;  from 
Geba,  in  Benjamin,  north  of  Jerusalem,  (Josh.  x.xi. 
17,)  to  Rimmun  in  Judah,  to  the  south  of  Jerusalem, 
Josh.  XV.  32. 

It  shall  be  lifted  up]     The  city  shall  be  exalted. 

And  inhabited  in  her  place]  Jerusalem  shall  be 
rebuilt  in  the  very  place  in  which  it  originally  stood. 
From  Benjamin's  gate,  which  was  probably  on  the 
north  side  of  Jerusalem,  unto  the  place  of  the  first 
gate,  supposed  to  be  that  called  the  old  gate,  Neh. 
iii.  6,  xii.  39,  placed  by  Lighlfoot  towards  the  south- 
west. 

Unto  the  corner  gate]    See  2  Kings  xiv.  13. 

The  lower  of  Hananeel]  This  tower  aai  the  corner 
gate  seem  to  be  placed  as  two  extremities  of  the  city. 
798 


and    their    eves    shall    consume  4'  '^  "'■  ^tll' 

•^  B.   C.   cir.  587. 

away   in  their  holes,    and    their    oi.  XLViii.  2. 

,     ,,  .       TarquiniiPriscj, 

tongue   shall    consume   away  in      r.  Roman., 

their   mouth.  c.r.  annum  30. 

13  And  it  shall  come  to  pass  in  that  day, 
that  °  a  great  tumult  from  the  Lord  shall  be 
among  them ;  and  they  shall  lay  hold  every 
one  on  the  hand  of  his  neighbour,  and  ^  his 
hand  shall  rise  up  against  the  hand  of  his 
neighbour. 

14  And  «  Judah  also  shall  fight  ''at  Jeru- 
salem ;  '  and  the  wealth  of  all  the  heathen 
round  about  shall  be  gathered  together,  gold, 
and  silver,  and  apparel,  in  great  abundance. 

1 5  And  ''  so  shall  be  the  plague  of  the  horse, 
of  the  mule,  of  the  camel,  and  of  the  ass,  and 
of  all  the  beasts  that  shall  be  in  these  tents,  as 
this  plague. 

1 6  And  it  shall  come  to  pass,  that  every  one 
that  is  left  of  all  the  nations  which  came  against 
Jerusalem  shall  even  '  go  up  from  year  to  year 


■i  Or,  shall  abide. •  1   Sam.  xiv.  15,  20. '  Judg.  vii.  22  ; 

2  Chron.  xx.  23  ;  Ezek.  xxxviii.  21. 5  Or,  thou  also,  O  Judah, 

shall. ^Or,  against. '  Ezek.  xxxix.  10,  17,  &c. 1' Ver. 

12. 'Isa.lx.  6,  7,  9;  Ixvi.  23. 


Unto  the  king''s  wine-presses]  Near  to  the  king''s 
gardens,  southward. — See  Newcome. 

Verse  II.  There  shall  be  no  more  utter  destruction] 
After  this  final  restoration  of  Jerusalem  it  shall  never 
more  be  destroyed  ;  but  as  this  was  the  first  city  of 
the  living  God  upon  earth,  so  shall  it  be  the  last  ;  it 
shall  be  safely  inhabited.     It  shall  see  war  no  more. 

Verse  12.  And  this  shall  be  the  plague]  All  her 
enemies  shall  be  destroyed. 

Their  flesh  shall  consume  away]  These  are  the 
eflecls  of  famine  which  are  described  in  this  verse. 

Verse  13.  ."1  great  tumult  J'rom  the  Lord]  Among 
those  enemies  of  his  Church,  who  shall  engage  and  de- 
stroy each  other. 

Verse  14.  And  Judah  also  shall  fight]  They  shall 
have  little  else  to  do  than  take  the  spoil,  the  loealth 
of  all  the  heathen  round  about ;  gold,  silver,  and 
apparel. 

Verse  15.  So  shall  be  the  plague  of  the  horse,  and 
the  mule]  There  shall  be  plagues  on  the  substance  of 
the  enemies  of  the  Church,  as  there  were  on  the  cattle 
and  goods  of  the  Egyptians. 

Verse  16.  Shalt  even  go  up  from  year  to  year]  The 
Jews  had  three  grand  original  festivals,  which  cha- 
racterized different  epochs  in  their  history,  viz.  : — 

1 .  The  feast  of  the  passover,  in  commemoration  of 
their  departure  from  Egypt. 

2.  The  feast  of  pentecost,  in  commemoration  of  the 
giving  of  the  law  upon  Mount  Sinai. 

3.  The  feast  of  tabei-nacles,  in  commemoration  of 
their  wandering  forty  years  in  the  wilderness. 

This  last  feast  is  very  properly  brought  in  here  to 


{ 


Conclusion  of 


CHAP.  XIV. 


this  prophecy. 


B  *c  "^c''  mV  ^'^  worship  the  King,  the  Lord 
oi.  XLViii.  2.    of  hosts,  and  to  keep  °  the  feast 

Tarquinii  Prisci,       ^       ,  , 

R.  Roman.,      of  tabemacles. 

cir.  annum  30.  ^^     „  ^„j      j^     ^^^^^^     ^^^     fj^^i 

whoso  will  not  come  up  of  all  the  families 
of  the  earth  unto  Jerusalem  to  worship  the 
King,  the  Lord  of  hosts,  even  upon  them 
shall  be  no  rain. 

18  And  if  the  family  of  Egypt  go  not  up, 
and  come  not,  °  that  •"  have  no  rain,  there 
shall  be  the  plague  wherewith  the  Lord  will 
smile  the  heathen  that  come  not  up  to  keep 
the  feast  of  tabernacles. 

1 9  This  shall  be  the  i  punishment  of  Egypt, 


C    cir.    587. 
Ol.  XLVIII.  2. 
Tarquinii  Pnsci, 

R.  Roman., 
cir.  annum  30. 


Lev.  xxiii.  34,43  ;  Deut.  xvi.  13, 10;  Neh.  viil.  14;   Hos. 

9;  Jolin  vii.  2. "Isa.  Ix.  12. »Hcb.  upon  whom  there 

\ol. 


xii.  9 ;  John 
is  not. 


and  the  punishment  of  all  nations  ^  ^  "'■  '*'^- 
that  come    not   up  to   keep  the 
feast  of  tabernacles. 

20  In  that  day  shall  there  be 
upon  the  '  bells  of  the  horses,  •  HOLINESS 
UNTO  THE  LORD ;  and  the  pots  in  the 
Lord's  house  shall  be  like  the  bowls  befor<» 
the  altar. 

21  Yea,  every  pot  in  Jerusalem  and  in  Ju- 
dah  shall  be  holiness  unto  the  Lord  of  hosts . 
and  all  they  that  sacrifice  shall  come  and  take 
of  them,  and  seethe  therein  :  and  in  that  day 
there  shall  be  no  more  the  '  Canaanite  in 
"  the  house  of  the  Lord  of  hosts. 


PDeut.  xi.  10. lOr,  tin. 'Or,  bridlts. '  Isa.    xilli. 

18. 'Isa.  XXXV.  8;    Job  iii.   17;    Rev.   xxi.   27;    jxii.    15. 

"Eph.  ii.  19,20,21,22. 


point  out  the  final  restoration  of  the  Jews,  and  their 
establishment  in  the  light  and  liberty  of  the  Gospel  of 
Christ,  after  their  long  wandering  in  vice  and  error. 

Verse  17.  Upon  them  shall  be  no  rain]  Those  who 
do  not  worship  God  shall  not  have  his  blessing;  and 
those  who  do  not  attend  Divine  ordinances  cannot  have 
the  graces  and  blessings  which  God  usually  dispenses 
by  them.  On  such  slothful,  idle  Christians,  there  shall 
be  no  rain  ! 

Averse  18.  If  the  family  of  Egypt]  This  may  allude 
to  those  Jews  who,  flying  from  the  persecution  of 
Antiochiis  Epiphanes,  settled  in  Egypt,  and  built  a 
temple  at  Heliopolis,  under  the  direction  of  Onias,  son 
of  the  high  priest.  Joseph.  Antiq.  lib.  xiii.,  c.  6,  and 
War,  lib.  vii.,  c.  36.  If  these  do  not  rejoin  their 
brethren,  they  shall  have  no  rain,  no  interest  in  the  fa- 
vour of  God. 

Verse  19.  This  shall  be  the  punishment — of  all  na- 
tions that  come  not  up]  God  will  have  his  public 
■worship  established  everywhere,  and  those  who  do  not 
worship  him  shall  lie  under  his  curse. 

Verse  20.  Upon  the  bells  of  the  horses]  They  appear, 
formerly,  to  have  had  bells  on  horses,  camels,  &c.,  as 
we  have  now,  to  amuse  the  animals,  and  encourage 
them  in  their  work.  In  some  very  fine  .\siatic  paint- 
ings now  before  me,  I  see  bells  both  on  horses,  mules, 
and  camels ;  little  bells  tied  to  their  legs,  and  larger 
ones  about  their  necks,  particularly  in  the  representa- 
tion of  a  caravan  passing  through  the  valley  of  ser- 


The 


pents,  in  the  island  of  Serendib,   now   Ceylon. 
margin  reads  bridles. 

Holiness  u.nto  the  Lord]  .\.s  the  Gospel  is  a  Ao/j 
system,  preaching  holiness  and  producing  holiness  in 
those  who  believe,  so  all  without,  as  well  as  within, 
shall  bear  this  impress  ;  and  even  a  man's  labour  shall 
be  begun  and  continued,  and  ended  in  the  Lord  ;  yea, 
and  the  animals  he  uses,  and  the  instruments  he  works 
with,  shall  be  all  consecrated  to  God  through  Christ. 

The  pots]  "  The  meanest  utensil  in  the  house  of 
God,  Neh.  X.  29,  shall  be  as  the  vessels  of  silver,  and 
gold  used  in  solemn  sacrifice ;  they  shall  be  Me  the 
bowls  before  the  altar.^' — See  Newcome. 

Verse  2 1 .  Yea,  every  pot  in  Jerusalem]  "  The 
utensils  of  the  Jews  shall  be  treated  as  holy,  and  the 
worshippers  shall  use  them  reverently.  The  idea  of 
preparing  food  in  them  {they  that — seethe  therein)  is 
taken  from  the  custom  of  feasting  after  sacrifice.  And 
no  trafficker  (see  Ezek.  xviii.  J)  shall  pollute  the 
house  of  God,  as  was  the  custom  when  our  blessed 
Lord  cleansed  the  temple." — See  Neiocome.  This  is 
what  is  called  the  Canaanite  in  the  house  of  God. 
The  Canaanite  is  the  merchant ;  and  where  such  are 
tolerated  in  a  place  dedicated  to  Divine  worship,  that 
is  not  the  house  of  the  Lord  of  hosts.  In  churches 
and  chapels,  collections  may  be  made  for  the  simple 
purpose  of  supporting  and  extending  the  worship  of 
Jehovah  ;  but  for  no  other  purpose,  especially  on  the 
Lord's  day.     Amen. 

799 


THE    BOOK 


PROPHET     MALACHI. 


Chronological  Notes  relative  to  this  Book. 

Year  from  the  Creation,  according  to  Archbishop  Usher,  3607. — Year  from  the  vocation  of  Abram,  1524.^ 
Year  since  the  destruction  of  Troy,  787. — Year  since  the  commencement  of  the  kingdom  of  Israel  by  the 
Divine  appointment  of  Saul  to  the  regal  dignity,  698. — Year  from  the  division  of  Solomon's  monarchy  into 
the  kingdoms  of  Israel  and  Judah,  578. — Fourth  year  of  the  ninety-fflh  Olympiad. — Year  from  the  build- 
ing of  Rome,  according  to  the  Varronian  computation,  356. — Year  before  the  vulgar  era  of  Christ's 
nativity,  397. — Cycle  of  the  Sun,  5. — Cycle  of  the  Moon,  4. 


CHAPTER  I. 


This  chapter  begins  with  showing  the  great  and  free  favour  which  God  had  manifested  to  the  Israelites,  above 
what  he  had  done  to  the  Edomites,  who  are  threatened  with  farther  marks  of  the  Divine  displeasure ; 
alluding,  perhaps,  to  the  calamities  ichich  they  suffered  from  Judas  Maccabeus  and  John  Hyrcanus,  (see 
1  Mace.  V.  65,  and  Joseph.  Antiq.  xiii.  9,)  1-5.  God  then  reproaches  his  people,  and  especially  their 
priests,  for  their  ungrateful  returns  to  his  distinguished  goodness,  6.  They  are  particularly  charged  with 
sacrificing  the  refuse  of  beasts,  l—^,for  which  God  threatens  to  reject  them,  10,  and  choose  other  nations 
who  will  shoio  more  reverence  to  his  name  and  worship,  11—14. 


'pHE  burden  of  the  word  of  the 
Lord  to  Israel "  by  Malachi. 
2   *"  I  have  loved  you,  saith  the 
Lord.      Yet   ye    say,    Wherein 
hast  thou  loved  us  ?    Was   not  Esau    Jacob's 


A.  M.  cir.  3607. 

B.  C.  cir.  397. 

01.  cir.  XCV.  4. 

Urbis  Conditee 

cir.  annum 

356. 


»  Heb.  by  the  hand  of  Malachi. ^  Deut.  vii.  8  ; 

'  Rom.  ix.  13. 


X.  15. 


NOTES  ON  CHAP.  I. 

Verse  1.  The  burden  of  the  word  of  the  Lord  to 
Israel  by  Malachi.]  This  prophet  is  undoubtedly  the 
last  of  the  Jewish  prophets.  He  lived  after  Zecha- 
riah  and  Haggai  ;  for  we  find  that  the  temple,  which 
was  begun  in  their  time,  was  standing  complete  in  his. 
See  chap.  iii.  10.  Some  have  thought  that  he  was 
contemporary  with  Nehemiah ;  indeed,  several  have 
supposed  that  Malachi  is  no  other  than  Ezra  under 
the  feigned  name  of  angel  of  the  Lord,  or  my  angel. 
John  the  Baptist  was  the  link  that  connected  Malachi 
with  Christ.  According  to  Abp.  Usher  he  flourished 
B.  C.  416  ;  but  the  authorized  version,  which  we  have 
followed  in  the  margin,  states  this  event  to  have  hap- 
pened nineteen  years  later.  Both  the  Hebrew  lan- 
guage and  poetry  had  declined  in  his  days. 

Israel. — Here  means  the  Jewish  people  in  ge- 
neral. 

Verse  2 .  Was  not  Esau  JacoVs  brother .']  Have 
600 


brother  ?    saith   the   Lord  :    yet 
°  I  loved  Jacob, 

3  And  I  hated  Esau,  and  '^  laid 
his  mountains  and  his  heritage 
waste  for  the  dragons  of  the  wilderness. 


A.  M.  cir.  3607. 

B.  C.  cir.  397. 
01.  cir.  XCV.  4. 

Urbis  Conditae 

cir-  annum 

356. 


J  Jer.  xlix.  18 


Ezek.  xxxv.  3,  4,  7,  9,  14,  15  ;  Obadiah 
10,  &c. 


I  not  shown  a  greater  partiality  to  the  Israelites  than 
I  have  to  the  Edomites  ? 

J  loved  Jacob]  My  love  to  Jacob  has  been  proved 
by  giving  him  greater  privileges  and  a  better  inherit- 
ance than  what  I  have  given  to  Esau- 

Verse  3.  And  I  haled  Esau]  I  have  shown  him 
less  love ;  Gen.  xxix.  30,  31.  I  comparatively  hated 
him  by  giving  him  an  inferior  lot.  And  novv-,  I  have 
not  only  laid  waste  the  dwelling-place  of  the  Edomites, 
by  the  incursions  of  their  enemies  ;  but  (ver.  4)  they 
shall  remain  the  perpetual  monuments  of  my  ven- 
geance. On  the  subject  of  loving  Jacob  and  hating 
Esau,  see  the  notes  on  Gen.  xxvii.,  and  Rom.  ix.  13. 
Let  it  be  remembered,  1.  That  there  is  not  a  word 
spoken  here  concerning  the  eternal  state  of  either 
Jacob  or  Esau.  2.  That  what  is  spoken  concerns 
merely  their  earthly  possessions.  And,  3.  That  it 
does  not  concern  the  two  brothers  at  all,  but  the  pos- 
terity of  each. 


The  people  are  reproved  CHAP 

4   Whereas   Edom    saith,    We 


1. 


Jur  hypocrisy. 


A.  M.  cir.  3607 
B.  C.  cir.  397. 

oi.  cir.  xcv.  4.   are   impoverislied,   but   we    will 

Urbis  Condilaj  i      i      -t  i       i  i        i 

cir.  annum      returii   aiiu     builu    the    desolate 

^^'^'     _  places;   thus  saitii   tlie  Loud  of 

liosts,  Tiiey  shall  build,  but  I  will  throw 
down ;  and  they  shall  call  them,  The  border 
of  wickedness,  and,  The  people  against  whom 
the  Lord  hath  indignation  for  ever. 

5  And  your  eyes  shall  see,  and  ye  shall  say, 
'  The  Lord  will  be  magnified  '  from  « the 
border  of  Israel. 

6  A  son  "^  honourcth  liis  father,  and  a  servant 
his  master  :  '  if  then  I  6e  a  father,  where  is 
mine  honour  ?  and  if  I  6e  a  master,  where  is 
uiy  fear '  saith  the  Lord  of  hosts  unto  you, 
O  priests,  that  despise  my  name.  ''  And 
ye  say,  Wherein  have  we  despised  thy 
name  ? 

7  '  Ye  ofTer  "  polluted  bread  upon  mine  altar ; 
and  ye  saj%  Wherein  have  we  polluled  thee  ? 
In  that  ye  saj',  "  The  table  of  the  Lord  is 
contemptible. 

8  And  "  if  ye  ofTer  the  blind  ^  for  sacrifice, 
is  it  not  evil  ?  and  if  ye  offer  the  lame  and  sick, 
is  it  not  evil  ?  offer  it  now  unto  thy  governor  ; 
will  he  be  pleased  with  thee,  or  '  accept  thy 
person  ?  saith  the  Lord  of  hosts. 

9  And  now,  I  pray  you,  beseech  '  God  that 
he  will  be  gracious  unto  us  :    '  this  hath  been 


cir.  3607. 


*  Psa.  XXXV.  27. '  Or,  upon. ?  Hcb.  from  upon. —  ^  Exod. 

jj.  12. >Luke  vi.  46. k  Cliap.  ii.  14,   17;   iii.  7,   8,   13. 

'  Or,  Bring  mio,  &e. ■>  Deut.  xv.  21. »  Ezek.  xli.  22  ;  ver. 

12. »Lev.  xxii.  22;    Deut.  xv.  21;   ver.    14. P  Heli.  to 

sacrifict. 1  Job  xlii.  8. '  Hcb.  the  face  of  God. '  Hos. 

xiii.  9. '  Heb.  _/ro/n  your  hand. 


"V'erse  4.  They  shall  build,  but  I  wtll  throw  dozen] 
We  have  already  seen  enough  of  the  wickedness  of 
the  Edomites  to  justify  the  utmost  severity  of  Divine 
justice  against  them.  The  pulling  down  predicted 
here  was  by  Judas  Maccabeus  j  see  1  Mac.  v.  65  ; 
and  by  John  Hyroanus ;  see  Joseph.  Antiq.,  lib.  xiii. 
c.  9.  s.  1. 

They  shall  call  them.  The  border  of  wickedness]  A 
wicked  land.  Among  this  people  scarcely  any  trace 
of  good  could  ever  be  noted. 

Verse  5.  Your  eyes]  Ye  Israelites  shall  see,  in 
your  succeeding  generations,  that — 

The  Lord  will  be  magnified]  By  his  kindness  in 
Israel,  and  his  judgments  beyond. 

Verse  6.  .4  son  honoureth  his  father]  I  am  your 
Fathci — where,  then,  is  my  honour  ?  Where  your 
filial  obedience  ? 

If  I  he  a  master,  where  is  my  fear  .']  The  respect 
due  to  me. 

Verse  7.  Ye  offer  polluted  bread]  The  priests,  pro- 
bably to  ingratiate  themselves  with  the  people,  took 

Vot.  TV.  (     51      ) 


I'rbis  Coiidila 

cir.  annum 

3S6. 


'  by  your  means  :   will  he  regard   *  " 

o  B.   C.   cir.  397. 

your  persons  •  saith  the  Lord  of  Ol.  cir.  xcv  4. 
hosts. 

1 0  Who  is  there  even  among  you 
that  would  shut  the  doors /or  naught  ?  "  neither 
do  ye  kindle _/(/e  on  mine  altar  for  naught.  I 
have  no  pleasure  in  you,  saith  the  LoRDof  hosts, 
'  neither  will  I  accept  an  ofTering  at  your  hand. 

1 1  For  "  from  the  rising  of  the  sun  even 
unto  the  going  down  of  the  same  my  name 
shall  he  great  "  among  the  Gentiles  ;  ^  and  in 
every  place  '•  incense  shall  be  offered  unto  my 
name,  and  a  pure  offering ;  °  for  my  name 
shall  be  great  among  the  heathen,  saith  the 
Lord  of  hosts. 

1 2  But  ye  have  profaned  it,  in  that  ye  say, 
''  The  table  of  the  Lord  is  polluted  ;  and  the 
fruit  thereof,  even  his  meat,  is  contemptible. 

13  Ye  said  also.  Behold,  what  a  weariness 
is  it !  "  and  ye  have  snuffed  at  it,  saith  the 
Loud  of  hosts  ;  and  yc  brought  that  which 
ivas  torn,  and  the  lame,  and  the  sick  ;  thus 
ye  brought  an  offering :  ''  should  I  accept  this 
of  your  hand  ?   saith  the  Lord. 

14  But  cursed  be  °  the  deceiver,  '  which  hath 
in  hi.s  flock  a  male,  and  voweth,  and  sacrificeth 
unto  the  Lord  a  corrupt  thing  :  for  ?  I  am  a 
great  King,  saitli  the  Lord  of  hosts,  and  my 
name  is  dreadful  among  the  heathen. 


"1  Cor.  ix.  13. '  Isa.  i.  11;   Jcr.  vi.  20;    Amos  v.  21. 

"  Psa.  ciiii.  3  ;  Isa.  lix.  19. »  Isa.  Ix.  3,5. T  John  iv.  21, 

23;    1  Tim.    ii.  8. 'Rev.  viii.  3. "Isaiah    Ixvi.   19,  20. 

*•  Ver.  7. *  Or,  w/tereas  ye  might  have  blown  it  away. ^  Lev, 

xxii.  20,  &c. •  Ver.  8. '  Or,  in  whose  flock  is. 1  Psa. 

xlvii.  2  ;  1  Tim.  vi.  15. 


the  refuse  beasts,  &c.,  and  offered  them  to  God  ;  and 
thus  the  sacrificial  ordinances  were  rendered  con- 
temptible. 

Verse  8.  Offer  it  yioio  unto  thy  governor]  nnD 
pechalh,  a  word  signifying  a  lieutenant,  or  viceroy, 
among  the  Chaldeans,  .Syrians,  and  Persians ;  for 
neither  at  this  time,  nor  ever  after,  was  there  a  king 
in  Israel. 

Verse  9.  Beseech  God]  There  were  evident  marks 
of  God's  displeasure  in  the  land,  and  it  was  occasion- 
ed by  these  pollutions  through  the  priests.  And  now 
he  e.xhorts  them  to  pray  to  God  that  they  may  be  par- 
doned :  for,  if  this  practice  be  persisted  in,  God  will 
not  accept  any  offering  made  by  them. 

Verse  10.  Who  is — among  you]  From  this  we 
learn  that  there  was  not  one  sincere  or  honest  priest 
among  them.  They  were  selfish  and  worldly  ;  and 
so  basely  so,  that  not  one  of  them  would  even  kindle 
a  fire  on  the  hearth  of  the  altar  unless  he  were  paid 
for  it. 

Verse  11.  From  the  rising  of  the  sun]  The  total 
801 


The  priests 


MALACHI. 


rcjjiovc 


d. 


abolition  of  the  Mosaic  sacrifices,  and  the  establish- 
ment of  a  spiritual  worship  over  the  whole  earth,  is 
here  foretold.  The  incense  of  praise,  and  the  pure 
offering  of  the  Lamb  without  spot,  and  through  him 
a  holy,  loving  heart,  shall  be  presented  everywhere 
among  the  Gentiles ;  and  the  Jews  and  their  mock 
offerings  shall  be  rejected. 

Verse  12.  Ye  have  profaned  ii]  Ye  have  desecrated 
God's  worship  ;  is  it  any  wonder  that  God  should  cast 
you  off,  and  follow  you  with  his  judgments! 

Verse  13.  Ye  have  snuffed  at  it]  A  metaphor  taken 
from  cattle  which  do  not  like  their  fodder.  They 
bloiv  strongly  through  their  nose  upon  it  ;  and  after 
this  neither  they  nor  any  other  cattle  will  eat  it. 

Ye  brought  that  which  was  lorn,  and  the  lame,  and 


the  sick']  There  had  never  been  such  abominations 
in  the  Divine  worship  before.  What  was  of  no  worth 
in  itself,  and  what  could  not  be  used  by  its  owner,  was 
brought  to  God's  altar,  and  offered  for  sacrifice  !  Was 
not  the  punishment  of  these  wretches  less  than  their 
crimes ! 

Verse  14.  Cursed  be  the  deceiver]  Those  who  act 
thus,  as  they  cannot  elude  God's  notice,  so  neither 
shall  they  escape  his  curse. 

And  vowelh,  and  sacrificeth — a  corrupt  thing]  The 
history  of  Ananias  and  Sapphira,  Acts  v.  1,  &c.,  is  a 
complete  comment  on  this.  It  was  high  time  to  break 
up  this  corrupt  service  ;  and  after  this  time  God  does 
not  appear  to  have  paid  any  regard  to  it,  for  he  sent 
them  no  other  prophet. 


CHAPTER  II. 

The  priests  reproved  for  their  unfaithfulness  in  their  office,  for  which  they  are  threatened  to  be  deprived  of  their 
share  of  the  sacrifice,  (the  shoulder,)  and  reicarded  only  icith  ignominy  and  ordure,  1—3.  The  degeneracy 
of  the  order  is  then  complained  of,  and  they  are  again  threatened,  4-9.  The  rest  of  the  chapter  reproves 
the  people  for  marrying  strange  and  idolatrous  women  ;  and  multiplying  divorces,  with  all  their  consequent 
distress,  in  order  to  make  icay  for  such  illicit  alliances,  10—17.      See  Neh.  x.  30,  and  xiii.  33,  <^c. 


B  c'  "dr  ^39?'    A ^^  "°^^'  ^   y*'  priests,    this 
oi.  cir.  xcv.  4.  commandment  is  for  you. 

Urbis  Conditae  ^     ^  -t r  -ii         .    i  i    -r 

cir.  annum  2   ^  It  ye  Will  not  hear,  and  it 

^^^'  ye   will  not  lay  it   to    heart,    to 

give  glory  unto  my  name,  saith  the  Lord  of 

hosts,  I  will  even  send  a  curse  upon  you,  and 

I   will  curse    your  blessings :      yea,    I  have 

cursed  them  already,  because  ye  do  not  lay 
it  to  heart. 

•  Lev.  xxvi.  14,  &c.  ;  Deut.  xxviii.  15,  &c. ''  2  Pet.  ii.  14. 

*^  Or,  reprove. '^  Hob.  scatter. 

NOTES  ON  CHAP.  II. 

Verse  2.  If  ye  will  not  hear]  What  I  have  spoken, 
lay  it  to  heart,  and  let  it  sink  down  into  your  souls. 

Give  glory  unto  my  name]  That  honour  that  is  due 
to  me  as  a  Father,  and  that /ear  that  belongs  to  me  as 
a  Master,  chap.  i.  6. 

/  will  even  send  a  curse  upon  you]  I  will  dispense 
no  more  good. 

I  will  curse  your  blessings]  Even  that  which  ye 
have  already  shall  not  profit  you.  When  temporal 
blessings  are  not  the  means  of  leading  us  to  God  and 
heaven,  they  will  infallibly  lead  us  to  hell.  In  speak- 
ing of  the  abuse  of  temporal  blessings,  one  of  our 
old  poets,  in  his  homely  phrase,  expresses  himself 
thus, — 

Thus  God's  best  gifts,  usurped  by  wicked  ones. 

To  poison  turn  by  their  con-ta-gi-ons. 

Yea,  I  have  cursed  them  already]  This  may  refer, 
generally,  to  unfruitful  seasons ;  or,  particularly,  to  a 
dearth  that  appears  to  have  happened  about  this  time. 
See  Haggai  i.  6-11. 

Verse  3.  Behold,  I  will  corrupt  your  seed]  So  as 
to  render  it  unfruitful.  Newcome  translates, — "  I  will 
take  away  from  you  the  shoulder."  This  was  the 
802 


3  Behold,  I  will  "^  comipt  your  ^-  ^  ">  36°^ 
seed,    and    ''spread    dung  upon   01.  cir.  xcv.  4. 

f.  1         1  r      ^'rbis  Conditae 

your    taces,    even   the  dung    ot       cir.  annum 
your  solemn    feasts  ;     and    "  one  ^^^' 

shall  f  take  \'ou  away  with  it. 

4  And  ye  shall  know  that  I  have  sent  this 
commandment  unto  you,  that  my  covenant 
might  be  with  Levi,  saith  the  Lord  of  hosts. 

5  B  My  covenant  was  with  him  of    life  and 

*  Or,  it  shall  take  you  away  to  it. '  1  Kings  xiv.  10. K  Num. 

XXV.  12  ;  Ezek.  xxxiv.  25  ;  xxsvii.  26. 

part  that  belonged  to  the  priest.  Lev.  vii.  32  ;  Deut. 
xviii.  3. 

Spread  dung  upon  your  faces]  Instead  of  receiving 
a  sacrifice  at  your  hands,  I  will  throw  your  offerings 
back  into  your  faces.  Here  God  shows  his  contempt 
for  them  and  their  offerings. 

Averse  4.  This  commandment]  That  in  the  first 
verse  ;  to  drive  such  priests  from  his  presence  and  his 
service. 

That  my  covenant  might  be  with  Levi]  I  gave  the 
priesthood  and  the  service  of  my  altar  to  that  tribe. 

Verse  5.  My  covenant  was  with  him  of  life  and 
peace]  These  are  the  two  grand  blessings  given  to 
men  by  the  New  Covenant,  which  was  shadowed  by 
the  Old.  To  man,  excluded  from  the  favour  of  God, 
and  sentenced  to  death  because  of  sin,  God  gave  T\"f2 
berith,  a  covenant  sacrifice,  and  this  secured  life — ex- 
emption from  the  death  deserved  by  transgressors  ; 
communication  of  that  inivard  spiritual  life  given  by 
Christ,  and  issuing  in  that  eternal  life  promised  to  all 
his  faithful  disciples.  And,  as  it  secured  life,  so  it 
gave  peace,  prosperity,  and  happiness  ;  peace  between 
God  and  man,  between  man  and  man,  and  between 
man  and  his  own  conscience. 

(      51*      ) 


The  Lord's  covenant 


CHAP.  II. 


uith  T.evt 


B.  c  c.r  m't''  P'^^^^  '  3""^  I  g»v^  'hem  to  him 

Ol.cir.  xcv.  4.  h  for  t|,e  fear  wherewith  he  feared 

Urbis  Conilitaj  r     •  i     i     /• 

cir.  annum  me,    and   was   airaid    before  mv 

356.  ■' 


name. 


6  '  The  law  of  truth  was  in  his  mouth,  and 
iniquity  was  not  found  in  his  lips  :  he  walked 
with  me  in  peace  and  equity,  and  did  ^  turn 
many  away  from  iniquitj'. 

7  '  For  the  priest's  lips  should  keep  know- 
ledge, and  they  should  seek  the  law  at  his 
mouth  :  ™  for  he  is  the  messenger  of  the  Lord 
of  hosts. 

8  But  ye  are  departed  out  of  the  way ;  ye 
"  have  caused  many  to  °  stumble  at  the  law  ; 
P  ye  have  corrupted  the  covenant  of  Levi,  sailh 
the  Lord  of  hosts. 

9  Therefore  i  have  I  also  made  you  con- 
temptible and  base  before  all  the  people,  ac- 
cording as  ye  have  not  kept  my  ways,  but 'have 
"  been  partial  in  the  law. 

10  '  Have  we  not  all  one  Father  ?   "  hath  not 


■■  Deut.  xxxiii.  8,  9. '  Deut.  xxiiii.  10. '  Jer.  xxiii.  22  ; 

James  v.20. '  Deut  xvii.  9,  10  ;  xxiv.  8  ;  Lev.  x.  11  ;    Ezra 

vii.    10;     Jer.  xviii,   18;      Hag.   ii.   11,12. "Gal.   iv.    14. 

»  1  S;im.  ii.  17  ;  Jer.  xviii.  15. "  Or,  full  in  ihe  law. P  N'eh. 

xiii.  29. 1 1  Sam.  ii.  30. 


Verse  6.  The  law  of  truth  icax  in  his  mouth]  See 
the  qualifications  of  Levi  :  1 .  "  He  feared  me  ;"  he 
was  my  sincere  worshipper.  2.  "He  was  afraid;" 
he  acted  as  in  the  presence  of  a  just  and  holy  God, 
and  acted  conscientiouslij  in  all  that  he  did.  3.  "  My 
law  of  truth  was  ever  in  his  mouth  ;"  by  this  he 
directed  liis  own  conduct  and  that  of  others.  4.  "  No 
iniquity  ;"  nothing  contrary  to  justice  and  equity  ever 
proceeded  "  from  his  lips."  5.  "  He  walked  with 
me  in  pe;we  ;"  he  lived  in  such  a  way  as  to  keep  up 
union  with  me.  6.  "  lie  did  turn  many  away  from 
iniquity  ;"  by  his  upright  administration,  faithful  ex- 
hortations, and  pious  walk,  he  became  the  instrument 
of  converting  many  sinners.  This  character  suits 
every  genuine  minister  of  God.  And  as  the  priest's 
lips  should  preserve  knowledge,  so  the  people  should 
seek  "  the  law  at  his  mouth  ;"  for  he  is  the  messenger 
of  the  Lord  of  hosts,  ver.  7. 

Verse  8.  But  ye  are  departed  out  of  the  iraij]  Ye 
are  become  impure  yourselves,  and  ye  have  led  others 
into  iniquity. 

A''erse  9.  Therefore  have  I  also  made  you  con- 
temptible] The  people  despised  you  because  they 
saw  that  you  acted  contrary  to  your  functions.  This 
has  happened  repeatedly  since,  to  several  classes  of 
priests.  Not  maintaining,  by  purity  of  life  and 
soundness  of  doctrine,  the  dignity  of  the  ministerial 
function,  they  became  contemptible  before  the  people  ; 
their  meager  preaching  was  disregarded,  and  their 
persons  at  last  cast  out  as  a  general  loathing  to  the 
universe  !  See  what  happened  to  the  truly  abomi- 
nable priesthood  of  France  and  Rome,  1796—8.    They  , 


one  God  created  us  ?  whv  do  we  ^  *•■  ""■  ^sor 

J      ,  ,  ,  •'  B.  r.  cir.    397. 

deal  treacherously  every  man  oi.  cir.  xcv.  4. 
against  his  brother,  by  profaning  c^r."annum  " 
the  covenant  of  our  fathers  ? 


356. 


1 1  Judah  hath  dealt  treacherously,  and  an 
abomination  is  committed  in  Israel  and  in 
Jerusalem ;  for  Judah  hath  profaned  the  holi- 
ness of  the  Lord  which  he  '  loved,  "and  hath 
married  the  daughter  of  a  strange  god. 

12  The  Lord  will  cut  off  the  man  that  doeth 
this,  '  the  master  and  the  scholar,  out  of  the 
tabernacles  of  Jacob,  y  and  him  that  offereth 
an  offering  unto  the  Lord  of  hosts. 

13  And  this  have  ye  done  again,  covering 
the  altar  of  the  Lord  with  tears,  with  weep- 
ing, and  with  cr)'ing  out,  insomuch  that  he 
regardcth  not  the  offering  any  more,  or  re- 
ceiveth  it  with  good  will  at  your  hand. 

1 4  Yet  ye  say,  Wherefore  ?  Because  the 
Lord  hath  been  witness  between  thee  and 
"^  the  wile  of  thy  youth,  against  whom  thou  hast 

•■  Or,   tifled  up  the  face     against. •  Heb.    accepted  facet. 

'  1  Cor.  viii.  6;  Eph.  iv.  6. "  Gen.  i.  27  ;    Deut.  iv.  32  ;   Job 

xxxi.  15. 'Or,  ought  to  lm:e. "  Ezra  ix.  1 ;  x.  2 ;  Nch.  xiii. 

23. *  Or,  Aim  that  waketh  and  him  that  answrrelh. TNeh 

xiii.  28, 29. «  Prov.  v.  18. 


were  the  sole  cause  of  that  infidelity  that  brought  about 
the  revolution.  They  are  now  partially  restored  ;  and 
are  endeavouring  to  supply  by  grimace,  paltry  super- 
stition, and  Jesuitical  cunning,  what  they  want  in 
purity  of  morals,  soundness  of  doctrine,  and  unction 
from  God.  They  must  mend,  or  look  for  another 
revolution.  Mankind  will  no  longer  put  up  with  the 
chaff  of  puerile  and  fanatical  ceremonies  in  place  of 
the  ichcat  of  (Jod's  word  and  worship. 

A'erse  10.  Have  we  not  all  one  Father?]  From 
this  to  ver.  16  the  prophet  censures  the  marriages 
of  Israelites  with  strange  u-omen,  which  the  law  had 
forbidden,  Deut.  vii.  3.  And  also  divorces,  which 
seem  to  have  been  multiplied  for  the  purpose  of  con- 
tracting these  prohibited  marriages. — Newcome. 

Why  do  we  deal  treacherously]  Gain  the  affections 
of  the  daughter  of  a  brother  Jciv,  and  then  profane 
the  covenant  of  marriage,  held  sacred  among  our 
fathers,  by  putting  away  this  same  wife  and  daugh- 
ter !    How  wicked,  cruel,  and  inhurhan  ! 

Verse  11.  Daughter  of  a  strange  god.]  Of  a  man 
who  worships  an  idol. 

Verse  12.  The  master  and  the  scholar]  He  who 
teaches  such  doctrine,  and  he  who  follows  this  teach- 
ing, the  Lord  will  cut  off  both  the  one  and  the  other. 

A'erse  13.  Covering  the  altar  of  the  I^rd  uith  tears] 
Of  the  poor  women  who,  being  divorced  by  cruel 
husbands,  come  to  the  priests,  and  make  an  appeal 
to  God  at  the  altar  ;  and  ye  do  not  speak  against  this 
glaring  injustice. 

Verse  14.  Ye  say,  Wherefore  ?]  Is  the  Lord  angry 
with    us  t     Because   ye    have    been    witness  of   the 
803 


The  people  are  reproved 


MAL\CHI. 


fui  then   crutl  divorces 


B.  C.    cir.  307, 

01.  cir.  XCV.  4. 

Urbis  Conditae 

cir.  annum 

356. 


B  C  "v  ^307 '  ^^^^^  treacherously :  *  yet  is  she 
thy  companion,  and  the  wife  of 
thy  covenant. 

__      1 5  And  >>  did  not  he  make  one  ? 

Yet  had  he  the  °  residue  of  the  Spirit.  And 
wherefore  one  ?  That  he  might  seek  ''a  *  godly 
seed.  Therefore  take  heed  to  your  spirit,  and 
let  none  deal  '  treacherously  against  the  wife  of 
his  youth. 

16   For  s  the  Lord,  the  God  of  Israel,  saith 
''  that  he  hatelh  '  putting  away  :  for  one  cover- 


»Prov.    ii.    17. ''Matt.    xi.x.    4,    5. "^  Or,     excellency. 

'Ueb.  a  seed  of  God. =  Ezra    ix.  2  ;  1  Cor.  vii.  14. 'Or, 

unfaithfuUi/. 


contract  made  between  the  parties ;  and  when  the 
lawless  husband  divorced  his  wife,  the  icife  of  his 
yniith,  his  companion,  and  the  wife  of  his  covenant, 
ye  did  not  execute  on  him  the  discipline  of  the  law. 
They  kept  their  wives  till  they  had  passed  their  youth, 
and  then  put  them  away,  that  they  might  get  young 
ones  in  their  place. 

Verse  15.  And  did  not  he  make  one.']  One  oi  each 
kind,  Adam  and  Eve.  Yet  had  he  the  residue  of  the 
Spirit ;  he  could  have  made  millions  of  pairs,  and 
inspired  them  all  with  living  souls.  Then  wherefore 
one  1  He  made  one  pair  from  whom  all  the  rest 
might  proceed,  that  he  might  have  a  holy  offspring ; 
that  children  being  a  marked  property  of  one  man 
and  one  woman,  proper  care  might  be  taken  that  they 
should  be  brought  up  in  the  discipline  of  the  Lord. 
Perhaps  the  holy  or  godly  seed,  CDTlSx  i'll  zero  Elo- 
him,  a  seed  of  God,  may  refer  to  the  Messiah.  God 
would  have  the  lohole  human  race  to  spring  from  one 
pair,  that  Christ,  springing  from  the  same  family, 
might  in  his  sufferings  taste  death  for  every  man ;  be- 
cause he  had  that  nature  that  was  common  to  the 
whole  human  race.  Had  there  been  several  heads  of 
families  in  the  beginning,  Jesus  must  have  been  in- 
carnated from  each  of  those  heads,  else  his  death 
could  have  availed  for  those  only  who  belonged  to  the 
family  of  which  he  was  incarnated. 


A.  M.  cir.  3607. 

B.  C.  cir.  397. 

OL  cir.  XCV.  4. 

Urbis  Conditae 

cir.  annum 

356. 


eth  violence  with  his  garment, 
saith  the  Lord  of  hosts  :  there- 
fore   take   heed   to    your    spirit, 

that     ye     deal      not     treacher-  

ously. 

17  ''Ye  have  wearied  the  Lord  with  your 
words.  Yet  ye  say.  Wherein  have  we  wearied 
hi??i  ?  When  ye  say.  Every  one  that  doeth 
evil  is  good  in  the  sight  of  the  IjORd,  and  he 
delighteth  in  them  ;  or.  Where  is  the  God  of 
judgment  ? 


'Or,  if  ke  hate  her, put 
Amos  ii.  13 ; 


B  Deut.  xxiv.  1 ;  Matt.  v.  32  ;  xix.  8. 

her awai/. ^Heb.  toputaway. ^Isa.  xliii.  24 

cliap.  iu.  13,14,  15. 

Take  heed  to  your  spirit]  Scrutinize  the  motives 
which  induce  you  to  put  away  your  wives. 

Verse  16.  For  the  Lord — hateth  putting  aivay] 
He  abominates  all  such  divorces,  and  him  that  makes 
them. 

Covereth  violence  with  his  garment]  And  he  also 
notes  those  who  frame  idle  excuses  to  cover  the  vio- 
lence they  have  done  to  the  wives  of  their  youth,  by 
putting  them  away,  and  taking  others  in  their  place, 
whom  they  nozv  happen  to  like  better,  when  their 
own  wives  have  been  worn  down  in  domestic  ser- 
vices. 

Verse  17.  Ye  have  icearied  the  Lord]  He  has 
borne  with  you  so  long,  and  has  been  provoked  so 
often,  that  he  will  bear  it  no  longer.  It  is  not  fit  that 
he  should. 

Every  one  that  doeth  evif]  Ye  say  that  it  is  right 
in  the  sight  of  the  Lord  to  put  away  a  wife,  because 
she  has  no  longer  found  favour  in  the  sight  of  her 
husband.  And  because  it  has  not  been  signally  pun- 
ished hitherto,  ye  blaspheme  and  cry  out,  "  Where 
is  the  God  of  judgment  1"  Were  he  such  as  he  is 
represented,  would  he  not  speak  out  ^  All  these 
things  show  that  this  people  were  horribly  corrupt. 
The  priests  were  bad  ;  the  prophets  were  bad  ;  the 
Levites  were  bad  ;  and  no  wonder  that  the  people 
were  irreligious,  profane,  profligate,  and  cruel. 


CHAPTER  in. 

In  allusion  to  the  custom  of  sending  pioneers  to  prepare  the  way  for  the  march  of  an  eastern  monarch,  the 
coming  of  Chrisfs  forerunner  is  described,  and  then  the  coming  of  Christ  himself,  1  ;  with  the  terrible  judg- 
ments which  were  to  accompany  that  event,  in  order  to  refine  and  purify  his  people  and  his  priests,  2—6. 
The  following  verses  reprehend  them  for  withholding  the  legal  tithes  and  offerings,  with  large  promises  in 
case  of  their  repentance  and  amendment,  7—12.  The  prophet  expostulates  with  the  people  for  their  hard 
and  prof ane  speeches  against  the  conduct  of  Providence,  and  declares  God  will  one  day  make  a  fearful  and 
final  distinction  between  the  }-ighteous  and  the  wicked,  whose  different  characters  are  in  the  mean  time  care- 
fully recorded,  13-18. 

804 


rhe  Alessiah  promises  to  send 


CHAP.   III. 


his  messenger  before  him 


ac'drlS?  'Q^^OLD,  •!  will  send  my 

oi.  cir.  xcv.  4.  messenger,    and     he     shall 

Utbis  Conditae  ^                    i                i     r                         i 

cir.  annum  prepare  the  way  betore  me :  and 

356. 


the  Lord,  whom  }'e  seek,  shall 
suddenly  come  to  his  temple,  "=  even  the  JIcs- 
senger  of  tiie  covenant,  whom  ye  delight  in :  be- 
liokl,  ^  he  shall  come,  saith  the  Lord  of  hosts. 

2  But  who  may  abide  ■■  the  day  of  his  com- 
ing ?  and  '  who  shall  stand  when  he  appeareth  ? 
for  «  he  is  like  a  refiner's  fire,  and  like  fuller's 
soap. 

3  And  '■  he  shall  sit  as  a  refiner  and  purifier 
of  silver  ;  and  lie  shall  purify  the  sons  of  Levi, 
and  purge  them  as  gold  and  silver,  that  they 
may  '  offer  unto  the  Lord  an  offering  in  right- 
eousness. 

4  Then  ^  shall  the  offering  of  Judah  and  Je- 
rusalem be  pleasant  unto  the  Lord,  as  in  the 
days  of  old,  and  as  in  '  former  years. 

5  And  I  will  come  near  to  you  to  judgment ; 


•Matt.  Ml. 

10 

Mark 

.2; 

Luke  i.  T6 

vii.27 

-» Isa.  xl.  3. 

<Isa.  Ixiii.  9 

-■iHag 

U.7. 

-«Chap. 

iv.  1.- 

1 

Rev.  vi. 

17. 

E  See  Isa.  iv 

4; 

Matt.  iii.  10 

11 

19 

k Isa.  i 

25 

;  Zech. 

nil. 

9. i  1  Pet 

u 

5. 

NOTES  OX  CHAP.  III. 

Verse  1 .  Behold,  I  will  send  my  messenger]  ■Dx'?^ 
Malachi,  the  very  name  of  the  prophet.  But  this 
speaks  of  John  the  Baptist.  I,  the  Messiah,  the  Seed 
of  God,  mentioned  above,  will  send  my  messenger, 
John  the  Baptist. 

He  shall  prepare  the  way]  Be  as  a  pioneer  before 
me  ;  a  corrector  of  civil  abuses,  and  a  preacher  of 
righteousness. 

And  the  Lord,  ichom  ye  see/:]  The  Messiah,  whom 
ye  expect,  from  the  account  given  by  the  prophet 
Daniel,  in  his  seventy  weeks,  chap.  i.\.  24. 

Shall  suddenly  cnme  to  his  temple]  Shall  soon  be  pre- 
sented before  ihe  Lord  in  this  temple ;  cleanse  it  from 
its  defilement,  and  fill  it  with  his  teaching  and  his  glory. 

The  ^[esse»ger  of  the  eovcnani]  He  that  comes  to 
fulfil  the  great  design,  in  reference  to  the  covenant 
made  with  Abram,  that  in  his  seed  all  the  families  of 
the  earth  should  be  blessed.  See  the  parallel  texts  in 
the  margin,  and  the  notes  on  them. 

Verse  2.  But  who  may  abide  the  dny  of  his  coming?] 
Only  they  who  shall  believe  on  his  name  ;  for  they 
that  icill  not,  shall  be  blinded,  and  the  unbelieving 
nations  shall  be  destroyed  by  the  Romans. 

Li/se  fuller's  soap]  n"l3D  keborith,  from  112  barar, 
to  cleanse,  any  thing  that  deterges.  Kali,  or  fern 
ashes,  or  such  things.  I  doubt  whether  the  compo- 
sition which  we  call  soap,  was  known  in  ancient  times. 

Verse  3.  He  shall  sit  as  a  refner]  Alluding  to  the 
case  of  a  refiner  of  metals,  sitting  at  his  fire  ;  in- 
creasing it  when  he  sees  necessary,  and  watching  the 
process  of  his  work.  ': 

The  sons  of  Levi]  Those  who  minister  in  their  [ 
stead  under  the  New  covenant,  for  the  Old  Levitical  i 
institutions  shall  be  abolished  ;  yet,  under  the  preach-  [ 


and   I   will  be   a    swift   witness   *■  ^  "'  ^'Sl- 

D.   i^.    Cir.    397, 

against  the  sorcerers,  and  against  01.  cir  xcv.  4. 

.,  ,    ,  _        ,  -  ,  Urbi»  Condits 

the  adulterers,  "  and  against  false       cir.  annum 
swearers,  and  against  those  that  ^^' 

°  oppress  the  hireling  in  his  wages,  the 
widow,  and  the  fatherless,  and  that  turn  aside 
the  stranger  //-oM  his  right,  and  fear  not  me, 
saith  the  Lord  of  hosts, 

6  For  I  am  the  Lord,  "  I  change  not ;  » there 
fore  ye  sons  of  Jacob  are  not  consumed. 

7  Even  from  the  days  of  ■•  your  fathers  ye 
are  gone  away  from  mine  ordinances,  and  have 
not  kept  tJtem.  '  Return  unto  me,  and  I  will 
return  unto  you,  saith  the  Lord  of  hosts. 
'  But  ye  said.  Wherein  shall  we  return  ? 

8  Will  a  man  rob  God  ?  Yet  ye  have  robbed 
me.  But  ye  say.  Wherein  have  we  robbed 
thee  ?   '  In  tithes  and  offerings. 

9  Ye  are  cursed  with  a  curse  :  for  ye  have 
robbed  me,  even  this  whole  nation. 

''  Chap.  i.  11. '  Or,  ancimt. "  Zech.  v.  4  ;   James  v.  4, 

12. '' Or,  defraud. "Num.  ixiii.  19  ;  Rom.  xi. 29;    James 

i.  17. PLam.    iii.   22. lAcU  vii.   51. 'Zech.    i.    3. 

•  Chap.  i.  6. >  Neh.  xiii.  10,  12. 

ing  of  our  Lord,  a  great  number  of  the  priests  became 
obedient  to  the  faith.  Acts  vi.  7 ;  and,  as  to  the  others 
that  did  not  believe,  this  great  Refiner  threw  them 
as  dross  into  the  Roman  fire,  that  consumed  both 
Jerusalem  and  the  temple. 

Verso  5.  /  will  come  near  to  you  to  judgment]  And 
what  fearful  cases  does  he  get  to  judge  !  Sorcerers, 
adulterers,  false  swearers,  defrauders  of  the  wages  of 
the  hireling,  oppressors  of  widows  and  orphans,  and 
pcrverters  of  the  stranger  and  such  as  do  not  fear  the 
Lord :  a  horrible  crew  ;  and  the  land  at  that  time 
was  full  of  them.  Several  were  converted  under  the 
preaching  of  Christ  and  his  apostles,  and  the  rest  the 
Romans  destroyed  or  carried  into  captivity. 

Verse  6.  7  am  the  Lord,  I  change  not]  The  new 
dispensation  of  grace  and  goodness,  which  is  now 
about  to  be  introduced,  is  not  the  efiect  of  any  change 
in  my  counsels  ;  it  is,  on  the  contrary,  the  fulfilment 
of  my  everlasting  purposes  ;  as  is  also  the  throwing 
aside  of  the  Mosaic  ritual,  which  was  only  intended  to 
introduce  the  great  and  glorious  Gospel  of  my  Son. 

And  because  of  this  ancient  covenant,  ye  Jews  are 
not  totally  consumed ;  but  ye  are  now,  and  shall  be 
still,  preserved  as  a  distinct  people — monuments  both 
of  my  justice  and  mercy. 

Verse  7.  Gone  away  from  mine  ordinances]  Never 
acting  according  to  their  spirit  and  design. 

Return  unto  me]     There  is  still  space  to  repent. 

Wherein  shall  we  return  ?]  Their  consciences  were 
seared,  and  they  knew  not  that  they  were  sinners. 

Verse  8.  Will  a  man  rob  God  ?]  Here  is  one  point 
on  which  ye  are  guilty  ;  ye  withhold  the  tithes  and 
offerings  from  the  temple  of  God,  so  that  the  Divine 
worship  is  neglected. 

Verse  9.  Ye  are  cursed  with  a  curse]  The  whole 
805 


The  privileges 


■\,*^  "'■  o^^-  10   "  Bring  ve  all  the  tithes  into 

B.  C.  cir.  397.  °  ■' 

01.  cir.  xcv.  4.  '  the  Storehouse,  that  there  may 

Urbis  Conditffi  ,                 ,  ■          ■        i                     j 

cir.  annum  be  meat  m  mnie  house,  and  prove 

^^^'  me  now  herewith,  saith  the  Lord 


MALACHI.  of  the  pious. 

ordinance,  and  that  we  have  walk-  •*•  *^-  "y-  'i^^''- 

'  .  B.  C.  cir.  307. 

ed  ^  mournfully  before  the  Lord  Oi.  cir.  xcv.  4. 

c  1  II  Urbis  ConditEB 

01  hosts  ! 


of  hosts,  if  I  will  not  open  you  the  '"  windows 
of  heaven,  and  ^  pour  ^  you  out  a  blessing,  that 
there  shall  not  be  room  enough  to  receive  it. 

1 1  And  I  will  rebuke  ^  the  devourer  for  your 
sakes,  and  he  shall  not  "destroy  the  fruits  of  your 
ground  ;  neither  shall  your  vine  cast  her  fruit  be- 
fore the  time  in  the  field,  saith  the  Lord  of  hosts. 

12  And  all  nations  shall  call  you  blessed  : 
for  ye  shall  be  "^  a  delightsome  land,  saith  the 
Lord  of  hosts. 

13"  Your  words  have  been  stout  against  me, 
saith  the  Lord.  Yet  ye  say.  What  have  we 
spoken  so  much  against  thee  ? 

14  ''Ye  have  said,  It  is  vain  to  serve  God  : 
and  what  profit  is  it  that  we  have  kept  '  his 

"Prov.  iii.  9,  10. ^'1  Chron.  xxxvi.  20;  2  Chron.  xxxi.  U  ; 

Neh.x.  38;  xvi.  12. "  Gen.  vii.  11  ;  2  Kings  vii.  2. 'Heb. 

empty  out. >'  2  Chron.  xxxi.   10. ^  Amos  iv.  9. '^  Heb. 

corrupt. •>  Dan.  viii.  9. «  Chap.    ii.  17. ''Job  xxi.  14, 

15  ;  xxii.  17  ;  Psa.  Ixxiii.  12  ;  Zeph.  i.  12. =  Heb.  his  obser- 
vation.  '  Heb.  in  black. 


nation  is  under  ray  displeasure.      The  curse  of  God  is 
upon  you. 

Verse  10.  Bring  ye  all  the  tithes\  They  had  so 
withheld  these  that  the  priests  had  not  food  enough  to 
support  life,  and  the  sacred  service  was  interrupted. 
See  Neh.  xiii.  10. 

And  prove  me  now  herewith]  What  ye  give  to  God 
shall  never  lessen  your  store.  Give  as  ye  should,  and 
see  whether  I  will  not  so  increase  your  store  by  opening 
the  loindows  of  heaven — giving  you  rain  and  fruitful 
seasons — that  your  barns  and  granaries  shall  not  be 
able  to  contain  the  abundance  of  your  harvests  and 
vintage. 

Verse  11.  I  ivill  rebuke  the  devourer]  The  locusts, 
&c.,  shall  not  come  on  your  crops  ;  and  those  that 
are  in  the  country  I  will  disperse  and  destroy. 

Neither  shall  your  vine  cast  her  fruit]  Every 
blossom  shall  bear  fruit,  and  every  bitnch  of  grapes 
come  to  maturity. 

Verse  12.  All  nations  shall  call  you  blessed]  They 
shall  see  that  a  peculiar  blessing  of  God  rests  upon 
you,  and  your  land  shall  be  delightsome ;  like  Para- 
dise, the  garden  of  the  Lord. 

Verse  13.  Your  words  have  been  stout  against  me] 
He  speaks  here  to  open  infidels  and  revilers. 

What  have  we  spoken]  They  are  ready  either  to 
deny  the  whole,  or  impudently  to  maintain  and  defend 
what  they  had  spoken  ! 

Verse  14.  Ye  have  said.  It  is  vain  to  serve  God] 
They  strove  to  destroy  the  Divine  worship ;  they 
asserted  that  it  was  vanity  ;  that,  if  they  performed 
acts  of  worship,  they  should  be  nothing  the  better  ; 
and  if  they  abstained,  they  should  be  nothing  the 
worse.      This  was  their  teaching  to  the  people. 

Walked  mournfully]      Even  repentance  they  have 
806 


cir.  annum 
35G. 


15  And  now  s  we  call  the  proud 
happy ;  yea,  they  that  work  wickedness  ^  are 
set  up ;  yea,  they  that  '  tempt  God  are  even 
delivered. 

1 6  Then  they  ^  that  feared  the  Lord  '  spake 
often  one  to  another  :  and  the  Lord  hearken- 
ed, and  heard  it,  and  ™  a  book  of  remembrance 
was  written  before  him  for  them  that  feared 
the  Lord,  and  that  thought  upon  his  name. 

17  And  "they  shall  be  mine,  saith  the 
Lord  of  hosts,  in  that  day  when  I  make  up 
my  °  jewels ;  p  and  « I  will  spare  them,  as  a 
man  spare th  his  own  son  that  serveth  him. 

1 8  "■  Then  shall  ye  return,  and  discern  between 
the  righteous  and  the  wicked,  between  him  that 
serveth  God  and  him  that  serveth  him  not. 


s  Psa.  Ixxiii.  12  ;  chap.  ii.   17. >>  Heb.  are  built. 'Psa. 

xcv.   9. — —''Psa.  Ixvi.  16;     chap.  iv.  2. 'Hebrews  iii.  13. 

■"  Psa.  Ivi.  8  ;   Isa.  Ixv.  6  ;    Rev.  xx.    12. '  Exodus  xix.  5  ; 

Deut.  vii.  6;  Psa.  cxxxv.  4;  Tit.  ii.  14;  1  Peter  ii.  9. 
°  Or,  special  treasure. — — r  Isa.  Ixii.  3.— — 1  Psalm  ciii.  13. 
■■Psa.  Iviii.  11. 

declared  to  be  useless.  This  was  a  high  pitch  of  un- 
godliness ;  but  see  what  follows  ;  behold  the  general 
conclusions  of  these  reprobates — 

Verse  15.  And  now  we  call  the  proud  happy]  Proud 
and  insolent  men  are  the  only  happy  people,  for  they 
domineer  everywhere,  and  none  dares  to  resist  them. 

They  that  work  wickedness  are  set  up]  The  hum- 
ble and  holy  are  depressed  and  miserable  ;  the  proud 
and  wicked  are  in  places  of  trust  and  profit.  Too 
often  it  is  so. 

They  that  tempt  God  are  even  delivered]  Even 
those  who  despise  God,  and  insult  his  justice  and 
providence,  are  preserved  in  and  from  dangers ;  while 
the  righteous  fall  by  them. 

Verse  16.  They  that  feared  the  Lord]  There 
were  a  few  godly  in  the  land,  who,  hearing  the  lan- 
guage and  seeing  the  profligacy  of  the  rebels  above, 
concluded  that  some  signal  mark  of  God's  vengeance 
must  fall  upon  them  ;  they,  therefore,  as  the  corruption 
increased,  cleaved  the  closer  to  their  Maker.  There 
are  three  characteristics  given  of  this  people,  viz.  : — 

1 .  They  feared  the  Lord.  They  had  that  reverence 
for  Jehovah  that  caused  them  to  depart  from  evil,  and 
to  keep  his  ordmances. 

2.  They  spake  often  one  to  another.  They  kept 
up  the  communion  of  saints.  By  mutual  -exhortation 
they  strengthened  each  other's  hands  in  the  Lord. 

3.  They  thought  on  his  name.  His  name  was 
sacred'to  them;  it  was  a  fruitful  source  of  profound 
and  edifying  meditation.  The  name  of  God  is  God 
himself  in  the  plenitude  of  his  power,  omniscience, 
justice,  goodness,  mercy,  and  truth.  What  a  source 
for  thinking  and  contemplation  !  See  how  God  treats 
such  persons  ;  The  Lord  hearkened  to  their  conversa- 
tion, heard  the   meditations  of  their    hearts  ;  and  so 


The  final  destruction 


CHAP.   IV. 


of  Jerusalem. 


approved  of  the  whole  that  a  book  of  remembrance  was 
written  before  the  Lord — all  their  names  were  care- 
fully registered  in  heaven.  Here  is  an  allusion  to 
records  kept  by  kings,  Esth.  vi.  1,  of  such  as  had 
performed  signal  services,  and  who  should  be  the  first 
to  be  rewarded. 

Averse  17.  Thei/  shall  be  mine]  I  will  acknowledge 
them  as  my  subjects  and  followers  ;  in  the  day,  espe- 
cially, when  I  come  to  punish  the  wicked  and  reward 
the  righteous. 

When  I  make  up  my  jewels]  nS^D  segullah,  my 
peciilium,  my  proper  treasure ;  that  which  is  a  mans 
own,  and  most  prized  by  him.  \ot  jewels  ;  for  in  no 
part  of  the  Bible  does  the  word  mean  a  gem  or  pre- 
cious stone  of  any  kind.  The  interpretations  frequently 
given  of  the  word  in  this  verse,  com]>aring  saints  to 
jewels,  are  forced  and  false. 

I  will  spare  them]  When  I  come  to  visit  the  wicked, 
I  will  take  care  of  them.     I  will  act  towards  them  as 


a  tender  father  \\cm\A  act  towards  his  most  loving  ani 
obedient  son. 

Verse  18.  Then  shall  ye  re/urn]  To  your  senses 
when  perhaps  too  late  ;  and  discern — see  the  differ- 
ence which  God  makes,  bettveen  the  righteous  and  the 
wicked,  which  will  be  most  marked  and  awful. 

Between  him  that  serveth  God]  Your  obedience 
to  whom,  ye  said,  would  be  unprofitable  to  you. 

And  hirn  that  serveth  him  not.]      Of  whom  ye  said^ 

his  disobedience  would  be  no  prejudice  to  him.      You 

will  find  the  former  received  into  the  kingdom  of  glory; 

and  the  latter,  with  yourselves,  thrust  down  into  the  bitter 

pains  of  an  eternal  death.     Reader,  ponder  these  things. 

In  the  great  day  of  the  Lord,  at  least,  if  not  long 

before,  it  will  be  fully  discovered  who  have  been  the 

truly  wise  people  ;  those  who  look  up  their  cross  and 

followed  Christ ;  or  those  who  satisfied  the  flesh,  with 

I  its  affections  and    desires,   following    a  multitude  to 

I  do  evil. 


CHAPTER  IV. 

God's  awful  judgments  on  the  wicked,  1.  Great  blessedness  of  the  righteous,  2,  3.  The  prophet  then,  with 
a  solemnity  becoming  the  last  of  the  prophets,  closes  the  Sacred  Canon  with  enjoining  the  strict  observance 
of  the  law  till  the  forerunner  already  promised  should  appear,  in  the  spirit  of  Elijah,  to  introduce  the  Mes- 
siah, and  begin  a  new  and  everlasting  dispensation,  4-6. 


A.  M.  cir.  3607. 

B.  C.  cir.    397. 
01.  cir.  XCV.  4. 

Urbis  Conditae 

cir.  annum 

356. 


TTOR  behold,  »  the  clay  cometh, 

that  shall  burn  as   an   oven  ; 

and  all  ^  the  proud,  yea,  and  all 

that  do  wickedly,  shall  be  ■=  stub- 


2  But  unto  you  that  '  fear  my 
name  shall  the  '  Sun  of  right- 
eousness arise  with  healing  in  his 
wings  ;  and  ye  shall  go  forth,  and 


A.  M.  cir.  3607. 

B.  C.    cir.   397. 
01.  cir.  XCV.  4. 

Urbis  Condits 

cir.  annum 

356. 


ble  :    and  the  day  that  cometh  shall  burn  them   grow  up  as  calves  of  the  stall. 

up,  saith  the  Lord  of  hosts,  that  it  shall  ^  leave  i    3   «  And  ye  shall  tread  down  the  wicked  ;  for 


them  neither  root  nor  branch. 


they  shall   be   ashes  under   the  soles  of  your 


•Joel  ii.  31  ;   chap. 
'  Obad.  18.- 


ii.   2;   2  Pet. 
-'^  Amos  ii.  9.- 


i.  7. 'Chap. 

-«  Chap.  iii.  16. 


18.    f  Luke  i. 


•8  ;  Eph.  V.  14  ;  2  Pet.  i.  19  ;  Rev.  ii.  28.- 
xxviii.43;  Mic.  vii.  10  ;  Zeeh.  x.  5. 


t2  Sam. 


NOTES   ON  CHAP.   IV. 

Verse  1.  Behold,  the  day  cometh,  that  shall  burn 
as  an  oien]  The  destruction  of  Jerusalem  by  the 
Romans. 

And  all  the  proud]  This  is  in  reference  to  ver.  15 
of  the  preceding  chapter. 

The  day  that  cometh  shall  burn  them  up]  Either 
by  famine,  by  sword,  or  by  captivity.  All  those  rebels 
shall  be  destroyed. 

It  shall  leave  them  neither  root  nor  branch.]  A 
proverbial  expression  for  total  destruction.  Neither 
man  nor  child  shall  escape. 

Verse  2.  You  that  fear  my  name]  The  persons 
mentioned  in  the  sixteenth  verse  of  the  preceding 
chapter  ;  ye  that  look  for  redemption  through  the 
Messiah. 

The  Sun  of  righteousness]  The  Lord  Jesus,  the 
promised  Messiah  ;  the  Hope  of  Israel. 

With  healing  in  his  wings]  As  the  sun,  by  the  rays 
of  light  and  heal,  revives,  cheers,  and  fructifies  the 
whole  creation,  giving,  through  God,  tight  and  life 
everywhere  ;  so  Jesus  Christ,  by  the  influences  of  his 
grace  and  Spirit,  shall  quicken,  awaken,  enlighten, 
warm,  invigorate,  heal,  purify,  and  refine  every  soul 
that  believes  in  him  ;  and,  by  his  wings  or  rays,  dif- 
fuse these  blessings  from  one  end  of  heaven  to  another; 


everywhere  invigorating  the  seeds  of  righteousness, 
and  withering  and  drying  up  the  seeds  of  sin.  The 
rays  of  this  Sun  are  the  truths  of  his  Gospel,  and  the 
influences  of  his  Spirit.  And  at  present  these  are 
universally  diffused. 

And  ye  shall  go  forth]  Ye  who  believe  on  his 
name  shall  go  forth  out  of  Jerusalem  when  the  Romans 
shall  come  up  against  it.  After  Ceslius  Callus  had 
blockaded  the  city  for  some  days,  he  suddenly  raised 
the  siege.  The  Christians  who  were  then  in  it,  know- 
ing, by  seeing  Jerusalem  encompassed  with  armies, 
that  the  day  of  its  deslruclion  was  come,  when  their 
Lord  commanded  them  to  flee  into  the  mountains,  took 
this  opportunity  to  escape  from  Jerusalem,  and  go  to 
Pella,  in  Ccelesyria  ;  so  that  no  Christian  life  fell  in 
the  siege  and  destruction  of  this  city. 

But  these  words  are  of  more  general  application  and 
meaning ;  "  ye  shall  go  forth"  in  all  the  occupations 
of  life,  but  particularly  in  the  means  of  grace  ;  and — 

Grow  up  as  calves  of  the  stall]  Full  of  health,  of 
life,  and  spirits ;  satisfied  and  happy. 

Verse  3.  Ye  shall  tread  down]  This  may  be  the 
commission  given  to  the  Romans  :  Tread  down  the 
wicked  people,  tread  down  the  wicked  place ;  set  it 
on  fire,  and  let  the  ashes  be  trodden  down  under 
vour  feet. 

807 


The  glorious  advent 


MALAGHI. 


of  Christ. 


^-^  ^-  "^^  ?„?''•   feet   in  the    day  that  I  shall  do 

B.  C.  cir.  397.  -^ 

01.  cir.  xcv.  4.   this,  saith  the  Lord  of  hosts. 

cir.  annum  4  Remember  ye  the  '^  law  of 
^^^'  Moses  my  servant,  which  I  com- 

manded unto  him  '  in  Horeb  for  all  Israel,  with 
^  the  statutes  and  judgments. 

5   Behold,  I  will  send  you  '  Elijah  the   pro- 

'Exod.    XX.    3,   &c. iDeut.   iv.    10. 1' Psa.  cxlvii.    19. 

'  Matt.  xi.  14  ;  xvii.  11 ;  Mark  ii.  11  ;  Luke  i.  17. 

Verse  4.  Remember  ye  the  Imo  of  Moses]  Where 
all  these  things  are  predicted.  The  Septuagint,  Ara- 
bic, and  Coptic,  place  this  verse  the  last. 

Verse  5.  Behold,  I  loill  send  you  Elijah  the  prophet'] 
This  is  meant  alone  of  John  the  Baptist,  as  we  learn 
from  Luke  i.  17,  (where  see  the  note,)  in  whose  spirit 
and  power  he  came. 

Verse  6.  And  he  shall  turn  (convert)  the  heart  of 
the  fathers  (l}}  al,  with)  the  children]  Or,  together 
with  the  children  ;  both  old  and  young.  Lest  I  come, 
and,  finding  them  unconverted,  stnite  the  land  with  a 
curse,  IZ3nn  cherem,  titter  extinction.  So  we  find 
that,  had  the  Jews  turned  to  God,  and  received  the 
Messiah  at  the  preaching  of  John  the  Baptist  and  that 
of  Christ  and  his  apostles,  the  awful  □^^  cherem  of 
final  excision  and  execration  would  not  have  been  ex- 
ecuted upon  them.  However,  they  filled  up  the  cup 
of  their  iniquity,  and  were  reprobated,  and  the  Gentiles 
elected  in  their  stead.  Thus,  the  last  was  first,  and 
the  first  was  last.   Glory  to  God  for  his  unspeakable  gift ! 

There  are  three  remarkable  predictions  in  this 
chapter  : — 1.  The  advent  of  John  Baptist,  in  the  spirit 
and  authority  of  Elijah.  2.  The  manifestation  of  Christ 
in  the  flesh,  under  the  emblem  of  the  Sun  of  right- 
eousness. 3.  The  final  destruction  of  Jerusalem, 
represented  under  the  emblem  of  a  burning  oven,  con- 
suming every  thing  cast  into  it.  These  three  pro- 
phecies, relating  to  the  most  important  facts  that  have 
ever  taken  place  in  the  history  of  the  world,  announced 
here  nearly  four  thousand  years  before  their  occur- 
rence, have  been  most  circumstantially  fulfilled. 

In  most  of  the  Masoretic  Bibles  the  ffth  verse  is 
repeated  after  the  sixth — "  Behold,  I  send  unto  you 
Elijah  the  prophet,  before  the  gi-eat  and  terrible  day 
of  Jehovah  come  ;"  for  the  Jews  do  not  like  to  let  their 
sacred  book  end  with  a  curse ;  and  hence,  in  reading, 
they  immediately  subjoin  the  above  verse,  or  else  the 
fourth — "  Remember  ye  the  law  of  Moses  my  servant." 

In  one  of  my  oldest  MSS.  ihefflh  verse  is  repeated, 
and  WTitten  at  full  length  :  "  Behold,  I  send  you  Eli- 
jah the  prophet,  before  the  coming  of  the  great  and 
dreadful  day  of  the  Lord."  In  another,  only  these 
words  are  added  :  "  Behold,  I  will  send  you  Elijah." 
It  is  on  this  ground  that  the  Jews  expect  the  reap- 
pearance of  Elijah  the  prophet ;  and  at  their  marriage- 
feasts  always  set  a  chair  and  knife  and  fork  for  this 
prophet,  whom  they  suppose  to  be  invisibly  present. 
But  we  have  already  seen  that  John  the  Baptist,  the 
forerunner  of  our  Lord,  was  the  person  designed  ;  for 
he  came  in  the  spirit  and  power  of  Elijah,  (see  on  chap, 
iii.  1,)  and  has  fulfilled  this  prophetic  promise.  John 
is  come,  and  the  Lord  Jesus  has  come  also ;  he  has 
shed  his  blood  for  the  salvation  of  a  lost  world  ;  he 
808 


phet  ">  before  the  coming  of  the   *•  ^  ^1'-  ^^.J 
great  and    dreadful   day  of    the   01.  cir.  xcv.  i. 

?  ■'  Urbis  Conditffi 

JUORD  : 

6  And  °  lie  shall  turn  the  heart 
of  the  fathers  to  the  children,  and  the  heart  of 
the  children  to  their  fathers,  lest  I  come  and 
°  smite  the  earth  with  "  a  curse. 


or.  annum 
356. 


•"Joel  ii.  31.- 


-"Ecclus.    xlviii.  10.- 
P  Zeeh.  V.  3. 


-»Zech.  xiv.    12. 


has  ascended  on  high  ;  he  has  sent  forth  his  Holy  Spirit ; 
he  has  commissioned  his  ministers  to  proclaim  to  all  man- 
kind redemption  in  his  blood;  and  he  is  ever  present  with 
them,  and  is  filling  the  earth  with  righteousness  and  true 
holiness.  Hallelujah  !  The  kingdoms  of  this  world 
are  about  to  become  the  kingdoms  of  God  and  our  Lord 
Jesus  !  And  now,  having  just  arrived  at  the  end  of  my 
race  in  this  work,  and  seeing  the  wonderful  extension  of 
the  work  of  God  in  the  earth,  my  heart  prays  : — 

0  Jesus,  ride  on,  till  all  are  subdued. 

Thy  mercy  make  known,  and  sprinkle  thy  blood ; 
Display  thy  salvation,  and  teach  the  new  song. 
To  every  nation,  and  people,  and  tongue  ! 
In  most  MSS.  and  printed  Masoretic  Bibles  there 
are    only   three  chapters  in   this   prophet,  the  fourth 
being  joined  to  the  third,  making  it  twenty  four  verses. 
In  the  Jewish  reckonings  the  Twelve  Minor  Pro- 
phets make  but  one  book  ;  hence  there  is  no  Masoretic 
note  found  at  the  end  of  any  of  the  preceding  prophets, 
with  accounts  of  its  verses,  sections,  &c. ;  but,  at  the 
end   of  Malachi  we  find  the   following  table,  which, 
though  it  gives  the  number  of  verses  in  each  prophet, 
yet  gives  the  total  sum,  middle  verse,  and  sections,  at 
the  end  of  Malachi,  thereby  showing  that  they  consider 
the  whole  twelve  as  constituting  but  one  booh. 
Masoretic  Notes 
On  the  Twelve  Minor  Prophets. 
Hosea  has  ------   197  verses. 

Joel 73 

Amos    --------   146 

Obadiah "21 

Jonah    --------     48 

Micah -  -   105 

Nahum 57 

Zephaniah   ------     53 

Habakkuk 56 

Haggai     -------     38 

Zechariah 211 

Malachi  ---------     55 

The  sum  of  all  the  verses  of  the  Twelve  Minor  Pro- 
phets is  1060. 
The  middle  verse  is  Micah,  chap.  in.  ver.  12. 
Number  of  Sections,  21. 
To  GoD  THE  Father,  Son,  and    Holv  Ghost,   be 

ETERNAL  PRAISES.        AjIEN. 

1  have  this  day  completed  this  Commentary,  on 
which  I  have  laboured  above  thirty  years ;  and  which, 
when  I  began,  I  never  expected  to  live  long  enough 
to  finish.  May  it  be  a  means  of  securing  glory  to 
God  in  the  highest,  and  peace  and  good  will  among 
men  upon  earth  !     Amen,  Amen.     Adam  Clarke. 

Heydon  Hall,  Middlesex, 
Monday,  March  28,  A.    D.   1825. 


AN 


EPITOME  OF  THE  JEWISH  HISTORY 


FROM    THE 


TIME  OF   NEHEMIAH  AND  MALACHI   TO   THE   BIRTH  OF  CHRIST. 


riLLINO    up    THE    CHASM    BETWEEN 


THE  OLD  AND  NEW  TESTAMENTS. 


As  many  have  wished  to  see  an  epitome  of  the  Jewish 
historj-,  from  the  days  of  the  prophet  Malachi  to  the  advent 
of  Christ,  in  order  to  connect  the  history  of  the  Old  and  New 
Testaments,  I  have  prepared  the  following,  which,  in  such  a 
work  as  this,  is  as  much  as  should  be  expected. 

On  ail  hands  Malanhi  is  allowed  to  have  been  the  last  pro- 
phet under  the  Old  Testament ;  and  he  flourished  about  four 
hundred  and  nine  years  before  the  coming  of  Christ,  accord- 
ing to  the  conunonly  received  clironology;  and  Nchcmiah, 
who  was  contcmporan,-  with  him,  was  the  last  of  those  civil 
governors  appointed  by  God  himself  His  last  act  of  refor- 
mation is  fixed  by  Prideaux,  B.  C.  409;  soon  after  which  it 
is  supposed  that  he  died,  as  at  this  time  he  could  not  be 
less  than  scccnii/  years  of  age.  For  the  administration  of 
affairs  in  liis  times  and  in  those  of  Ezra,  whom  he  succeeded 
in  the  government  of  Judca,  the  reader  is  referred  to  the  notes 
on  Ezra,  Nehemiah,  and  Daniel. 

We  have  seen,  in  the  book  of  Nehemiali,  that,  on  the  return 
of  the  Jews  from  the  Chaldean  captivitv,  manv  of  them  brought 
strange  wives  and  a  spurious  offspring  with  them,  and  refusing 
to  put  them  away,  were  banished  by  Nehemiah,  and  went  and 
settled  in  Samaria.  Among  those  exiles  there  was  a  son  of 
Jehoiada,  the  high  priest,  named  Manasseh,  who  had  married 
the  daughter  of  Sanballat  the  Horonite,  and  put  himself  under 
the  protection  of  his  father-in-law,  who  was  governor  of  the 
place.     After  the  death  of  Nehemiah,  Sanballat  obtained  a 

frant  from  Darius  to  build  a  temple  on  Mount  Gcrizim,  near 
amaria,  of  which  he  made  Manasseh,  his  son-in-law,  high 
priest.     This  temple  was  begun  to  be  built  B.  C.  408. 

From  the  building  of  this  temple,  Samaria  became  the 
refuge  of  all  refractor\'  Jews  :  and  though  by  this  means  the 
old  superstition  of  the  land  was  reformed  to  the  worship  of 
the  God  of  Israel,  they  of  Jerusalem  would  never  consider 
the  Samaritan  Jews  otherwise  than  apostates.  On  the  other 
hand,  the  Samaritans  maintained  that  Mount  Gerizim  was 
the  only  proper  place  for  the  worship  of  God.  This  people 
rejected  all  traditions,  and  adhered  only  to  the  WTitten  word 
contained  in  the  five  books  of  Moses. 

NehemiaKs  death  was  also  attended  with  a  change  of  the 
Jeirish  government  at  Jerusalem.  Judea  had  no  longer  a 
governor  of  its  own.  It  was  united  to  the  prefcelurc  of  Syria; 
the  rulers  of  which  committed  the  administration  of  both  civil 
and  ecclesiastical  affairs  to  the  high  priest  for  the  time  being. 
By  this  means  the  high  priesthood  became  an  office  under 
the  heathen ;  and  towards  the  latter  end  of  Artiuerzes 
Mnemon's  reign,  B.  C.  405,  who  succeeded  his  father  Darius 
Nothus,  B.  C.  423,  the  office  was  conferred  by  the  governor 
of  Syria  and  Phanicia.  For  Bagoses,  tlie  governor,  took 
upon  liimself  to  displace  Johanan  the  high  priest,  in  favour 
of  the  said  priest's  brother  Joshua  ;  which  nomination,  though 
it  did  not  take  place,  (for  Johanan  slew  his  brother  Joshua  in 
the  inner  court  of  the  temple,  as  he  endeavoured  by  force  to 


usurp  the  high-priest's  office  by  virtue  of  the  governor's  com 
mission,  B.C.  366,)  was  attended  with  this  bad  consequence — 
that  Bagoses,  hearing  of  the  murder,  came  in  great  wrath  to 
Jerusalem,  and  laid  a  hea\7  fine  upon  the  nation,  which  lasted 
sercn  years,  or  during  the  whole  of  his  government. 

Artojcries  Mnemon  died  B.  C.  359,  with  grief  at  the  bru- 
tality of  his  son  Oehus,  who  had  so  terrified  his  eldest  brother 
Ariaspes,  that  he  poisoned  himself,  and  had  his  younger  bro- 
ther Harpates  assassinated.  So  that  Oehus  succeeded  to  the 
dignity  and  empire  of  his  father. 

In  the  tliird  year  of  Oehus,  about  356  before  Christ,  Alex- 
ander the  Great  was  bom  at  Pella  in  Macedonia.  Oehus, 
having  reigned  tircnt)f-one  years,  was  poisoned  by  his  favourite 
Bagoas,  in  hopes  of  getting  the  whole  government  into  his 
own  hands,  and  to  put  the  crown  on  the  head  of  Arses,  his 
youngest  son,  whom  he  also  poisoned  soon  after,  and  raised 
Codomannus,  a  distant  relation  of  the  late  king,  to  the  throne. 
This  new  king  took  the  name  of  Darius ;  and  when  Bagoas 
had  also  pre])arcd  a  poisonous  draught  for  Aim,  he  obliged 
Bagoas  to  drink  it  himself;  by  which  means  he  saved  his  own 
life,  and  punished  the  traitor. 

It  was  about  the  year  B.  C.  336  that  Alexander  the  Great 
succeeded  to  the  kingdom  of  Maeedon.  on  the  death  of  his 
father  Philip,  who  was  slain  by  the  noble  Macedonian  Pau- 
sanias,  as  he  celebrated  the  marriage  of  his  daughter  with 
Alexander,  king  of  Epirus,  before  he  set  out  upon  the  Grecian 
expedition  against  Persia,  being  chosen  captain-general  of  the 
united  forces  of  Greece. 

Alexander  also  succeeded  to  that  command  by  a  new  elec- 
tion. In  one  campaign  he  overran  all  Asia  Miliar;  van- 
quished Darius  in  two  battles ;  took  his  mother,  wife,  and 
cliildren  prisoners ;  and  subdued  all  Syria  as  far  as  Tyre,  B. 
C.  332. 

During  the  scige  of  Tyre,  he  demanded  the  submission  of 
the  neighbouring  provinces  of  Galilee,  Samaria,  and  Judea. 
The  two  former  submitted  to  him  ;  but  Judea  would  not 
renounce  their  allegiance  to  Darius  so  long  as  he  hved.  This 
brought  upon  Ihem  the  wTath  of  the  conqueror ;  who,  having 
taken  Tyre,  by  carrying  a  bank  from  the  continent  through 
the  sea  to  the  island  on  which  the  city  stood,  and  burned  it 
down  to  the  ground,  destroyed  and  slew  all  the  inhabitants  in 
a  barbarous  manner,  both  in  the  sackage  of  the  town,  and 
afterwards  in  cold  blood ;  and  then  marched  to  Jerusalem  to 
wreak  his  vengeance  upon  the  Jews.  Upon  his  approach,  and 
the  report  of  his  having  crucified  two  thousand  of  the  Tyrian 
prisoners,  the  liigh  priest  Jaddua  and  all  the  city  were  under 
dreadful  apprehensions.  They  had  nothing  but  God"s  protec- 
tion to  depend  upon.  They  fasted  and  prayed :  and  God  in  a 
vision  directed  the  high  priest  to  go  in  his  pontifical  robes, 
attended  by  the  priests  in  their  proper  habits,  and  all  the  peo- 
ple in  white  garments,  and  meet  Alexander  out  of  the  city. 

As  soon  as  Alexander  saw  this  procession  mo\nng  towards 
809 


Epitome  of  the  Jeivish  History  from  the  time  of 


him,  and  the  high  priest  in  the  front,  he  was  overawed,  drew 
near,  bowed  down,  and  saluted  liim  in  a  religious  manner ; 
alleging  that  he  did  so  in  regard  to  that  God  whose  priest  he 
was  ;  adding,  moreover,  that  the  liigh  priest  so  habited  had 
appeared  to  him  in  a  dream  at  Dio  in  Macedonia,  assuring  him 
of  success  against  the  Peisiajis. 

Jaddita  conducted  him  into  the  city  ;  and,  having  offered  sa- 
crifices in  the  temple,  showed  him  the  prophecies  oiDaniei,  con- 
cerning the  overthrow  of  the  Persian  empure  by  a  Grecian  king. 

Alexander  was  well  satisfied  with  his  reception  at  Jerusa- 
lem ;  and  at  his  departure  granted  the  Jews  a  toleration  of 
their  religion,  and  an  exemption  from  tribute  every  seventh 
year.  And  the  Jews  were  so  well  pleased  with  the  conqueror's 
behaviour,  that,  upon  his  signifying  that  he  would  receive  as 
many  of  them  as  would  enlist  into  his  service,  great  multitudes 
entered  under  his  banner,  and  followed  him  in  his  other  expe- 
ditions. 

The  Samaritans  met  him  with  great  pomp  and  parade,  as 
he  left  Jerusalem,  and  invited  him  to  their  city.  But  Alex- 
ander deferred  both  the  invitation,  and  petition  for  certain 
privileges,  till  his  return  from  Egypt ;  and  left  liis  favourite 
Andromachus  governor  of  Syria  and  Palestine. 

Andromachus,  coming  some  time  after  to  Samaria  upon 
business,  was  burned  to  death  in  his  house,  as  it  was  thought 
on  purpose,  by  the  Samaritans,  in  revenge  of  the  slight  which 
they  apprehended  Alexander  had  shown  them.  But  as  soon 
as  Alexander  heard  it,  he  caused  those  to  be  put  to  death  who 
had  acted  any  part  in  the  murder,  banished  all  the  other  inha- 
bitants from  Samaria,  planted  therein  a  colony  of  Macedo- 
nians, and  gave  the  residue  to  the  Jews. 

Upon  the  ruin  of  the  Persians,  Alexander  had  erected  the 
Grecian  or  Macedonian  monarchy.  But  coming  to  Babylon, 
after  the  conquest  of  the  most  part  of  the  then  known  world, 
he  gave  himself  up  so  much  to  drunkenness  and  gluttony,  that 
he  soon  put  an  end  to  liis  life,  B.  C.  323. 

Here  it  cannot  be  amiss  to  observe,  that  Alexander  was  of 
a  bold  and  enterprising  spirit ;  but  more  full  of  fire  than  dis- 
cretion. His  actions,  though  successful,  were  furious  and 
extravagantly  rash.  His  few  virtues  were  obscured  with  more 
and  greater  vices.  Vainglory  was  his  predominant  passion ; 
and  the  fables  of  the  ancient  Greek  heroes  were  the  only 
charts  by  which  he  steered  his  conduct.  His  dragging  Balis 
round  Gaza,  his  expedition  into  India,  his  drunken  procession 
through  Caramanm,  and  taking  to  himself  the  name  of  the 
son  of  Jupiter,  are  so  many  vouchers  of  tliis  assertion.  And, 
were  all  his  actions  duly  considered  and  estimated,  he  would 
be  properly  characterized  the  great  cut-throat  of  the  age  in  I 
which  he  lived ;  as  all  they  are  who  delight  in  bloodshed,  and  ! 
will  forfeit  all  to  obtain  unirersal  monarchy ;  whereas  those  I 
only  are  the  true  heroes  who  most  benefit  the  world,  by  pro- 
moting the  peace  and  welfare  of  mankind.  In  a  righteous 
cause,  or  a  just  defence  of  a  man's  counti-y,  all  actions  of 
valour  are  worthy  of  praise  ;  but  in  all  other  cases  victory  and 
conqtiest  are  no  more  than  murder  and  robbery.  Therefore 
Alexander's  heroism  is  to  be  avoided,  and  not  to  be  followed, 
as  the  surest  way  to  honour  and  glory. 

Alexander  was  no  sooner  dead,  than  Ptolemy  Sotcr  seized 
upon  Egypt ;  and  having  in  vain  endeavoured  "to  gain  Syria, 
Phixnicitt.  and  Judea  from  Laomedon,  whom  Alexander  had 
appointed  governor  instead  of  Andromachus,  who  was  burnt, 
invaded  them  by  sea  and  land,  took  Laomedon  prisoner,  and 
got  possession  of  those  provinces  also,  except  Judca ;  which, 
upon  tile  account  of  their  allegiance  to  the  sur\'iving  governor, 
refusing  to  yield,  felt  the  severity  of  the  conqueror ;  for,  under- 
standing that  the  Jews  would  not  so  much  as  defend  them- 
selves on  the  Sabbath  day,  he  stormed  Jerusalem,  took  it  with- 
out resistance  on  that  day,  and  carried  above  one  hundred 
thousand  of  them  captives  into  Egypt. 

From  this  time  we  may  date  the  Jew.,''  subjection  to  the 
kings  of  Egypt.  And  it  was  in  the  Jiflh  year  of  this  Ptolemy's 
reign  that  Onias  the  Jewish  high  priest  died,  and  was  suc- 
ceeded by  liis  son  Simon  the  Just,  on  whom  an  eulogiiun  may 
be  foundiii  Ecclus.  1.  1,  &c..  B.  C.  292. 

Simon  the  Just  was  high  priest  nine  years,  and  is  supposed 
to  have  completed  the  canon  of  the  Old  Testament  by  add- 
ing the  books  of  E:ra.  Nehemiah,  Esther,  Malachi,  and  the 
two  books  of  Chronicles,  vvith  the  aid  and  assistance  of  the 
great  synagogue.  He  was  succeeded  by  his  brother  Eleazar, 
his  son  Onias  being  a  minor,  B.  C  291. 
810 


Ptolemy  Soter  was  succeeded  by  liis  son  Ptolemy  Phla- 
delphus,  B.  C.  285,  who  completed  the  college  or  museum 
of  learned  men,  and  the  famous  library  at  Alexandria  in  Egypt, 
which  was  begun  by  his  father,  and  contained  seven  hundred 
thousand  volumes,  and  placed  in  that  hbrary  an  authentic 
translation  of  the  book  of  the  laie.  This  translation  was 
finished  under  the  inspection  of  Eleazar  the  high  priest,  and 
is  called  the  Septuagint,  on  account  of  the  joint  labour  of 
seventy-two  translators  employed  in  it,  B.  C.  254. 

Ptolemy  Philadelphus  died  in  the  thirty-ninth  year  of  his 
reign,  and  in  the  sixty-third  of  his  age,  B.  C.  247.  He  was 
a  learned  prince,  and  a  great  patron  of  learning ;  so  that  men 
of  learning  flocked  to  his  court  from  all  parts,  and  partook  of 
his  favour  and  bounty.  Among  these  were  the  poeis  Theo- 
critus, Callimachus,  Lycophron,  and  Aratus,  and  Manetho, 
the  Egyptian  historian. 

B.  C.  247,  Ptolemy  Euergetes  succeeded  his  father  Ptole- 
my in  Egypt.  He  found  Onias.  the  son  of  Simon  the  Just, 
in  the  pontifieatc  at  Jerusalem,  who  was  very  old,  weak,  incon- 
siderate, and  covetous.  And  Euergetes,  perceiving  that  the 
high  priest  had  for  many  years  kept  back  the  annual  tribute, 
sent  one  Atheni&n,  an  officer  at  court,  to  Jerusalem,  to  de- 
mand it,  being  a  very  large  sum,  with  tlireats  of  sendiiig  an 
army  to  dispossess  them  of  the  country  upon  refusal. 

This  demand  and  threatening  threw  the  whole  nation  into 
great  confusion  ;  and  one  Joseph,  the  high  priest's  nephew  by 
his  sister's  side,  rebuked  his  uncle  sharply  for  his  injustice  and 
ill  management  of  the  public  interest,  proposed  Onias's  jour- 
ney to  Alexandria,  as  the  best  expedient,  and,  upon  his  uncle's 
refusal,  offered  to  go  in  person  to  pacify  the  king's  wrath, 
which  was  accepted  by  the  Itigh  priest,  and  approved  by  the 
people,  B.  C.  226. 

Joseph  all  this  time  had  entertained  ./l/AcHi'oH  in  a  most  ele- 
gant manner  at  his  own  house,  and  at  his  departure  loaded 
him  with  such  valuable  gifts,  that  when  he  arrived  at  Alexan- 
dria, he  found  the  king  prepared  much  in  his  favour  to  receive 
him,  and  made  himself  more  acceptable  by  informing  him  con- 
cerning the  revenues  of  Ca-lesyna  and  Phoenicia,  whose 
value  he  had  inquired  more  perfectly  from  their /armer^,  with 
whom  he  had  travelled  to  court  part  of  the  way  ;  and  was 
thereupon  admitted  the  king's  receiver  general  of  Ccclesyria, 
Phccniria,  Judca,  and  Samaria.  He  immediately  satisfied 
the  king  for  his  uncle's  arrears  with  Jive  hundred  talents  he 
borrowed  at  Alexandria  on  the  credit  of  his  new  office,  which 
he  enjoyed  twenty-two  vears,  though  he  met  with  great  oppo- 
sition at  liis  first  collecting,  till  he  had  brought  some  of  the 
ringleaders  to  exemplary  punishment. 

B.  C.  221 .  All  things  were  again  composed  at  Jerusalem ; 
and  Philopatcr  having  succeeded  his  father  Ptolemy  Euergetes 
in  Egypt,  and  defeated  the  army  of  Antiochus  the  Great,  he 
in  the  fifth  year  of  his  reign  took  the  lour  of  Jerusalem  while 
ho  visited  his  conquests.  But  tliis  was  very  unfortunate  for 
the  Jews.  For  Philopatcr  being  led  by  a  vam  curiosity  to 
enter  into  the  sanctuary  and  the  holy  of  liolies  on  the  great 
day  of  expiation,  B.  C.  217,  where  no  one  but  the  high  priest 
was  allowed  to  enter,  he  was  opposed  by  the  deprecations  and 
lamentations  of  the  people  ;  and  when  he  would  still  advance 
beyond  the  inner  court,  he  was  seized  with  such  a  terror  and 
consternation,  that  he  was  obliged  to  be  carried  back  in  a 
manner  half  dead.  He  recovered  ;  but  when  he  left  the  city, 
he  vowed  revenge.  And  accordingly,  he  was  no  sooner 
returned  to  Alexandria  than  he  deprived  the  Jews  of  all  their 
rights  and  privileges  ;  ordered  them  to  be  stigmatized  with  a 
burn  representing  an  ivy  leaf,  under  pain  of  death,  in  honour 
of  his  god  Bacchus ;  and  excluded  all  persons  from  his  pre- 
sence that  would  not  sacrifice  to  the  god  he  worshipped. 
Then  he  commanded  as  many  Jeivs  as  he  could  seize  in 
Egypt  to  be  brought  and  shut  up  in  the  Hippodrome,  or  place 
for  horse-races,  at  Alexandria,  to  be  destroyed  by  elephants. 
But  God  turned  the  wild  beasts  upon  those  that  came  to  see 
the  dreadful  massacre,  by  which  numbers  of  the  spectators 
were  slain  ;  and  so  terrified  the  king  and  his  subjects  with 
other  tokens  of  his  displeasure  and  power,  that  Philopatcr 
immediately  not  only  released  the  Jews  from  the  Hippodrome, 
but  restored  the  whole  nation  to  their  privileges,  reversed 
every  decree  against  them,  and  put  those  Jews  to  death  who 
for  fear  of  persecution  had  apostatized  from  their  religion. 

Ptolemy  Philopatcr  was  succeeded,  B.  C.  204,  by  his  son 
Ptolemy  Epiphanes,  then  only  five  years  old.     This  minority 


Nehemiah  and  Malachi  to  the  Birth  of  Christ. 


gave  Antiochus  ihc  Great  an  opporlntiity  to  regain  Calesyria 
and  Palestine :  in  which  cxpcuition  ihc  Jetcs  liad  shown  so 
miicii  fai'our  to  Antiochus,  t!mt  he  «jranted  iheni  many  favours, 
a  liberty  to  live  according  to  their  own  laws  and  religion,  a 
prohibition  to  strangers  to  enter  witliin  the  sept  of  the  temple, 
>IVc  Uul  as  soon  as  I'lolcmij  was  marriageable,  he  made 
[jeace  willi  him,  and  gave  liim  his  daughter,  with  Cvclesyria 
and  Palestine  for  her  portion.  On  this  occasion  Joseph,  wlio 
had  been  Ptolemy's  receiver  general  in  those  provinces,  and 
displaced  by  Antiochus,  was  restored. 

Ptolemy  in  a  short  time  had  a  son  ;  and  it  being  customary 
on  such  occasions  for  all  the  great  olTicers  of  state  to  congra- 
tulate the  king  and  queen,  and  to  carrv'  them  presents,  Joseph, 
whose  age  would  not  permit  him  to  take  so  long  a  journey, 
sent  his  son  Hyrcanus,  B.  C.  187,  who,  upon  an  unlinuted 
credit  given  him  by  his  father,  when  he  was  arrived  at  Alez- 
andna,  borrowed  a  thousand  laleJits,  or  two  hundred  thousand 
pounds  sterling,  with  which,  buying  a  hundred  beautiful  boys 
for  the  king,  and  as  many  beautiful  young  maids  for  the  queen, 
at  the  price  of  a  talent  per  head,  and  presenting  them  each 
with  a  talent  in  their  hands,  and  disposmg  of  the  remaining 
sum  among  the  courtiers  and  great  ollicers,  he  so  obliged  the 
king  and  queen,  and  all  the  court,  that  he  found  it  easy  to 
supplant  Ills  father,  and  obtained  the  king's  commission 
for  collecting  the  royal  revenues  in  all  the  country  beyond 
Joiilan. 

Hyrcanus,  having  thus  abused  liis  tnist,  went  with  a  strong 
guard  to  execute  his  office  ;  and  being  met  by  his  brothers, 
killed  two  of  them.  He  came  to  Jcrustdcm  ;  but  his  father 
would  not  admit  him  to  his  presence,  and  he  was  shunned  by 
every  body.  Upon  the  death  of  his  father,  which  happened 
soon  after,  he  endeavoured  by  force  of  arms  to  oust  lus  bre- 
thren from  the  paternal  estate.  This  disturbed  the  peace  of 
Jerusalem  for  a  while  ;  till  at  last  his  brothers,  being  assisted 
by  the  high  priest  and  the  generality  of  the  people,  drove  him 
over  Jordan,  where  he  lived  in  a  strong  castle,  till  he  fell 
upon  his  own  sword  and  killed  himself  to  avoid  the  punish- 
ment with  which  Antiochus  Epiphancs,  upon  his  succeeding 
to  the  throne  of  Syria,  threatened  him.     B.  C.  175. 

Antiochus  the  Great  being  slain  by  the  inhabitants  of  Ely- 
tnais,  as  he  attempted  by  night  to  plunder  the  temple  of 
Jupiter  Belus,  thereby  to  pay  the  Romans  according  to  his 
agreement,  his  son  Scleucus  Philopatcr  succeeded  him  in  the 
provinces  of  Syria,  Jiidea^  &c.,  and  resided  at  Aniioch. 

Selcucus,  at  his  first  advancement  to  the  dominion  of  these 
provinces,  continued  his  father's  favours  to  the  Jnrs  ;  but 
being  afterwards  informed  by  one  Simon  a  Benjamite  that 
there  was  great  treasure  in  the  temple,  he  sent  one  Heliodorus 
to  seize  it,  and  to  bring  all  the  riches  he  could  find  therein  to 
Antioch.  Heliodorus  attempted  to  execute  this  commission  ; 
but  he  was  so  terrified  at  the  sight  of  an  armed  host  of  angels 
that  appeared  to  defend  the  entrance  of  the  sacred  treasury, 
il.at  he  fell  speechless  to  the  ground  ;  nor  did  he  recover  till 
the  high  priest  interceded  to  God  for  him. 

This  same  Heliodorus  poisoned  his  sovereign  Selcuais. 
hoping  to  obtain  the  kingdom  ;  but  his  design  was  frustrated 
by  Enmenes,  king  of  Pcrgamus,  and  his  brother  Attains,  who 
set  Antiochus  Epiphancs,  another  son  of  Antiochus  the  Great, 
on  the  throne  of  Syria. 

Epiphancs,  at  his  accession  to  the  throne,  finding  himself 
hard  pressed  by  the  Romans,  endeavoured  to  raise  their  heavy 
tribute  by  all  manner  of  exactions.  Amongst  other  means  he 
deposed  the  good  and  pious  high  priest,  Onias,  and  sold  the 
pontificate  to  his  brother  Jason  for  the  yearly  sum  of  three 
hundred  and  sixty  talents  ;  and  afterwards  he  deposed  Jason, 
and  sold  it  to  his  brother  Menclaus  for  three  hundred  talents 
more,  B.  C.  174. 

Menclaus.  having  invaded  the  pontificate  by  these  unjust 
means,  and  finding  himself  straitened  to  raise  the  annual  pay- 
ment according  to  contract,  by  the  means  of  Lysimar.hus, 
another  of  his  brothers,  he  robbed  the  temple  of  many  gold 
vessels,  wliich.  being  turned  into  money,  he  paid  to  the  king ; 
and  bribed  Andronicus,  the  governor  of  Antioch,  to  murder 
his  brother  Onias.  lest  at  any  time  he  should  stand  in  his  way. 
It  is  true  tliat  at  the  instance  of  the  people  Andronicus  was 
seized  and  executed  for  his  villain'  and  murder,  and  Lysima- 
chus  was  put  to  death  by  the  mob  at  Jerusalem  ;  yet  Menclaus 
found  means  by  briber,-,  not  only  to  acquit  himself,  but  to 
obtain  sentence  against,  and  even  the  execution  of,  the  three 


delegates  that  went  from  Jerusalem  to  prosecute  him  in  ina 
name  of  the  sanhedrin. 

But  while  Antiochus  wan  engaged  in  the  Egyptian  war, 
Jason,  on  a  false  report  that  the  king  was  dead,  inarched  with 
a  thousand  men,  surjiriscd  the  city  ot  Jerusalem,  drove  Menc- 
laus into  the  castle,  and  cruelly  put  to  the  sword  and  to  other 
kinds  of  death  all  those  that  he  thought  were  his  ailversarics. 

Immediately  the  news  of  this  revolution  and  massacre 
reached  yln/i«c/iH,«.  he  hastened  to  reduce  theju/j  to  their 
obedience  ;  and  in  his  way,  being  infoniied  that  the  inhabitants 
of  Jerusalem  had  made  great  rejoicings  at  the  report  of  his 
death,  he  was  so  provoked,  that,  taking  the  city  by  stonn,  B. 
C.  170,  he  slew  forty  thousand  persons,  and  sold  as  many  more 
I'or  slaves  to  the  neighbouring  nations.  He  entered  thv  holy  of 
holies,  sacrificed  a  sow  upon  the  altar  of  biirnt-ofi'eringa,  and 
caused  the  broth  or  liquor  thereof  to  be  sprinkled  all  over  the 
temple.  He  plundered  the  temple  of  as  much  gold  and  fur- 
niture as  amounted  to  eight  hundred  talents  of  gold.  Then, 
returning  to  Antioch,  he  made  one  Philip,  a  most  barbarous 
and  cruel  man,  governor  of  Judea  ;  Andronicus,  as  bad  a  Inan, 
governor  of  Samaria ;  and  continued  Menclaus,  the  worst  of 
all,  in  the  pontificate.  And,  as  if  this  was  not  sufficient  to 
satisfy  his  rage,  he  not  long  after  sent  an  army  of  two  and 
tirenly  thousand  men,  under  Apolhnius  his  general,  with 
commission  to  put  all  the  men  of  Jerusalem  to  the  sword,  and 
to  make  slaves  of  the  women  and  children  ;  which  was  rigor- 
ously executed  on  a  Sabbath  day,  so  that  none  escaped  but 
such  as  could  hide  themselves  in  caves,  or  reach  the  mountains 
by  flight. 

This  cruelty  soon  after  pursued  the  Jeirs,  wherever  dis- 
persed :  for  by  a  general  decree  to  oblige  all  people  in  his 
dominions  to  conform  to  the  religion  of  the  king,  one  Athenaus, 
a  Grecian  idolater,  was  pitched  upon  to  receive  and  instruct 
all  the  Jews  that  would  turn  idolaters,  and  to  punish  with  the 
most  cruel  deaths  those  who  refused.  It  was  at  this  time 
that  the  temple  was  dedicated  to  Jupiter  Olympius  ;  the  books 
of  the  law  were  burned  ;  and  women,  accused  of  having  their 
cliildren  circumcised,  were  led  about  the  streets  with  these 
children  tied  about  their  necks,  and  then  both  together  cast 
headlong  over  the  steepest  part  of  the  wail.  B.  C.  167;  foi 
many  of  them  chose  rather  to  die  than  to  renounce  their  God  ; 
as  the  holy  zeal  and  religious  fortitude  of  the  very  aged  and 
pious  Elcazar,  a  chief  doctor  of  the  law,  and  of  the  heroine 
Salomona  and  her  seven  sons,  do  testify  ;  whom  neither  the 
instruments  of  death  could  terrify,  nor  the  allurements  of  the 
tyrant  could  persuade,  to  forfeit  their  interest  with  the  Al- 
mighty, either  by  idolatr)'  or  dissimulation. 

Matthias,  great  grandson  of  Asmonecus,  and  a  priest  of  the 
first  course,  retired  with  bis  five  sons,  John,  Simon,  Judeu, 
Eleazar,  and  Jonathan,  from  the  persecution  at  Jerusalem,  to 
a  little  place  called  Modin,  in  the  tribe  of  Dan.  But  as  soon 
as  they  were  discovered,  Antiochus  sent  one  Appelles  to  that 
place,  to  oblige  all  the  inhabitants,  on  pain  of  death,  to  turn 
idolaters.  This  officer  delivered  his  commission  by  endea- 
vouring to  persuade  Matthias  to  embrace  idolatry,  tendering 
to  him  the  king's  favour,  and  promising  him  great  riches ; 
which  the  good  priest  not  only  scornfully  rejected,  but  slew 
the  first  Jew  that  dared  to  approach  the  idolatrous  altar ;  and 
then,  turning  upon  the  king's  commissioner,  he  despatched 
him  and  all  his  attendants,  with  the  assistance  of  his  sons  and 
those  that  were  with  them.  After  this  he  put  himself  at  the 
head  of  as  many  Jcics  as  he  could  collect ;  and,  having  broken 
down  the  idols  and  the  altars  of  the  heathens,  retired  with 
them  into  the  mountains.  Here,  as  he  look  measures  for 
their  defence,  he  was  joined  by  a  numerous  part)-  of  Assidizans  ; 
a  valiant  people,  who  practised  great  hardships  and  mortifica- 
tions, and  were  resolved  to  lay  down  their  lives  for  the  recovery 
of  the  temple.  By  these,  and  the  accession  of  great  numbers 
of  other  Jews,  Matthias  found  himself  in  a  capacity  to  lake 
the  field  ;  hut  as  their  mistaken  notion  about  resting  on  the 
Sahbath  day  had  been  one  great  cause  of  their  being  surprised 
by  their  enemies,  and  brought  many  great  misfortunes  upon 
them,  because  they  would  not  defend  themselves  on  that  day 
from  their  enemies,  he  caused  it  to  be  unanimously  agreed  and 
decreed,  that  it  was  lawful,  and  that  they  might  defend  them- 
selves, and  repel  force  by  force,  on  the  Sabbath  day,  should 
thev  be  attacked. 

After  this  decree  had  passed,  with  the  approbation  of  the 
priests  and  elders,  Matthias  left  his  lurking-places,  marched 
811 


Epitome  of  th0  Jewish  History  from  the  time  of 


round  the  cities  of  Judah,  pulled  down  the  heathen  altars, 
restored  the  true  worship  and  circumcision,  and  cut  off  hoth 
the  apostates  and  persecutors  that  fell  in  his  way,  till  death 
summoned  liim  to  immortality,  in  the  hundred  and  forty- 
seventh  year  of  his  age. 

When  he  found  death  approaching,  he  exhorted  his  five 
eons  to  persevere  in  the  cause  of  God,  as  he  had  begun  ;  and 
he  appointed  his  son  Judas  his  successor  in  the  command  of 
the  army  ;  and  Simon  to  be  their  counsellor,  B.  C.  166.  He 
was  buried  at  Modin  with  great  lamentation  of  all  Israel. 

Judas,  who  had  signalized  himself  on  former  occasions  for 
his  great  valour,  was  distinguished  by  the  title  Maccabeus ; 
and  having  taken  the  command  of  his  people  upon  him,  he 
prosecuted  the  good  work  of  reformation  begun  by  his  father, 
and  took  all  the  measures  he  was  able,  by  fortifying  towns, 
building  castles,  and  placing  strong  garrisons,  to  maintain  the 
liberty  and  religion  of  his  country  against  all  opposition. 

Apollonms  was  sent  by  Antiochiis  to  march  an  army  of 
Samaritans  against  him  ;  but  he  was  killed,  and  liis  troops 
defeated  and  entirely  routed,  after  a  great  slaughter,  by  our 
young  general,  who,  finding  ApoUonius^s  sword  among  the 
spoils,  took  it  for  his  own  use,  and  generally  fought  with  it 
ever  after. 

This  news  having  reached  Ccclosyria,  Sevan,  deputy- 
governor  of  that  province,  marched  with  all  the  forces  he 
could  collect  to  revenge  the  death  of  Apotlonius ;  but  he  met 
with  the  same  fate. 

Antiochus  was  so  enraged  at  these  defeats,  that  he  imme- 
diately ordered /or/y  thousand  foot,  seven  thousand  horse,  and 
a  great  number  of  auxiliaries,  made  up  of  the  neighbouring 
nations  and  apostate  Jeics,  to  march  against  Judca,  under  the 
command  of  Ptolemy  Macron,  Nicanor,  and  Gorgias,  three 
eminent  commanders,  B.  C.  163. 

Upon  their  advancing  as  far  as  Evimaus,  about  seven  miles 
from  Jerusalem,  Judas,  who  mav  be  supposed  at  that  time 
besieging  or  at  least  blocking  up  Jerusalem,  then  in  the  hands 
of  the  heathen,  retired  to  Mhpch.  Here  the  whole  army 
addressed  themselves  to  God.  Judas  e.thorted  them  most 
pathetically  to  fight  for  their  religion,  laws,  and  liberties ;  but 
at  last,  giving  those  leave  to  withdraw  from  his  army  that  had 
built  houses,  or  betrothed  wives  within  the  year,  or  that  were 
in  any  degree  fearful,  he  presently  found  himself  at  the  head 
of  no  more  than  three  thousand  men. 

However,  he  \vas  resolved  to  give  the  enemy  battle.  In 
the  mean  time  God  ordained  hun  an  easy  victory  ;  for  while 
Gorgias  was  detached  with  fire  thousaiid  foot  and  one  thou- 
sand horse  to  surprise  his  little  army  by  night,  Judas,  being 
informed  of  the  design,  marched  bv  another  way,  fell  upon  the 
camp  in  the  absence  of  Go7gias,  killed  three  thousand  men. 
put  the  rest  to  flight,  and  seized  the  camp.  Gorgias,  not 
finding  the  Jcics  in  their  camp,  proceeded  to  the  mountains, 
supposing  they  were  fled  thither  for  safety.  But  not  meeting 
with  them  there,  he  was  much  surprised  in  his  return  at  what 
had  happened  in  liis  absence  ;  and  his  army,  hearing  that 
Judas  waited  to  give  them  a  warm  reception  in  the  plains, 
flimg  dowTi  their  arms  and  fled.  Judas  in  the  pursuit  killed 
.•fix  thousand  more,  and  wounded  and  maimed  most  of  the 
rest.  This  victoiy  opened  to  him  the  gates  of  Jerusalem, 
where  he  and  his  army  celebrated  the  next  day,  which  was  a 
Sabbath,  with  great  devotion  and  thanksgiving. 

Timotheus  and  Baechides,  governors  or  lieutenants  under 
Antiochus,  marched  inmiediately  to  the  assistance  of  Gorgias  ; 
but  they  fell  a  sacrifice  to  the  valour  and  conduct  of  Judas, 
who,  by  the  spoils  taken  from  the  enemy,  was  enabled  the 
better  to  carry  on  the  war. 

This  defeat  was  succeeded  bv  another  of  Lijsias,  the  go- 
vernor of  all  the  country  beyond  the  Euphrates.  He  had 
penetrated  as  far  as  Bethzura.  a  strong  fortress  about  twenty 
miles  from  Jerusalem,  threatening  to  destroy  the  countrv'  with 
an  army  of  sixty  thousand  foot  Rndfire  thousand  horse.  But 
he  was  defeated  also  by  Judas  with  ten  thousand  men  only. 

This  victory  gave  him  some  respite  ;  and  accordingly  he 
restored  the  temple  to  the  true  worship  of  God,  removed  all 
the  profanations,  built  an  altar  o(  unheien  stones,  and  replaced 
the  furniture  that  Antiochus  had  carried  away,  out  of  the  gold 
and  other  rich  spoils  taken  in  this  war.  Thus  he  dedicated 
the  temple  again,  and  ordained  that  a  feast  of  dedication  should 
be  kept  annually,  in  commemoration  thereof  for  ever,  about 
the  30th  of  November, 

812 


His  next  care  was  to  subdue  the  fortress  on  Mount  Acra, 
which  Apollonius  had  erected  to  command  the  temple  ;  and 
being  yet  in  the  power  of  the  heathens,  gave  them  great  oppor- 
tunities to  annoy  the  Jews  that  went  to  worship  in  the  temple. 
But  not  having  men  enough  to  spare  to  form  a  blockade,  he 
silenced  it  by  another  fortification,  which  he  erected  on  the 
mountain  of  the  temple. 

When  this  revolt  and  success  of  the  Jews  reached  Antio- 
chus, in  his  expedition  into  Persia,  he  tlureatened  utterly  to 
destroy  the  whole  nation,  and  to  make  Jerusalem  the  common 
place  of  burial  to  all  the  Jeu's.  But  God  visited  him  with  a 
sudden  and  sore  disease.  He  at  first  was  afihcted  with  griev- 
ous torments  in  his  bowels  ;  his  privy  parts  were  ulcerated 
and  filled  with  an  innumerable  quantity  of  vermin ;  and  the 
smell  was  so  offensive  that  he  became  nauseous  to  himself 
and  all  about  him.  Then  his  mind  was  so  tormented  with 
direful  spectres  and  apparitions  of  evil  spirits,  and  the  remorse 
of  his  wicked  life  and  ])rofanations  gnawed  him  so  grievously, 
that  he  at  last  acknowledged  the  justice  of  God  in  his  punish- 
ment, and  offered  up  many  vows  and  promises  of  a  full  repa- 
ration in  case  he  recovered.  But  God  would  not  hear  him ; 
therefore,  when  his  body  was  almost  half  consumed  with 
abominable  ulcers,  he  died  under  the  most  horrid  torments  of 
body  and  mind,  in  the  twelfth  year  of  his  reign. 

Judas  Maccabeus  began  now  to  consider  how  the  govern- 
ment should  be  fixed,  and  therefore,  in  a  general  assembly 
held  at  Maspha,  he  revived  the  ancient  order,  and  appointed 
rulers  over  thousands,  hundreds,  fifties,  and  tens.  And  it  is  also 
probable  that  he  constituted  the  liigh  court  of  sanhedrin,  in 
which  was  a  settled  Nasi,  president  or  prince,  who  was  the  high 
priest  for  the  time  being  ;  an  Abbethdin,  or  father  of  the  house 
of  judgment,  who  was  the  president's  deputy ;  and  a  Chacan, 
or  the  wise  man,  who  was  sub-deputy.  The  other  members 
were  called  elders  or  senators,  men  of  untainted  birth,  good 
learning,  and  profound  knowledge  in  the  law,  both  priests  and 
laymen.  And  they  in  particular  were  empowered  to  decide 
all  private  difficult  controversies,  all  religious  affairs,  and  all 
important  matters  of  state. 

This  was  properly  the  senate  or  great  council  of  the  nation, 
which  grew  into  great  power  under  the  administration  of  the 
Asmonean  princes,  and  was  in  great  authority  in  the  days  of 
our  Saviour's  ministry. 

Lysias,  who  had  been  so  shamefully  routed  by  Judas, 
having  the  care  of  Antiochus's  son,  who  was  called  Antiochus 
Eupater,  and  only  nine  years  old,  set  hira  on  the  throne,  and 
seized  the  government  and  tuition  of  the  young  king  into  hia 
own  hands,  and  immediately  combined  with  the  neighbouring 
Idumeans  and  other  nations,  enemies  to  Judah,  to  unite  in  an 
attempt  utterly  to  destroy  and  exthpate  the  whole  race  of 
Israel. 

AATien  Judtis  was  informed  of  this  confederacy,  he  resolved 
to  prevent  their  intentions,  and  to  carry  the  war  into  Idumea, 
Thus  he  entered  their  country  by  Aerabatene,  a  canton  of 
Judea,  near  the  southern  extremity  of  the  Dead  Sea,  and  slew 
there  twenty  thousand  of  them.  Then  falling  upon  the  chil- 
dren of  Bean,  another  tribe  of  the  Idumeans,  he  killed  twenty 
thousand  more,  routed  their  army,  and  took  thcu-  strong  holds. 
Hence  passing  over  Jordan  into  the  land  of  the  Ammonites, 
he  defeated  them  in  several  engagements,  slew  great  numbers 
of  them,  and  took  the  city  Jahazah,  at  the  foot  of  Mount 
Gilead,  near  the  brook  Jazah  ;  and  so  returned  home. 

After  his  return  into  Judea,  one  Timotheus,  a  governor  in 
those  parts,  pretended  to  follow  him  with  a  numerous  army. 
But  Judas  fell  upon  him  ;  and  having  overthrown  him  with  a 
very  great  slaughter,  pursued  him  to  the  city  Gazara,  in  the 
tribe  of  Ephraim,  which  he  took  ;  and  he  slew  both  Timotheus 
and  his  brother  Chereas,  governor  of  that  city,  and  Apollopha- 
ncs,  another  great  captain  of  the  Syrian  forces. 

This  success  stirred  up  the  jealousy  of  the  heathen  nations 
about  Gilead,  who  fell  upon  the  Jews  in  the  land  of  Tob  ;  and, 
having  slain  one  thousand,  took  their  goods,  carried  their  wives 
and  children  captives,  and  drove  the  residue  to  seek  for  refuge 
and  security  in  the  strong  fortress  Dathema,  in  Gilead.  But 
Timotheus,  the  son  of  hun  slain  at  Gazara,  shut  them  up 
with  a  great  army,  and  besieged  them,  while  the  inhabitants 
of  Tyre,  Sidon,  and  Ptolcmais,  were  contriving  to  cut  off  all 
the  jews  that  lived  in  Galilee. 

Judas,  in  tliis  critical  juncture,  by  the  advice  of  the  sanhe- 
drin, dividing  his  army  into  three  parts,  he  and  his  brothei 


I 


Neheiniah  and  Malacin  to  the  Birth  of  Christ. 


Jonathan  inarched  with  eight  Ihoutand  men  to  the  relief  of 
the  Gtlciulites ;  his  brother  marched  with  three  thousand  into 
Galilee ;  and  his  brother  Joseph  was  left  with  the  cuiiunund 
of  the  remainder  to  protect  Jerusalem  and  the  country  round, 
and  to  remain  wholly  on  the  defensive,  till  Judas  and  Simon 
should  return. 

Ill  their  march  to  Gilrail,  Jmlas  and  Jonathan  attacked 
Bossora,  a  town  of  the  Eilomiles,  slew  all  the  males,  plundered 
.t,  released  a  great  number  of  Jcies  rescr^ed  to  be  put  to  death 
as  soon  as  Ualhema  should  be  taken,  and  burned  the  city. 
When  they  arrived  before  Dalhcma,  which  was  by  a  forced 
march  in  the  night,  the  brothers  gave  Timotlieus  so  sudden 
and  violent  an  assault,  that  they  put  his  army  to  flight,  and 
slew  ct^/i(  thousand  in  the  pursuit.  And  wherever  he  came 
and  found  any  Jeies  oppressed  or  imprisoned,  he  released  them 
in  the  same  manner  as  he  did  at  linssora. 

At  the  same  time  Simon  defeated  the  enemy  several  times 
in  Galilee,  drove  them  out  of  the  country,  and  pursued  them 
with  very  great  slaughter  to  the  gates  of  Ptolemais.  But 
Joseph,  contrary  to  his  orders,  leaving  Jerusalem,  was  put  to 
flight  by  Gorgias.  governor  of  Syria,  and  lost  tiro  thousand 
men  in  that  ill-projected  expedition,  against  Jamnia,  a  sca- 
|)ort  on  the  Mediterranean. 

Lysias  by  this  time  had  assembled  an  army  of  eight  hun- 
dred thousand  men,  eighty  elephants,  and  all  the  horse  of  the 
kingdom,  and  marched  in  person  against  the  Hebrew  con- 
queror. Jiuias  met  him  at  the  siege  of  Belhzuna,  gave  him 
battle,  slew  eleven  thousand  foot,  one  thousand  six  hundred 
horse,  and  put  the  rest  to  flight. 

This  victory  was  happily  attended  with  a  peace  between 
Judas  and  Lysias,  in  the  name  of  the  young  king;  by  which 
the  heathen  decree  of  uniformity  made  by  Epiphanes  was 
rescinded,  and  the  Jews  permitted  to  live  according  to  their 
own  laws. 

However,  this  peace  was  soon  broke  by  the  people  of  Joppa 
and  Jamnia ;  but  Judas  was  no  sooner  infonned  that  they  had 
cruellv  treated  and  murdered  the  Jews  that  lived  amongst 
them,  but  he  fell  upon  Jnppa  by  night,  burned  their  shipping, 
and  put  all  to  the  sword  that  had  escaped  the  tire ;  and  he  set 
fire  to  the  haven  of  Jamnia,  and  burned  all  the  ships  in  it. 

Timothcus  also,  who  had  fled  before  this  conqueror,  was 
discontented  with  the  peace,  and  gathered  an  army  of  one 
hundred  and  twenty  thousand  foot,  and  two  thousand  fire  hun- 
dred horse,  in  order  to  oppress  the  Jews  in  Gilead.  But  when 
the  news  of  this  armament  reached  Judas,  he  marched  against 
him ;  and  after  he  had  defeated  a  strong  ]iarty  of  wandering 
Arabs,  and  made  peace  with  them ;  taken  the  city  Caspis, 
which  was  Heshbon  in  the  tribe  of  Keuben  ;  slain  the  inhabit- 
ants ;  destroyed  the  place ;  taken  Caraca  also,  and  put  its 
garrison  of  ten  thousand  men  to  the  sword,  he  came  up  with 
Timothcus  near  Raphnn  on  the  river  .Jabbok,  gave  him  battle, 
slew  thirty  thousand  of  his  men.  took  him  prisoner,  pursued  the 
remainder  of  his  army  to  Camion  in  Arabia;  took  that  city 
also,  and  slew  twenty-five  thousand  more  of  Timet  he  u.'i's  forces ; 
but  gave  him  liis  life  and  liberty,  on  the  promise  that  he  would 
lelease  all  the  Jewish  captives  tlu-oughout  his  dominions. 

As  he  relumed  to  Jerusalem  he  stormed  the  strong  city  of 
Ephron,  well  garrisoned  by  Lysias,  put  twenty-fire  thousand 
people  to  the  sword  ;  plundered  it,  and  razed  it  to  the  ground  ; 
because  the  jieople  refused  to  grant  him  a  passage  through  it. 
This  campaign  was  concluded  with  a  day  of  thanksgiving  in 
the  temple  at  Jerusalem. 

Thus  Judas,  finding  himself  disengaged  from  the  treaty  of 
peace  by  these  hostilities,  carried  the  war  into  the  south  of 
Idumea;  dismantled  Hebron,  the  metropolis  thereof;  passed 
into  the  land  of  the  Philistines,  took  A:otus  or  Ashdnd, 
destroyed  their  idols,  plundered  their  countn,'.  and  returned  to 
Judea,  to  reduce  the  fortress  of  Acra,  which  was  still  in  the 
hands  of  the  king  of  Syria,  and  was  very  troublesome  in  time 
of  war  to  those  thai  resorted  to  the  temple. 

Judas  prepared  for  a  regular  siege :  but  Aniioehus,  being 
informed  of  its  distress,  marched  to  its  relief  with  an  anny  of 
one  hundred  and  ten  thousand  foot,  twenty  thousand  horse, 
thirty-two  elephants  with  castles  on  their  backs  fidl  of  archers, 
and  three  hundred  armed  chariots  of  war.  In  his  way  through 
Idumea.  he  laid  siege  to  Bethzura.  which  at  last  was  forced 
to  surrender,  after  Judas,  who  had  marched  to  its  relief,  had 
killed  four  thousand  of  the  enemy  by  surprise  in  the  night ; 
lort  his  brother  Elcazar  in  battle,  crushed  to  death  by  an 


elephant  that  he  had  stabbed ;   and  was  forced  to  retreat  and 
shut  himself  and  his  friends  up  in  the  temple. 

The  king  and  Lysias  wire  both  present  in  this  army  of  the 
Syrians ;  and  would  have  compelled  Judas  to  surrender,  had 
not  Philip,  whom  Epiphanes  had  upon  his  death-lied  appointed 
guardian  of  his  son,  taken  tlus  opportunity  of  their  absence  to 
seize  upon  Anlioch,  and  to  take  upon  him  the  government  of 
the  Syrian  empire. 

l"|)on  this  news  Lysias  struck  up  a  peace  imincdialciv  with 
Judas,  upon  hoiiounilile  and  advantageous  lenns  to  the  Jewish 
nation.  But  though  it  was  ratified  bv  oath,  Eupater  ordered 
the  fortifications  of  the  temple  to  be  demolished. 

It  was  in  this  war  that  Menelaus,  the  wicked  high  priest, 
fell  into  disgrace  with  Lysias,  while  ho  was  prompting  the 
heathen  barbarity  to  destroy  his  own  people  :  for  being  accused 
and  convicted  of  being  the  author  and  fomentor  of  this  Jnnsh 
cxjiedition,  Lysias  or<lered  him  to  be  carried  to  Berrhira,  a 
town  in  Syria  ;  and  there  to  be  cast  into  a  high  tower  of  ashes, 
in  which  there  was  a  wheel  which  continually  stirred  up  and 
raised  the  ashes  about  the  criminal,  till  he  was  suflucated,  and 
died.  This  was  a  punishment  among  the  Persians  for  crimi- 
nals in  high  life.  This  wicked  high  priest  was  succeeded  at 
the  ))romotion  of  Antioelms  Eupater,  by  one  Alcimus,  a  man 
altogether  as  wicked  as  his  immediate  [iredecessor. 

Eupater  returned  home,  and  by  an  easy  battle  killed  the 
usurper  Philip,  and  quelled  the  insurrection  in  his  favour. 
But  it  was  not  so  with  Demetrius,  the  son  of  Seleueus  Philo- 
paler,  who,  being  now  come  to  maturity,  claimed  the  kingdom 
m  right  of  liis  father,  elder  brother  to  Epiphanes. 

Demetrius  had  been  sent  to  Rome  as  a  hostage,  in  exchange 
for  his  uncle  Antioehus  Epiphanes,  in  the  very  year  that  his 
father  died.  Antioehus,  returning  in  the  very  nick  of  time, 
was  declared  king,  in  prejudice  to  the  right  of  Demelnus. 
And  though  Demetrius  had  often  solicited  the  assistance  of 
the  Roiiiayi  senate,  under  whom  he  was  educated,  to  restore 
him  to  his  kingdom,  reasons  of  state  swayed  with  them  rather 
to  confirm  Eupater,  a  minor,  in  the  government,  than  to 
assert  the  right  of  one  of  a  mature  understanding.  Vet, 
though  he  failed  in  this  application,  Demetrius  resolved  to 
throw  himself  upon  Providence.  To  which  end,  leaving  flom* 
incog.,  Demetrius  got  safe  to  Tripolis,  in  Syria;  where  he 
gave  out  that  he  was  sent,  and  would  be  supported  by  the 
Ronmns,  to  take  possession  of  his  father's  kingdom.  This 
stratagem  had  its  desired  effect ;  every  one  deserted  from 
Eupater  to  Demetrius  ;  and  the  very  soldiers  .seized  on  Eupa- 
ter and  Lysias.  and  would  have  delivered  them  into  his  hands. 
But  Demetrius  thought  it  more  politic  not  to  see  them ;  and 
having  ordered  them  to  be  put  to  death,  was  presently  settled 
in  the  possession  of  the  whole  kingdom. 

During  this  interval  the  Jews  enjoyed  a  profound  peace, 
but  having  refused  to  acknowledge  Alcimus  their  high  priest, 
because  he  had  apostatized  in  the  time  of  the  persecution, 
Aleimus  addressed  the  new  king,  Demetrius,  implored  his  pro- 
tection against  Judas  Maccabeus,  and  so  exasperated  him 
against  the  whole  body  of  his  party  by  false  representations, 
that  Demetrius  ordered  Btirchidcs  to  march  an  army  into 
Judea,  and  to  confirm  Alcimus  in  the  pontificate. 

Alcimus  was  also  commissioned  with  Bacchides  to  carr>*  on 
the  war  in  Judea,  who  upon  the  promise  of  a  safe  conduct, 
having  got  the  scribes  and  doctors  of  the  law  into  their  power, 
put  sixty  of  them  to  death  in  one  day.  Bacchides  left  him 
in  possession  with  some  forces  for  his  support ;  with  which  he 
committed  many  murders,  and  did  much  mischief;  and  at  last 
obtained  another  army  from  Demelnus,  under  the  command 
of  Nieanor,  to  destroy  Judas ;  to  disperse  his  followers,  and 
the  more  effecttially  to  support  the  said  Alcimus  in  his  post 
of  high  priest. 

Nieanor,  who  had  experienced  the  valour  of  Judas,  pro 
posed  a  compromise :  but  Alcimus,  expecting  more  advantage 
to  himself  by  a  war,  beat  the  king  ofl'  it ;  so  that  A'lfanor  was 
obliged  to  execute  the  first  order.  The  war  was  carried  on 
with  various  success,  till  Xicanor  was  slain  in  a  pitched  battle 
near  a  village  called  Bethoron  ;  and  his  whole  army  of  thirty- 
fire  thousand  men,  casting  down  their  arms,  were  to  a  man 
cut  off'  in  the  flight. 

This  victory  was  followed  with  a  day  of  thanksgiving,  which 
was  established  to  be  continued  every  year  under  the  name  of 
the  annirersani  day  of  solemn  thanksgiving. 
I      Judas,  observing  that  the  Syrians  paid  no  regard  to  any 
813 


Epitome  of  the  Jewish  History  Jroin  the  tune  oj 


treatiesj'thought  that,  by  making  a  league  with  the  Romans, 
his  nation  would  be  much  better  secured  acrainst  such  a  per- 
fidious people.  Therefore  he  sent  Jason  and  Eupolemiis  to 
Rome,  who  soon  obtained  the  ratification  of  a  league  of  mutual 
defence  between  them,  and  a  letter  to  Demetrius,  requiring 
him,  upon  the  peril  of  having  war  denounced  against  him,  to 
desist  from  giving  the  Jews  anv  more  uneasiness  and  trouble. 

This,  however,  proved  of  no  service.  For  while  this  league 
was  negotiating,  Demetrius  sent  Bacchides  and  Alcimus  a 
second  time  into  Judea  with  a  numerous  army  to  revenge  the 
defeat  and  death  of  Nicanor.  At  this  time  Judas  had  no 
more  than  three  thousand  men  to  oppose  them ;  and  of  these 
all  but  eight  hundred  deserted  their  general,  at  the  report  of 
the  number  and  strength  of  their  enemies.  Yet  Judas  refused 
to  yield  up  the  cause  of  God;  and  being  followed  by  that 
handful  of  brave  men,  he  charged  and  broke  the  right  wing, 
where  Baerhidcs  commanded  in  person,  and  pursued  them  as 
far  as  the  mountains  of  Azotus ;  and  must  have  gained  a  com- 
plete victory,  had  not  his  little  anny  been  followed  and  encom- 
passed by  the  left  wing.  But  being  surrounded  with  an 
exceeding  great  force,  the  Jeirs  sold  their  lives  at  a  dear  rate  ; 
Judas  was  killed,  and  then  such  as  survived  him  were  forced 
to  flee  away. 

His  ^ody  was  carried  off  by  his  brothers  Simon  and  JoTia- 
Ihan,  and  buried  in  the  sepulchres  of  his  ancestors,  at  Modin, 
with  great  funeral  honour,  as  he  deserved. 

Bacchides,  after  his  success,  seized  on  the  whole  country, 
and  used  the  adherents  of  the  Maccabees  so  inhumanly,  that 
Jonathan  was  necessitated  to  retire  at  the  head  of  his  dis- 
tressed countnnnen  to  the  wildcrijess  of  Tekoa.  This  little 
army  encamped  with  a  morass  on  one  side,  and  the  river  Jor- 
dan on  the  other.  B(urhidcs  pursued  them  ;  secured  the  pass 
of  their  encampment ;  and,  though  he  attacked  them  on  the 
Sabbath  day,  he  lost  a  thousand  men  in  the  assault,  before  the 
Maccahecs  broke  ;  and  then,  being  overpowered  by  nmnbers, 
they  tlirew  themselves  into  the  river,  and  escaped  by  swim- 
ming to  the  other  side,  without  being  pursued. 

About  this  time  (B.  C.  160)  Alcimus,  the  wicked  pontiflf, 
died  suddenly  of  a  palsy ;  and  Demetrius,  having  received  the 
scnatorian  letter  from  Rome,  commandmg  him  to  desist  from 
ve.xing  the  Jcus,  recalled  Bacchides ;  so  that  Jonathan  found 
himself  in  a  condition  to  bring  his  aB'airs  into  better  order. 
But  this  state  of  rest  lasted  only  for  two  years ;  for  the  mal- 
contents invited  Bacchides  to  return  with  his  army,  under  a 
promise  to  support  his  enterprise,  and  to  seize  Jonathan.  But 
before  this  association  could  take  place,  Jonathan  had  infor- 
mation of  it,  took  fifty  of  the  principal  conspirators,  and  put 
them  to  death.  And  wlien  Bacchides  arrived  with  his  great 
army,  Jonathan  and  his  brotlier  Simon  gave  him  such  uneasi- 
ness, and  so  artfully  distressed  and  harassed  his  army,  without 
giving  him  any  pitched  battle,  that  Bacchides  grew  wearv  of 
his  undertaking,  put  several  of  those  that  invited  him  to  that 
expedition  to  death,  and  at  last  made  peace  with  the  Macca- 
bees, restored  all  his  prisoners,  and  swore  never  more  to  molest 
the  Jcics,  B.  C.  158. 

"When  Jonathan  found  liimself  in  quiet  possession  of  Judea, 
and  that  there  was  no  more  to  fear  from  Bacchides,  he  punished 
the  apostate  Jctes  with  death,  reformed  the  Church  and  state, 
and  rebuilt  the  walls  about  the  temple  and  city  of  Jerusalem. 
And  soon  after,  the  high  priesthood  having  been  vacant  seven 
years,  he  put  on  the  pontifical  robe,  at  the  nomination  of 
Alexander,  who,  by  the  assistance  of  the  Roman  senate,  and 
the  management  of  one  Hcraclides,  claimed  the  crown  of 
Syria  in  right  of  his  pretended  father  Antiochus  Epiphanes. 

Jonatluin,  though  Demetrius  made  him  more  advantageous 
offers,  suspected  that  these  promises  were  not  real,  but  only 
to  serve  the  present  purpose,  and  accepted  Alexander's  pro- 
posals ;  which  was  so  acceptable  to  the  new  king,  that  when 
he  had  beaten  and  slain  Demetrius,  and  made  himself  master 
of  the  whole  Syrian  monarchy,  he  invited  Jonathan  to  his 
marriage  with  Cleopatra,  daughter  o(  Ptolemy,  king  of  Egypt; 
and,  besides  great  personal  honours,  conferred  on  him  the  post 
of  general  of  all  his  forces  in  Judea,  and  chief  sewer  of  his 
household,  B    C.  153. 

However,  this  prosperity  was  soon  disturbed  by  Apollonius, 
governor  of  Calosyria,  who,  taking  part  with  Demetrius,  the 
son  of  Demetrius  the  late  king,  who  had  concealed  himself 
with  his  brother  Antiochus  in  Crete,  during  the  late  troubles, 
was  now  landed  in  Cilicia  with  an  army  of  mercenaries,  and 
S14 


had  marched  with  an  army  as  far  as  Jamnia,  challenging 
Jonathan  to  give  him  battle.  Jonathan  marched  out  with  a 
body  of  ten  thousand  men  ;  took  Joppa  in  sight  of  the  enemy ; 
gave  Apollonius  battle,  beat  hiin,  and  pursued  his  broken 
forces  to  Azotas,  where  he  destroyed  eight  thousand  men,  the 
temple  of  Dagon,  and  the  city,  with  fire  and  sword,  which 
engaged  Alexander's  affections  so  much,  that  he  gave  him  the 
golden  buckle,  (a  distinguished  mark  of  the  royal  family  of 
Persia,)  and  the  city  and  territories  of  Ecron. 

After  this  succeeded  a  surprising  revolution  in  Syria. 
Alexander  had  called  to  his  assistance  his  father-in-law  Ptolemy 
Phtlometer,  w'ho,  suspecting  that  his  son  Alexander  had  con- 
spired his  death,  carried  off  his  daughter  Cleopatra ;  gave  her 
to  Demetrius,  Alexander's  competitor ;  then,  turning  his  arms 
upon  Alexander,  settled  Demetrius  upon  the  throne  of  his 
ancestors ;  and,  after  gaining  a  complete  victory,  forced  him 
to  flee  into  Arabia,  where  Zahdiel,  the  king  of  the  country, 
cut  off  his  head,  and  sent  it  to  Ptolemy,  B.  C.  146. 

This  Demetrius  took  the  style  of  Nicanor,  or  Conqueror: 
and  though  he  summoned  Jonathan  to  appear  before  him  to 
answer  certain  accusations,  the  high  priest  found  means  to 
gain  his  favour ;  and  not  only  a  confirmation  of  former,  but  a 
grant  of  additional  privileges ;  which,  with  the  promise  to 
withdraw  the  heathen  garrison  from  Acra,  so  recommended 
him  to  Jonathan,  that,  when  Demetrius  was  in  danger  of  being 
murdered  by  the  inhabitants  of  Antioch,  he  marched  three 
thousand  men  to  the  king's  assistance,  burned  a  great  part  of 
the  city,  slew  one  hundred  thousand  of  the  inhabitants  with 
fire  and  sword,  and  obliged  the  rest  to  throw  themselves  upon 
the  king's  mercy.  Yet  this  service,  and  his  promise  also,  was 
presently  forgot  bv  Demetrius,  when  he  thought  the  storm  was 
blown  over ;  and,  he  would,  on  the  contrary,  have  certainly 
obliged  him,  under  pain  of  militaiT  execution,  to  pay  the  usual 
taxes  and  tribute  paid  by  his  predecessors,  had  he  not  been 
prevented  by  the  treason  of  a  discontented  courtier,  whose 
name  was  Tri/phon. 

Trifphon  (B.  C.  144)  at  first  declared  for,  and  set  Antio- 
chus Theos,  the  son  of  the  late  Alexander,  on  the  throne  of 
Syria,  after  he  had  vanquished  Demetrius,  and  forced  him  to 
retire  into  Seleueia.  Jonathan,  for  his  own  interest,  declared 
for  the  new  king  ;  by  which  he  obtained  a  confirmation  of  the 
pontificate,  &c.,  and  his  brother  Simon  was  made  commander 
of  all  his  forces  from  Tyre  to  Egypt. 

As  soon  as  Demetrius  heard  of  Jonathan's  revolt,  he 
marched  to  chastise  him  for  it ;  but  it  turned  to  his  loss  ;  for 
he  was  repulsed  twice,  and  lost  Gaza,  with  all  the  country  as 
far  as  Danuiscus,  and  Joppa  in  the  land  of  the  Philistines. 

Tryphon  intended  now  to  pull  ofl"  the  mask  :  but  not  daring 
to  attempt  so  foul  a  crime  till  Jonathan  could  be  removed, 
prevailed  with  him  to  disband  his  army,  and  to  accompany  him 
with  one  thousand  men  only  to  Ptolemais ;  where  he  was  no 
sooner  entered,  but  his  men  were  put  to  the  sword,  and  Jona- 
than put  under  an  arrest.  Then,  marching  his  army  into 
Judea,  he  proposed  to  restore  him,  on  condition  of  one  hun- 
dred talents  ;  and  that  his  two  sons  should  be  given  for  hos- 
tages of  their  father's  fidelity.  Jonathan  was  persuaded  to 
comply  with  this  demand  ;  but  the  villain  not  only  caused 
them  and  their  father  to  be  put  to  death,  but  having  also  mur- 
dered Antiochus  privatelv,  he  assumed  the  title  of  king  of 
Syria. 

Simon,  (B.  C.  143,)  hearing  that  his  brother  was  murdered, 
and  buried  at  Bascama,  in  Gilead,  sent  and  brought  him 
thence,  and  buried  him  under  a  curious  monument  of  white 
wrought  and  polished  marble,  at  Modin.  And  after  he  was 
admitted  governor  in  his  stead,  he  offered  his  ser\'ice  to  Deme- 
trius, then  at  Laodicea  ;  who,  on  condition  that  the  Jeies 
would  assist  him  in  the  recovery  of  his  crown,  conceded  to 
him  the  high  priesthood  and  principality,  and  granted  the  peo- 
ple many  privileges. 

But  Demetrius  being  about  this  time  persuaded  to  head  the 
Eli/mcEan,  Parthian,  and  Bactrian  revolters  against  Mithri- 
daies,  king  of  Parthia,  Simon  applied  himself  to  fortifying  his 
cities  ;  and  reduced  the  fortress  of  Acra  ;  which  he  not  only 
took,  but  even  levelled  the  mount  on  which  it  was  built. 

Mithridates  (B.  C.  141)  vanquished  Demetrius  ;  and  after 
he  had  taken  him  prisoner,  gave  him  his  daughter  Rhodaguna 
in  marriage ;  which  so  exasperated  his  wife  Cleopatra,  then 
shut  up  in  Seleueia,  that  she  oft'ered  herself  and  the  kingdom 
to  Antiochus,  his  brother,  B.  C.  139,  then  in  Crete.    Antiochus 


Nehemiah  and  Malachi  to  the  Birth  of  Christ. 


accepted  the  proposal ;  and  upon  his  landing  in  Syria  with  an 
army  of  mercenaries,  he  was  so  strengthened  with  deserters 
from  Triiphon's  forces,  that  he  drove  him  into  Apainca,  near 
the  moutli  of  tlie  Oronles,  and  took  him  and  put  him  to  death. 

Thus  Antiockits  became  possessed  of  his  father's  tlirone  ; 
though  not  without  the  assistance  of  Simon,  whom  he  iiad 
promised  to  reward  with  many  new  privileges.  But  he  no 
sooner  found  himself  dchvcred  from  all  opposition,  than  he 
forgot  his  promises ;  and,  on  the  contrary,  demanded  the 
restoring  of  Joppa  and  Gazara,  &c.,  or  a  thousand  talents  in 
lieu  of  tliem. 

Simon  refused  to  comply  ;  and  Anliochus  sent  Ccniltl/ciis 
with  an  army  to  force  him.  Simon,  now  very  old,  attended 
by  his  sons  Judas  and  Joh?i  Hyrcanus,  |)ut  him  to  flight  at 
the  first  onset,  and  kilUd  a  great  iiumhcr  of  the  enemy  m  the 
pursuit.  After  this,  Simon,  and  his  sons  Judas  and  Matta- 
thias,  B.  C.  135,  being  perfidiously  murdered  by  Plolcmij, 
Simon's  son-in  law,  whom  he  had  made  governor  of  the  plains 
of  Jencho,  at  an  entertainment  prepared  for  them  in  the  castle 
of  Jericho,  with  a  design  to  usurp  the  government  of  Judca 
to  himself,  sent  a  party  to  Gazara  to  seize  John  Hyrcanus 
also.  But  he  was  informed,  and  so  prepared  to  receive  them, 
that  he  despatched  the  intended  murderers;  and  hastening  to 
.ferusalem,  secured  both  the  city  and  the  temple,  where  he 
was  declared  liis  father's  successor  in  the  pontificate  and 
principality  of  the  Jews. 

AiUiochus  thought  to  serve  himself  of  these  distractions, 
and  accordingly  marched  a  large  army  into  Judca  ;  and  after 
he  had  driven  Hyrcanus  into  Jerusalem,  obliged  him  to  accept 
of  a  peace  upon  the  iiard  terms  of  dehvering  up  their  arms, 
dismantling  Jerusalem,  paying  a  tribute  for  Joppa,  &c.,  held 
by  the  Jews  out  of  Judea,  and  five  hundred  talents  to  buy  off 
the  rebuilding  of  Acra. 

Hyrcanus  accompanied  Aniiochus  to  the  Parthian  war,  in 
which  he  signaUzcd  himself  with  great  renown.  He  returned 
home  at  the  end  of  tlie  year.  But  Anliochus,  who  cliose  to 
winter  in  the  East,  was  with  his  whole  army  destroyed  in  one 
night  by  the  natives,  who,  taking  the  advantage  of  their  sepa- 
rate quarters  all  over  the  country,  rose  on  them,  and  cut  their 
throats  in  cold  blood :  so  that  Anliochus  himself  was  slain, 
and  out  of  foitr  huiulred  thousand  persons,  of  which  his  army 
consisted,  scarce  a  man  escaped  to  carry  home  the  news  of 
this  massacre. 

Phraortes,  the  king  of  ParlhicL,  having  suffered  much  by 
this  invasion  of  Anliochus,  endeavoured  to  get  quit  of  him 
by  sending  his  prisoner  Demetrius  Ificanoi-  into  Syria,  to 
recover  his  own  kingdom  ;  so  that  when  the  news  came  of 
ArUiochus's  death,  he  was  without  more  delay  reinstated  on 
the  throne.  But  his  tyraimical  proceedings  presently  raised 
him  up  a  new  pretender  to  the  crown,  (B.  C.  127,)  one  Alex- 
ander Zahina,  the  pretended  son  of  Alexander  Balas,  who, 
by  the  assistance  of  Plolemy  Physcon.  king  of  Esrypt,  defeated 
him  in  the  field  ;  and,  taking  him  prisoner  in  Tyre,  put  him  to 
death. 

Zaiina  being  raised  to  the  throne  of  Syria  by  the  king  of 
Egypt,  Ptolemy  expected  that  he  should  hold  it  in  homage 
from  him  ;  and,  upon  his  refusal,  gave  his  daughter  Try- 
phtzna  to  Anliochus  Gryphus,  the  son  of  Nieanor,  whom  he 
made  king  of  Syria,  and  pursued  Zahina  till  he  got  him  into 
his  hands,  and  put  him  to  death. 

Hyrcanus,  in  the  midst  of  these  revolutions,  shook  oS  the 
Syrian  yoke.  He  built  the  famous  tower  of  Bans  upon  a 
steep  rock.  He  took  several  cities  on  the  borders  of  Judea, 
amongst  which  was  Shechem,  the  cliief  seat  of  the  Samari- 
tans, (B.  C.  130,)and  destroyed  the  temple  on  Mount  Gerizim. 
He  extended  his  conquests  over  the  Idumeans,  (B.  C.  129,) 
who  were  prevailed  on  to  embrace  the  Jewish  religion ;  so 
that  from  this  time  thev  exchanged  the  name  of  Idumeans  or 
Edomites  for  that  of  Jeics.  He  renewed  the  alliance  with 
the  senate  of  Rome,  and  obtained  greater  privileges  and  advan- 
tages than  his  nation  ever  had  before ;  and  concluded  his  mili- 
tary operations  with  the  siege  and  utter  destruction  of  Samo- 
ria,  under  the  conduct  of  his  sons  AristobiUus  and  Antigonus. 

After  these  great  actions,  Hyrcanus  enjoyed  full  quiet  from 
all  foreign  wars  ;  and  had  nothing  to  trouble  him  at  home,  but 
the  false  insinuations  of  the  Pharisee  Elcazar,  who  declared 
that  his  mother  was  a  captive  taken  in  the  wars,  and  that, 
therefore,  he  was  incapable  of  holding  the  high  priesthood. 
Hyrcanus  had  been  educated  in  this  sect :  but  one  Jonathan, 


an  intimate  friend  of  his,  and  a  Sadducee,  took  thiropportu 
nity  to  draw  him  over  to  his  own  sect ;  which  he  effected  so 
sincerely,  that  Hyrcanus  renounced  the  Pliansees  for  ever, 
abrogated  their  tnuhliorml  conslitutions,  and  made  it  pciml  for 
any  one  to  obsen-e  ihein.  Yet  he  was  an  excellent  governor; 
and,  dying  in  the  thirtieth  year  of  his  administration,  left  five 
sons  :  but  the  high  priesthood  and  sovereignty  he  left  to  Juda* 
Aristobiilus,  his  eldest  son,  B.  C.  107. 

Arislobulus  (B.  C  107)  was  the  first  since  the  captivity 
that  put  on  the  diadem,  and  assumed  the  title  of  kmi; ;  but  ho 
was  of  that  suspicious  and  cruel  disposition,  that  he  cast  hi* 
own  mother  into  prison,  and  starved  her  to  death,  imprisoned 
all  his  brethren  except  Antiffonus,  whom  at  last  he  ordered  t« 
be  murdered  in  a  fit  of  jealousy,  B.  C.  106 :  of  which,  how- 
ever, he  repented,  and  gave  up  the  ghost  in  great  anxiety  of 
mind,  after  a  reign  of  no  more  tlian  one  year ;  though  in  that 
time  Anti<;onus  had  r«  dured  the  Ilureans  to  his  ooedienco, 
and  forced  them  to  conform  to  the  religion  of  the  Jeici.  At 
this  time  Pompey  and  Cicero  were  bom. 

Alexander  Jannaus,  his  third  brother,  was  released  from 
his  confinement  by  Salome,  Arislobulus' s  widow.  The  like 
favour  was  also  extended  to  his  two  other  brothers.  But  as 
soon  as  Jannaus  was  settled  on  the  throne,  he  put  one  of 
them  to  death  under  a  suspicion  of  treason,  and  he  took  Ahta^ 
lorn  the  younger  into  his  favour. 

Tliis  Alexander  (B.  C.  105)  attempted  to  extend  his  do- 
minions by  new  conquests.  But  in  his  attempts  against 
Ptolemais  and  Plolemy  Lalhyrus,  who  came  to  the  assistance 
of  Zoilus  and  the  Gazaans.  he  lost  a  fine  army,  and  was 
reduced  to  sue  for  protection  from  Cleopatra,  who  had  seized 
upon  Egypt,  and  obliged  her  son  Lathynu  to  be  contented 
with  the  island  of  Crete. 

Cleopatra,  at  first,  was  inclined  to  take  advantage  of  Alex- 
ander's misfortunes,  and  to  seize  upon  him  and  his  dominions ; 
but  Ananias,  one  of  her  generals,  by  birth  a  Jeie,  and  a  rcla 
tion  to  Alexander,  dissuaded  her  from  so  unjust  a  design,  and 
obtained  her  protection  for  him. 

Nevertheless  Alexander's  martial  spirit  sought  out  new 
employments.  Ilis  country  being  clear  of  foreign  forces,  he 
attacked  and  took  Gadara  and  Amalhus  in  Syria.  But  being 
followed  by  Theodorus,  prince  of  Philadelphia,  who  had  laid 
up  his  treasure  at  Amathus,  he  lost  his  plunder, /c/i  thousand 
men,  and  all  his  baggage,  B.  C.  101. 

This  did  not  deter  him  from  attempting  the  reduction  of 
Gaza ;  which,  however,  he  could  not  have  taken,  had  it  not 
been  treacherously  surrendered  to  him  by  Lysimachus,  the 
governor's  brother.  Here  Alexander,  ordering  his  soldiers  to 
kill,  plunder,  and  destroy,  was  the  author  of  a  sad  scene  of 
barbarity,  and  reduced  that  ancient  and  famous  city  to  ruin 
and  desolation. 

After  his  return  from  this  carnage,  he  was  grossly  insulted 
by  a  mob  at  home,  while  he  was  offering  the  usual  sacrifices 
on  the  feast  of  tahcrnaeles.  But  he  made  the  people  pay 
Nearly  for  it ;  for  he  fell  upon  them  with  his  soldiers,  and  slew 
six  thousand.  And  from  this  time  he  took  into  his  pay 
[  six  thousand  mercenaries  from  Pisidia  and  CUieia,  who 
always  attended  his  person,  and  kept  off  the  people  while  he 
officiated. 

B.  C.  101.  .\ll  being  again  quieted  at  home,  Alexander 
marched  against  the  Moalilcs  and  Ammonites,  and  made  them 
tributaries.  In  his  return  he  took  possession  of  Amalhus, 
which  Theodoras  had  evacuated ;  but  he  lost  most  of  his 
army,  and  was  very  near  losing  his  own  life  in  an  ambuscade 
which  Thediis.  an  Arabian  king,  had  laid  for  him  near  Gadara. 
:  This  raised  fresh  discontents  among  his  subjects,  and  new 
troubles  at  home,  which  were  attended  with  the  most  unheard- 
of  barbarities.  They  were  not  able  to  overpower  him ;  but 
!  his  wickedness  had  so  provoked  them  that  nothing  but  his 
blood  could  satisfy  them ;  and  at  length,  being  assisted  by 
Demetrius  Eueliarus,  king  of  Damascus,  they  entirely  routed 
him,  so  that  he  was  forced  to  consult  his  own  safety  by  fleeing 
to  the  mountains. 

His  misfortune  was  the  cause  of  six  thousand  of  his  rebel 
subjects  deserting  him  ;  wliich,  when  Demetrius  perceived, 
he  withdrew,  and  left  the  revolters  to  fight  their  own  battle. 
After  this  separation  ^4/cianrffr  gained  several  advantages; 
and  at  last,  having  cut  the  major  part  off  in  a  decisive  battle, 
he  took  eight  hundred  of  the  rebels  in  Bethome,  whom  he 
carried  to  Jerusalem  ;  and  having  first  killed  their  wives  and 
815 


Epilome  of  the  Jewish  HisLory  from  the  time  of 


children  before  their  faces,  he  ordered  them  all  to  be  crucified 
in  one  day,  before  him  and  his  wives  and  concubines,  whom 
he  had  invited  to  a  feast  at  the  place  of  execution.  Then, 
resolving  to  revenge  himself  on  the  king  of  Damascus^  he 
made  war  on  him  for  three  years  successively,  and  took  several 
places  ;  when,  returning  home,  he  was  received  with  great 
respect  by  his  subjects. 

His  next  expedition  was  against  the  castle  of  Ragaha,  in 
the  country  of  the  Gerascns,  where  he  was  seized  with  a 
quartan  ague,  which  proved  his  death,  B.  C.  79.  His  queen 
Alexandra,  by  his  own  advice,  concealed  it  till  the  castle  was 
taken  ;  and  then,  carrying  him  to  Jerusalem,  she  gave  his 
body  to  the  leaders  of  the  Pharisees,  to  be  disposed  of  as  they 
should  think  proper  ;  and  told  them,  as  her  husband  had 
appointed  her  regent  during  the  minority  of  her  children,  she 
would  do  nothing  in  the  administration  without  their  advice 
and  help. 

This  address  to  the  Pharisees  so  much  gained  their  esteem 
that  they  not  only  settled  the  queen  dowager  in  the  govern- 
ment, but  were  very  lavish  in  their  encomiums  on  her  deceased 
husband,  whom  they  honoured  with  more  than  ordinary  pomp 
and  solemnity  at  his  funeral. 

The  Pharisees  having  now  the  management  of  the  queen 
regent,  and  of  Hyreanus  and  Aristobuhis,  her  sons  by  Alez- 
andeVy  had  all  the  laws  against  Pharisaism  repealed  and 
abolished,  recalled  all  the  exiles,  and  demanded  justice  against 
those  th.at  had  advised  the  crucifixion  of  the  eight  hundred 
rebels. 

The  queen  made  her  eldest  son,  Hyreanus,  high  priest. 
But  Aristohulus  was  not  contented  to  live  a  private  life ;  and 
therefore,  as  soon  as  his  mother  seemed  to  decline,  he  medi- 
tated in  what  manner  he  might  usurp  the  sovereignty  from  his 
brother,  at  her  decease  ;  and  he  had  taken  such  measures 
beforehand,  that  upon  the  death  of  his  mother  he  found  him- 
self strong  enough  to  attempt  the  crown,  though  Alexandra 
had  declared  Hyreanus  her  successor.  The  two  armies  met 
in  the  plains  of  Jericho ;  but  Hyreanus,  being  deserted  by 
most  of  his  forces,  was  obliged  to  resign  his  crown  and  ponti- 
ficate to  Arislobulus,  and  promise  to  live  peaceably  upon  his 
private  fortune. 

This  resignation  was  a  subject  of  great  discontent  to  some 
of  Hyreanus's  courtiers,  among  whom  was  Andpater,  father 
to  Herod  the  Great,  who  persuaded  Hyreanus  to  fly  to  Aretajs, 
king  of  Arabia,  who.  on  certain  conditions,  supplied  him  with 
fifty  thousand  men,  with  which  Hyreanus  entered  Judea,  and 
gained  a  complete  victor,'  over  Aristolntlus.  But  wliile  he 
besieged  him  in  the  temple,  Aristohulus,  with  the  promise  of 
a  large  sum  of  money,  engaged  Pompey,  the  general  of  the 
Roman  army,  then  before  JDainaseus,  to  oblige  Aretas  to 
withdraw  his  forces  ;  but  Aristohulus,  though  he  was  for  the 
present  delivered  from  his  brother's  rage,  jircvaricated  so 
with  Pompey,  tliat  he  at  last  confined  Aristohulus  in  chains, 
took  Jerusalem  sword  in  hand,  retrenched  the  dignity  and 
power  of  the  principality,  destroyed  the  fortifications,  ordered 
an  annual  tribute  to  be  paid  to  the  Romans,  and  restored 
Hyreanus  to  the  pontificate,  and  made  him  prince  of  the 
country,  but  would  not  pennit  him  to  wear  the  diadem. 

Pompey,  having  thus  settled  the  government  of  Judea, 
returned  in  his  way  to  Rome  witli  Aristohulus,  his  sons  Alex- 
ander and  Antigonus,  and  two  of  liis  daughters,  to  adorn  his 
triumph. 

Alexander  found  means  to  escape,  by  the  way,  and  about 
three  years  after  arrived  in  Judea,  and  raised  some  disturb- 
ance ;  but  he  was  defeated  in  all  his  attempts  by  Gabinius, 
the  Roman  governor  in  Si/ria,  who.  after  this,  coming  to 
Jerusalem,  confirmed  Hyreanus  in  the  high  priesthood,  but 
removed  the  civil  administration  from  the  sanhedrin  into  five 
courts  of  justice  of  his  own  erecting,  according  to  the  number 
of  five  provinces,  into  which  he  had  divided  the  whole  land. 

■WTien  Aristohulus  had  lain  five  years  prisoner  at  Rome,  he 
with  his  son  escaped  into  Judea,  and  endeavoured  to  raise 
fresh  trouble  ;  but  Gabinius  soon  took  them  again  ;  and  being 
remanded  to  Rome,  the  father  was  kept  close  confined,  but 
the  clrildren  were  released. 

It  was  about  this  time,  B.  C.  48,  that  the  civil  war  between 
Pompey  and  Ccesar  broke  out ;  and  when  Aristohulus  was 
on  the  point  of  setting  out,  by  Casar's  interest,  to  take  the 
command  of  an  army  in  order  to  secure  Judea  from  Pompey^s 
attempts,  he  was  poisoned  by  some  of  Pompcy's  party. 
'816 


AVhen  Ccesar  was  returned  from  the  Alexandrian  war,  he 
was  much  solicited  to  depose  Hyreanus  in  favour  of  Antigo- 
nus, the  surviving  son  of  Aristohulus ;  but  Ccesar  not  only 
confirmed  Hyreanus  in  the  high  priesthood  and  principality 
of  Judea,  and  to  his  family  in  a  perpetual  succession,  but  he 
abolished  the  form  of  government  lately  set  up  by  Gabinius, 
restored  it  to  its  ancient  form,  and  appointed  Antipater  procu- 
rator of  Judea  under  him. 

Antipater,  who  was  a  man  of  great  penetration,  made  his 
son  Phasael  governor  of  the  country  about  Jerusalem,  and 
his  son  Herod  governor  of  Galilee. 

Soon  after  this  appointment,  Herod,  who  was  of  a  very 
boisterous  temper,  having  seized  upon  one  Hezekiah,  a  ring- 
leader of  a  gang  of  thieves,  and  some  of  his  men  that  infested 
his  territories,  "he  put  them  to  death.  This  was  presently 
looked  upon  as  a  breach  of  duty  to  the  sanhedrin,  before  whom 
he  was  summoned  to  appear.  But  lest  the  sentence  of  that 
court  should  pass  upon  him,  he  fled  to  Sextus  Casar,  the 
Roman  prefect  of  Syria  at  Damaseus  ;  and,  with  a  large  sum 
of  money,  obtained  of  him  the  government  of  Calcsyria.  He 
afterwards  raised  an  army,  marched  mto  Judea,  and  would 
have  revenired  the  indignity  which  he  said  the  sanhedrin  and 
high  priest  had  cast  upon  him,  had  not  his  father  and  brother 
prevailed  with  him  to  retire  for  the  present. 

While  Julius  Casar  lived,  the  Jews  enjoyed  great  pri- 
vileges ;  but  his  untimely  death,  B.  C.  44,  by  the  villanous 
and 'ungrateful  hand  of  Brutus,  Cassius,  &c.,  in  the  senate 
house,  as  he  was  preparing  for  an  expedition  against  the 
Parthians  to  revenge  his  country's  wrong,  deUvered  them  up 
as  a  prey  to  eveiy  hungiy  general  of  Rome.  Cassius  unme- 
diately  seized  upon  Syria,  and  exacted  above  seven  hundred 
talents  of  silver  from  the  Jews  ;  and  the  envy  and  villany  of 
Malleus,  who  was  a  natural  Jew,  and  the  next  in  office  under 
Antipater,  an  Idumean,  rent  the  state  into  horrid  factions. 
Malicus  bribed  the  hiah  priest's  butler  to  poison  his  friend 
Antipater,  to  make  wav  for  himself  to  be  the  next  in  person 
to  Hyreanus.  iff  rod,' making  sure  of  Cassius,  by  obtaining 
his  leave  and  assistance  to  revenge  his  father's  death,  took 
the  first  opportunity  to  have  liim  murdered  by  the  Roman 
garrison  at  Tyre.  ,■  ,       • 

The  friends  of  Malicus,  having  engaged  the  high  pnest  and 
Felix  the  Roman  general  at  Jerusalem  on  their  side,  resolved 
to  revenge  his  death  on  the  sons  of  Antipater.  KW  Jerusalem 
was  in  an  uproar ;  Herod  was  sick  at  Damascus  ;  so  that  the 
whole  power  and  fury  of  the  assailants  fell  upon  Phasael,  who 
defended  himself  very  strenuously,  and  drove  the  tumultuous 
party  out  of  the  city.  As  soon  as  Herod  was  able,  the  two 
brothers  presently  quelled  the  faction  ;  and  had  not  Hyreanus 
made  his  peace  by  giving  Herod  his  granddaughter  Mariamne 
in  marriage,  they  certainly  would  have  shown  their  resentment 
of  the  priest's  behaviour  with  more  severity. 

Again,  this  faction  was  not  so  totally  extinguished  but  that 
several  prmcipal  persons  of  the  Jewish  nation,  upon  the  defeat 
of  B'utus  and  Cassius,  accused  Phasael  and  Herod  to  the 
conqueror,  3Iark  Anthony,  of  usurping  the  government  from 
Hyreanus.  But  the  brothers  had  so  much  interest  with  the 
conqueror  that  be  rejected  the  complaints  of  the  deputies, 
made  them  both  tetrarchs,  and  committed  all  the  affairs  of 
Judea  to  their  administration  ;  and  to  oblige  the  Jews  to  obey 
his  decision  in  this  aflfair,  he  retained  fifteen  of  the  deputies 
as  hostages  for  the  people's  fidelity,  and  would  have  put  them 
to  death'jiad  not  Herod  begged  their  lives. 

The  Jews,  however,  when  Anthony  arrived  at  Tyre,  sent 
one  thousand  deputies  with  the  like  accusations,  which  he, 
looking  upon  as  a  daring  insult,  ordered  his  soldiers  to  fall 
upon  them,  so  that  some  were  killed  and  many  wounded. 
But  upon  Herod's  going  to  Jerusalem  the  citizens  revenged 
tliis  affront  in  the  same  manner  upon  his  retinue ;  the  news 
whereof  so  enraged  Anthony,  that  he  ordered  the  fifteen  hos- 
tages to  be  mmfediatelv  put  to  death,  and  threatened  severe 
revenue  against  the  whole  faction.  But  after  that  Mark 
Anthony  was  returned  to  Rome,  the  Parthians,  at  the  solicita- 
tion of  Antigonus,  the  son  of  Aristohulus,  who  had  promised 
them  a  reward  of  a  thousand  talents  and  eight  hundred  of  the 
most  beautiful  women  in  the  countr.-,  to  set  him  on  the 
throne  of  Judea,  entered  that  countn-.  and  being  joined  by  the 
factious  and  discontented  Jews,  (B.  C.  37,)  took  Jerusalem 
without  resistance,  took  Phasael  and  Hyreanus,  and  put 
them  in  chains  ;  but  Herod  escaped  under  the  cover  of  night 


Nehemiah  and  Malachi  to  the  Birth  of  Christ. 


tnd  deposited  his  mother,  sister,  wife,  and  his  wife's  motlier, 
with  several  other  relations  and  friends,  in  the  impregnable 
fortress  Massada,  near  the  lake  AsphaltUci,  under  the  care 
of  his  brother  Joseph,  who  was  obliged  to  go  to  Rome  to  seek 
protection  and  relief 

In  the  mean  tnne  Anlis'onus  remained  in  possession  of  all 
the  country,  and  was  declared  king  of  Jud.a.  The  Parlliiatui 
delivered  Hijicanus  and  Phasacl  to  Anti!;onus  ;  upon  which 
Phasacl,  bemg  so  closely  handcuffed  and  ironed  that  he  fore- 
saw his  ignominious  death  approaching,  dashed  his  own  brains 
out  against  tlie  wall  of  the  prison.  Anliiromis  cut  oft"  the 
ears  of  Hijrconus,  to  incapacitate  him  from  the  high  priesthood, 
and  returned  him  again  to  the  Parthians,  who  left  him  at 
Sekucia,  in  tlicir  return  to  the  East. 

Herod  on  this  occasion  served  himself  so  well  on  the  friend- 
ship which  had  been  between  his  father  and  himself  with  the 
Jioman  general,  Mark  Anthony,  and  the  promise  of  a  roimd 
sum  of  money,  that  he  in  seven  days'  time  obtained  a  senato- 
rial decree,  constituting  him  king  of  Jiidea,  and  declaring 
jln<iiroHi/s  an  enemy  to  the  fitiman  state,  lie  innnediately 
left  Home,  landed  at  Ptolematx,  raised  forces,  and  being  aided 
with  Roman  au.\iliaries,  by  order  of  the  senate,  he  reduced 
the  greater  part  of  the  country,  look  Joppa,  relieved  Massada, 
stormed  the  castle  of  Ressa,  and  must  have  taken  Jcrusalan 
also,  had  not  the  Roman  commanders  who  were  directed  to 
assist  him  been  bribed  by  Anti^:onus,  and  treacherously  ob- 
Btracted  his  success.  But  when  Herod  perceived  their  collu- 
sion, he,  for  the  present,  satisfied  himself  with  the  reduction 
of  Galilee;  and  hearing  of  Anthony's  besieging  Samosata 
on  the  Euphrates,  went  in  person  to  him  to  represent  the  ill 
treatment  he  had  met  with  from  the  generals,  Vcntuhus  and 
Silo,  whom  he  had  commanded  to  serve  him. 

Upon  his  departure,  Herod  left  the  command  of  his  forces 
to  his  brother  Joseph,  with  charge  to  remain  upon  the  defen- 
sive. But  Joseph,  contrary  to  orders,  attemptmg  to  reduce 
Jericho,  was  slain,  and  most  of  his  men  were  cut  to  pieces. 
And  thus  Herod  again  lost  Galilee  and  Idumen. 

Mark  Anthony  granted  all  he  requested  ;  and  though  at 
first  the  army  which  Anthony  had  spared  him  was  roughly 
handled,  and  he  himself  wounded  as  he  approached  Jerusalem 
to  revenge  his  brother's  death,  he  afterwards  slew  Pappus, 
AntiiTonus's  general,  and  entirely  defeated  his  army  ;  and  in 
the  ne.xt  campaign,  after  a  siege  of  several  months,  Herod, 
assisted  by  Socius,  the  Roman  general,  took  it  by  storm. 
The  soldiers  expecting  the  spods  of  the  city  as  their  due,  and 
being  exasperated  by  the  long  resistance  of  the  citizens, 
spared  neither  men,  women,  nor  children,  and  would  certainly 
have  utterly  destroyed  every  thing  and  person  with  rapine  and 
devastation,  death  and  slaughter,  had  not  Herod  redeemed 
them  with  a  large  sum  of  money. 

Antigonus  surrendered  himself  to  Socius,  who  carried  him 
in  chains  lo  Anthony ;  and  he  for  a  good  sum  of  money  was 
bribed  to  put  him  to  death,  that  in  him  the  Asmoncean  family, 
which  had  lasted  one  hundred  and  Itecnly-ninc  years,  might  be 
extinct. 

By  this  event  Herod  found  himself  once  more  in  full  power, 
and  at  liberty  to  revenge  hhnself  upon  his  enemies.  He  began 
his  reign  with  the  execution  of  all  the  members  of  the  great 
Sanhcdrin  except  Pollio  and  Sameas,  who  arc  also  called 
Hillel  and  Shtimmai.  Then  he  raised  one  Ananel,  born  of 
the  pontifical  family  at  Babylon,  to  the  place  of  hiffh  priest; 
but  Mark  Anthony,  at  the  intercession  of  Cleopatra,  queen 
of  Egypt,  who  was  solicited  thereto  by  Alexandra,  Mari- 
amne's  mother,  and  the  entreaties  of  his  own  beloved  Mari- 
amne  in  behalf  of  her  young  brother,  prevailed  with  him  to 
annul  this  nomination,  and  to  prefer  Aristobulus  to  the  ponti- 
ficate. But  as  Hyrcanus  was  yet  alive,  and  the  Jews,  in  the 
place  of  his  exile,  paid  him  all  the  honours  and  reverence  due 
to  their  king  and  high  priest,  Herod,  under  a  pretence  of  gra- 
titude and  friendship  to  that  author  of  all  his  fortunes,  pre- 
vailed with  the  old  prince  to  desire  it,  and  with  Phraortcs, 
king  of  Parthia,  to  permit  his  return  to  Jerusalem,  with  an 
intention  to  cut  him  off  at  a  proper  opportunity ;  which  he 
soon  after  did  on  a  pretence  of  his  holding  treasonable  corres- 
pondence with  Malchus,  king  of  Arabia.  But  in  the  mean 
time  Alexandra,  valuing  herself  upon  the  interest  she  had  with 
Cleopatra,  laid  a  scheme  to  obtain  the  regal  dignitv  for  her 
son  Aristobulus.  by  the  same  means  that  she  had  got  him  the 
pontificate.  But  this  intrigue  ended  in  the  death  of  Aristo- 
VoL.  IV.  (     52     ) 


bulus,  and  her  own  close  confinement  at  first,  and  aftcrwarda 
in  her  own  and  her  daughter  Mariamne's  death  ;  though  thii 
tragic  scene  was  at  several  times  acted  under  disguise.  Aris- 
tobulus was  drowned  at  Jericho,  as  it  were  accidentallv,  B.  C. 
89,  in  a  lit  of  jealousy  :  Mariamtie  was  adjudged  to  Ae,  and 
Alexandra  was  ordered  for  execution,  B.  C.  28,  on  a  suppo- 
sition that  she  wished  his  death;  which  uniust  sentence  pur- 
sued his  very  innocent  children  Alexander  and  Arxstobulus, 
for  expressing  their  dislike  of  their  father's  cruelty  lo  their 
mother  Mariamne.  But  it  is  very  probable  that  he  himself 
had  fallen  a  sacrifice  to  Octarius  after  the  battle,  and  the  total 
loss  of  Mark  Anthony  at  Aetium,  (fought  B.  C.  31,)  had  bs 
not  hastened  to  the  conqueror  at  Rhodes,  and  in  an  artful 
speech  appeased  him,  and  with  a  promise  lo  8up|jort  his  fac- 
tion in  those  parts,  obtained  from  him  a  confirmation  of  his 
royal  dignity. 

The  cruelties,  however,  which  he  exercised  to  his  own  flesh 
and  blood  filled  his  mind  wilh  agonies  of  remorse,  which 
brought  him  into  a  languishing  condition  ;  and  what  helped  to 
increase  his  disorder  was  the  conspiracy  of  Antipater,  his 
eldest  son  by  Doris,  born  to  him  whilst  he  was  a  private  man. 
But  Herod  having  discovered  the  plot,  accused  lum  thereof  be- 
fore Qumlilius  Varus,  the  Roman  governor  of  Syria,  and  put 
him  lo  death  also ;  which  occasioned  that  remarkable  excla- 
mation of  the  Emperor  Octarius,  tliat  "  it  was  better  to  be 
Herod's  hog  than  his  son." 

The  great  pleasure  that  Herod  look  (B.  C.  25)  in  obliging 
his  protector  Oetarianus,  and  the  dread  he  had  of  being  de- 
throned for  his  cruellies,  prompted  him  to  compliment  him  with 
the  names  of  two  new  cities,  the  one  to  be  built  on  the  spot 
where  Samaria  stood  before  Hyrcanus  destroyed  it,  (B.  C. 
23.)  which  he  called  Sebaste,  the  Greek  word  for  Augustus ; 
the  other  was  Casarea,  once  called  the  Tneer  of  Straton, 
on  the  sea-coast  of  Phanicia.  After  this  he  built  a  theatre 
and  amphitheatre  in  the  very  city  of  Jerusalem,  to  celebrate 
games  and  exhibit  shows  in  honour  of  Augustus;  set  up  an 
image  of  an  eagle,  the  Roman  ensign,  over  one  of  the  gates 
of  the  temple  ;  and  at  last  carried  his  flattery  so  far  as  idola- 
tiously  to  build  a  temple  of  white  marble  in  memory  of  the 
favours  he  had  received  from  Oetarianus  Augustus. 

These  advances  to  idolatry  were  the  foundation  of  a  con- 
spiracy of  ten  men,  who  bound  themselves  wilh  an  oath  to 
assassinate  him  in  the  very  theatre.  But  being  informed 
thereof  in  time,  Herod  seized  the  conspirators,  and  put  them 
to  death  with  the  most  exquisite  tonnents ;  and  to  ingratiate 
himself  wilh  the  Jews,  he  formed  a  design  to  rebuild  the  tem- 
ple, (B.  C.  17,)  which  now,  after  it  had  stood  five  hundred 
years,  and  sulTcred  much  from  its  enemies,  was  fallen  much 
into  decay.  He  was  two  years  in  providing  materials  ;  and  it 
was  so  far  advanced  that  Divine  scnice  was  performed  in  it 
nine  years  and  a  half  more,  though  a  great  number  of  labour- 
ers and  artificers  were  continued  to  finish  the  outworks  til! 
several  years  after  our  Saviour'.?  ascension  ;  for  when  Gessiut 
Florus  was  appointed  governor  of  Judca,  he  discharged 
eighteen  thousand  workmen  from  the  temple  at  one  time. 
.\nd  here  it  should  be  obsened  that  these,  for  want  of  employ- 
ment, began  those  mutinies  and  seditions  which  at  last  drew 
on  the  destruction  bolh  of  the  temple  and  Jerusalem,  in  A. 
D.  70. 

Thus  I  have  fuiished  that  brief  connection  of  the  affairs  of 
the  Jews  from  the  death  of  Sehcmiah  and  conclusion  of  the 
Old  Testament,  lo  the  coming  of  Chnst,  where  the  New 
Testament  begins,  which  from  the  creation  of  the  world, 
according  to  the  most  exact  compulation,  is  the  year  4000. 

The  general  state  of  the  heathen  world  was  in  profound 
peace  under  the  Roman  emperor,  Augustus,  to  whom  all  the 
known  parts  of  the  earth  were  in  subjection  when  Christ  was 
born.  This  glorious  event  took  place  in  the  year  of  the  Julian 
Period  4709,  and  the  fifth  before  the  vulgar  era  of  Christ 
commonly  noted  A.  D.,  Anno  Domini,  or  the  year  of  our 
Lord.  See  the  learned  Dr.  Prideaux's  coimected  History  of 
the  Old  and  New  Testaments. 

I  need  not  add  here  the  years  from  the  birth  of  Christ  to 
the  end  of  the  New  Testament  History,  as  these  are  rcgu- 
larlv  brought  down  m  a  Table  of  Remarkable  Eras,  immedi- 
ately succeeding  the  Acts  of  the  Apostles,  and  lenninating  at 
A.  b.  100. 

For  the  desolation  that  took  place  when  the  temple  WM 
taken  and  destroyed,  see  the  notes  on  Matt.  xxiv.  81. 
817 


Conclusion. 


The  general  history  of  the  Jews,  especially  from  the  de- 
struction of  their  temple,  A.  D.  70,  to  the  end  of  the  sixteenth 
century,  has  been  written  by  Mr.  Basnage,  entitled,  "Histoire 
des  Juifs,  depuis  Jesus  Christ,  jusqu  a  present ;  pour  servir 
de  continuation  a  I'Histoire  de  Joseph ;"  the  best  edition  of 
which  was  printed  at  the  Hague,  1716,  12mo.,  m  fifteen  vols. 
The  first  edition  was  translated  into  English  by  T.  Taylor,  A. 
M.,  Lond.  1708,  fol. ;  but  the  author  has  greatly  enlarged  and 
corrected  his  work  in  the  Hague  edition  above  mentioned. 
The  learning  and  research  manifested  in  this  work  are  amaz- 
mg  ;  and  on  the  subject  nothing  better,  nothing  more  accurate 
and  satisfactory,  can  be  well  expected.  This  work  I  heartily 
recommend  to  all  my  readers. 

For  the  state  of  the  Jews  in  difierent  nations  of  the  earth, 
the  Itinerary  of  Rahbi  Benjamin,  a  native  of  Tudela,  in  the 
kingdom  of  Navarre,  has  been  referred  to ;  first  translated 
from  Hebrew  into  Latin  by  B.  A.  Montanus,  and  printed  at 
Antwerp  in  1575,  and  much  better  by  Constantine  L'Empe- 
reur,  and  printed  at  Leyden,  12mo.,  with  the  Hebrew  text 
and  notes,  1633.  This  work  has  gone  through  many  editions 
among  the  Jews,  in  Hebrew  and  in  German.  It  has  also 
been  translated  into  French  by  Baratier,  with  many  learned 
notes,  Amsterdam,  1734. 

But  all  the  preceding  translations  have  been  totally  eclipsed 
by  that  of  the  Rev.  B.  Gerrans,  lecturer  of  St.  Catherine 
Coleman,  and  second  master  of  Queen  Ehzabeth's  free  gram- 
mar school,  St.  Olave,  Southwark,  with  a  Dissertation  and 
Notes,  12mo.,  Lond.  1784.  If  we  can  believe  Rob.  Benja- 
min, (who  it  appears  flourished  in  A.  D.  1160,)  he  travelled 
over  the  whole  world,  and  found  the  Jews  in  general  in  a  most 
flourishing  state,  and  living  under  their  own  laws  in  many 
places.     But  the  work  is  a  wretched  imposition,  too  hastily 


credited  by  some  learned  men  ;  written  with  a  view  of  keep 
ing  up  the  credit  of  the  Jewish  people,  and  with  the  tacit 
design  to  show  that  the  Messiah  is  not  yet  come,  and  that  the 
sceptre  has  not  departed  from  Judah,  nor  a  lawgiver  from 
between  his  feet ;  but  he  is  at  such  variance  with  himself,  and 
with  the  whole  geography  of  the  globe,  that,  as  Mr,  Gerrans 
properly  observes,  no  map  could  possibly  be  made  of  his  tra 
vels.  "  Reduce,"  says  he,  "  the  universe  to  its  primeval 
chaos  ;  confound  Asia  with  Africa ;  north  with  south,  and 
heat  with  cold  ;  make  cities  provinces,  and  provinces  cities  ; 
people  uncultivated  deserts  with  free  and  independent  Jews, 
and  depopulate  the  most  flourishing  kingdoms  ;  make  rivers 
run  when  and  where  you  please,  and  caU  them  by  any  names 
but  the  right  one ;  take  Arabia  upon  your  back,  and  carry  it 
to  the  north  of  Babylon  ;  turn  the  north  pole  south,  or  any 
other  way  you  please  ;  make  a  new  ecliptic  line,  and  place  it 
in  the  most  whimsical  and  eccentric  position  which  the  most 
hobby-horsical  imagination  can  possibly  conceive  or  describe ; 
and  such  a  map  will  best  suit  such  an  author^  What  there- 
fore this  author  says  of  his  travels  and  discoveries  is  worthy 
of  no  regard ;  and  it  is  a  doubt  with  rae  (if  this  person  ever 
existed)  whether  he  ever  travelled  beyond  the  hmits  of  the 
kingdom  of  Navarre,  or  passed  the  boundaries  of  the  city  of  Tu- 
dela. I  mention  these  works,  the  first  in  the  way  of  strong 
recommendation ;  the  second,  to  put  the  reader  on  his  guard 
against  imposition ;  at  the  same  time  recommending  these 
outcasts  of  Israel  to  his  most  earnest  commiseration  and 
prayers,  that  the  God  of  all  grace  may  speedily  call  them  to 
eternal  glory  by  Christ  Jesus,  that  all  Israel  may  be  saved ; 
and  that  through  all  their  dispersions  they  may  be  soon  found 
singing  the  song  of  Moses  and  the  Lamb !    Amen,  Amen. 


CONCLUSION. 


In  my  general  preface  prefixed  to  the  book  of  Genesis,  I 
gave  a  succinct  account  of  the  plan  I  pursued  in  preparing 
this  work  for  the  press  ;  but  as  this  plan  became  necessarily 
extended,  and  led  to  much  farther  reading,  examination,  and 
discussion,  I  judge  it  necessary,  now  that  the  work  is  con- 
cluded, to  give  my  readers  a  general  summary  of  the  whole, 
that  they  may  be  in  possession  of  my  mode  of  proceeding,  and 
be  enabled  more  fully  to  comprehend  the  reasons  why  the  work 
has  been  so  long  in  passing  through  the  press.  [Tliis  refers 
only  to  the  first  edition.] 

My  education  and  habits  from  early  youth  led  me  to  read 
and  study  the  Bible,  not  as  a  text-book  to  confirm  the  articles 
of  a  preconceived  creed,  but  as  a  revelation  from  God  to  man, 
(of  his  will  and  purposes  in  reference  to  the  origin  and  desig- 
nation of  his  human  offspring,)  which  it  was  the  duty  of  all 
the  inhabitants  of  the  earth  deeply  to  study,  and  earnestly  to 
endeavour  to  understand,  as  it  concerned  their  peace  and 
happiness,  and  the  perfection  of  their  being  in  reference  to 
both  worlds. 

Conscious  that  translators  in  general  must  have  had  a  par- 
ticular creed,  in  reference  to  which  they  would  naturally 
consider  every  text,  and  this  reference,  however  honestly 
intended,  might  lead  them  to  glosses  not  always  fairly  deduci- 
ble  from  the  original  words,  I  sat  down  with  a  heart  as  free 
from  bias  and  sectarian  feeling  as  possible,  and  carefully  read 
over,  cautiously  weighed,  and  literally  translated  every  word, 
Hebreio  and  Chaldec,  in  the  Old  Testament.  And  as  I  saw 
that  it  was  possible,  even  while  assisted  by  the  best  transla- 
tions and  best  lexicographers,  to  mistake  the  import  of  a 
Hebrew  term,  and  considering  that  the  cognate  Asiatic  lan- 
g7iages  would  be  helps  of  great  importance  in  such  an  inquiry, 
I  collated  every  verse  where  I  was  apprehensive  of  any  diffi- 
culty with  the  Chaldec,  Syrian:,  Arabic,  and  Persian,  and  the 
^thiopic  in  the  Polyglot  translation,  as  far  as  the  sacred 
writings  are  extant  in  these  languages  ;  and  I  did  this  with  a 
constant  reference  to  the  various  readings  collected  by 
Houbigant,  H.  Michaclis,  Kennicott,  and  De  Rossi,  and  to 
the  best  editions  of  the  Septuagint  and  Vulgate,  which  are 
the  earhest  translations  of  the  Hebrew  text  that  have  reached 


618 


Nor  have  I  been  satisfied  with  these  collections  ol  various 
readings ;  I  have  examined  and  collated  several  ancient 
Hebrew  MSS.,  which  preceding  scholars  had  never  seen, 
viith  many  ancient  MSS.  of  the  Vulgate  equally  unknown  to 
Biblical  critics.  This  work  required  much  time  and  great 
pains,  and  necessarily  occasioned  much  delay  ;  and  no  wonder, 
when  I  have  often,  on  my  plan,  been  obliged  to  employ  as 
much  time  in  visiting  many  sources  and  sailing  down  their 
streams,  in  order  to  ascertain  a  genuine  reading,  or  fix  the 
sense  of  a  disputed  verse,  as  would  have  been  sufficient  for 
some  of  my  contemporaries  to  pass  whole  sheets  of  their  work 
through  the  press.  Had  I  not  followed  this  method,  which 
to  me  appeared  absolutely  necessary,  I  should  have  completed 
my  work,  such  as  it  would  have  been,  in  less  than  one  half 
of  the  time. 

These  previous  readings,  collations,  and  translations,  pro- 
duced an  immense  number  of  notes  and  observations  on  all 
parts  of  the  Old  Testament,  which,  by  the  advice  and  entreaty 
of  several  learned  and  judicious  friends,  I  was  induced  to 
extend  in  the  form  of  a  perpetual  comment,  on  every  book  in 
the  Bible.  This  being  tiltimately  revised  and  completed  as 
far  as  the  book  of  Judges,  which  formed,  m  my  purpose,  the 
boundar)'  of  my  proceedings  on  the  Hebrew  Scriptures,  I  was 
induced  to  commit  it  to  press. 

Though  my  friends  in  general  wished  me  to  go  forward 
with  the  Old  Testament,  yet,  as  several  of  them  were  appre- 
hensive, from  the  infirm  state  of  my  health  at  that  tune,  that 
I  might  not  live  long  enough  to  finish  the  whole,  they  advised 
me  strongly  to  omit  for  the  present  the  Old  Testament,  and 
begin  with  the  New.  This  was  in  conformity  with  my  own 
feehngs  on  the  subject ;  having  wished  simply  to  add  the  four 
Gospels  and  Acts  of  the  Apostles  to  the.^cc  books  of  Moses 
and  the  books  of  Joshua  and  Judges ;  as  these  two  parcels 
of  Divine  revelation,  carefully  illustrated,  would  give  a  full 
view  of  the  origin  and  final  settlement  of  the  Church  of  the 
Old  Covenant,  and  the  commencement  and  completion  of 
that  of  the  New.     And  thus  I  proceeded  : — 

After  having  literally  translated  every  word  of  the  New 
Testament,  that  last  best  gift  of  God  to  man  ;  comparing  the 
whole  with  all  the  ancient  versions,  and  the  most  important 
(     52*     ) 


Conclusion. 


of  the  modern  ;  collating  all  with  the  various  reatlinj;s  col- 
lected by  Slephctis,  Courcct,  Fell,  Gherard  of  MacstrichI, 
Bengel,  MM,  Welstcin,  and  Grieahach ;  actually  examining 
many  MSS.,  either  cursorily  or  not  at  all  examined  by  them ; 
illustrating  the  whole  by  quotations  from  ancient  authors, 
rabbimcal,  Grecian,  Roman,  and  Asiatic ;  I  exceeded  my 
previous  design,  and  brought  down  the  work  to  the  end  of 
the  Apocalypse ;  and  passed  the  whole  through  the  press. 

I  should  mention  here  a  prcmous  work,  (without  which  atiy 
man  must  be  ill  qualified  to  undertake  the  illustration  of  the 
New  Testament,)  viz.,  a  careful  examination  of  the  Seplua- 
gint.  In  this  the  phraseologv  of  the  New  Testament  is 
contained,  and  from  this  the  unport  of  that  phraseology  is 
alone  to  be  derived.  This  I  read  carefully  over  to  the  end 
of  the  book  of  Psalms,  in  the  edition  of  Dr.  Grahc,  from  the 
Codex  Alczandrinus ;  collating  it  occasionally  with  editions 
taken  from  the  Vatican  MS.,  and  particularly  that  printed  by 
Field,  at  Cambridge,  1665,  18mo.,  with  the  Para-netic  pre- 
face of  the  learned  Bishop  Pearson,  ^\'itho^lt  this  previous 
work,  who  did  ever  yet  properly  comprehend  the  idiom  and 
phraseology  of  the  Greek  Testament !  Now,  all  these  arc 
parts  of  my  labour  which  common  readers  cannot  conceive  ; 
and  which  none  can  properly  appreciate,  as  to  the  pains, 
difficulty,  and  time  which  must  be  expended,  who  have  not 
themselves  trodden  this  almost  unfrequented  path. 

MTien  the  New  Testament  was  thus  prepared  and  finished 
at  press,  I  was  induced,  though  with  great  reluctance,  to 
recommence  the  Old.  I  was  already  nearly  worn  down  by 
my  previous  work,  connected  with  other  works  and  duties 
which  I  could  not  omit ;  and  though  I  had  gone  through  the 
most  important  parts  of  the  sacred  records,  yet  I  could  easily 
foresee  that  I  had  an  ocean  of  difficulties  to  wade  through  in 
those  parts  that  remained.  The  Historical  Books  alone,  in 
their  chronology,  arrangement  of  facts,  concise  and  often 
obsaire  phraseology,  presented  not  a  few ;  the  books  of 
Solomon,  and  those  of  the  major  and  minor  prophets,  a  mul- 
titude. Notwithstanding  all  these,  I  hope  I  may  say  that, 
having  obtained  help  of  God,  I  am  come  with  some  success 
to  the  conclusion  ;  having  aimed  at  nothing,  throughout  the 
whole,  but  the  glory  of  God  and  the  good  of  men. 

But  still  something  remains  to  be  said  concerning  the  modus 
operandi,  or  particular  plan  of  proceeding.  In  prosecuting 
tliis  work  I  was  led  to  attend,  in  the  first  instance,  more  to 
words  than  to  things,  in  order  to  find  their  tnie  ideal  mean- 
ing ;  together  with  those  different  shades  of  acceptation  to 
which  they  became  subject,  cither  in  the  circumstances  of  the 
speakers  and  those  who  were  addressed,  or  in  their  application 
to  matters  which  use,  peculiarity  of  place  and  situation,  and 
the  lapse  of  time,  had  produced.  It  was  my  invariable  plan 
to  ascertain  first,  the  literal  meaning  of  every  word  aiid 
phrase  ;  and  where  there  was  a  spiritual  meaning,  or  refer- 
ence, to  see  how  it  was  founded  on  the  literal  sense.  He 
who  assumes  his  spiritual  meanings  first,  is  never  likely  to 
interpret  the  words  of  God  either  to  his  own  credit  or  to  the 
profit  of  his  readers  ;  but  in  tliis  track  commentator  has 
followed  commentator,  so  that,  in  many  cases,  instead  of  a 
careful  display  of  God's  words  and  the  objects  of  his  providence 
and  mercy,  we  have  tissues  of  strange  doctrines,  human 
creeds,  and  confessions  of  faith.  As  I  have  said  m  another 
place,  I  speak  not  against  compilations  of  this  kind  ;  but  let 
them  be  founded  on  the  words  of  God,  first  properly  under- 
stood. 

As  I  proceeded  in  my  work  I  met  with  other  difficulties. 
I  soon  perceived  an  almost  continual  reference  to  the  litera- 
ture, arts,  and  sciences  of  the  AncictU  World,  and  of  the 
Asiahc  nations  in  particular ;  and  was  therefore  obliged  to 
make  these  my  particular  study,  having  found  a  thousand 
passages  which  I  could  neither  illustrate  nor  explain,  without 
some  general  knowledge  at  least  of  their  jurisprudence, 
astronomy,  architecture,  chemistry,  chirurgery,  medicine, 
metallurgy,  pneumatics,  &c.,  with  their  military  tactics,  and 


the  arts  and  tradet  (as  well  omamenlat  as  necetiary)  whicb 
are  carried  on  in  conunon  life. 

In  the  course  of  all  this  labour  I  have  also  paid  particulu 
attention  to  those /a«M  mentioned  in  the  sacred  wntinga  wliich 
have  been  the  subjects  of  animadversion  or  ridicule  by  free- 
thinkers  and  infidels  of  all  classes  and  in  all  times  :  and  I 
hope  I  may  say  that  no  such  i)assagc  is  cither  de«ignedl]r 
passed  by  or  superficially  considered  ;  that  the  strongest 
objections  are  fairly  produced  and  met ;  that  all  such  part* 
of  these  Divine  writings  are,  in  consequence,  exhibited  in  their 
own  lustre  ;  and  that  the  truth  of  the  doctnnc  of  our  salva- 
tion has  had  as  many  triumphs  as  it  has  had  attacks  from  the 
rudest  and  most  formidable  of  its  antagonists ;  and  on  all 
such  disputed  points  I  humbly  hope  that  the  reader  will  never 
consult  these  volumes  in  vain.  And  if  those  grand  doctrines 
which  constitute  what  by  some  is  called  orthodoxy ;  that 
prove  that  God  is  loving  to  every  man  ;  that  from  his  innate, 
infinite,  and  eternal  goodness,  he  tcitis  and  has  made  provision 
for  the  salvation  of  every  human  soul ;  be  found  to  be  those 
which  alone  have  stood  the  rigid  test  of  all  the  above  sifting 
and  examination ;  it  was  not  because  these  were  sought  for 
beyond  all  others,  and  the  Scriptures  bent  in  that  way  in  order 
to  favour  them  ;  but  because  these  doctrines  are  essentially 
contained  in,  and  established  by,  the  Oracles  of  God. 

I  may  add,  that  these  doctrines  and  all  those  connected 
with  them,  (such  as  the  defection  and  sinfulness  of  man  ; 
the  incarnation  and  sacrificial  death  of  Christ ;  his  infinite, 
unoriginated,  and  eternal  Deity  ;  justification  by  faith  in  his 
blood  ;  and  the  complete  sanctification  of  the  soul  by  the 
inspiration  of  the  Holy  Spirit,)  have  not  only  been  shown  to 
be  the  doctrines  of  the  sacred  records,  but  have  also  been 
subjected  to  the  strongest  test  of  logical  examination  ;  and, 
in  the  notes,  are  supported  by  arguments,  many  of  them  new, 
applied  in  such  a  way  as  has  not  been  done  before  in  any 
similar  or  theological  work. 

In  this  arduous  labour  I  have  had  no  assistants  ;  not  even 
a  single  week's  help  from  an  amanuensis ;  no  person  to  look 
for  common-places,  or  refer  to  an  ancient  author ;  to  find  out 
the  place  and  transcribe  a  passage  of  Greek,  Latin,  or  any 
other  language,  which  my  memory  had  generally  recalled,  or 
to  verify  a  quotation  ;  the  help  excepted  which  I  received 
in  the  chronological  department  from  my  nephew.  I  have 
laboured  alone  for  nearly  ticcnty-fivc  years  previously  to  the 
work  being  sent  to  press  ;  ani  fifteen  years  have  been  employed 
in  bringing  it  through  the  press  to  the  public  ;  and  thus  about 
forty  years  of  my  life  have  been  consumed ;  and  from  this 
the  reader  will  at  once  perceive  that  the  work,  well  or  ill  exe- 
cuted, has  not  been  done  in  a  careless  or  precipitate  manner ; 
nor  have  any  means  within  my  reach  been  neglected  to  make 
it  in  every  respect,  as  far  as  possible,  what  the  titlepage  pro- 
mises,— A  Help  to  a  Better  Undkrstandino  of  the 
Sacred  Writings. 

Thus,  through  the  merciful  help  of  God,  my  labour  in  this 
field  terminates  ;  a  labour,  which  were  it  yet  to  commence, 
with  the  knowledge  I  now  have  of  its  difficulty,  and  my,  in 
many  respects,  inadequate  means,  millions,  even  of  the  gold 
of  Ophir,  and  all  the  honours  that  can  come  from  man,  could 
not  induce  me  to  undertake.  Now  that  it  is  finished,  I  regret 
not  the  labour ;  I  have  had  the  testimony  of  many  learned, 
pious,  and  judicious  friends  relative  to  the  execution  and  use- 
fulness of  the  work.  It  has  been  admitted  into  the  very 
highest  ranks  of  society,  and  has  lodged  in  the  cottages  of 
the  poor.  It  has  been  the  means  of  doing  good  to  the  simple 
of  heart ;  and  the  wise  man  and  the  scnbe.  the  learned  and 
the  philosopher,  according  to  their  own  generous  acknowledg 
ments,  have  not  consulted  its  pages  in  vain. 

For  these,  and  all  his  other  mercies  to  the  writer  and  reader, 
may  God,  the  Fountain  of  all  good,  be  eternally  praised ! 


EastcotI,  April  17,  1826. 


Adam  Ci.arie. 


819 


A   TABLE 

♦y  the  several  places  of  the  Old  Testament  cited  in  the  New,  which  are  taken  from  the 
Hebrew  or  Septuagint,  from  both,  or  from,  neither. 


In  this  Table,  0  stands  for  the  Old  Testament ;  H,  for  Hebrew ;  G,  for  the  Greek  version  or  Septuagint ;  and 

N,  for  neither,  or  dmitful. 


rh»p.    Ver.                   MATTHEW. 

Chap. 

Ver. 

i.  23.  from  Isa.  vii.  14. 

O 

xii. 

26.  from  Exod.  iii.  6. 

0 

ii.     6.  from  Mic.  v.  2. 

N 

29,  30.  from  Deut.  vi.  4,  5. 

0 

15.  from  Hos.  xi.  1. 

H 

31.  from  Lev.  xix.  18. 

0 

18.  from  Jer.  x-xxi.  15. 

H 

36.  from  Psa.  ex.  1. 

0 

23.  from  Judg.  .xiii.  5. 

N 

xiii. 

14.  from  Dan.  xii.  11. 

0 

iii.     3.  from  Isa.  xl.  3. 

G 

xiv. 

27.  from  Zech.  xiii.  7. 

HandN 

iv.     4.  from  Deut.  viii.  3. 

G 

XV. 

28.  from  Isa.  hii.  12. 

0 

6.  from  Psa.  xci.  U,  12. 

N 

34.  from  Psa.  .xxii.  1. 

0 

7.  from  Deut.  vi.  10. 

G 

LUKE. 

10.  from  Deut.  vi.  13. 

N 

15,  16.  from  Isa.  ix.  1,  2. 

N 

ii. 

23.  from  Exod.  xiii.  2  ;  Num.  viii.  17. 

N 

V.  21.  from  Exod.  xx.  13 ;  Lev.  xxiv.  21 

N 

24.  from  Lev.  xii.  8. 

0 

31.  from  Deut.  xxiv.  1. 

0 

34.  from  Isa.  viii.  14. 

N 

33.  from  Num.  .xxx.  2. 

N 

iv. 

4.  from  Deut.  viii.  3. 

0 

38.  from  Exod.  xxi.  24. 

0 

8.  from  Deut.  vi.  13. 

0 

43.  from  Lev.  xix.  IS. 

N 

10,  11.  from  Psa.  xci.  11,  12. 

0 

viii.  17.  from  Isa.  liii.  4. 

H 

12.  from  Deut.  vi.  16. 

0 

ix.  13.  from  Hos.  vi.  6. 

H 

18,  19.  from  Isa.  Lxi.  1,  2. 

G«ndN 

xi.  10.  from  Mai.  iii.  1. 

HandN 

vi. 

4.  from  1  Sam.  xxi.  6. 

0 

14.  from  Mai.  iv.  5. 

H 

vii. 

27.  from  Mai.  iii.  1 

0 

itii.     4.  from  1  Sam.  xxi.  6. 

0 

X. 

27.  from  Deut.  vi.  5 ;  Lev.  xix.  18. 

0 

5.  from  Num.  xx\'iii.  9. 

0 

xix. 

46.  from  Isa.  Ivi.  7;  Jer.  vii.  11. 

0 

18,  &c.,  from  Isa.  xlii.  1. 

GandN 

XX. 

17.  from  Psa.  cxviii.  22. 

0 

adii.  14.  from  Isa.  vi.  9,  20. 

G 

37.  from  Exod.  iii.  6. 

0 

35.  from  Psa.  Lxxviii.  2. 

GandN 

42,  43.  from  Psa.  ex.  1. 

0 

XV.     4.  from  Exod.  xx.  12,  xxi.  17. 

0 

xxii. 

37.  from  Isa.  Liii.  12. 

0 

8,  9.  from  Isa.  xxix.  13. 

G 

xix.     4.  from  Gen.  i.  27. 

O 

JOHN. 

5.  from  Gen.  ii.  24. 

0 

i. 

23.  from  Isa.  xl.  3. 

0 

7.  from  Deut.  xxiv.  1. 

0 

ii. 

17.  from  Psa.  Ixix.  9. 

0 

xxi.     5.  from  Zech.  ix.  9. 

N 

vii. 

42.  partim  from  Mic.  v.  2,  partim. 

0 

9.  from  Psa.  cxviii.  25,  26. 

O 

from  1  Sam.  xvi.  1,  partim. 

0 

13.  from  Isa.  Ivi.  7,  partim.     ) 
from  Jer.  vii.  11,  partim.  S 

N 

viii. 

5.  from  Lev.  xx.  10. 

0 

17.  from  Deut.  xvii.  6. 

0 

16.  from  Psa.  viii.  2. 

O 

X. 

34.  from  Psa.  Ixxxii.  6. 

0 

42.  from  Psa.  cxviii.  22,  23. 

0 

xii. 

15.  from  Zech.  ix.  9. 

0 

xxii.  24.  from  Deut.  xxv.  5. 

0 

38.  from  Psa.  liii.  1. 

0 

32.  from  Exod.  iii.  6 

0 

40.  from  Isa.  vi.  10. 

N 

37.  from  Deut.  vi.  5. 

N 

xiii. 

18.  from  Psa.  xii.  9. 

N 

39.  from  Lev.  xix.  18. 

o 

xix. 

24.  from  Psa.  xxii.  18. 

0 

44.  from  Psa.  ex.  1. 

0 

28,  29.  from  Psa.  Ixix.  21. 

0 

xxiv.  15.  from  Dan.  xii.  11. 

G 

36.  from  Exod.  xii.  46. 

N 

29.  from  Isa.  xiii.  10. 

N 

37.  from  Zech.  xii.  10. 

H 

xxni     9,  10.  from  Zech.  xi.  13. 

OandN 

35.  from  Psa.  xxii.  18. 

0 

ACTS. 

46.  from  Psa.  xxii.  1. 

O 

i. 

20.  partim  from  Psa.  Ixix.  26,  partim. 
from  Psa.  cix.  S,  partim. 

N 
N 

MARK. 

ii. 

17,  &c.  from  Joel  u.  28,  &c. 

G 

i.     2.  from  Mai.  iii.  1. 

0 

25,  &c.  from  Psa.  xvi.  8,  &c. 

G 

3.  from  Isa.  xl.  3. 

0 

34,  35.  from  Psa.  ex.  1. 

0 

ii.  26.  from  1  Sam.  xxii.  6. 

N 

iii. 

22.  from  Deut.  xviii.  15,  18,  19. 

N 

iv.  12.  from  Isa.  vi.  9. 

0 

25.  from  Gen.  xxii.  18. 

N 

vii.     6.  from  Isa.  xxix.  13. 

0 

iv. 

25,  26.  from  Psa.  ii.  1,  2. 

O 

X.     8.  from  Gen.  ii.  24. 

0 

vii. 

42,  43.  from  Amos  v.  25,  26,  27. 

N 

xi.     9,  10.  from  Psa.  cri'iii.  22,  23. 

0 

49,  50.  from  Isa.  Ixvi.  1,  2. 

0 

17.  from  Isa.  Ivi.  7  ;  Jer.  vii.  11. 

0 

viii. 

32,  33.  from  Isa.  liii.  7,  8. 

G 

xii.  10,  11.  from  Psa.  cxviii.  22,  23. 

o 

xiii. 

33.  from  Psa.  ii.  7. 

O 

19.  from  Deut.  xxv.  5. 

o 

34.  from  Isa.  Iv.  3. 

O 

820 


Table  of  Passages  of  the  Old  Testament  cited  in  the  New. 


Cbtf.    Ver. 
iiii.  35.  from  Psa.  ivi.  10. 
41.  from  Hab.  i.  5. 
47.  from  Isa.  xlix.  6. 
XV.   16,  17.  from  Amos  ix.  11,  13. 
xxiii.     5.  from  Exod.  ii.  28. 
xxviii.  26,  27.  from  Isa.  vi.  9,  10. 

RO\LAJNfS. 

i.  17.  from  Hab.  ii.  4. 
iii.     4.  from  Psa.  Ii.  4. 

10,  11,  12.  from  Psa.  xiv.  1,  2,  3, 

13.  from  Psa.  v.  10 ;  Psa.  cxl.  4. 

14.  from  Psa.  x.  7. 

15.  from  Prov.  i.  16. 

16.  17.  from  Isa.  lii.  7,  8. 
18.  from  Psa.  xxivi.  12. 

iv.     3.  from  Gen.  xv.  6. 

17.  from  Gen.  xv'u.  5. 

18.  from  Gen.  xv.  5. 
viii.  36.  from  Psa.  xliv.  23. 

ix.     9.  from  Gen.  XA-iii.  10. 

12.  from  Gen.  xxv.  23. 

13.  from  Malt.  i.  2. 
15.  from  Exod.  xxxiii.  9. 

17.  from  Exod.  ix.  16. 

25.  from  Hos.  ii.  23. 

26.  from  Hos.  i.  10. 

27.  28.  from  Isa.  x.  22,  23. 
29.  from  Isa.  i.  9. 

33.  from  Isa.  viii.  14,  and  xxviii 

5.  from  Lev.  xviii.  5. 

6.  from  Deut.  xxx.  12. 
8.  from  Deut.  xxx.  14. 

11.  from  Isa.  xxviii.  16. 
13.  from  Joel  ii.  32. 

15.  from  Isa.  lii.  7. 

16.  from  Isa.  Iiii.  1. 

18.  from  Psa.  xix.  5. 

19.  from  Deut.  xxiii.  21. 
X.  20,  21.  from  Isa.  Ixv.  1,  2. 

xi.     3.  from  1  Kings  xix.  10. 
4.  from  1  Kings  xix.  18. 

8.  from  Isa.  xxix.  9,  \i.  9. 

9,  10.  from  Psa.  Ixix.  23,  24. 

26.  from  Isa.  lix.  20. 

27.  from  Isa.  xxvii.  9. 

34.  from  Isa.  xl.  13. 

35.  from  Job  xli.  2  or  10. 
xii.  19.  from  Deut.  xxxii.  35. 

20.  from  Prov.  xxv.  21,  22. 
xiv.  1 1 .  from  Isa.  xlv.  23. 

XV.     3.  from  Psa.  Ixix.  10. 
9.  from  Psa.  xviii.  50. 

10.  from  Deut.  xxxii.  43. 

1 1 .  from  Psa.  cxvii.  1 . 

12.  from  Isa.  xi.  10. 

21.  from  Isa.  lii.  15. 


19.  from 

31.  from 

9.  from 

16.  from 

19.  from 

20.  from 
vi.  16.  from 

9.  from 

7.  from 

26.  from 

21.  from 
XV.  45.  from 

54.  bum 


ui. 


IX. 
X. 


XIV 


1  CORINTHIANS. 

Isa.  xxix.  14. 
Jer.  ix.  24. 
Isa.  Ixiv.  4. 
Isa.  xl.  13. 
Job  v.  13. 
Psa.  xciv.  11. 
Gen.  ii.  24. 
Deut.  xxv.  4. 
Exod.  xxxii.  6. 
Psa.  xxiv.  1. 
Isa.  xxviii.  11,  12. 
Gen.  ii.  7. 
Isa.  xxv.  8. 

2  CORINTHIANS. 


O 
G 

N 

from  Psa. 
xiv.  1,  2, 
3,  juxta, 
lix. 

O 
O 

o 
o 
o 
o 
o 
o 

H 
O 
O 
0 
0 
16.  H 

O 
O 
O 
G 
O 
H 
O 
O 
O 
O 
O 
H 
N 
G 
N 
N 
0 
H 
H 
O 
N 
0 
0 
0 

o 
o 
o 


GandN 
0 
N 
O 
H 
N 
O 
O 

o 
o 

N 

o 

H 


nr.  13.  from  Psa.  cxvi.  10. 
tL     2.  from  Isa.  xlix.  8. 
16.  from  Lev.  iivi.  11, 


O 

O 

12;   Eiek.  xxivii.  27.      O 


ap. 

Ver. 

vi. 

17.  from  Isa.  lii.  11. 

18.  from  Jer.  ixii.  1,  9. 

viii. 

16.  from  Exod.  Tvi.  18. 

ix. 

9.  from  Psa.  ciii.  9. 

xiii. 

1.  from  Deut.  xvii.  6. 

GALATIANS 

iii.     8.  from  Gen.  xii.  3,  xviii.  18. 

10.  from  Deut.  xxvii.  26. 

1 1 .  from  Hab.  ii.  4. 

12.  from  I,ev.  xviii.  5. 

13.  from  Deut.  xxi.  23. 
16.  from  Gen.  xvii.  7. 

iv.  22.  from  Gen.  xvi.  15,  21. 
27.  from  Isa.  liv.  1. 
30.  from  Gen.  xxi.  10. 

EPHESIANS. 

iv.     8.  from  Psa.  Ixviii.  19. 

v.  31.  from  Gen.  ii.  24. 

vi.     2,  3.  from  Exod.  xx.  12  ;  Deut  v.  16. 

1  TIMOTHY. 
V.  18.  from  Deut.  xxv.  4. 


o 
o 
o 
o 
o 


o 
o 
o 
o 
o 
o 
o 
o 
o 


N 

o 

o 


Ul. 

iv. 

V. 

vi. 
vii. 

viii. 

ix. 

X. 


HEBREWS. 

5.  from  Psa.  ii.  7 ;  2  Sam.  viL  14. 

o 

6.  from  Psa.  xcvii.  7. 

a 

7.  from  Psa.  civ.  4. 

o 

8,  9.  from  Psa.  xlv.  6,  7. 

o 

10-12.  from  Psa.  cii.  25-27. 

0 

13.  from  Psa.  ex.  1. 

0 

6-8.  from  Psa.  viii.  4-6. 

0 

12.  from  Psa.  xxii.  22. 

0 

13.  from  2  Sam.  z.xii.  3,  and  Isa.  viiL  18. 

o 

7-11.  from  Psa.  xcv.  7-11. 

o 

4.  from  Gen.  ii.  2. 

0 

5.  from  Psa.  ii.  7. 

o 

6.  from  Psa.  ex.  4. 

0 

14.  from  Gen.  xxii.  17. 

0 

1.  from  Gen.  xiv.  18. 

o 

17.  from  Psa.  ex.  4. 

o 

5.  from  Exod.  xxv.  40. 

o 

8-12.  from  Jer.  .xxxi.  31-34. 

N 

20.  from  Exod.  xxiv.  8. 

o 

5-7.  from  Psa.  xl.  6-8. 

o 

16,  17.  from  Jer.  xx.ii.  32,  34. 

o 

30.  from  Deut.  xxxii.  35,  36. 

0 

37,  38.  from  Hab.  ii.  3,  4. 

GandN 

5.  from  Gen.  v.  24. 

a 

18.  from  Gen.  x-xi.  12. 

0 

22.  from  Gen.  xlvii.  31. 

G 

5,  6.  from  Prov.  iii.  11,  12. 

0 

16.  from  Gen.  xxv.  33. 

0 

18.  from  Exod.  xix.  16. 

0 

20.  from  Exod.  xix.  19. 

0 

26.  from  Hag.  ii.  6. 

o 

29.  from  Deut.  iv.  24. 

o 

5.  from  Deut.  xxxi.  6,  8,  and  Josh.  i.  6. 

0 

6.  from  Psa.  civiii.  6. 

0 

JAMES. 

12.  from  Job  V.  17. 

N 

8.  from  Lev.  xix.  18. 

o 

23.  partim  from  Gen.  xv.  16,  partim. 

o 

from  2  Chron.  xx.  7,  partim. 

0 

5.  from  Gen.  vi.  3,  5. 

N 

C.  from  Prov.  iii.  34. 

a 

I  PETER. 

16.  from  Lev.  xi.  44. 

0 

25.  from  Isa.  xl.  6,  7. 

G 

6.  from  Isa.  xxviii.  16. 

O 

7.  from  Psa.  cxviii.  22 :  Isa.  viii.  14. 

0 

S2.  from  Isa.  liil  9. 

O 

SSI 

Table  of  Passages  of  the  Old  Testament  cited  or  referred  to  tn  the  New. 


Chap     Ver. 

ii.  34,  85.  from  Isa.  liii.  5,  6. 
iii.     6.  from  Gen.  xviii.  12. 

10-12.  from  Psa.  xxxiv.  13-16. 
iv.  18.  from  Prov.  xi.  31. 
T.     5.  from  Prov.  iii.  34. 

2  PETER. 

u.  23.  from  Prov.  xxvi.  1 1 . 
iii.     8.  from  Psa.  xc.  4. 

9.  from  Ezek.  xxxiii.  1 1 . 

JUDE. 
0  from  Zech.  iii.  2. 

APOCALYPSE. 

i.     7.  from  Zech.  xii.  10. 
ii.  23.  from  Psa.  vii.  10. 

37.  from  Psa.  u.  10. 
iii.     7.  from  Isa.  xxii.  23. 

19.  from  Prov.  iii.  13. 
iv.     8.  from  Isa.  vi.  3. 
V.     5.  from  Gen.  xlix.  9. 

11.  from  Dan.  vii.  10. 
vi.  14.  from  Isa.  xxxiv.  4. 

16.  from  Isa.  ii.  19 ;  Hos.  x.  8. 
vii.     3.  from  Ezek.  ix.  4. 


18  H.     27  G.     47  N. 


Chap. 

Ver. 

0 

vii. 

17. 

0 

X. 

5. 

o 

9. 

N 

xi. 

4. 

0 

xii. 

5. 

xiii. 

10. 

liv. 

5. 

8. 

o 

10. 

0 

XV. 

4. 

0 

8. 

xviii. 

2. 
4. 

H 

6. 

7. 
11. 
17, 

H 

31. 

0 

23. 

0 

xix. 

13. 

0 

XX. 

8. 

0 

xxi. 

1. 

0 

4. 

0 

15. 

0 

23 

0 

25 

0 

27 

0 

xxii. 

5 

Plerum( 

ue  0,; 

.  e., 

from  Isa.  x.rv.  8. 

from  Dan.  xii.  7. 

from  Ezek.  iii.  3. 

from  Zech.  iv.  3. 

from  Psa.  ii.  9. 

from  Gen.  ix.  6. 

from  Psa.  xxxii.  2. 

from  Psa.  xxi.  9. 

from  Psa.  Ixxv.  8. 

from  Jer.  x.  7. 

from  Exod.  xl.  34. 

from  Isa.  xiii.  21,  22. 

from  Isa.  xlviii.  20 ;  Jer.  I.  8. 

from  Psa.  cxxxvii.  8. 

from  Isa.  xlvii.  7,  8. 

from  Ezek.  xxvii.  35,  36. 

&c.  from  Ezek.  xxix.  29,  &c. 

from  Jer.  Ii.  64. 

from  Jer.  xxv.  10. 

from  Isa.  Ixiii.  2,  3. 

from  Ezek.  xxxviii.  2 ;  xxxix.  1. 

from  Isa.  Ixv.  17. 

from  Isa.  xxv.  8. 

from  Ezek.  xl.  3. 

from  Isa.  Ix.  19. 

from  Isa.  Ix.  20. 

from  Isa.  XXXV.  8. 

from  Isa.  Ix.  19,  20. 

200,  aut  eo  circiter. 


O 
O 

o 
o 
o 
o 
o 
o 
o 
o 
o 
o 
o 
o 
o 
o 
o 
o 
o 
o 
o 
o 
o 
o 
o 
o 
o 
o 


The  above  table  was  printed  by  Mr.  E.  Leigh,  for  his  Critica  Sacra.     I  have  made  a  few  corrections  and  additions. — A.  C. 


TABLE  I. 

Of  passages  collected  from  the  Old  Testament,  as  a  testimony  to  the  New  ;  not  indeed  in  the 
same  words,  but  having  the  same  meaning. 


GENESIS. 


Chap.    Ver. 


u. 
iii. 


TU. 

ix. 
xii. 

xiv. 


1.   By  faith  we  know  that  the  worlds  were  made. 
Heb.  xi.  3. 
The  heavens  were  of  old.     2  Pet.  iii.  5. 
27.   Adam  was  first  formed.     1  Tim.  ii.  13. 
33.   But  the  man  is  not  of  the  woman.     1  Cor.  xi.  8. 
4.   But  the  serpent  deceived  Eve  by  his  subtilty.    2 
Cor.  xi.  3. 
Adam  was  not  deceived.     1  Tim.  ii.  14. 
By  faith  Abel  offered  unto  God  a  more  excellent 

sacrifice  than  Cain.     Heb.  xi.  4. 
From  the  blood  of  righteous  Abel.     Matt,  xxiii. 

35. 
Not  as  Cain,  who  was  of  that  wicked  one.     1 

John  iii.  12. 
Wo  to  them,  for  they  have  gone  in  the  way  of 

Cain.     Jude  12. 
By  faith  Enoch  was  translated.     Heb.  xi.  5. 
When  once  the  longsuffering  of  God  waited.      1 

Pet.  iii.  30. 
By  faith  Noah  was  warned.     Heb.  xi.  7. 
S3.  Noah,  the  eighth  person,  a  preacher  of  righteous- 
ness.    3  Pet.  ii.  5. 
4.   For  as  the  days  that  were  before  the  Sood.  Matt. 

xxiv.  32. 
6.   All  they  that  take  the  sword  shall  perish  by  the 

sword.     Matt.  xxvi.  53 ;  Rev.  xiii.  10. 
4.  By  faith  Abraham,  when  he  was  called.     Heb. 
xi.  8. 
For  this  Melchisedek.     Heb.  vii.  1. 
823 


6. 
4. 


8. 


34. 
13. 


13. 


18. 


Chap, 
xvi. 

Ver 
15 

xvii. 

11 

xviii. 

10 

xix. 

13 
25 

36. 


XXI. 

1 

xxii. 

1 

9 

xxii. 

16 

xxv. 

32 

31. 


xxvii.  28. 

xlviii.  15. 

xlix.  10. 

I.  34. 


Abraham  had  two  sons,  the  one  by  a  bondmaid 

Gal.  iv.  22. 
And  gave  him  the  covenant  of  circmncision. 

Acts  vii.  8  ;  Rom.  iv.  11. 
By  faith  Sarah  herself  received  strength.     Heb. 

xi.  11. 
As  Sarah  obeyed  Abraham.     1  Pet.  iii.  6. 
And  the  cities  of  Sodom  and  Gomorrah.     2  Pet. 

ii.  6. 
As  Sodom  and  Gomorrah.     Jude  7. 
Remember  Lot's  wife.     Luke  xvii.  33. 
For  as  it  was  in  the  days  of  Lot,  they  ate,  they 

drank,  they  bought.     Luke  xvii.  37. 
Abraham  had  a  son  by  the  free-woman.     Gal. 

iv.  23. 
By  faith,  Abraham,  when  he  was  tried.     Heb. 

xi.  17. 
Abraham  offered  his  son  upon  the  altar.    James 

ii.  21. 
As  he  spoke  unto  our  fathers.     Luke  i.  55. 
Rebecca  also  conceived  by  one,  our  father  Isaac. 

Rom.  ix.  10. 
Lest  there  be  a  fornicator  or  profane  person,  as 

was  Esau,  who  for  one  mess  of  pottage  sola 

his  birthright.     Heb.  xii.  16. 
By  faith  he  blessed  them  concerning  things  to 

come.     Heb.  xi.  30. 
By  faith,  Jacob  when  he  was  dying.   Heb.  xi.  21. 
Of  whom  Moses  wrote  in  the  law.     John  i.  45. 
By  faith,  Joseph,  when  he  died.     Heb.  xi.  22. 


Table  of  Passages  of  the  Old  Testament  cited  or  rejerred  to  in  the  New. 


EXODUS. 

Chaj)   Ver. 

li.     2.    By  failh,  Moses,  when  he  was  bom.     Hcb.  xi. 
23. 

11.  By  faith,  Moses,  when  he  was  come  to  years. 

Heb.  xi.  24. 
Moses,  seeing  one  of  them  suffering  wrong. 
Acts  vii.  24. 
ill.     2.   And  when  forty  years  were  expired.     Acts  vii. 

30. 
xii.  11.   Through  faith  he  kept  the  passover.  Heb.  xi.  28. 
xiv.  22.   They  were  baptized  unto  Moses  in  the  cloud.    1 
Cor.  X.  2. 
By  faith  they  passed  through  the  Red  Sea.  Heb. 
xi.  29. 
XVI.   16.    Our  fathers  ate  mamia  in  the  wilderness.     John 
vi.  49. 
He  gave  them  bread  from  heaven.     John  vi.  31. 
They  did  all  cat  that  spiritual  meat.     1  Cor  x.  3. 
xvii.     6.    For  they  drank  of  that  spiritual  rock  which  fol- 
lowed them.      1  Cor.  x.  4. 
lix.     6    A  holy  nation,  a  peculiar  people.     1  Pet.  ii.  9. 

12.  And  if  a  beast  touch  the  mountain.    Heb.  xii.  20. 
16.    Ye  are  not  come  unto  the  mountain.     Heb.  xii. 

18. 
xxiv.     8.   WTien  Moses  had  spoken  every  precept.     Heb. 

ix.  19. 
xivi.     1.    For  there  was  a  tabernacle  made,  the  first.    Heb. 

ix.  2. 
xxxii.     6.    Be  not  ye  idolaters,  as  were  some  of  them.     1 
Cor.  X.  7. 
xl.     4.    Wherein  was  the  candlestick.     Heb.  ix.  2. 


xii.     3. 


14. 
17. 


15. 
17. 


10. 


viii.  16. 

ix.  18. 

xi.  7. 

xii.  7. 

xiv.  37. 

xvi.  1. 

M.  3. 

XX.  10. 

xxi  5. 
9. 

xiii.  23. 

39. 

uay.  14. 

ixv.  6. 

xxvi  64. 


LEVITICUS. 

Te  on  the  Sabbath  circumcise  a  man.    John  vii. 

22. 
When  eight  days  were  fiJfilled.     Luke  ii.  21. 
When  the  days  of  their  purification.  Luke  ii.  22. 
And  10  offer  a  sacrifice  according  to  the  law. 

Luke  ii.  24. 
Bring  the  gift  which  Moses  hath  commanded. 

Matt.  viii.  4 ;  Mark  i.  44. 
If  the  blood  of  bulls  and  goats.     Heb.  ix.  13. 
The  whole  multitude  of  the  people  were  without 

worshipping.     Luke  i.  10. 
Not  with  respect  to  persons.     James  ii.  1. 
If  thy  brother  sin  against  thee.     Matt,  xviii.  15 ; 

Luke  xvii.  3. 
Moses  in  the  law  commanded  such  to  be  stoned. 

John  viii.  5. 

NUMBERS. 

Every  male  that  openeth  the  womb.     Luke  ii.  23. 
All  our  fathers  were  under  the  cloud.      1  Cor. 

X.  1. 
He  gave  them  bread  from  heaven  to  eat.     John 

vi.  31. 
Moses  was  faithful  in  all  his  house.     Heb.  iii.  2. 
Whose  carcasses  fell  in  the  wilderness.     Heb. 

iii.  17. 
They  have  perished  in  the  gainsaying  of  Korah. 

Jude  11. 
For  the  bodies  of  the  beasts  whose  blood  is 

brought.     Heb.  xiii.  12. 
They  drank  of  that  spiritual  rock  that  followed 

them.     1  Cor.  x.  4. 
Neither  let  us  tempt  Christ.     1  Cor.  x.  9. 
As  Moses  Ufted  up  the  serpent  in  the  wilderness. 

John  iii.  14. 
The  dumb  ass  speaking  with  a  man's  voice.     2 

Pet.  ii.  16. 
Following  the  way  of  Balaam.     2.  Pet.  ii.  15  ; 

Jude  11. 
They  hold  the  doctrine  of  Balaam,  who  taught 

Balak.     Rev.  ii.  14. 
Let  us  not  commit  adultery  as  some  of  them.    1 

Cor.  X.  8. 
Whose  bodies  fell  in  the  wilderness.  1  Cor.  x.  5. 


Chap.  Ver. 
xxviii.     8.   The  priests  profane  the  Sabbath  in  the  temple. 
Matt.  xii.  5. 

DEUTERONOMY. 

i.   16,17.    Have  not  respect  of  persons.    James  ii.  1,9. 

X.   17.    For  there  is  no  respect  of  persona  with  God. 

Rom.  ii.  1 1 ;  AcU  x.  34 ;  Col.  iii.  26 ;  Ephes 

vi.  9. 

6.    He  that  despised  Moses'  law.     Heb.  z.  28. 

1.    Do  yc  not  know  that  they  who  minister  in  holy 

things.      1  Cor.  ix.  13. 
1.    Whosoever  shall  put  away  his  wife.     Matt,  t 
31,  xii.  7;  Mark  x.  4. 


xvu. 
xviii. 


1. 
20. 


JOSHUA. 

Likewise  Rahab  the  harlot.     James  ii.  25. 

By  faith  the  walls  of  Jericho  fell  down.     Heb. 

xi.  30. 
By  faith,  Rahab  the  harlot.     Heb.  xi.  31. 


1  S.IMUEL. 

xxi.     6.    Do  ye  not  know  what  David  did  when  ho  was 
hungry.  Matt.  xii.  3 ;  Mark  ii.  25 ;  Luke  vi.  4. 

1  KINGS. 

ii.  10.    Let  me  speak  freely  concerning  the  patriarch 

David.     Acts  ii.  29,  xiii.  36. 
X.     1.   The  queen  of  the  south.    Matt.  xii.  42  ;   Luke 
xi.  31. 
xvii.     1.   The  heavens  were  shut  for  the  space  of  three 
years.     Luke  iv.  25. 
Elijah  was  a  man  of  like  passions  with  us.  James 
v.  17. 

2  KINGS. 

iv.  29.    Salute  no  man  by  the  way.     Luke  x.  4. 
V.   13.    Many  lepers  were  in  Israel.     Luke  iv.  27. 

1  CHRONICLES. 

xxiii.  13.   But  no  man  receiveth  this  Iwnour  to  himself,  but 
he  that  was  called,  as  was  Aaron.     Heb.  v.  4. 

JOB. 

i.  21.    For  we  brought  nothing  into  this  world.     1  Tim. 

vi.  7. 
V.  17.   Blessed  is  the  man  that  endureth  temptation. 
James  i.  12. 
zxxiv.  19.    For  God  is  no  respecter  of  persons.  Acta  x.  34. 

PSALMS. 

xii.   10.    But  the  Son  of  man  goeth.     Matt.  xxri.  24 ; 
Mark  xiv.  21 ;  Luke  xxii.  22. 
cxxxii.     5.   David  desired  to  find  a  tabernacle  for  the  God 
of  Jacob.     Acts  vii.  46. 


PROVERBS. 


xi.  31. 


1  Pet.  iv. 


xvu. 
XX. 


27. 
9. 


If  the  righteous  scarcely  be  saved. 

18. 
Let  every  one  be  swift  to  hear.     James  i.  19. 
If  we  say  we  have  no  sin.     1  John  i.  8. 
xxiv.  13.   Have  not  the  faith,  with  respect  of  persons. 

James  ii.  I. 
cxv.     6.    Sit  not  down  in  the  chief  seat.     Luke  liv.  8. 

ISAL\H. 
viii.   14.   Behold  this  is  set  for  the  fall  and  rising  again. 
Luke  ii.  34. 
After  the  tribulation  of  those  days,  the  sun  shall 
be  darkened.     Matt.  xxiv.  29;    Mark  xiii. 
24. 
Ho  hath  holpen  his  servant  Israel.     Luke  i.  64. 
Blessed  are  the  barren.     Luke  xxiii.  29. 
I  was  hungry  and  ye  gave  me  meat.   Matt.  xxv. 
35. 

8SS 


xii. 

Uv. 

Iviii. 


10. 


Table  of  Passages  oj  the  Old  Testament  cited  or  referred  to  in  the  New. 

DANIEL. 


Chip.  Ver. 

I  Till      2.    Clothed  with  a  garment  dipped  in  blood.     Rev. 
xix.  13. 

JEREMIAH. 
ii.  21.    A  man  that  was  a  householder.     Matt.  xxi.  33  ; 
Mark  xii.  1  ;  Luke  xx.  9. 
xviii.     6.    Shall  the  thing  formed  say  to  him  who  formeth 
it.     Rom.  ix.  20. 

EZEKIEL. 
xii.  21 .    A\Tiere  is  the  promise  of  his  coming.  2  Pet.  iii.  4. 
xviii.     7.    I  was  hungry  and  ye  gave  me  meat.  Matt.  xxv. 
35. 
xxxix.     2.    And  when  the  thousand  years  shall  be  finished. 
Rev  yx  7. 


Chap.  Ver. 

vii.   10.   And  thousands  of  thousands.     Rev.  v.  U. 
xii.     7.   And  the  angel  which  I  saw  standing  on  the  sen. 
Rev.  X.  5. 

JOEL. 

iii.  15.    The  sun  shall  be  darkened.     Matt.  xxiv.  29 ; 
Mark  xiii.  24. 

MICAH. 

ii.  10.    Here  we  have  no  continuing  city.     Heb.  .xiii. 

14. 
iv.     7.    He  shall  reign  over  the  house  of  Jacob.     Luke 
i.  33. 


TABLE   II. 

Of  passages  collected  from  the  Old  Testament,  as  a  testimony  to  the  New  ;  not  indeed  in  the 
same  words,  but  having  the  same  meaning. 


GENESIS. 


Cbaj). 


Ver. 
27. 

2. 

7. 
24. 


rviii.  10, 


10 


xxii.  17, 


m. 

6. 

ix. 

16. 

xii. 

46. 

xiii. 

2. 

xvi. 

18 

XX. 

12 

13 

14 

15 

17 

xxi. 

17 

24 

xxii. 

28 

zziv 

8 

He  made  them  male  and  female.     Matt,  xix,  4. 
And  God  rested  the  seventh  day.     Heb.  iv.  4. 
And  the  first  man  Adam  was.     1  Cor.  xv.  47. 
Therefore  shall  a  man  leave  father  and  mother. 

Matt.  xix.  5;  Mark  X.  7;   iCor.  vi.  16;  Eph. 

V.  31. 
And  they  two  shall  be  one  flesh.     Matt.  xix.  5 ; 

Mark'x.  7;   1  Cor.  vi.  16;  Eph.  v.  31. 
1,  5,  6.    Go  out  of  thy  country.     Acts  vii.  3. 

In  thy  seed  shall  all  the  kindreds  of  the  earth  be 

blessed.     Acts  iii.  25. 

5.  So  shall  be  thy  seed.     Rom.  iv.  18. 

6.  And  Abraham  believed.     Rom.  iv.  18  ;    James 

ii.  23  ;   Gal.  iii.  6. 
13,  16.   Thy  seed  shall  sojourn.     Acts  vii.  6. 
4.    Thou  shalt  be  a  father  of  many  nations.     Rom. 
iv.  17. 
I  will  return,  according  to  the  time  of  life.  Rom. 

ix.  9. 
Cast  out  the  bondwoman  and  her  son.  Gal.  iv.  30. 
In  Isaac  shall  thy  seed  be  called,     Rom,  ix.  7. 
In  blessing  will  I  bless  thee.     Heb.  vi,  14. 
18.    In  thy  seed   shall  all  nations  of  the  earth  be 

blessed.     Gal.  iii.  8  ;  Acts  hi.  25. 
23.   The  elder  shall  serve  the  yomiger.  Rom.  ix.  12. 

EXODUS. 

I  am   the  God  of  Abraham.     Matt.  xxii.  32; 

Mark  xii.  26  ;   Luke  xx.  37 ;  Acts  vii.  32. 
For  this  cause  have  I  raised  thee  up,     Rom.  ix. 

17. 
A  bone  of  him  shall  not  be  broken,  John  xix.  36. 
Every  male  that  openeth  the  womb.  Luke  ii.  23. 
He  that  gathered  much  had  nothing  over.  2  Cor. 

viii.  15. 
Honour  thy  father  and  mother.     Matt.  xv.  4; 

Eph.  vi.  "2. 
Thou  shalt  not  kill.     Matt.  v.  21, 
Thou  shalt  not  commit  adultery.     Matt.  v.  27. 
Thou  shalt  not  steal,  &c.     Rom.  xiii.  9. 
Thou  shalt  not  covet.     Rom.  vii.  7. 
He  that  curseth  hi?  father  or  mother.    Matt.  xv. 

4;  Mark  vii.  10. 
Eye  for  eye,  tooth  for  tooth.     Matt.  v.  38. 
Thou  shalt  not  speak  evil  of  the  ruler  of  thy 

people.     Acts  xxiii.  5. 
Behold  the  blood  of  the  covenant    Heb.  ix.  20 ; 

xiii.  20 ;   1  Pet.  i.  8. 

mi 


Chap.  Vor. 

XXV.  40.    Look  that  thou  make  all  after  the  pattern.  Heb. 
viii.  5  ;  Acts  vii.  44. 
xxxii.     1.    Make  us  gods  that  may  go  before  us.     Acts  vii. 

40. 
xxxiii.   19.    I  will  be  gracious  to  whom  I  will  be  gracious. 

Rom.  Lx.  15. 
xxxiv.  33.   Moses  put  a  veil  on  his  face.     2  Cor.  iii.  13. 


xxiv 
xxvi 


LEVITICUS. 


1  Thess.  iv. 
Luke 


xi.  44.   Ye  shall  be  holy,  for  I  am  holy, 

7;   1  Pet,  i.  15,  16. 
iii.     5.   Which  if  a  man  do,  he  shall  live  in  them, 

X.  28  ;  Rom,  x.  5. 
Ye  shall  not  swear  by  my  name  falsely.     Matt. 

V.  33  ;  James  v.  12. 
Thou  shalt  love  thy  neighbour  as  thyself.   Matt. 

V,  43 ;  xxii,  39  ;  Gal,  v.  14 ;  James  ii.  8. 
Every  one  that  curseth  father  or  mother.    Matt, 

XV.  4. 
Eye  for  eye,  tooth  for  tooth.     Matt.  v.  38. 
I  will  dwell  among  vou.     2  Cor.  vi.  16. 


xix.   12. 


18. 


20. 
11. 


NXMBERS. 


ix.  12.   Nor  break  any  bone  of  it.     John  xix,  36. 


DEUTERONOMY. 


24, 

16. 

17. 
18. 
19. 

20. 

21. 
4. 


13. 


16, 


Heb 


X.  17. 


The  Lord  thy  God  is  a  consuming  fire. 

xii.  29. 
Honour  thy  father  and  thv  mother.     Matt,  xv 

4;  Mark  vii.  13;  Eph.  vi.  2. 
Thou  shalt  not  kill.     Matt.  v.  21. 
Thou  shalt  not  commit  adultery.   Luke  xviii.  20 
Thou  shalt  not  steal.     Luke  xviii.  20 ;  Rom. 

.\iu.  9. 
Thou  shalt  not  bear  false  witness.     Luke  xviii 

20  ;  Rom.  xiii.  9. 
Thou  shalt  not  covet.     Rom.  vii.  7. 
Hear.  O  Israel,  the  Lord  our  God  is  one  Lord. 

Mark  xii.  29. 
Thou  shalt   love  the   Lord.      Matt.  xxii.   37, 

Mark  xii,  30  ;  Luke  x.  27. 
Thou  shalt  fear  the  Lord  thy  God,  and  serve  him , 

Matt,  iv.  10  ;  Luke  iv.  8. 
Ye  shall  not  tempt  the  Lord  your  God.     Matt. 

iv.  7  ;  Luke  iv.  12. 
Man  doth  not  Uve  by  bread  only.     Matt.  iv.  4  . 

Luke  iv.  4. 
God  accepteth  not  persons.     Acts  x.  34 ;  Rom. 

ii.  11 ;  Gal.  ii.  6 ;  Eph.  vi.  9 ;   1  Pet>  i.  17. 


Table  of  Passages  of  the  Old  Testament  cited  or  referred  to  in  the  New. 


Chap.  Ver. 


xriii.   15. 


rix.   16 


XXI. 

XXV. 


23. 
4. 


xxvii.  26 


XXX.  12 


14 


xxxu.  21. 
35. 


A  prophet  shall  the  Lord  raise  up  unto  thee. 

John  i.  45  ;  Acts  iii.  22,  vii.  37. 
At  the  mouth  of  two  witnesses.     Matt,  xviii. 

16  ;  John  viii.  17;  2  Cor.  xiii.  1  ;   1  Tim.  v. 

19  ;  Heb.  x.  28. 
81.   An  eye  for  an  eye,  tooth  for  tooth,  hand  for 

hand.     Matt.  v.  38. 
He  that  is  hanged  is  accursed.     Gal.  iii.  13. 
Thou  shalt  not  muzzle  the  ox.     1  Cor.  ix.  9 ; 

1  Tun.  V.  18. 
If  a  man's  brother  die.     Matt.  xxii.  24  ;  Mark 

xii.  19  ;  Luke  xx.  28. 
Cursed  is  he  who  confirmeth  not  all  the  words 

of  this  law.     Gal.  iii.  10. 
Who  shall  go  up  for  us  to  heaven.     Rom.  x. 

6,  &c. 
But  the  word  is  very  nigh  unto  thee.     Rom.  x. 

6,  &c. 
I  will  move  them  to  jealousy.     Rom.  x.  19. 
To    me   belong    vengeance    and    recompense. 

Rom.  xii.  19  ;  Heb.  x.  30. 


JOSHUA, 
i.     5.    I  will  not  fail  thee.     Heb.  xiii.  6. 

II.  S.\AnjEL. 
vii.   14.    I  will  be  his  father.     Heb.  i.  6. 

I.  KINGS. 

xix.   10.    They  have  slain  thy  prophets.     Rom.  xi.  3. 

18.    I  have  left  me  seven  thousand  in  Israel.     Rom. 
xi.  4. 

JOB. 

T.   13.    He   taketh   the  wise    in   their   own  craftiness. 
1  Cor.  iii.  19. 

PSALMS. 

ii.     1.    AMiy  do  the  heathen  rage.     Acts.  iv.  25. 

7.    Thou  art  mv  Son,  this  dav  have  I  begotten  thee. 

Acts  xiii.' 33  ;  Heb.  i.  5  ;  v.  3. 
9.    Thou  shalt  break  them  with  a  rod  of  iron.  Rev. 
ii.  27,  xii.  5,  xix.  15. 
iv.     4.    Stand  in  awe  and  sin  not.     Eph.  iv.  26. 
V.     9.   Their  throat  is  an  open  sepulchre.     Luke  xi. 

44 ;  Rom.  iii.  13. 
vi.     8.    Depart  from  me,  ye  workers  of  iniquity.     Matt. 
vii.  23,  XXV.  41  ;   Luke  xiii.  27. 
viii.     2.    Out   of  the   mouths   of  babes   and    sucklings. 
Matt.  xi.  25,  xxi.  16;   1  Cor.  i.  27. 

4.  What  is  man  that  thou  art  mindful  of  him^ 

Heb.  ii.  6. 
6.    Thou  hast  put  all  things  under  his  feet.     1  Cor. 
XV.  27  ;  Heb.  ii.  8. 
I.     7.    His  mouth  is  full  of  cursing.     Rom.  iii.  14. 
xiv.     3.    There  is  none  that  doeth  good.     Rom.  iii.  10. 
XV).     8.    I  have  set  the  Lord  always  before  me.     Acts  ii. 
25. 
10.    Thou  wilt  not  suffer  thy  holy  one  to  see  corrup- 
tion.    Acts  ii.  31,  xiii.  35. 
xviii.     2.   My  God,  in  whom  I  will  trust.     Heb.  ii.  13. 
49.   I  will  give  thanks  unto  thee  among  the  heathen. 
Rom.  XV.  9. 
XIX.     4.    Their  Une   is  gone  out  through  all  the  earth. 

Rom.  X.  18. 
xxii.     1.    My  God,  my  God,  why  hast  thou  forsaken  me  \ 
Matt,  xxvii.  46  ;  Mark  xv.  34. 

18.  They  part  mv  garments  among   them.     Luke 

xxiii.  34 ;  John  xix.  23,  24. 
22.    I  will  declare  thy  name  to  my  brethren.     Heb. 
ii.  12. 
1.   The  earth  is  tlie  Lord's.     1  Cor.  x.  26,  23. 

5.  Into  thv  hand  I  commit  mv  spirit.     Luke  xxiii. 
46  ;  Acts  vii.  59. 

12.   WTiat  man  is  he  that  desireth  life.    1  Pet.  iii.  10. 

19.  Thev  hated  me  without  a  cause.     John  xv  26. 


xxiv. 
xxxi. 


xxuv. 

XXXV. 


Chap, 
xl. 

Ver. 
6. 

Ili. 
xliv. 

9. 
22. 

xlv. 

6. 

Ii. 

4. 

Iv. 
Ixii. 

22. 
12. 

Ixviii. 

18. 

Ixix. 

9. 

Lxx\'iii. 

22. 

25. 

2. 

24. 

Ixxxii. 

Ixxxix. 

xci. 

6. 
20. 
11. 

xciv. 

11. 

lev. 

7. 

cii. 

11. 
25. 

civ. 
cix. 

4. 
8. 

ex. 

1. 

Sacrifice   and   offering    thou  didst   not  deiin. 

Matt.  xii.  7  ;  Heb.  x.  5. 
He  who  did  eat  of  my  bread.     John  xiii.  18. 
For  thv  sake  are  wo  killed  all  the  day.     Rom. 

viii,  36. 
Thy  throne,  O  God,  is  for  ever  and  ever.    Heb. 

i.  8. 
That  thou  mightest  be  justified  when  thou  speak- 

est.     Rom.  iii.  4. 
Cast  thy  burden  upon  the  Lord.     1  Pet.  v.  7. 
Thou  rcndoriht  to  every  man  according.    Matt. 

xvi.  27 ;  Uom.  ii.  6 ;   1  Cor.  iii.  8. 
Thou  hast  a.sccndcd  on  high,  and  led  captivity 

captive.     Eph.  iv.  8. 
The  zeal  of  thy  house  hath  eaten  me  up.     John 

ii.  17. 
The  reproaches  of  them   that  reproach  thee. 

Koni.  XV.  3. 
Let  their  table  become  a  snare.    Rom.  xi.  9, 10. 
Let  their  habitation  be  desolate.     Acts  i.  20. 
I  will  open  my  mouth  in  parables.     Malt.  xiii. 

35. 
He  gave  them  bread  from  heaven.    John  vi.  31 ; 

1  Cor.  X.  3. 
I  have  said.  Ye  are  gods.     John  x.  34. 
I  have  found  David  my  scn'ant.     Acts  xiii.  23. 
He  will  give  his  angels  charge  concerning  thee. 

Matt.  iv.  6  ;  Luke  iv.  10. 
The  Ix)rd  knoweth  the  thoughts  of  man.     1  Cor. 

iii.  20. 
To-dav,  if  ve  will  hear  his  voice.     Heb.  iii.  7  , 

iv.  7. 
I'nto  whom  I  sware  in  my  WTath.     Heb.  iv.  3. 
Thou,  Lord,  in  the  beginning  hast  laid.    Heb.  l 

AMio  maketh  his  angels  spirits.  Heb.  i.  7. 
His  bishopric  let  another  take.  Acts  i.  20. 
The  Lord  said  unto  mv  lord.     Matt.  xxii.  44 ; 

Mark  xii.  42  ;  Acts  ii.  34;   1  Cor  xv.  25. 
Cnlil     I     make    thine    enemies    thy    footstool. 

1  Cor.  XV.  25. 
Thou  art   a  priest  for  ever.      Heb.  v.  6,  vii. 

17,  21. 
The    Lord  hath   sworn,  and  will   not   repent. 

Heb.  vii.  17. 
He  hath  dispersed  abroad.     2  Cor.  ix.  9. 
I  believed  ;    therefore  have  I  spoken.     2  Cor. 

iv.  13. 
I  said  in  my  baste,  AH  men  are  liars.     Rom. 

iii.  4. 
Praise  the  Lord,  all  ye  nations.     Rom.  xv.  11. 
The  Lord  is  on  my  side.     Heb.  xiii.  6. 
The  stone  which  the  builders  rejected.     Matt. 

xxi.  42;  Mark  xii.  10;  Luke  xx.  17;  Acta 

iv.  1 1  ;   1  Pet.  ii.  4,  7. 
26.  Save  now,  I  beseech  thee, — Blesseil  is  he 

that  cometh.     Matt.  xxi.  9. 
Of  the  fruit  of  thy  body.     Luke  i.  69  ;  ,\cts 

u.  30. 
.'Vdder's  poison  is  tmder  their  lips.  Rom.  iii.  13. 

PROVERBS. 

7.    Be  not  wise  in  thine  own  eyes.     Rom.  xii.  16. 

11.  My  son,  despise  not  the  chastening  of  the  Lord. 
Heb  xii.  5. 

12.  For  whom  the  Lord  loveth  he  cbasteneth.    Rov. 
iii.  19. 

12.    Ix)ve  covereth  all  sms.     1  Pet.  iv.  8. 
15.    Whoso  rewardeth  evil  for  good.      1  Thesa.  r. 
15 ;   1  Pet.  iii.  9. 

20.  Whoso  curseth  his  father.     Matt.  xv.  4. 

21.  If  thine   enemv   be   hungry,   give   him  bread. 

Matt.  V.  44;  Rom.  xii.  20. 
xxvi.   11.    As  a  dog  retumeth  to  his  vomit.     2  Pet.  ii.  23, 

ISAIAH 

i.     9.    Except  the  Lord  had  left  us  a  very  small  rem- 
nant     Rom.  ix  29. 

826 


cxii. 
cxvi. 

9. 
10. 

11. 

cxvii. 
cxviii. 

1. 

6. 

22. 

25, 

cxxxii. 

11. 

cxl. 

3. 

X. 

xvii. 


XX. 
XXV. 


Table  of  Passages  of  the  Old  Testament  cited  or  referred  to  in  the  New. 


Chap.  Ver. 
V.     1, 

vi.     3. 
9. 


vii.   14. 


viii. 

18. 

ix. 

1. 

X. 

22. 

xi. 

4. 

xxi. 

9. 

xxii. 

13. 

33. 

XXV. 

8. 

xxviii. 

11. 

16. 

xxix. 

13. 

14. 

xxxiii. 

18. 

xl. 

3. 

6. 

13. 

xli. 

4. 

xlu. 

1. 

xliii. 

19. 

xliv. 

6. 

xlv. 

9. 

23. 

xlix. 

6. 

8. 

10. 

1. 

6. 

lii. 

7. 

5. 

11. 

15. 

liii. 

1. 

4. 

5. 

7. 

9. 

12. 

•IT 

1. 

13. 

&c.  My  well  beWed  hath  a  vineyard.     Matt. 

xxi.  33 ;  Mark  xii.  1 ;  Luke  xx.  9. 
Holy,  holy,  holy.     Rev.  iv.  8. 
Hear  ye  indeed,  but  understand  not.     Matt.  xiii. 

14;  Mark  iv.  12;    Luke  viii.  10;  John  xii. 

40  ;  Acts  xxviii.  26  ;  Rom.  xi.  8. 
Behold,  a  virgin  shall  conceive.     Matt.  i.  23 ; 

Lukei.  31. 
Behold,  I  and  the  children.     Heb.  ii.  13. 
The  land  of  Zebulun  and  the  land  of  Naphtali. 

Matt.  iv.  16. 
Yet  a  remnant  of  them  shall  return.     Rom.  ix. 

37. 
With  the  breath  of  his  lips  shall  he  slay  the 

wicked.     3  Thess.  ii.  8  ;  Rev.  i.  16. 
Babylon  is  fallen,  is  fallen.     Rev.  xiv.  8,  xviii.  3. 
Let  us  eat  and  drink,  for  to-morrow  we  die.     1 

Cor.  XV.  32. 
He  shall  open,  and  none  shall  shut.     Rev.  iii.  7 
The  Jjord  will  wipe  away  tears  from  all  faces. 

Rev.  vii.  17. 
For  with  stammering  lips  and  another  tongue. 

1  Cor.  xiv.  21. 
Behold,  I  lay  in  Zion  for  a  fomidation.     Matt. 

xxi.  42  ;  Acts  iv.  11;  Rom.  ix.  33  ;  Eph.  ii. 

20 ;   1  Pet.  ii.  6-8. 
This  people  draw  near  me  with  their  mouth. 

Matt.  XV.  8,  9  ;  Mark  vii.  6. 
The  wisdom  of  their  wise  shall  perish.     1  Cor. 

i.  19. 
Where  is  the  wise,  where  is  the  receiver'!     1 

Cor.  i.  20. 
The  voice  of  him  that  crieth  in  the  wilderness. 

Matt.  iii.  3  ;  Mark  i.  3 ;  Luke  iii.  4 ;    John  i. 

23. 
All  flesh  is  grass.     James  i.  10;   1  Pet.  i.  34. 
Who  hath  directed  the  Spirit  of  the  Lord.  Rom. 

xi.  34 ;  1  Cor.  ii.  16. 
I  the  Lord  the  first,  and  with  the  last.     Rev.  i. 

17. 
Behold  ray  servant  whom  I  uphold.     Matt.  xii. 

18. 
Behold,  I  will  do  a  new  thing.     2  Cor.  v.  17 ; 

Rev.  xxi.  5. 
I  am  the  first,  and  I  am  the  last.    Rev.  xxii.  13. 
Shall  the  clay  say  to  him  that  fashioneth  it.  Rom. 

ix.  20. 
Unto  me  every  knee  shall  bow.     Rom.  xiv.  1 1 ; 

Phil.  ii.  10. 
I  will  give  thee  for  a  light  to  the  Gentiles.  Luke 

ii.  33 ;  Acts  xiii.  47,  xxvi.  8. 
In  an  acceptable  time  have  I  heard  thee.    2  Cor. 

vi.  2. 
They  shall  not  hunger  nor  thirst.     Rev.  vii.  16. 
I  hid  not  my  face  from  shame   and  spitting. 

Matt.  xxvi.  67,  xxvii.  36. 
How  beautiful  upon  the  mountains.  Rom.  x.  15. 
My  name  continually  every  day  is  blasphemed. 

Rom.  ii.  34. 
Depart  ye,  depart  ye,  touch  no  unclean  thing.  3 

Cor.  vi.  17;  Rev.  xviii.  4. 
For  that  which  had  not  been  told  them.     Rom. 

XV.  31. 
Who  hath  believed  our  report  1    John  xii.  38; 

Rom.  X.  16. 
Surely  he  hath  borne  our  griefs.     Matt.  viii.  17. 
He  was  bruised  for  our  iniquities.    Rom.  iv.  25  ; 

1  Cor.  XV.  3 ;   1  Pet.  ii.  24. 
He  is  brought  as  a  lamb  to  the  slaughter.    Acts 

viii.  33. 
He  did  no  violence,  neither  was  deceit  found  in 

his  mouth.     1  Pet.  ii.  22. 
He  was  numbered  with  the  transgressors.  Mark 

XV.  28 ;  Luke  xxii.  37. 
Sing,  O  barren,  thou  that  didst  not  bear.     Gal. 

iv.  37. 
All  thy  children  shall  be  taught  of  the  Lord. 

John  vi.  45 ;   1  Cor.  ii.  10. 
826 


Chap. 
Iv. 

Ver. 
1. 

3. 

Ivi. 

7. 

lix. 

7 

17. 

Ix. 

30. 
11 

19. 

Ixi. 

1. 

Ixii. 

11 

Ixiv. 

4 

Ixv. 

1 

2. 

17 

Ixvi. 

1. 

24. 

Ho,  every  one  that  thirsteth.     John  iv.  14,  Th 

37;  Rev.  xxi.  6,  xxii.  17. 
I  will  give  you  the  sure  mercies  of  David.  Acts 

xiii.  34. 
For  my  house  shall  be  called  a  house  of  prayer. 

Matt.  xxi.  13  ;  Mark  xi.  17;  Luke  xix.  46. 
Wasting   and  destruction  are   in  their  paths. 

Rom.  iii.  15. 
He  put  on  righteousness  as  a  breastplate.     Eph. 

vi.  14,  17;   1  Thess.  v.  8. 
The  Redeemer  shall  come  to  Zion.  Rom.  xi.  26. 
Thy  gates  shall  be  open  continually.     Rev.  xxi. 

25. 
The  sun  shall  be  no  more  thy  light.     Rev.  xxi. 

33 ;  xxii.  5. 
The  Spirit  of  the  Lord  is  upon  me.     Luke  iv. 

18. 
Say  ye  to  the  daughter  of  Zion.     Matt.  xxi.  5  ; 

John  xii.  15. 
Men  have  not  seen  nor  perceived  by  the  ear.     1 

Cor.  ii.  9. 
I  am  sought  of  them  that  asked  not  for  me 

Rom.  ix.  34-36,  x.  20  ;  Eph.  u.  13. 
I  have  spread  out  my  hands  all  the  day.     Rom. 

X.  31. 
I  create  new  heavens  and  a  new  earth.     2  Pet. 

iii.  13;  Rev.  xxi.  1. 
Heaven  is  my  throne.      Acts  vii.  48,  49,  xvii. 

24. 
Their  worm  shall  not  die,  neither  shall  their  fire 

Mark  ix.  44^-48. 


JEREMIAH, 
vii.   11.    Is  this  house  become  a  den  of  robbers.     Matt. 

xxi.  13 ;  Luke  xix.  46. 
ix.  24.   But  let  him  that  glorieth  glory  in  this.     1  Cor. 

i.  31 ;  2  Cor.  x.  17. 
X.     7.   Who  would  not  fear  thee,  O  king  of  nations  1 
Rev.  XV.  4. 
I  the  Lord  search  the  heart  and  try  the  reins. 

Rom.  viii.  27 ;  Rev.  ii.  23. 
I  will  be  a  father  to  Israel.    2  Cor.  vi.  18 ;  Rev. 

xxi.  7. 
A  voice  was  heard  in  Ramah.     Matt.  ii.  17,  18. 
Behold,  the  days  come — that  I  will  make  a  new 
covenant.     Heb.  viii.  8,  x.  10. 
8.    Babylon  is  suddenly  fallen.  Rev.  xiv.  8,  xviii.  2. 


xvii.   10. 


15. 
31. 


EZEKIEL. 
iii.     1-3.    Eat  this  roll.     Rev.  x.  9. 
XX.   11,  13,  21.    Which  if  a  man  do  he  shall  even  live  in 
them.     Rom.  x.  5;  Gal.  iii.  12. 
xxxii.     8.   All  the  bright  lights  of  heaven  will  I  make  dark. 

Matt.  xxiv.  29. 
xxxvi.  23.    I  will  sanctify  my  great  name  which  was  pro- 
faned.    Rom.  ii.  24. 

DANIEL, 
ix.  27.   The  overspreading  of  abominations.  Matt.  xxiv. 
15  ;  Mark  xiii.  14  ;  Luke  xxi.  20. 

HOSEA. 
i.  10.   In  the  place  where  it  was  said  unto  them.   Rom. 

ix.  36. 
ii.  23.   I  will  say  unto  them  that  were  not  my  people. 

Rom.  ix.  25 ;  1  Pet.  ii.  10. 
vi.     6.    For  I  desired  mercy,  and  not  sacrifice.     Matt. 

ix.  13;  xii.  7. 
X.     8.   They  shall  say  unto  the  mountains.  Cover  us. 

Luke  xxiii.  30;  Rev.  vi.  16,  ix.  6. 
xi.     1.   I  called  my  son  out  of  Egypt.     Matt.  ii.  15. 
xiii.  14.   O  death,  I  will  be  thy  plagues.     1  Cor.  xv.  54, 
55. 

JOEL. 
ii.  28.   It  shall  come  to  pass  in  the  last  days.     Arts  ii. 
17. 


Table  of  Passages  of  the  Old  Testament  cited  or  referred  to  in  the  New. 


Chap.  Ver. 

li    32.   \VTiosoever  shall  call  on  the  name  of  the  Lord. 
Rom.  I.  13. 

AMOS. 

V.  25.    Have  ye  offered  to  me  sacrifices.     Acts  vii.  42. 
vi.     1.    Wo  to  them  that  arc  at  ease  in  Zion.  Luke  vi.  24. 
ix.  II.   I  will  raise  up  the  tabernacle  of  David.     Acta 
XV.  16,  17. 

JONAH. 

i.  17.   Jonah  was  in  the  belly  of  the  fish  three  days  and 
three  nights.  Matt.  xii.  40,  xvi  4 ;  Luke  li.  30. 
iii.     4-9.    The  people  of  Nineveh  repented.     Matt.  xii. 
41 ;  Luke  xi.  32. 

MICAH. 

V.     2.   Thou,  Beth-lchem  Ephratah.    Matt.  ii.  6 ;  John 
vii.  42. 
vii.     6.   The  son  dishonoureth  his  father.     Matt.  x.  21, 
35,  36  ;  Luke  xii.  53,  xxi.  16. 

N^UiUM. 
i.  15.   Behold  upon  the  mountains  the  feet.  Rom.  x.  15. 

HABAKKUK. 
i.     5.   Behold  ye  among  the  heathen — and  wonder. 
Acts  siii.  41. 


Chip.  Ver. 

li.    4.   But  the  just  shall  live  by  faith.     John  iii.  36 ; 
Rom.  i.  17;  Gal.  iii.  11  ;  Heb.  x.  38. 


HAGGAL 

6.   I  will  shake  the  heavens  and  the  earth, 
xii.  26. 


Heb 


ZECHARIAH. 

viii.   16.    Speak  every  man  truth  to  his  neighbour.     Epk. 

iv.  26. 
ix.     9.    Behold  thy  King  comcth.     Matt.  xxi.  5  ;    John 

xii.  15. 
xi.   II,  12.    So  they  weighed  for  my  price  thirty  pieces 

of  silver.     Matt.  xxvi.  15,  xxvii.  9,  10. 
xii.   10.    They  shall  look  upon  me  whom  they  have  pierced. 

John  xix.  34,  37 ;  Rev.  i.  7. 
xiii.     7.    I  will  smite  the  Shepherd.     Matt.  xxvi.   31 ; 

Mark  xiv.  27. 

MALACHL 

1.     2,  3.    I  loved  Jacob,  and  hated  Esau.    Rom.  ix.  13. 
iii.     1.    Behold,  I  send  my  messenger.     Matt.  ii.  10; 

Mark  i.  2 ;  Luke  i.  76.  vii.  27. 
iv.     5.    Behold,  I  will  send  you  Elijah  the  prophet.  Matt. 
xi.  14,  xvii.  II ;  Mark  ix.  11 ;   Luke  i.  17. 
6.   He  shall  turn  the  hearts  of  the  fathers  to  the 
children.  Luke  i.  17. 
827 


GENERAL    INDEX 


NOTES    ON    THE    OLD    TESTAMENT. 


N    B.     In  principio  refers  to  the  observations  at  the  beginjiing,  and  in  fine  to  those  at  the  end,  of  the  chapter. 


AARON,  why  called  "God's  holy  one,"  Deut.  xxxiii.  8. 

Abana,  a  river  of  Damascus ;  reasons  for  believing  that  the 
river  known  in  the  tune  of  Elisha  by  this  name  is  a  branch 
of  the  Barrady,  2  Kings  v.  12. 

Aharim,  mountains  of,  Dr.  Shaw's  description  of  the,  Num. 
xxvii.  12.  The  fortieth  station  of  the  Israelites  in  the  wil- 
derness. Num.  xxxiii.  47. 

Ahed^nego,  derivation  of  the  name,  Dan.  i.  7.  How  it  should 
be  pronounced,  2hid. 

Aben  Ezra,  account  of  this  commentator,  General  Preface, 
p.  2. 

Abentm,  d^3;h>  why  weights  were  originally  so  named  by  the 
Hebrews,  Lev.  xx.  36. 

Abib,  constituted  the  first  month  of  the  Jewish  ecclesiastical 
year,  Exod.  xii.  2. 

Abijah,  battle  of,  with  Jeroboam,  great  discordances  in  the 
versions  respecting  the  number  of  the  combatants  and  of 
the  slain,  2  Chron.  xiii.  3.  The  number  of  men  engaged 
and  slain,  probably  only  a  tenth  part  of  that  stated  in  the 
present  copies  of  the  Hebrew,  ibid. 

Ablutions,  before  offering  sacrifice  to  the  gods,  evidently  bor- 
rowed bv  the  heathens  from  the  Jewish  purifications,  Exod. 
xix.  10.' 

Ahner,  observations  on  David's  lamentation  over,  2  Sam.  iii. 
33. 

Aboras,  where  this  river  is  situated,  Ezek.  i.  1. 

Abrabanel  or  Abarbanet,  {Rahbi  Isaac)  account  of  this  com- 
mentator. General  Preface,  p.  2. 

Abraham,  import  of  the  name,  Gen.  xii.  2 ;  xiv.  13 ;  xvii.  5. 
In  wliat  it  differs  from  Abram,  Gen.  xii.  2.  Extreme  tri- 
fling of  rabbins  and  others  upon  this  name.  Gen.  xvii.  5. 
Reasons  for  believing  that  the  righteous  man  spoken  of  in  the 
forty-first  chapter  of  Isaiah  refers  to  Abraham  rather  than 
to  Cyrus,  Isa.  xii.  2.  Character  of  Abraham,  Gen.  xxv., 
in  fine. 

Abraham's  bosom,  lying  in,  and  to  recline  next  to  Abraham  in 
the  kingdom  of  heaven,  images  by  which  the  state  of  the 
blessed  is  represented,  Isa.  Ixvi.  24.  A  similar  imagery 
employed  by  heathen  writers,  ibid. 

Abrech,  "i-i^j^,  rendered  bo}c  the  knee,  of  doubtful  signification, 
Gen.'xii.  43. 

Absalom,  David's  very  pathetic  lamentation  on  the  death  of,  2 
Sam.  xviii.  33.  In  what  order  the  words  were  probably 
pronounced,  ibid. 

Absalotyi's  liair,  substance  of  Bochart's  dissertation  on  the 
weight  of,  2  Sam.  xiv.  in  fine.  The  reasoning  of  this  great 
Hebrew  critic  not  conclusive,  and  another  mode  proposed 
of  removing  the  difficulties  vvliich  exist  in  the  present  He- 
brew text  upon  this  subject,  ibid. 

Abu  Thaher,  a  chief  of  the  Carmathians,  singtilar  anecdote 
respecting.  Gen.  xxxiv.  24. 

Abyssinia,  list  of  the  monarchs  of,  from  Maqueda,  queen  of 
Saba,  to  the  nativity,  1  Kings  x.,  in  fine. 

Acadia  Nilotica,  some  account  of  the,  Exod.  xxv.  5.  Sup- 
posed by  some  to  be  the  Shittim  wood  of  Scripture,  ibid. 

.Aianlku-m  mlgare,  a  soccies  of  thistle  oitramely  prolific, 
82S 


Gen.  iii.  18.  Calculation  of  the  number  of  individuals  that 
could  proceed  from  a  single  plant  in  four  years,  ibid. 

Acarus  sanguisugus,  description  of  this  animal,  Exod.  viii. 
16. 

Achad,  ^^S'  probable  reason  why  the  Jews,  assembled  in 
synagogue,  so  frequently  repeat,  and  loudly  vociferate,  this 
word,  whenever  that  very  celebrated  passage  in  the  Penta- 
teuch relative  to  the  unity  of  the  Divine  Being  occurs  in 
the  Sabbath  readings,  Deut.  vi.  4. 

Achan,  inquiry  whether  the  sons  and  daughters  of  this  man 
were  stoned  to  death  and  burnt  as  well  as  their  father.  Josh, 
vii.  25. 

Achashdarpeney,  "iJBIlonSi  import  of  this  word,  Ezra  viii. 
36  ;  Esth.  iii.  12  ;  Dan.  iii.  2. 

Achmetha,  the  same  with  Ecbatana,  Ezra  vi.  2. 

Adad,  a  Syrian  idol,  supposed  to  have  been  the  same  with 
Jupiter  and  the  sun,  Isa.  Ixvi.  17.  Meaning  of  the  name, 
according  to  Macrobius,  ibid.  The  appellation  of  this  idol 
formed  a  part  of  the  name  of  some  Syrian  kings,  ibid. 

Adam,  meaning  of  this  word,  Gen.  i.  26.  The  names  given 
by  Adam  to  the  animals,  a  strong  proof  of  the  original  per- 
fection and  excellence  of  man.  Gen.  ii.  20. 

Additions  in  the  versions  to  the  commonly  received  Hebrew 
text,  Gen.  iv.  8  ;  xlvi.  20  ;  Num.  x.  '  6  ;  Judg.  iv.  9  ; 
Neh.  vii.  69  ;  Esth.  li.  20;  Psa.  xiv.  3,  et  in  fine;  xxxviii. 
20  ;  cxlviii.  8  ;  Prov.  iv.,  in  fine  ;  xii.  11  ;  xix.  22 ;  xxii.  1. 

Adjuration,  most  solemn  form  of,  in  use  among  all  nations, 
Deut.  iv.  26. 

Adonai,  ijljt,  its  derivation  and  import.  Gen.  xv.  8 ;  Psa. 
xcvii.  1. 

Adottis,  situation  of  this  river,  1  Kings  v.  9.  Probable  origin 
of  the  fable  concerning,  Ezek.  viii.  14. 

Adoi-ation,  origin  of  the  word,  1  Ivings  xi.x.  18  ;  Job  xxxi. 
26  ;  Hos.  xiii.  2.  The  kings  of  Persia  never  admitted  any 
to  their  presence  without  first  requiring  the  act  of  prostra- 
tion, called  adoration,  Isa.  xlix.  23.  Very  remarkable 
example  of  adoration  as  related  by  Harmer,  ibid. 

Adrammelech,  an  object  of  idolatrous  worship  among  the 
Sepharvites.  2  Kings  xvii.  31,  ct  in  fine.  Meaning  of  the 
name,  ibid.  Represented,  according  to  Jarchi,  nnder  the 
fonn  of  a  mule,  2  Kings  xvii.  31. 

Adullam,  where  situated,  Mic.  i.  15. 

Adultery,  anciently  punished  by  burning.  Gen.  xxxviii.  24. 
Derivation  of  the  word,  according  to  Minshieu,  ibid.  How 
the  crime  of  adultery  was  punished  among  the  Chaldeans, 
Persians,  and  Romans,  Prov.  vi.  33 ;  Ezek.  xxiii.  25. 

Adulteresses,  punishment  of,  among  the  ancient  Germans, 
Hos.  ii.  3. 

Adytum,  kdvrov,  definition  of  this  word  by  Hesychius,  Isa. 
xiv.  19. 

jEg-c  or  Jlgea,  the  usual  burying-place  of  the  ancient  Mace- 
donian kings,  Dan.  viii.  5. 

JS^cada,the  people  that  inhabited  ^ge  or-^gea,  Dan.  viii.  5. 

£lian,  remark  of,  how  common  angelic  appearances  are  to  be 
distinguished  from  those  of  the  gods,  Ezek.  i.  7. 

J^nigyna,  see  Enigma. 

Aeralithf,  Izam's  table  respecting,  showing  the  places  and 


Index  to  tne  Old  Testament. 


times  in  which  these  suDstances  fell,  and  the  testimonies  by 
which  these  facts  are  supported.  Josh.  x.  11.  Chemical 
analyses  of  two  aeroliths  by  Fourcroy  and  Vauquelin,  ibid. 
Hypotheses  by  which  the  falling  of  stones  from  the  atmos- 
phere have  been  accounted  for,  ibid, 
^schylus,  citation  of  a  very  beautiful  passage  from  this  poet 

respecting  the  omnipotence  of  the  Divinity,  Hab.  iii.  6. 
JEthiopians,  conjecture  concerning  their  origin.  Gen.  x.  6. 
JEthiopic  version,  account  of  the.  General  Preface,  p.  21. 
JEthon,  one  of  the  horses  of  the  sun,  according  to  the  pagan 

mythology,  meaning  of  the  name,  2  Kings  ii.  11. 
Afghans,  singular  and  ver)-  interesting  remark  of  Sir  William 
Jones  respecting  the  probable  origin  of  this  people,  2  Kings 
xvii.  6. 
Afrasiab,  an  ancient  king,  when  and  where  he  flourished,  Job 

xviii.  15. 
Agate,  some  account  of  this  precious  stone,  Eiod.  xxviii.  17. 
Agriculture,  in  ancient  times  the  principal  employment,  trade 
and  commerce  being  little  known,  1  Sam.  xi.  4.     General 
agreement  among  all  nations  in  attributing  the  science  of 
agriculture  to  the  inspirations  of  their  deities,  Isa.  xxviii.  26. 
Ahaskteranim,  t)":ir~nK'  ''*  derivation  according  to  Bo- 
chart,  Esth.  viii.  10. 
Ahasuerus  of  Ezra,  thought  to  be  the  same  with  the  Cambyses 
of  the  Greeks,  Ezra  iv.  6.     The  Ahasuerus  of  Esther  the 
same  with  Artaicrxes  Longimanus,  according  to  Prideaux, 
Esth.  i.  1. 
Ahaca,  a  river  supposed  to  be  the  same  with  that  which  is 

called  Diana  or  Adiaca,  Ezra  viii.  15. 
Ahaz,  observations  on  the  nature  and  structure  of  the  sundial 
of,  with  a  diagram  of  its  supposed  form,  2  Kings  xx.,  in 
fine. 
Ahijah  the  Shilonitc,  author  of  a  history  of  the  reign  of  Solo- 
mon long  since  lost,  1  ICings  xi.  29.     Explanation  of  his 
symbolical  prophecy  respecting  the  division  of  the  monarchy 
of  Solomon  into  two  very  unequal  parts,  to  form  two  dis- 
tinct and  independent  kingdoms,  1  Kings  xi.  31-39. 
Ainstcortk,  (Henry)  a  celebrated  commentator  on  the  Penta- 
teuch, Psalms,  and  Canticles,  General  Preface,  p.  7.     His 
curious  conjecture  respecting  the  t\'pical  import  of  the  forty- 
two  stations   of   the  children  of  Israel.  Num.  xxxiii.  2. 
His  interesting  obscr\-ations  on  the  travels  of  the  Israelites 
through  the  wilderness,  Num.  xxxiii.,  in  fine. 
Aiuv,  inquiry  into  the  proper  meaning  of  this  term,  Gen.  xxi. 

33.     WTience  derived,  according  to  iVristotle,  ibid. 
Akrabbim,  why  probably  so  named,  Judg.  i.  36. 
Alamoth,  possible  import  of  this  word,  Psa.  ilvi.,  in  principio. 
Al-cahot,  Al-kahol,  Alcohotc,  or  Alcoholados,  see  Stibium. 
Alcimus,  a  soldier  in  the  anny  of  Demetrius,  extraordinary 
weight  of  his  panoply,  according  to  Plutarch,  1  Sam.  xvii. 
7.     Probably  not  equal  to  that  of  Goliath  of  Gath,  ibid. 
Aldebaran,  longitude  of  this  fixed  star,  B.  C.  2337,  and  A. 

D.  1800,  Job  ix.,  in  fine. 
Aleppo,  duration  of  the  vintage  at,  Amos  ix.  13.    Commence- 
ment and  tennination  of  the  sowing  season,  ibid. 
Alexander's  tomb,  an  Egyptian  cofTin  \Tilgarly  so  called  in  the 

British  Museum,  description  of.  Gen.  1.,  in  fine. 
Alexandria,  principally  peopled  with  Jews  in  the  time  of  the 
Ptolemies,  Isa.  xix.,  in  principio:    xxiv.   14.     The  Jews 
of  this  city  had  privileges  granted  to  them  by  Alexander 
equal  to  those  of  the  Macedonians,  Isa.  xix.,  in  principio. 
Alexandria,  on  the  Tanais,  walls  of,  in  what  time  said  to  have 

been  built  by  Alexander,  Nch.  vi.  15. 
Alexandrian  money,  table  of  the,  Exod.  xxxviii.  24. 
Algiers,  Dr.  Shaw's  account  of  the  summer  retreats  of  the 

persons  of  quality  round  about  this  city,  Amos  iii.  15. 
Alliteration,  remarkable  instances  of,  in  sacred  and  profane 

writers.  Gen.  xlix.  19 ;  Psa.  cxxii.  6. 
Almah,  ri>:b3i  '■*  derivation  and  import,  Gen.  xxiv.  43; 
i.xix.  9;"fsa.  vii.  15.     This  term,  in  its  most  obvious  and 
literal  acceptation,  applicable  to  the  mother  of  our  Lord  till 
she  had  brought  forth  her  first-born  Son,  Isa.  vii.  15. 
Almon-diblathaim,  the  thirty-ninth  station  of  the  Israelites  in 

the  wilderness,  Num.  xxxiii.  46. 
Almond  tree,  time  of   its  efflorescence,   &c.,   according   to 
Pliny,  Jer.  i.  1 1 .     \\"hy  used  as  a  symbol  of  promptitude, 

Almug  tree  or  Algum  tree,  very  uncertain  what  tree  is  meant 
by  this  name,  1  Kings  x.  14. 


Alnajai,  an  Ethiopian  tribe  who  perform  tho  ntc  of  circum- 
cision with  knives  made  of  stone,  Josh.  v.  2. 
Attar,  derivation   and   import   of  the   term.  Gen    viii.  80. 
Deemed  sacrilege  to  molest  a  man  who  had  taken  refuge 
there,  1  Kings  i.  50 ;    il.  30.     Tho  altar  no  asylum  for  a 
presumptuous  murderer,  1  Kings  ii.  30. 
Al-taschit,  import  of  this  term,  Psa.  Ivii.,  in  pnncipio. 
Alting's  ingenious  method  of  reconciling  the  discrepance!  in 
the  sacred  text  with  respect  to  the  number  of  captives  that 
returned  from  Babylon,  Ezra  ii.  2. 
Alukah,  nplis.   rendered   "horseleech,"  probably  a  propel 

name,  Prov.  xxx.  14. 
Aluph,  nibs-  ^'hat  it  imports,  Gen.  ixxvi.  15  ;    Exod.  iv. 

15;     'Jer.  xi.  19. 
,4/k.vA,  the  ninth  station  of  the  Israelites  in  the  wildemen, 

Num.  xxxiii.  13. 
Ambidexter,  to  be  an,  in  high  repute  among  the  ancients, 
Judg.  iii.   15.     Quotations  from  Homer  and  Aristotle  in 
illustration  of  this  circumstance,  ibid. 
Amen,  very  whimsical  rabbinical   derivation  of  this  word, 

Num.  v.  22. 
American  Indians,  singtilar  opinion  of  the  author  of  a  work 
entitled  The  Star  in  the  \\'est,  respecting  the  origin  of 
these  people,  Hos.  ix.  17. 
Americans,  the  Gog  of  Ezckiel,  according  to  Mede,  Ezek. 

xxxviii.  2. 
Amethyst,  account  of  this  precious  stone,  Exod.  xxviii.  17. 
Amoriles,  where  formerly  situated.  Josh.   iii.   10.     A  name 

often  given  to  the  Canaanites  in  ceneral,  2  .Sam.  xxi.  2. 
Amos,  short  biographical  sketch  of.  Introduction  to  Amos. 
Obser\ations  of  Jerome,  Lowth,  and  Newcome,  on  the  style 
of  this  prophet,  ibid. 
Amriolkais,  an  .\rabic  poet,  whose  works  are  in  the  MoalU^ 

kat,  Psa.  Ix.,  in  principio. 
Amnt,  an  eminent  Arabian  poet,  Psa.  Ix.,  in  principio. 
Amysdalus  communis,  or  common  almond  tree,  description 

of  the.  Num.  \v)i.  8. 
Anammelech,  an  object  of  idolatrous  worship  among  the 
Scpharvites,  2  Kings  xvii.  31.  Meaning  of  the  name,  ibid. 
Represented  under  the  form  of  a  horse,  according  to  Jarchj, 
ibid.  Probably  the  same  with  the  Moloch  of  the  Ammon- 
ites, ibid. 
Anathoth,  situation  of,  according  to  Eusebius,  Jerome,  and 

Joscphus,  Isa.  X.  28. 
Anar,  135,  rendered  meek,  what  it  properly  imports.     Num. 

xii.  3.' 
Anaximander,   supposed   by  the  Greeks  to  have  been   the 

inventor  of  the  division  of  the  day  into  hours,  Daii.  iii.  6. 
Anaximenes,  singular  anecdote  concerning,  Eccles.  ix.  14. 
Anciait  casimis.  readiiiijs  in  the,  confirmed  by  Hebrew 
manuscripts,  Gen.  xxv.  8,  xlix.  25;  Judg.  iii.  7:  Job  v. 
15,  ix.  33,  xxi.  13 ;  Psa.  ix.,  in  principio,  xvi.  10.  xxiv. 
6,  XXT.  5,  xxxiv.  10,  llii.  4,  Ivii.  8.  lix.  9,  Ixxxix.  17,  xc.  I, 
17,  ex.  1,  3,  6,  7,  cxv.,  in  principio;  Prov.  viii.  15  ;  Isa. 
i.  29,  ii.  10,  ill.  6,  xlv.  3.  xviii.  4,  xxv.  2.  xxix.  3,  11,  xxx. 
6.  xxxii.  13.  xli.  2,  3.  xlii.  20.  xllv.  U.  xlvii.  13,  xlviii.  11, 
xlix.  .5.  1.  2,  11.  19.  111.  15.  Ihi.  3,  liv.  8,  Ivi.  10,  Ivii.  12, 
Iviii.  13,  Lx.  4,  Ixii.  5,  Ixiii.  6,  Ixv.  23,  Ixvl.  18  ;  Jer.  xviii. 

13. 

Ancile,  or  sacred  shield  that  fell  from  heaven  in  the  reign  of 
Numa  Pompilius.  probably  an  aerolith.  Josh.  x.  11. 

Andreas  of  Casarea,  account  of  this  commentator.  General 
Preface,  p.  4. 

Aneb  el  dib.  a  name  given  by  the  .\rabs  lo  the  solarium  inca- 
num,  or  hoary  nightshade,  Isa.  v.  2. 

Angel,  its  general  import  in  the  Scriptures.  Gen.  xxxii.  1  ; 
Exod.  iii.  2;  Eccles.  v.  6;  Hag.  i.  13.  Remarkable  pas- 
sage in  Philo  Judaeus  relative  to  the  angel  in  whom  is  the 
name  of  Jehovah,  Exod.  xxiii.  20. 

Anselic  ministry,  doctrine  of,  defended,  Gen.  xxxii.  1,2; 
Zech.  i.  2.  Remarkable  passage  in  Hesiod  respecting  the 
ministration  of  angels.  Gen.  xxxii.  1. 

Anelo-Saxm.  version,  some  account  of  the,  General  Preface, 
p.  22. 

Animalailtt,  astonishing  minuteness  of  some  species  of,  inha- 
biting the  water.  Gen.  i.  20. 

Animals,  offered  to  God  under  the  .Tewish  dispensation, 
thoughts  concerning  the,  Lev.  i.  2.  The  pagan  theology 
differed  widely  in  this  respect  from  the  law  of  Moses,  ihid. 
829 


Index  to  the  Old  Testament. 


Animals  that  had  been  employed  for  agricultural  purposes 
not  offered  in  sacrifice  by  the  Hebrews,  Greeks,  Romans, 
nor  Egyptians,  Num.  xix.  2. 

Animals  clean  and.  unclean  among  the  Jews,  observations 
concerning,  with  an  inquiry  into  the  derivation  of  the  vari- 
ous Hebrew  words  by  which  these  animals  are  expressed. 
Lev.  xi.  Their  Linnaean  classification  and  description, 
Deut.  xiv. 

AnTUi  PerenTUi,  a  pagan  feast  of  antiquity,  how  celebrated. 
Lev.  xxiii.  34. 

Anointing,  ceremony  of,  see  JjTiction. 

Anointing  of  stones,  hnages,  &c.,  to  set  them  apart  to  idola- 
trous worship,  common  among  ancients  and  modems.  Gen. 
xxviii.  18  ;   Isa.  Ivii.  6. 

Anomalies,  instances  of,  which  are  all  probably  corruptions, 
Isa.  i.  30,  v.  1,  li.  16,  Ixiii.  2. 

Ant,  natural  history  of  the,  Prov.  vi.  6. 

Antarah,  an  eminent  Arabic  poet,  whose  work  is  contained  in 
the  Moallakat,  Psa.  Ix.,  in  principio. 

Antares,  longitude  of  this  fixed  star,  B.  C.  2337,  and  A.  D. 
1800,  Joh  ix.,  in  Jine. 

Antediluvian  patriarchs,  table  of  the  great  discrepances  in 
the  Hebrew,  Samaritan,  and  Septuagint  copies,  with  respect 
to  the  time  they  are  stated  to  have  Uved  before  then-  sons' 
births,  Gen.  v.  3. 

Anthony,  immense  debt  contracted  by  this  individual,  the 
whole  of  which  was  paid  in  less  than  a  month,  Esth.  iii.  9. 

Anthropopalhia,  a  striking  example  of  this  metaphor,  Isa.  i. 
24. 

Antigone  of  Sophocles,  quotation  from  the,  very  similar  to  a 
passage  in  Psa.  cxxi.  4. 

Antimony,  employed  by  the  Asiatics  in  staining  the  eyes,  2 
Kings  ix.  30. 

Anliochvs  Epiphanes,  this  Syrian  monarch  supposed  by  Mar- 
tin to  be  the  Gog  of  Ezekiel,  Ezek.  xxxviii.  2. 

Anubis,  a  city  of  Egypt,  why  also  called  Cynopolis,  Exod. 
xi.  7. 

Anubis  Latrator,  why  this  Egyptian  idol  was  so  named,  Exod. 
xi.  7. 

Apalim,  01^35,  rendered  cmerods,  probably  mean  hemor- 
rhoids, 1  Sam.  V.  8. 

Apicius,  an  individual  immensely  rich,  Esth.  iii.  9.  His  tra- 
gical end,  ibid. 

Apis,  an  object  of  Egyptian  idolatry.  Gen.  xliii.  32  ;  Deut. 
iv.  17.  Thought  to  have  been  posterior  to  the  time  of  Jo- 
seph, ibid.  The  molten  calf  of  Aaron  supposed  by  some 
to  have  been  an  exact  resemblance  of  this  Egyptian  idol, 
Exod.  xxxii.  4.  For  what  purpose  a  white  bull  was  occa- 
sionally sacrificed  to  Apis  by  the  Egyptians,  Lev.  xvi. 
10. 

.ipocryphal  writings,  that  St.  Paul  quoted  from  the,  accord- 
ing to  the  opinion  of  some,  utterly  incredible,  Isa.  Ixiv.  4. 

Apollo,  whence  this  heathen  divinity  had  his  name,  according 
to  Plutarch,  Exod.  iu.,  in  fine.  "Worshipped  under  the 
form  of  a  crow  by  the  ancient  Egyptians,  Exod.  viii.  26. 
Whence  the  fable  of  Apollo  or  the  sun  being  seated  in  a 
blazing  chariot,  drawn  by  horses  which  breathed  and  snorted 
fire,  originated,  according  to  some,  2  Kings  ii.  11. 

KiTOfivLo^,  why  this  epithet  was  applied  to  Jupiter,  Exod.  viii. 
24. 

Aponins,  a  commentator  on  Solomon's  Song,  General  Pre- 
face, p.  4. 

Aqtiila,  a  translator  of  the  Hebrew  Scriptures  into  Greek, 
General  Preface,  p.  21. 

Arabic  version  of  the  Old  Testament,  some  account  of  the. 
General  Preface,  p.  22  ;  Isa.  Ixvi.,  in  fine. 

Arabon,  •m~{3,  rendered  pledge,  inquiry  into  its  import.  Gen. 
xxxvui.  17. 

Arabs,  theh  independent  condition  from  the  remotest  anti- 
quity, an  irrefragable  proof  of  the  Divine  origin  of  the  Pen- 
tateuch, Gen.  xvi.  12.  Dr.  Shaw's  account  of  the  manner 
in  which  the  Arabs  entertain  strangers,  Judg.  vi.  19.  Vol- 
ney's  description  of  their  personal  appearance,  Job  v.  5. 
Various  tribes  of  Arabs,  Isa.  xlii.  11. 

Aram  Naharaim,  the  same  with  Mesopotamia,  Amos  ix.  7. 

Arbiter  bibendi,  among  the  Romans,  who  were  the,  Esth.  i.  8. 

Arbor  infelix,  the  tree  on  wliich  criminals  were  hanged  so 
named  among  the  Romans,  Josh.  viii.  29 ;  Esth.  vh.  8. 

Archimedes,  how  this  celebrated  mathematician  destroyed  the 
830 


Roman  fleet,  and  thus  prolonged  for  a  short  time  the  poli- 
tical existence  of  Syracuse,  Eccles.  ix.  14. 
Architecture  of  the  temple.  Dr.  Delaney's  remarks  on  the 

Divine  original  of  the,  1  Chron.  xxviii.  19. 
Arcturus,  import  of  the  Hebrew  word  so  translated  very  un- 
certain. Job  ix.  9. 
Ardsheer  Diraz  Dest,  the  same  with  Artaxerxes  Longimanus, 

Ezra  i.  1. 

Argonautics,  citation  of  a  passage  from  the,  which  bears  a 

close  analogy  to  a  part  of  the  history  of  Jonah,  Jonah  i.  14. 

Ariel,  conjecture  why  Jerusalem  was  so  named,  Isa.  xxix.  1 . 

Ariopharnes,  king  of  Thrace,  anecdote  respecting,  1  Kings 

iii.  25. 
Aristotle,  Works  of,  said  to  contain  four  hundred  and  forty- 
five  thousand  two  hundred  and  seventy  verses ;  in  what 
sense  we  are  to  understand  this  statement.  Introduction  to 
Ezra. 
Ark  of  Noah,  its  tonnage  according  to  Arbuthnot,  Gen.  vi. 
15.     Shown  to  have  been  sufficiently  capacious  to  contain 
every  species  of  animal,  with  food  for  twelve  months,  ibid. 
Dr.  Lightfoot's  calculation  of  its  draught  of  water.  Gen. 
viu.  4. 
Ark,  m  which  were  deposited  the  two  tables  of  stone,  its 
construction  and  dimensions,  Exod.  xxv.  10.     Why  the 
ark  is  called  the  footstool  of  God,  Isa.  Ix.  13. 
Arks  of  the  heathens,  some  account  respecting  the,  Exod. 

XXV.,  171  fine. 
Armour,  burning  of,  as  an  offering  made  to  the  god  supposed 
to  be  the  giver  of  victory,  a  custom  among  some  heathen 
nations,  Isa.  ix.  4.     The  Romans  used  it  as  an  emblem  of 
peace,  ibid.     Description  of  a  medal  struck  by  Vespasian 
illustrative  of  this  ancient  custom,  ibid. 
Arpach,  n5"lS>  import  of  this  memorial  symbol  of  the  rab- 
bins, Masoretic  Notes  at  the  end  of  Numbers. 
Arrack,  made  of  the  juice  of  the  date  or  palm  tree,  Psa.  icii. 

12. 
Arroios,  customary  among  the  heathens  to  represent  any 
judgment  from  the  gods  under  the  notion  of,  Deut.  xxxii. 
23.  Arrows,  round  the  heads  of  which  inflammable  mat- 
ter was  rolled  and  then  ignited,  were  used  by  the  ancients, 
and  shot  into  towns  to  set  them  on  fire,  and  were  discharged 
among  the  towers  and  wood-works  of  besiegers,  Psa. 
Ixxvi.  3. 
Arsenal,  for  the  temple,  provided  by  David,  according  to  Jo- 

sephus,  2  Kings  xi.  10. 
Arvad  or  Arad,  where  situated,  Ezek.  xxvii.  8. 
Asa,  king  of  Judah,  his  very  magnificent  funeral,  2  Chron. 

xvi.  14. 
Asaph,  a  very  celebrated  musician  who  flourished  in  the  time 
of  David,  Psa.  1.,  in  principio.     Twelve  of  the  Psalms  in 
the  sacred  canon,  which  bear  the  name  of  Asaph,  thought 
by  some  to  have  been  written  by  him,  ibid.     The  style  of 
David  and  Asaph  compared,  ibid. 
Ashchenaz,  where  situated,  Jer.  li.  27. 
Asher,  why  so  named.  Gen.  xxx.  13. 

Asherah,  n^',i;s5-  rendered  grove,  more  probably  signifies  an 
idol  of  some  description ;  perhaps  the  same  with  the  Venus 
of  the  pagan  mythology,  2  Kings  xxi.,  in  fine. 
Ashes  upon  the  head,  a  sign  of  sorrow  and  great  distress 

among  many  nations,  1  Sam.  iv.  12. 
Ashima,  an  ancient  object  of  idolatrous  worship,  2  IGngs 

xvii.,  in  fine. 
Ashtoreth,  an  idol  of  the  Sidonians,  1  Kings  xi.  5 ;    2  Kings 

xxiii.  13. 

Ashummed  Jugg,  of  the  Hindoos,  particular  description  of 

the,  with  an  explanation  of  the  mystic  ceremonies,  as  given 

by  the  commentators  upon  their  origmal  scriptures,  Lev. 

xvi.  10.     A  very  close  copy  of  the  Jewish  scape-goat,  ibid. 

Asiatic  boie,  description  of  the,  Psa.  Ixxviii.  57.     Figure  of 

its  form  in  its  quiescent  state,  and  when  ready  to  discharge 

the  arrow  or  missile,  ibid;  Zech.  ix.  14. 

Asiatic  idols,  description  of  several  in  the  author's  possession, 

Ezek.  i.  10. 
Asiatic  proverbs,  collection  of,  Prov.  xxxi.,  in  fine. 
Asmoneans,  observations  on  the  motto  said  to  have  been  upon 

their  ensigns,  Exod.  iv.  11. 
Asnapper,  very  uncertain  who,  Ezra  iv.  10. 
Asp,  a  very  small  serpent  peculiar  to  Egypt  and  Libya,  Psa. 
xci.  13. '   No  remedy  for  the  bite  of  an  asp,  ibid.     Singular 


Index  to  the  Old  Testament. 


effect  of  the  venom  upon  the  animal  system,  ibid.  Why 
Cleopatra,  the  celebrated  queen  of  Egypt,  chose  to  die  by 
the  bite  of  this  animal,  ihid. 

Aspkallitcs,  Laic  of,  exceedingly  salt.  Josh.  xv.  62. 

Ats'a  head,  in  the  Holy  of  Holies,  probable  origin  of  the  slory 
of  the  heathens,  that  the  Jews  had  a  figure  of  this  descrip- 
tion to  which  they  paid  religious  worship,  2  Kings  xrii.,  tn 
fine. 

Assembly  of  Divines,  account  of  their  notes  upon  the  Scrip- 
tures, General  Preface,  p.  7. 

Assyrians,  their  origin.  Gen.  xxv.  18.  The  same  people  with 
the  Babylonians,  according  to  Herodotus  and  Strabo,  Isa. 
xlv.  25. 

Astrology,  Judicial,  demonstrated  to  be  vain,  unfounded, 
absurd,  and  wicked,  I  Sam.  vi.,  tn  fine. 

Asuppim,  the  hmise  of,  why  so  named,  I  Chron.  xx\'i.  15. 

Asyla  of  the  Greeks  and  Komans,  for  what  purpose  erected. 
Num.  XXXV.  11. 

Atlas,  fable  of,  whence  it  originated.  Job  xxvi.  11. 

Atmosphere,  enumeration  of  some  of  the  great  benefits  derived 
from  the.  Job  xxviii.,  in  fine.  Calculation  of  its  pressure 
upon  the  whole  terraqueous  globe,  1  Sam.  ii.,  in  fine;  Job 
xxxviii.,  in  fine.  Observations  on  its  refractive  nature,  2 
Kings  XX.,  in  fine.  In  what  sense  the  atmosphere  may  be 
termed  the  belt  or  girdle  of  the  earth,  ibid. 

Atonement  or  expiation  for  sin,  tradition  concerning,  strongly 
and  universally  retained  among  the  heathens,  2  Kings  xvii., 
in  fine. 

Attic  moneys,  tables  of  the,  Eiod.  xxxvi.  24. 

Augustine,  some  account  of  this  celebrated  commentator. 
General  Preface,  p.  4. 

Aur,  "iijj,  generally  translated  light,  has  various  imports  in 
different  parts  of  the  Old  Testament,  Gen.  i.  3. 

Aurum  Regime  or  Queen  Gold,  what,  Esth.  ii.  18. 

Authorized  version,  detailed  account  of  the.  General  Preface, 
p.  14,  &c. 

Autumnal  rams,  in  the  East.  Dr.  Shaw's  account  of  the,  with 
their  accompaniments,  Psa.  cxxxv.  7. 

Avarice,  very  nervous  saying  of  an  English  poet  concerning, 
Jer.  xvii.  11. 

Aven  or  On,  the  famous  Heliopolis,  Ezek.  xxx.  17. 

Aren,  Plain  of,  the  same  with  Baal-Bek,  according  to  Calmet, 
Amos  i.  5. 

Avites,  very  uncertain  who  these  people  were,  2  Kings  xvii., 
tn  fine.     Conjecture  of  Grotius  respecting  them,  tbid. 

Ayal,  ^is.  Dr.  Shaw's  opmion  relative  to  the  meaning  of  this 
Hebrew  word.  Deut.  xii.  15. 

Azariah,  import  of  this  name,  Dan.  i.  7. 

Azubah,  wife  of  Caleb,  why  so  named,  according  to  the  Tar- 
gum,  1  Chron.  ii.  18. 

B. 

Baal,  what  this  term  imports,  Judg.  ii.  11. 

Baal-bck,  the  ancient  Aven  or  Heliopolis,  Amos  i.  5. 

Baal-haiturim,  (Rabbi  Jacob)  account  of  this  commentator. 
General  Preface,  p.  2. 

Bcud-pcor,  probably  the  Priapus  of  the  Moabites,  and  wor- 
shipped with  the  same  obscene  and  abominable  rites.  Num. 
xxiii.  28  ;  Deut.  iii.  29. 

Baal-zebub,  the  god  of  Ekron,  why  so  named,  Exod.  iii.  24 ; 
2  Kings  i.  2. 

Baal-zcphon,  probably  an  idol  temple,  Exod.  xiv.  2. 

Babel,  derivation  and  import  of  this  name,  Gen.  xi.  9. 

Babel,  tower  of,  heathen  testimonies  concerning.  Gen.  xi.  4. 
Various  conjectures  relative  to  the  purpose  ibr  which  this 
tower  was  built.  Gen.  xi.  9. 

Bahct  or  Baby,  conjecture  respecting  the  origin  of  this  word, 
Zech.  ii  8. 

Babylon,  its  great  naval  power  before  the  time  of  Cyrus,  Isa. 
xliii.  14.  Semiramis,  the  foundress  of  this  part  of  the  Ba- 
bylonian greatness,  ibid.  Manner  of  the  taking  of  Babylon 
by  Cyrus,  Isa.  xxi.  1,  xliv.  27.  xlv.  2;  Jer.  I.  24.  Pohcy 
of  the  Persian  nionarchs  in  destroying  the  naval  importance 
of  Babylon,  Isa.  xliii.  14.  Some  particulars  of  the  great- 
ness of  Babylon,  Isa.  xiii.  19,  xlv.  2.  Notation  of  the 
several  steps  by  which  the  remarkable  prophecies  against 
this  great  city  were  ultimately  accomplished  in  its  total  ruin, 
ibid.  The  annihilation  of  its  walls  accounted  for,  ibid 
Deliverance  from  Babylon  a  frequent  figure  in  the  propheti- 


cal writings  for  the  deliverance  of  the  people  of  God  from 
the  power  of  evil  under  the  Gospel  dispensation,   Isa.  xl. 
6-8. 
Babylonian   embassy  to   Hezckiah,  observations  on    the,  8 

Kmgs  xxi.,  in  fine. 
Babylonians,  singular  custom  among  these  people  of  selling 
all  their  marriageable  virgins  by  public  auction.  Gen.  xxix. 
20.     In  what  the  dress  of  this  people  consisted,  according 
to  Herodotus,  Dan.  iii.  21. 
Bahi/lonish  robes,  some  account  of  the.  Josh.  vii.  21. 
Bacchus,  some  portions  of  the  fable  concerning,  very  similar 
to  what  is  related  of  .Moses,  Exod.  iv.  17.     This  idol  wor- 
shipjied  under  the  form  of  a  goat  by  the  ancient  Egyptians, 
ExckI.  vfii.  26. 
Backbite  and  Backbiter,  words  of  Anglo-Saxon  origin,  Psa. 
XV.  3.     Intended  to  convey  the  treble  sense  of  knanshness, 
cotcardicc,  and  brutality,  tbtd. 
Bacon's  (Friar)  method  of  restoring  and  strengthening  the 

natural  heat,  1  Kings  i.,  in  fine. 
Badad,    Tja,   import  of  this  word  when  employed  by  the 
Jews  as  a  memorial  symbol,  Masoretic  notes  at  the  end  of 
Numbers. 
Badgers'  skins,  the  Hebrew  words  so  translated  of  very  un- 
certain import,  Exod.  xxv.  5. 
Baeshah,  ncsG'  various  conjectures  respecting  the  meaning 

of  this  word.  Job  xxxi.  40. 
Ba  gad,  ^3  j/j^,  import  of  this  phrase  when  employed  by  the 
Jews  as  a  memorial  symbol,  Masoretic  Notes  at  the  end  of 
Leviticus. 
Baking  in  the  East,  manner  of,  with  an  account  of  the  instru- 
ments employed  in  the  process.  Lev.  ii.  7. 
Balaam,  character  of  this  prophet  of  the  Most  High  God, 
Num.  xxiv.,  in  fine.     Observations  on  his  famous  prophecy 
concerning  a  star  to  spring  out  of  Jacob,  Num.  xxiv.  6. 
Balance,  trial  by  the,  a  species  of  ordeal  among  the  Hindoos, 

Num.  v.,  in  fine. 
Banditti,  hordes  of,  frequent  in  Arabia  to  the  present  day. 

Job  i.  15. 
Banner,  giving  the,  very  ingenious  illustration  of,  by  Mr. 

Harmer,  Psa.  Ix.  4,  et  in  fine. 
Barach,  >t-|2,  generally  rendered  to  bUss,  very  extensive  im- 
port of  the  original  word.  Gen.  ii.  3;   1  Kings  xxi.  9. 
Barbary,  Dr.  Shaw's  account  of  the  chocolate-coloured  pot- 
tage made  by  the  inhabitants  of.  Gen.  xxv.  29. 
Bards,  among  the  ancient  Druids,  who.  Num.  xxi.  27. 
Barley  harvest,  time  of  its  commencement  in  Palestine,  Ruth 

i.  22. 
Barrady,  Maundrell's  account  of  this  river,  2  Kings  v.  18. 
Barroics  or  Tumuli,  in  England,  what,  2  Sam.  iviii.  17. 
Bars  nf  the  pit.  what  probably  meant  by  this  phrase  among 

the  arxients.  Job  xvii.  16. 
Balanim,  Bijt;^,  its  import  uncertain.  Gen.  xliii.  II, 
Bath,  some  account  of  this  Hebrew  measure  of  capacity, 

Exod.  xvi.  16  ;  Ezra  vii.  22. 
Battering-ram,  description  of  the,  Ezek.  v.  2.     This  machine 

unknown  in  the  time  of  Homer,  tbid. 
Battle,  trial  by,  when  and  where  supposed  to  have  had  its 

origin.  Num.  v.,  in  fine. 
Baxter,  (Richard)  a  commentator  on  the  New  Testament, 

General  Preface,  p.  7. 
Beards,  held  in  high  respect  in  the  East,  the  possessor  con- 
sidering it  his  greatest  ornament,  often  swearing  by  it,  and 
in  matters  of  great  importance  pledging  it,  2  Sam.  x.  4 ; 
Song  V.  13  ;  Isa.  vii.  20.    Never  cut  off  but  in  mourning  or 
as  a  mark  of  slaver)-,  tbid. ;  Jer.  xli.  5.     Considered  by  the 
Turks  a  great  affront  to  take  a  man  by  his  beard,  unless  it 
be  to  kiss  it,    I.sa.  vii.  20.      Boards  of  the  Macedonians 
ordered  by  Alexander  to  be  shaved  off.  and  the  singular 
reason  given  by  this  king  for  the  mandate,  2  Sam.  ii.  16. 
Bedaui  or  Beduui,  a  people  of  Arabia,  Isa.  xlii.  11. 
Bcdr.  account  of  this  commentator.  General  Preface,  p.  4. 
Bcdolach,  nbni'  translated  bdellium.  Bochart's  opinion  re- 
specting the  meaning  of  this  word.  Gen.  ii.  12. 
Bedouin,  Volney's  description  of  the,  Job  v.  5. 
Beds  of  icory,  what,  -•Vmos  vi.  4. 
Beech  tree,  juice  of  the,  used  for  drink  in  the  northern  parta 

of  Europe,  Job  xxx.  4. 
Bees,  Homer's  very  ner\'ous  description  of  a  great  swarm  of, 
Psa   cxviii    12. 

831 


Index  to  the  Old  Testament. 


Behemah,  nftfia'  wansmled  cattle,  import  of  the  term,  Gen. 
i.  24. 

Behemoth,  various  conjectures  respecting  the  animal  intended 
by  this  name  in  Scripture,  Job  xl.  15.  Reasons  for  sup- 
posing it  to  have  been  a  species  now  extinct,  perhaps  the 
mammoth,  ^hid. 

Belial,  its  derivation  and  import,  Deut.  xiii.  13,  xv.  9. 

Belibbo,  13^3,  import  of  this  memorial  symbol  of  the  rabbins, 
Masoretic  Notes  at  the  end  of  Exodus. 

Belkrophon,  son  of  Glaucus,  king  of  Ephyra,  story  of,  sup- 
posed to  be  a  fabulous  formation  from  the  Scripture  account 
of  David's  adultery  with  Bathsheba,  and  his  murder  of 
Uriah,  2  Sam.  xi.  14. 

Bells  on  horses,  camels,  &c.,  account  of  the,  Zech.  xiv. 
20. 

Belt,  the  chief  ornament  of  a  soldier,  and  highly  prized  in  all 
ancient  nations,  2  Sam.  xviii.  11.  Considered  a  rich  pre- 
sent from  one  chieftain  to  another,  ibid, 

Ben,  '13,  a  son,  whence  derived,  Ruth  iv.  11  ;  Psalm 
cxxvii.  1. 

Benejiciarii,  among  the  Romans,  who,  Hab.  iii.  6. 

Bene-jaakan,  the  twenty-seventh  station  of  the  Israelites  in 
the  wilderness,  Num.  xxxiii.  31. 

Beney  adam,  ^-jj^  133,  and  bency  ish,  ^ij^  132,  very  remark- 
able distinction  between,  Psa.  Ixii.  9. 

Bengel,  {John  Albert)  author  of  an  edition  of  the  Greek  Tes- 
tament, with  various  readings  and  critical  notes.  General 
Preface,  p.  10. 

Benjamin,  why  so  named,  Gen.  xxxv.  18.  Remarks  upon 
the  provisions  set  before  this  patriarch  by  Joseph  being 
much  greater  than  what  were  set  before  each  of  his  breth- 
ren. Gen.  xliii,  34. 

Benjamitc  messenger,  remarks  upon  his  very  laconic  relation 
of  the  discomfiture  of  the  Israelites  by  the  Phihstines,  and 
of  the  taking  of  the  ark  of  God,  1  Sam.  iv.  17. 

Benson,  (Dr.)  a  commentator  on  different  portions  of  the 
New  Testament,  General  Preface,  p.  8. 

Bereshith,  the  first  book  of  the  Hebrew  Scriptures,  whence 
so  named.  Preface  to  the  Book  of  Genesis. 

Berith,  f|i-ia,  rendered  covenant,  what  it  imports.  Gen.  vi. 
18  ;  Lev.  xxvi.  15. 

Beryl,  account  of  this  precious  stone,  Exod.  xxviii.  17; 
Ezek.  X.  9. 

Bethany,  why  so  named,  Isa.  x.  30. 

Beth-el,  meaning  of  this  name,  Gen.  xxviii.  19. 

Beth-jesrmoth,  the  forty-second  and  last  station  of  the  Israel- 
ites in  the  wilderness,  where  situated.  Num.  xxxiii.  49. 

Bethron,  why  probably  so  named.  Song  ii.  17. 

Beth-shean,  the  same  that  was  afterwards  called  Scythopolis, 
Josh.  xvii.  11. 

Beth-shemcsh,  various  conjectures  concerning  the  number  of 
the  inhabitants  of,  who  were  smitten  for  looking  into  the 
ark,  1  Sam.  vi.  19.  The  words  t:;'ij^  h^X  ti^tU^n  chatne- 
shim,  elaph  ish,  fifty  thousatid  men,  wliich  stand  in  our 
present  Hebrew  copies,  most  probably  an  interpolation, 
ibid. 

Bethyllia  or  consecrated  stones,  remarks  upon  the,  Gen.  xxviii. 
18  ;  Job  xxxi.  1  ;  Isa.  Ivii.  6. 

Bey  of  Tunis,  his  manner  of  living,  as  mentioned  bv  Pococke, 
Neh.  iv.  18. 

Beza,  {Theodore)  account  of  this  commentator,  General  Pre- 
face, p.  8. 

Bezer,  one  of  the  cities  of  refuge,  import  of  the  name.  Josh. 
XX.  7. 

Bibliothcca  Magna  Rabbinica  of  Bartolocci,  account  of  this 
great  work,  General  Preface,  p.  3. 

Bildad,  the  Sliuhite,  who,  Job,  ii.  11 

Bipens,  a  military  weapon  of  the  ancients,  Eph.  vi.  13. 

Birds,  thoughts  on  the  wonderful  structure  of  their  wings  and 
feathers.  Gen.  i.  22. 

Birth-days,  keeping  of,  a  custom  of  very  remote  antiquity, 
Gen.  xl.  20. 

Bishebuah,  n2'il!33'  ^  Jewish  memorial  symbol,  Masoretic 
Notes  at  the  end  of  Deuteronomy. 

Bishop,  remarkable  saying  of  a.  Job  xix.  15. 

Bitter  icaters  of  jealousy,  rabbinical  notion  how  a  Jewess, 
suspected  of  adultery,  could  be  said,  in  drinking  these 
waters,  to  drink  the  very  leords  of  the  execration  written 
by  the  priest,  Num.  v.  23. 

833 


Blair's  affecting  picture  of  the  death  of  a  wicked  man,  Joo 
xxvii.  8. 

Blayney,  {Rev.  Dr.)  translator  of  the  Prophet  Jeremiah,  with 
notes,  General  Preface,  p.  10. 

Blasphemy  of  Shelo77iith' s  son,  very  doubtful  in  what  it  con- 
sisted. Lev.  xxiv.  16,  &c. 

Blemishes,  curious  rabbinical  enumeration  of  the,  which  dis- 
abled a  Jew  from  entering  into  the  priest's  ofHce,  Lev 
xxii.  20. 

Blessings  and  curses  of  the  law,  observations  on  the  mode  in 
which  these  were  pronounced,  and  the  arrangement  of  the 
tribes  for  this  purpose  on  Mounts  Gerizim  and  Ebal,  Deut. 
xxvii.  26. 

Blood,  prohibition  of  the  eating  of,  one  of  the  seven  Noahic 
precepts.  Gen.  ix.  4.  Philosophical  reasons  for  the  prohi- 
bition, ibid.  The  eating  of  blood  forbidden  by  the  law  of 
Moses,  Lev.  iii.  17,  xvii.  10-14.  Dr.  Hunter's  theory  of 
the  vitahty  of  the  blood.  Lev.  xvii.  11. 

Blotting  out  of  the  book  of  God,  what  meant  by  this  phrase, 
Exod.  xx.xii.  32. 

Board,  account  of  the,  borne  by  the  criminal  in  China,  to 
which  the  accusation  is  afExed,  Job  xxxi.  36. 

Boecore,  Dr.  Shaw's  account  of  this  species  of  fig,  Isa. 
xxviii.  4. 

Bochart,  {Samuel)  author  of  a  very  accurate  work  on  the 
geography  of  the  sacred  wTitings,  General  Preface,  p.  9. 

Bochim,  why  probably  so  named,  Judg.  ii.  5. 

Bodies  of  the  illustrious  dead,  how  treated,  according  to  Vir- 
gil, 2  Chron.  xvi.,  in  fine. 

Boiled,  import  of  this  word,  Exod.  ix.  31. 

Bones,  enumeration  of  the,  in  the  human  body,  Job  xxxiii.  19. 

Bonny,  inhabitants  of,  mode  in  which  these  people  construct 
their  dwellings,  Deut.  xx.  5. 

Book  of  Life  and  Book  of  Death,  among  the  Chinese,  what, 
Exod.  xxxii.  32.     See  also  Ezek.  ix.  1. 

Book  of  the  Wars  of  the  Lord,  Dr.  Lightfoot's  opinion  con- 
cerning the,  Num.  xxi.  14. 

Booths  or  sheds,  erected  in  the  East  by  the  keepers  of  the 
vineyards,  to  cover  them  from  the  scorching  sun  while 
watching  the  ripening  grapes,  made  of  the  lightest  and 
most  worthlsss  materials,  Job  xxvii.  18. 

Boruwlaski,  {Count)  some  account  of  this  famous  Polish 
dwarf,  1  Sam.  xvii.,  in  fine. 

Bosom,  the  place  where  the  Asiatics  carry  every  thing  pre- 
cious or  valuable,  Job  xxiii.  12. 

Bottles  of  the  ancients  ordinarily  made  of  goat's  skin.  Gen. 
xxi.  14  ;  2  Sam.  xvi.  1.  Description  of  one  in  the  author's 
possession,  2  Sam.  xvii.  28  ;  Job  x.xxii.  19. 

Bow,  the  grand  weapon  of  our  English  ancestors,  2  Sam. 
viii.  18. 

Bon;  song  of  the,  remarks  upon  its  great  excellences,  2  Sam. 
i.,  in  fine.    JDr.  Kennicott's  Latin  version,  ibid. 

Buw  of  the  Asiatics,  description  of  the,  Psa.  Ixiviii.  57. 
Figure  of  its  form  in  its  quiescent  state,  and  when  ready 
to  discharge  the  missile,  ibid. ;  Hos.  vii.  16  ,  Zech.  ix.  14. 
General  dimensions  of  the  Persian  bows,  according  to 
Xenophon.  Isa.  xiii.  18. 

Bowing  the  body,  manner  of,  in  Eastern  countries,  Exod.  iv. 
31.     The  Jevvish  custom  in  this  respect  described,  ibid. 

Brain,  contained  in  the  cranium,  and  enveloped  with  the  dura 
and  pia  mater,  the  golden  bowl  of  Scripture,  Eccles.  xii.  6. 
Why  so  named,  ilnd. 

Branches,  feast  of,  for  what  purpose  instituted,  Exod.  xxiii. 
14. 

Brass,  a  factitious  metal  knowm  from  very  remote  antiquity, 
Exod.  XXV.  3  ;  Psa.  xviii.  34.  How  made,  ibid. ;  Job 
xxviii.  2. 

Breaking  the  jaws  of  the  wicked,  a  metaphor  taken  from  hunt- 
ing, Job  xxix.  17. 

Breastplate  of  judgment,  why  so  named,  Exod.  xxviii.  15. 
Its  description  and  ornaments,  ibid.  Breastplates,  some- 
thing like  that  of  the  Jewish  high  priest,  formerly  worn  by 
the  president  of  the  courts  of  justice  in  Egypt,  Exod.  xxviii. 
30. 

Bribery,  ordinance  against,  in  Magna  Charta,  Exod.  xxiii.  8 , 
1  Sam.  viii.  3  ;  Mic.  vii.  9.  Some  account  of  the  intolera- 
ble abuses  which  prevailed  in  this  country  before  the 
publication  of  the  great  charter,  ibid. 

Bricks,  dimensions  of  the,  commotJy  used  by  the  ancient*  in 


Index  to  the  Olo.  Testament. 


bnilding,  according  to  Palladius,  Eiek.  t.  1.     Manner  of 
their  formation,  Isa.  ix.  9,  liii.  19,  xxx.  13  ;   Nah.  iii.  14. 

Brimstone,  used  by  the  ancients  in  their  superstitious  purifi- 
cations, Job  xt'iii.  15.  This  illustrated  l^  quotations  from 
Pliny,  Ovid,  and  Servius,  ibid. 

British  army,  descending  scale  of  commanders  in  a.  Num.  ii., 
in  fine.  Ascending  scale  of  ranks  which  every  officer 
must  pass  through,  ibid. 

British  conslilulion,  great  advantages  of  the,  pointed  out, 
1  Sam.  viii.,  i«  fine.  Shown  to  be  much  more  excellent 
than  even  the  constitution  of  tho  kingdom  of  Israel,  in  the 
reign  of  David,  2  Sam.  v.,  in  fine 

Broidered  coal,  what,  Exod.  xxviii.  4. 

Brute's  opinion  respecting  the  situation  of  Ezion-gebor, 
Tarshish,  and  Opliir,  1  Kings  ix.,  in  fine.  His  account  of 
Solomon's  voyage  to  Ophir,  1  Kings  x  ,  m  fine.  His 
description  of  the  manner  in  which  the  rain-clouds  are  fre- 
quently collected  together  in  Abyssinia,  1  Kings  xviii. 
44. 

Brvndusiiim.  import  of  this  name  in  the  ancient  language  of 
that  country,  Isa.  v.  1. 

Brydone,  (Mr.  Patrick)  his  argument  against  the  Mosaic 
account  of  the  creation,  drawn  from  the  eruptions  of  Mo\nit 
iEtna,  and  the  formation  of  the  different  lavas,  considered. 
Gen.  i.,  m  fine. 

Bvhastis,  a  city  in  which  the  Egyptians  were  accustomed  to 
hold  their  principal  annual  feast  in  honour  of  Diana,  Exod. 
X.  9. 

Budhoo,  priests  of,  manner  of  their  dancing,  jumping,  &c., 
when  making  offerings  to  their  demon  gods,  1  Kings  xviii. 
26.  Priests  of  this  idol  shave  their  heads  close  to  the  skin, 
Ezek  xliv.  20. 

Buildings,  Eastern,  description  of  the  walls,  &c.,  of  the,  Isa. 
ix.  9,  xiii.  19,  xxx.  13. 

Bui,  an  ancient  Hebrew  month,  answering  to  a  part  of  our 
October  and  November,  1  Kings  vi.  38.  This  name  sup- 
posed to  be  of  Chaldean  origin,  1  Kings  vi.  !. 

Burdensome  stone,  what  probably  meant  by  this  expression, 
Zcch.  xii.  3. 

Burkitt,  (Rev.  William)  author  of  a  very  useful  commentary 
on  the  New  Testament,  General  Preface,  p.  8. 

Burhius,  (Phil.  Datid)  author  of  notes  on  the  twelve  minor 
prophets.  General  Preface,  p.  10. 

Burns,  (Charles)  extraordinary  stature  of  this  man,  1  Sam. 
xvii.,  in  fine. 

Bumt-offcrings,  have  been  common  among  almost  all  the 
people  of  the  earth,  Lev.  i.  4. 

Burying  in  towns,  churches,  and  chapels,  observations  on  the 
great  impropriety  of.  Lev.  xi.  8. 

C. 

Cab,  see  Kab. 

Cables,  made  by  the  Egyptians  of  the  leaves  of  the  flag,  Job 

viii.  11. 
Cabod.  T!a2,  a  memonal  symbol  of  the  rabbins,  Masoretic 

notes  at  the  end  of  Deuteronomv. 
Caduceus,  the,  or  rod  of  Mercun,',  evidently  borrowed  from 

the  Scripture  account  of  the  rod  of  Moses,  Exod.  iv.  17. 
CetU  enarrant,  first  six  verses  of  this  Psalm  from  an  old 

English  manuscript,  Psa.  xix.  3. 
Cteljus  Antipafer,  an  accredited  historian  who  lived  before 

the  time  of  Pliny,  Isa.  ii.  13-16.     This  writer  assures  us 

that  he  had  seen  a  merchant  who  had  made  a  voyage  from 

Gades  to  Ethiopia,  ibid. 
Cain,  import  of  this  name.  Gen.  iv.  1. 
Cairns,  what.  Josh.  vii.  26 ;  2  Sam.  xviii.  17. 
Calais,  affecting  history  of  the  six  citizens  of.  who  presented 

themselves  before  Edward  III.,   with  ropes   round   their 

necks,  and  the  keys  of  the  town  and  castle  in  their  hands, 

1  Kings  XX.,  in  fine. 
Calmet,  (Dom.  Augustine)  a  very  celebrated  commentator 

upon  the  whole  Scriptures,  General  Preface,  page  5.     His 

enumeration  of  the  different  ways  in  which  a  Hebrew  might 

lose  his  libertv',  Exod.  xxi.  2. 
Calneh,  the  same  with  Ctesiphon,  according  to  Calmet,  Amos 

iv.  2. 
Caloric,  or  natural  heat,  when  accumulated  in  any  particular 

part,  will  diffuse  itself  to  all  bodies  with  which  it  comes  in 

contact,  till  their  temperature  be  equal,  3  Kings  iv.  35. 
Vol..   IV.  (     M      ) 


Cahet  of  fold,  set  up  by  Jeroboam,  remarlu  concerning  th«, 

1  Kmgs  III.  28,  29. 
Calvin,  (John)  a  commentator  on  all  the  prophcta  and  the 

evangelists.  General  Preface,  p.  6. 
Cambyses,  king  of  Persia,  the  Gog  of  Ezokiel,  according  to 

Calmet,  Ezek.  xxxviii.  2. 
Camel,  Volney's  description  of  the.  Job  v.  5. 
Campbell,  (Dr)  author  of  a  treatise  on  the  evangeliatj,  Ge 

ncral  Preface,  n.  8 
Canaan,  land  of,  its  superficial  contents.   Num.   iviii.  31. 
What  proportion  of  the  promised  land  belonged  to  the  L»- 
vites,  ibid. 
Canaanites,  where  those  people,  particularly  so  named,  were 

situated,  Josh.  iii.  10. 
Candle  or  lamp,  often  used  as  the  emblem  of  prosperity  and 

posterity.  Job  xxi.  17. 
Candlestick,  golden,  of  the  temple  or  tabernacle,  description 

of  the,  Exod.  x.xv.  31. 
Candlesticks  in  the  heathen  temples,  bearing  a  great  number 

of  lamps,  Exod.  xxv.,  tn  fine. 
Canoes,  formerly  wholly  constructed  from  the  pepyrus,  Isa. 

x^•iii.  1.2. 
Cantale  Domino,  great  similarity  between  this  psalm  and  tho 
Magnificat,  or  Song  of  the  Blessed  Virgin,  P»a.  xcviii.,  in 
fine.     List  of  the  most  striking  parallels,  ibid. 
Canticles,  book  of,  carefully  transcribed  from  a  manuscript  of 
the  fourteenth  century  in  the  editor's  possession.  Introduc- 
tion to  Solomon's  Song,  i;i  fine. 
Cape  of  Good  Hope,  passage  round  the,  known  to  the  ancients, 
Isa.  ii.  13-16.     This  navigation  recovered  by  the  Portu- 
guese, after  it  had  been  lost  for  many  centuries,  ibid. 
Caphlor,  the  island  of  Crete,  Amos  ix.  7. 
Cappadocians,  from  whom  descended.  Gen.  X.  2. 
Caralta,  description  of  the,  Isa.  xxv.  6. 
Caravans  in  the  East,  some  account  of  the.  Song  vi.  4. 
Manner  in  which  the  hadgees  or  pilgrims  are  conducted  by 
these  conveyances  in  their  travels  by  night,  ibid. 
Carbuncle,  account  of  this  precious  stone,  Exod.  xxviii.  17. 
Carduus  vulgatissimus,  a  species  of  thistle  amazingly  prolific. 

Gen.  iii.  18. 
Carmel,  altar  on  this  mount  mentioned  by  Tacitus  and  Sue- 
tonius, which  Vespasian  went  to  consult,  1  Kings  xviii.  30. 
Carmelites,  religious  order  of  the,  different  opinions  respect- 
ing the  time  of  the  foundation  of  this  order.  Josh.  lii.  26. 
Carolina  syhestris,  a  species  of  thistle  amazingly  prohfic. 

Gen.  iii.  18. 
Caryl,  (J.)  a  commentator  on  the  book  of  Job,  General  Pre- 
face, p.  7. 
Casiphia,  generally  supposed  to  be  the  same  with  the  Cu- 

pian  mountains,  Ezra  viii.  17. 
Cassiopeia,  form  of  the  constellation  of,  resembled  by  Aiatus 

to  a  key,  Isa.  xxii.  22. 
Cassilcridcs,  the  same  with  the  islands  of  Scilly  and  Corn- 
wall, Isa.  ii.  13-16. 
Castor  oil,  whence  obtained,  Jonah  iv.  6. 
Castrametation  of  the  ancient   Israelites,  Scheuchzer's  re- 
marks on  the.  Num.  ii.,  in  fine. 
Calancans,  from  whom  supposed   to  be  descended.  Gen. 

xxv.  2. 
Cato's  directions   in   the   construction   of  threshing-floors, 

1  .Sam.  xxiii.,  in  fine. 
Cattle,  mischievous,  customary  among  the  Romans  to  twist 
hay  about  the  horns  of,  that  people  seeing  it  might  shun 
them,  Exod.  xxi.  28. 
Causes,  two  supreme,  coetemal,  and  independent,  according 

to  the  magian  theologv-,  Isa.  xlv.  7. 
Cares,  vast  capacity  of,  in  the  East,  according  to  Strabo  and 

Pococke,  1  Sam.'xiiv.  3:  Isa.  ii.  19-21. 
Cedar  of  Lebanon,  Gabriel  Sionita's  description  of  the.  Num. 
xxiv.  6.     Some  curious  particulars  concerning  this  tree  re- 
lated by  De  la  Roquc.  which  he  learned  from  the  Maronites 
of  Moiint  Libanus,  ibid.     Maundrell's  description  of  the 
cedars  he  found  growing  on  Mount  Libanus  in  1697,  ibid. 
Psa.  xcii.  12. 
Cedreans,  their  origin.  Gen.  xxv.  13. 
Ceencth,  r;s:,  various  conjectures  respecting  the  meaning  of 

this  word,  Ezra  iv.  1 1 . 
Celibacy  has  no  countenance  in  the  sacred  oracles.  Gen.  ii. 
18,34. 

833 


Index  to  the  Old  Testament. 


Cemarim,  an  order  of  idolatrous  priests  in  Judea  in  the  tune 
of  Josiah,  2  Kings  xxiii.  5.     Why  Christian  ministers  have 
been  called  cemarim  by  the  Jews,  ibid. 
Census  of  the  children  of  Israel,  in  the  second  year  after 
their  departure  from  Egypt,  compared  with  another  census 
of  the  same  people  made  thirty-eight  years  afterwards, 
Num.  i.  46.     Curious  observation  of  Ainsworth  on  the 
number  of  families  in  the  twelve  tribes  at  the  second  cen- 
sus. Num.  xxvi.  51. 
Centurion,  derivation  and  import  of  this  word,  Gen.  xxxvi.  15. 
Cerastes,  whence  this  animal  has  its  name,  Gen.  xlix.  17. 
Chacameyah,  nift5n>  rendered  wise  men.  Porphyry's  defini- 
tion of  the  original  term.  Gen.  xli.  8. 
Chag,  jn,  Parkhurst's  definition  of  this  word,  Lev.  vii.,  in 
fine.     Its  import  among  the  Jews  when  used  as  a  memorial 
symbol,  Masoretic  notes  at  the  end  of  Deuteronomy. 
Chairs,  never  used  in  Persia  but  at  the  coronation  of  their 
kings,  Isa.  lii.    2.     Eastern  chairs   always  so  high  as  to 
make  a  footstool  necessary,  ihid. 
Chalul,  ^^Hj  ^  word  very  improperly  rendered  in  our  version, 

Ezek.  xxi.  14.     Its  genuine  import,  ihid. 
Chaldaic  version,  account  of  the,  General  Preface,  p.  21. 
Chaldeans,  from  whom  these  people  probably  had  their  name. 
Gen.  xi.  34  ;  Isa.  xxiii.  13.     Some  account  of  the  ancient 
condition  of  this  people,  Isa.  xxiii.  13. 
Chain,  ^^^n>  ^  wind-instrument,  1  Sam.  x.  5. 
Champion,  whence  derived,  and  what  its   import,   1   Sam. 

xvii.  4. 
Chance,  inquiry  into  the  derivation  and  meaning  of  this  word, 

1  Sam.  vi.  9. 
Chaos,  notions  of  the  heathens  concerning  this  divinity  pro- 
bably borrowed  from  the  Mosaic  account  of  the  creation. 
Gen.  i.  2. 
Chaplets,  wearing  of,  at  banquets,  customary  among  the  an- 
cient Jews,  Greeks,  and  Romans,  Isa.  xlviii.  1. 
Cliappelow,  a  commentator  on  the  book  of  Job,  General  Pre- 
face, p.  7. 
Chapters,  division  of  the  Holy  Scriptures  into,  by  whom 
effected.  Introduction  to  Ezra.     Instances  of  the  very  inju- 
dicious division  of  the  chapters  of  holy  writ,  Isa.   iv.  1, 
ix.  7,  xiii.,  in  principio;  xv.,  in  principio;  xxvii.,  in  prin- 
cipio. 
Charashim,  fthjjjini  rendered  carpenters,  inquiry  into  the  true 

import  of  this  word,  Zech.  i.  21. 
Charetiimmim,  fiiJaBlfl'  import  of  this  word,  Gen.  xli.  8; 

Exod.  vii.  11. 
Chariot,  emblematical  of  Jehovah,  remarks  upon  the,  Ezek.  i. 
Observations  on  it  by  the  continuator  of  the  Historical  Dis- 
coiurses  of  Saurin,  Ezek.  x.,  in  fine. 
Charming  of  serpents  and  other  animals,  how  this  was  pro- 
fessed to  be  done  both  by  ancients  and  moderns,  Psa.  Iviii. 
4,  et  in  fine. 
Chasdim,  the  same  with  the  Chaldeans,  Isa.  xxiii.  13. 
Chatath,  fit^t3n>  ^^'^   Chatah,   nstiri'  commonly  translated 

sin,  import  of  these  words.  Gen.  iv.  7. 
Chebar,  Chaborus,  or  Aboras,  where  this  river  is  situated, 

Ezek.  i.  1. 
Chelekeca,  ^ft^jr  import  of  this  word  wheti  used  as  a  memo- 
rial symbol,  Masoretic  notes  at  the  end  of  Numbers. 
Chemosh,  the  grand  idol  of  the  Ammonites,  Ruth  i.  1 5  ;  Jer. 

xlviii.  7. 
Cherem,  6")n,  what  it  imports.  Lev.  xxvii.  21,  28,  29.     The 
Jews  had  a  most  honible  form  of  excomnumication  called 
by  this  name,  Num.  xxii.  6. 
Cherethiles,  who,  1  Sam.  xxx.  14;     Exek.  xxv.  16;    Amos 

ix.  7;  Zeph.  ii.  5. 
ChersydriLS.  a  very  venomous  reptile.  Num.  xxi.  6. 
Chemhim,  various   opinions   concerning   the.    Gen.   iii.  24. 
How  represented,  ibtd ;    Exod.  xxv.  18,  xxrvi.  8;    Psa. 
xviii.   10.     Improperly  written   cherubims.  Gen.   iii.  24; 
Exod.  xxv.  18 ;  Ezek.  x.  20. 
Chevy  Chase,  quotation  from  this  old  national  ballad  respect- 
ing the  slaying  of  Sir  Hugh  Montgomery,  1  Kings  xxii.  34. 
Ckical,  see  Jackal. 

Chickpea,  Dr.  Shaw's  account  of  the,  2  Kings  vi.  35. 
Children,  among  many  ancient  nations,  considered  the  pro- 
perty of  their  parents,  who  had  a  right  to  dispose  of  them 
for  the  payment  of  their  debts,  2  Kings  iv.  1.     Carrying 
of  children  astride  upon  the  hip,  with  the  arm  round  their 
834 


body,  a  general  custom  in  the  East,  according  to  Chardin, 
Isa.  Lx.  4.     Children  formerly  sometunes  employed  to  des- 
patch captives,  Judg.  viii.  21.     Considered  disgraceful  to 
fall  by  the  hand  of  a  child,  ibid. 
Chiliarch,  its  import,  Gen.  xxxvi.  15. 
ChilTnad,   possibly    Chalmadora   on   the   Euphrates,   Ezek. 

xxvii.  23. 
Chimah  and  Chestl,  Dr.   Hales'  reasons  for  the  supposition 
that  by  these  terms  the  constellations  Taurus  and  Scorpio 
are  intended.  Job  ix.,  m  fine. 
Chinese  chronology  of  ancient  events  of  a  very  extravagant 

and  fabulous  complexion,  Isa.  Ixv.  22. 
Chinnereth,  sea  of,  where  situated.  Num.  xxxiv.  11. 
Chiromancy,  upon  what  the  doctrine  of,  is  built  as  its  Scrip- 
ture foundation,  according  to  John  Taisnier,  Job  xxxvii.  7. 
Chittim,  the  island  of  Cyprus,  according  to  Josephus,  Jer.  ii. 
10.     Bochart's  conjecture,  ibid.     Other  conjectures,  Isa. 
xxiii.  1 ;  Ezek.  xxvii.  6. 
Choheleth,  or   The  Royal  Preacher,  some  account   of  this 
work,  as  given  by  the  late  Rev.  John  Wesley,  Introduction 
to  Ecclesiastes. 
Chomesh,   i^^f^,    rendered    the  fifth  rib,  what  it  properly 

imports,  2  Sam.  xx.  10. 
Chmin,  an  idol  worshipped  among  the  Peruvians  from  the 

remotest  antiquity,  Amos  v.  26. 
Christ,  of  the  same  import  with  Messiah,  Exod.  xxix.  7. 
Chronicle,  remarks  on   the,   which  was  read  to  Ahasuerus, 

Esth.  vi.  1. 
Chronicles,  books  of,  this  portion  of  holy  writ  variously 
named  in  the  versions.  Preface  to  Chronicles.  The  author 
or  authors  of  the  Cluonicles  not  known,  ibid.  Reasons  for 
the  supposition  that  Ezra  was  the  compiler,  ibid.  Jerome's 
opinion  of  these  books,  ibid. 
Chronological  list  of  the  prophets  of  the  Old  Testament 
from  Adam  to  Malachi,  Introduction  to  Isaiah.  Chrono 
logical  list  of  the  sixteen  prophets  whose  writmgs  are  pre- 
served, ibid. 
Chronological  Tables. — Table  of  the  principal  events  recorded 
in  the  book  of  Genesi.s,  according  to  the  computation  ot 
Archbishop  Usher,  interspersed  with  a  few  connecting  cir 
cumstances  from  profane  history.  Gen.  1.,  in  fine.  Table 
upon  the  same  plan,  to  the  book  of  Exodus,  Exod.  xl.,  in 
fine.  Table  of  the  great  epochs,  A.  M.,  B.  C,  and  the 
Julian  period,  synchronized  with  the  reigns  of  the  sovereigns 
of  the  four  principal  monarchies,  viz.,  those  of  Egypt, 
Sicyon,  the  Argivi,  and  the  Athenians,  from  the  death  of 
Jacob,  A.  M.  2315,  to  the  erection  of  the  tabernacle,  A. 
M.  2514,  zbid.  General  chronological  table  for  the  Pen- 
tateuch and  Joshua,  containing  (in  five  and  six  different 
eras)  a  synchronical  arrangement  of  the  years  of  the  life  of 
the  antediluvian  and  postdiluvian  patriarchs,  and  also  of 
the  years  of  the  reigns  of  contemporary  mouirchs.  Josh, 
xxiv.,  in  fine.  Clu-onological  table  of  the  book  of  Judges, 
according  to  Archbishop  Usher,  Preface  to  Judges.  Chro- 
nological table  of  this  book,  according  to  the  scheme  of 
Sur  John  Marsham,  iMd.  Chronological  table  of  this  book, 
according  to  Dr.  Hales,  ibid.  Table  of  the  kings  of  Israel 
and  Judah  in  the  consecutive  order  of  their  reigns,  from 
their  commencement  to  the  destruction  of  the  former  by 
the  Assyrians,  and  of  the  latter  by  the  Babylonians,  inter- 
spersed with  contemporary  events  from  profane  history, 
2  Chron.,  in  fine.  Chronological  tables  of  the  prophecies 
of  Jeremiah,  according  to  Drs.  Dahler  and  Blajmey,  Intro- 
duction to  Jeremiah.  Chronological  table  of  the  pro- 
phecies of  Ezekiel,  according  to  Calmet,  Introduction  to 
Ezekiel.  Chronological  table  of  the  prophecies  of  Daniel, 
according  to  Calmet,  Introduction  to  Daniel. 
Chrysolite,  some  account  of  this  precious  stone,  Exod.  xxviii. 

17;  Ezek.  X.  9. 
Chrysostotn,  account  of  this  commentator,  General  Preface. 

p.  3.     Why  so  named,  Psa.  xvi.,  in  principio. 
Chukkolh,  n&ri'  'ts  derivation  and  import.  Lev.  xxvi.  15. 
Church,  what  constitutes  a,  according  to  Tertullian,  Judg 

XX.  2. 
Cicer,  Dr.  Shaw's  description  of  this  pulse,  2  Kings  vi.  25. 
Cicero,  quotation  of  a  beautiful  passage  from,  to  show  that 
even  the  heathens  derived  consolation  from  the  reflection 
that  after  death  they  should  meet  their  friends  in  a  state 
of  conscious  existence,  2  Sam.   xii.  23.     Conunencement 
(     53     ) 


Index  to  the  Old  Testament. 


of  his  celebrated  oration  against  Cataline,  Job  xzxriii.,  in 
fine. 

Cider,  whence  this  word  is  probably  derived,  Lev.  xi.  9. 

Cimmerians,  or  Cimbrians,  from  whom  these  people  are  sup- 
posed to  have  originated,  Gen.  x.  2. 

Circulation  of  the  blood  in  the  animal  system,  evidently 
known  to  the  writer  of  the  book  of  Ecclesiastes,  Ecclcs. 
xii.  7. 

Circumcision,  remarkable  passage  in  Herodotus  respecting, 
considered,  Gen.  xvii.  10.  This  rite  performed  by  the  Jews 
and  others  with  a  kmfe  made  of  stone,  Josh.  v.  2.  Physi- 
cal reason  why  metalhc  edge-tools  arc  improper  in  the  per- 
formance of  this  rite,  ibid. 

Cities  of  the  ancients,  how  the  larger  kind  were  generally 
built,  Jonah  iv.  11.  Consecrated  to  their  gods,  and  the 
very  walls  considered  as  sacred,  Neh.  xii.  27. 

Cities  of  the  Lcitlcs,  with  a  diagram  of  their  dimensions,  &c., 
Num.  XXXV.  5. 

Cities  of  refuge  among  the  Hebrews,  some  account  of  the. 
Num.  XXXV.  11.  Their  t)'pical  import,  Num.  xxxv.,  in 
fine.     Josh.  XX.,  in  ^n«. 

Cities  wttJlcd  up  to  heaven.  What  is  the  meaning  of  this 
phrase,  Deut.  i.  28. 

City,  examples  of  the  high  acceptation  of  this  word,  Psa. 
Ixxxvii.  4. 

City  of  the  sun,  generally  supposed  to  have  been  the  same 
with  Hcliopolis,  Isa.  lix.  18.  Conjecture  of  Conrad  Ike- 
nius,  ibid. 

Clap,  how  caused  by  the  lightning.  Job  xxxviii.  26.  Illustra- 
ted by  an  easy  experiment  on  the  air-pump. 

Clara,  (Hugo  de  Sancia)  see  Hugh  de  St.  Cler. 

Clariiis,  (Isidore)  account  of  this  conunentator,  General  Pre- 
face, p.  5. 

Claudius,  anecdote  respecting  tliis  Roman  emperor,  1  Kings 
iii.  25. 

Claudius  the  poet,  quotation  of  a  part  of  his  panegyric  upon 
the  fourth  consulship  of  Honorius  Augustus,  in  illustration 
of  1  Kings  i.  37. 

Cleopatra,  queen  of  Egv-pt,  Lucan's  description  of  the  splen- 
dour of  her  apartments,  Ezck.  xxviii.  14. 

Cler,  (Hugh  de  Si.)  or  Hugo  de  Sancta  Clara,  account  of 
this  commentator,  General  Preface,  p.  5. 

Climax,  double,  remarkable  instance  of  a,  Psa.  i.  1. 

Cloud,  ancient  heathen  writers  represent  their  gods,  in  their 
pretended  manifestations  to  men,  as  always  encompassed 
with  a,  Exod.  xiii.  21.     Probable  origin  of  this  custom,  ibid. 

Clouted,  derivation  and  import  of  this  old  EngUsh  word.  Josh. 
ix.  5. 

Coals  of  mail,  how  formed  in  ditferent  countries,  1  Sara.  xvii. 
5.  \\'cight  of  that  which  appertained  to  GoUath  of  Gath, 
reduced  to  avoirdupois  pounds  and  ounces,  ibid. 

Coa  Vcstis,  see  Multitia. 

Cock,  consecrated  to  Apollo,  or  the  sun,  among  the  later 
heathens,  2  Kings  xvii.,  in  fine. 

Cockatrice,  Kimchi's  observation  on  the  sparkling  of  the  eyes 
of  this  animal,  Isa.  xi.  8. 

Ccena,  or  Supper,  why  so  named  by  the  Romans,  Job  xxxi.  17. 

Coffins  of  the  martvrs  accustomed  to  be  anointed  by  the  primi- 
tive Christians,  Gen.  xxviii.  18.  For  a  dead  body  to  be 
put  in  a  coffin  a  mark  of  great  distinction  among  the  ancient 
Egyptians,  Gen.  1.  26.  Some  of  the  Egyptian  coffins  made 
of  granite,  and  covered  over  with  hieroglyphics,  ibid. 

Coin,  in  many  countries,  had  its  name  from  the  image  it  bore, 
as  instanced  in  the  Jacobus,  CaroUis,  &c..  Gen.  xxxiii. 
19.  The  Jews  had  probably  no  coined  or  stamped  money 
before  the  Babylonish  captivity,  Jer.  xxxii.  9.  Description 
of  the  coin  struck  by  Vespasian  on  the  capture  of  Jerusa- 
lem, Lam.  i.  1. 

Coke,  {Rer.  Dr.)  account  of  this  commentator.  General  Pre- 
face, p.  9. 

Cold,  at  particular  times  so  very  intense  in  the  East  as  to  kill 
man  and  beast,  Psa.  cxlvii.  17. 

Collation  of  an  archbishop  to  the  spiritualities  and  temporali- 
ties of  this  sec.  and  investing  him  with  plenary  sacerdotal 
authority  by  sending  him  the  pallium  or  pall,  whence  the 
Romanists  probably  borrowed  this  rite,  1  Kings  xix.,  in 
fine. 

Collections,  feast  of,  for  what  purpose  instituted,  Ebcod.  xziii. 
U. 


Coloquintida,  description  of  this  frait,  2  Kings  iv  39. 
Columella's  directions  in  the  construction  of  threshing-floors, 

1  Sam.  xxiii.,  infiru. 
Combat,  trial  by,  a  species  of  ordeal  very  frequent  in  the  dark 

ages.  Num.  v.,  in  fine. 
Common  prayer,  book  of,  observations  concerning  the,  Ge- 
neral Preface,  p.  17. 
Concubine,  its  denvation  and  import.  Gen.  xiii.  24. 
Con  fu  tsee,   character  of  the   ordinances  and   institutions 

attributed  to  this  great  Chinese  lawgiver,  Deut.  xxxiv.,  in 

fine. 
Conscience,  a  terrible  accuser.  Gen.  xxxii.  G.     Fine  sayinga 

of  two  heathen  poets  upon  this  subject,  ibid  ,  1.  15. 
Contempt  of  court,  anecdote  of  a  woman  punished  for,  Exod. 

vi.  3. 
Contingency  shown  to  exist  in  human  affairs ;    that  is,  that 

God  has  poised  many  things  between  a  possibility  of  being 

and  not  being,  leaving  it  to  the  will  of  the  creature  to  turn 

the  scale,  1  Sam.  xxiii.  11,  12 
Coptic  version,  some  account  of  the.  General  Preface,  p.  21. 
Cur,  its  content  in  EngUsh  measure,  Ezra  vii.  22. 
Coral,  account  of  the.  Job  xxviii.  17. 
Cords  of  ranily,  what  meant  by  this  expression,  Isa.  v.  18. 
Comer  of  Ihe  room,  among  the  inhabitants  of  the  East,  the 

most  honourable  place,  Isa.  xxxviii.  2;  Amos  iii.  12. 
Cornet,  what  the  import  of  the  original  word  so  translated, 

Dan.  iii.  5. 
Cornwall,  what  this  county  was  named  in  the  ancient  British 

tongue,  Isa.  v.  1.     Camden's  observations  on  the  origin  of 

its  present  appellation,  ibid.     Conjecture  of  Sammes,  ibid. 
Corsned,  trial  by  the,  a  species  of  ordeal  common  among  the 

Catholic  clergy.  Num.  v.,  in /nf. 
Cosha,  trial  by  the,  species  of  ordeal  among  the  Hindoos, 

Num.  v.,  in  fine. 
Coune,  description  of  this  Eastern  vehicle,  Isa.  Ixvi.  20 
Court  of  King's  Bench,  the  place  where  the  king  presides, 

and  where   he   is   supposed   to  be   always  present,  Psa. 

Ixxxiii.  1.    ' 
Corcimnt  of  sail,  a  figure  of  speech  denoting  an  everlasting 

covenant.  Num.  xviii.  19. 
Covenant  with  death,  or  the  beasts  of  the  field,  a  proverbial  ex- 
pression used  by  the  ancients  to  denote  perfect  security 

from  evil  of  any  sort,  Isa.  xxviii.  15. 
Covenants,  inquiry  into  the  practices  of  the  ancients  in  the 

formation  of,  Gen.  vi.  18,  xv.  10,  xxvii.  4 ;    Josh.  ix.  6 ; 

Jer.  xxiv.  18. 
Covert  for  the  Sabbath  in  the  temple,  various  conjectures 

respecting  the,  2  Kings,  xvi.  18. 
Covetousness  awfully  punished  in  Gehazi,  2  Kings  v.  27. 
Cracknels,  the  Hebrew  word  so  translated  signifies  what  is  to 

the  present  day  called  Jeics'  bread,  and  used  by  them  at 

the  passover,  1  Kings  xiv.  3. 
Crassus,  Plutarch's  account  of  the  great  wealth  of  this  man, 

Esth.  iii.  9. 
Crimson,  whence  this  word  is  derived,  Isa.  i.  18. 
Critiea  Sacri,  account  of  this  immense  collection  of  Biblical 

critics.  General  Preface,  p.  11. 
Crocodile,  a  sacred  animal  among  the  Egyptians,  Exod.i.  II. 

Number  and  curious  disposition  of  its  scales.  Job  xii.  21. 

Eyes  of  the  crocodile  among  the  Egyptians,  the  emblem 

of  the  morning,  Job  xii.  18.     Amazing  strength  of  this  ani- 
mal in  its  tail,  Job  xii.  19.     Particular  description  of  the 

crocodile.  Job  xii.,  passim.     This  animal  supposed  to  be 

the  leviathan  of  Scripture,  ibid. 
Crooked  serpent,  various  conjectures  respecting  the  meaning 

of  this  phrase.  Job  xxvi.  13. 
Cross,  curious  extract  from  a  Saxon  homily  relative  to  the 

canonical  limes  of  signing  the  body  with  the  mark  of  tho 

cross,  Psa.  cxix.  164. 
Cross,  trial  by  the,  a  species  of  ordeal  frequent  in  the  middle 

ages.  Num.  v.,  in  fine. 
Crown  taken  from  the  king  of  the  Ammonites,  valuation  of 

the,  2  Sam.  xii.  20. 
Crusaders,  insunce  of  their  horrible  cruelties,  as  related  in 

the  Gasta  Dei  per  Francos,  Psa.  Ix.,  in  fine. 
Crystal,  some  account  of  this  mineral.  Job  xiviii.  17. 
Cubians,   where   these   people   were  situated,  according   to 

Ptolemy,  Ezck.  xxx.  5. 
Cud,  derivation  and  import  of  the  term  T^v.  xi.  3.     Philo- 
835 


Index  to  the  Old  Testament. 


eophical  observations  relative  to  the  faculty  which  certain 
animals  possess  of  chewing  the  cud,  ibid. 

Cudwarth,  {Dr.)  his  excellent  remarks  on  the  ark,  table  of 
shewbread,  &c.,  Exod.  xxv.  23. 

Cumean  sibyl,  Virgil's  description  of  the  seat  of  the,  Isa.  xlv. 
19. 

Clip,  its  metaphorical  import  in  Scripture,  Psa.  xi.  6,  crvi. 
13.  This  metaphor  similarly  employed  among  the  hea- 
thens, as  shown  by  a  quotation  from  Homer,  ibid. 

Cup  of  cmisolation,  its  hteral  and  metaphorical  acceptation, 
Jer.  xvi.  8. 

Cup  of  tremhling,  probably  an  allusion  to  the  ancient  method 
of  taking  off  criminals  by  a  cup  of  poison,  Isa.  li.  17. 

Cup  of  the  wrath  of  Jehovah,  a  very  bold,  highly  poetical,  and 
sublime  image,  frequently  employed  by  the  sacred  writers, 
Isa.  i.  22,  li.  21.     Whence  this  figure  is  taken,  Isa.  i.  22. 

Cupel,  a  sort  of  instrument  used  in  the  purification  of  silver, 
Prov.  xvii.  3.  Its  description  and  use,  Psa.  xii.  6 ;  Jer. 
vi.  27. 

Cupid  and  Psyche,  an  ancient  allegory  by  which  marriage  is 
happily  illustrated,  Gen.  ii.  24. 

Customs  and  usages  of  universal  prevalence,  enumeration  of, 
from  which  the  derivation  of  mankind  from  one  common 
stock  is  demonstrable.  Gen.  x. ,  in  fine. 

Cutheans,  who,  2  Kings  xvii.  24. 

Cutting  off  the  hair,  a  sign  of  great  distress,  and  practised  on 
the  death  of  near  relatives,  Isa.  xv.  2  ;  Amosviii.  10  ;  Mic. 
i.  16. 

Cuttings  of  the  fiesh,  common  among  the  heathens  in  their  re- 
ligious rites.  Lev.  xix.  28  ;  Deut.  xiv.  1 ;  Jer.  xvi.  16. 

Cymbal,  description  of  this  ancient  musical  instrument,  Isa. 
xviii.  1. 

Cynopolis,  why  this  city  was  so  named,  Exod.  xi.  7. 

Cyrus,  why  so  partial  to  the  Jews,  according  to  Josephus, 
Ezra  i.  1.  A  golden  eagle,  oerof  ;^pii(T0i'f,  the  ensign  of 
Cyrus,  according  to  Xenophon,  Isa.  xlvi.  11.  This  Per- 
sian monarch  very  probably  named  by  Isaiah  1315  aeit,  or 
the  eagle,  from  this  circumstance,  ibid.  Pliny's  account 
of  the  wealth  taken  by  Cyrus  in  Asia,  Isa.  xlv.  3.  Manner 
of  the  death  of  Cyrus  as  related  by  Herodotus,  ibid ;  Ezek. 
XXXV.  6.  Vast  extent  of  his  empire,  Ezra  i.  2;  Esth.  i.  1. 
Xenophon's  list  of  the  nations  conquered  by  Cyrus,  Isa. 
xlv.  1.  The  righteous  man  mentioned  by  Isaiah  to  be  under- 
stood of  Abrafiam,  and  not  of  this  monarch,  Isa.  xli.  2. 

D. 

Dabar  Yehovah,  nirii  ISTi  import  of  this  phrase.  Lev.  xxvi. 
15. 

Dadalus  and  Icarus,  fable  of,  moralized  by  a  Roman  poet, 
Prov.  XXV.  7. 

Dagon,  description  of  this  idol  of  the  Philistines  by  Diodorus 
Siculus,  Judg.  xvi.  23.  A  quotation  from  Horace,  which 
seems  to  have  an  allusion  to  the  image  of  Dagon,  ibtd. ; 
1  Sam.  V.  4.  This  idol  supposed  to  have  been  the  same 
with  Dirceto,  Attergatis,  the  Venus  of  Askelon,  and  the 
Moon,  1  Sam.  v.  2. 

Daman-Israel,  account  of  this  animal,  Prov.  xxx.  24. 

Damascenes,  excessive  superstition  of  the,  according  to  the 
Midrash,  Isa.  xvii.  1. 

Damascus,  the  capital  of  the  ancient  kingdom  of  Syria,  Amos 
i.  3. 

Damme,  {Thomas)  extraordinary  longevity  of  this  man,  Psa. 
xc,  in  fine. 

Dan,  why  this  patriarch  was  so  named.  Gen.  xxx.  6. 

Daniel,  sketch  of  the  life  and  character  of  this  prophet.  Intro- 
duction to  Daniel,  p.  560.  Chronological  arrangement 
of  the  events  recorded  m  his  book,  ibid.,  pp.  562,  563. 

Daphne,  Ovid's  description  of  the  beauties  of.  Song  iv.  7. 

D\Arvieux's  account  of  the  costly  ornaments  of  the  Arabian 
ladies.  Song  i.  10. 

Date,  or  palm  tree,  its  description  and  various  uses,  Psa,  xcii. 
12. 

Date  wine,  see  Palm  wine. 

Daughters  given  in  marriage  according  to  their  seniority,  a 
very  ancient  custom,  still  obser^-ed  among  the  Hindoos, 
Gen.  x.xLx.  26. 

David,  number  of  the  children  bom  to  this  prince  in  Jerusa- 
lem, according  to  the  Hebrew  text,  2  Sam.  v.  14—16. 
Number  according  to  the  Septuagint  version,  ibid.     Our 


EngHsh  version,  which  states  that  David  houghed  all  the 
chariot  horses  of  Hadadezer,  shown  not  to  contain  the 
sense  of  the  original,  2  Sam.  viii.  4.  Dr.  Delaney's  enu- 
meration of  the  wars  which  David  righteously  undertook, 
and  gloriously  terminated,  in  the  first  nineteen  or  twenty 
years  of  his  reign,  2  Sam.  x.  19.  The  account  of  David's 
adultery  with  Bath-sheba,  and  his  murder  of  Uriah  (as 
recorded  in  the  Old  Testament)  an  illustrious  proof  of  the 
truth  of  Divine  revelation,  2  Sam.  xi.,  in  fine.  Dr.  Kenni- 
cott's  remarks  upon  the  Song  which  David  composed  when 
God  had  delivered  him  out  of  the  hand  of  all  his  enemies, 
2  Sam.  xxii.,  in  fine.  A  pecuharly  sublime  passage  of  this 
Song  pointed  out,  where  sense  and  sound  are  astonishingly 
combined,  2  Sam.  xxii.  11 ;  Psa.  xviii.  10.  L.  De  Dieu's 
judicious  observations  on  the  Scripture  statement  that  the 
kingdom  of  David  shall  be  perpetual,  2  Sam.  xxiii.,  in  fine. 
The  tomb  of  David  said  to  have  been  ransacked  by  Hyr- 
canus,  the  high  priest,  when  besieged  by  Antiochus,  and 
three  thousand  talents  taken  from  it,  to  induce  Antiochus 
to  raise  the  siege,  1  Kings  ii.  10.  Dr  Kcnnicott's  criticism 
on  that  part  of  the  sacred  text  containing  an  account  of 
David's  dying  charge  relative  to  Shimei,  1  Kings  ii.,  in  fine 
Calculation  of  the  equivalent  in  British  standard  to  the 
hundred  thousand  talents  of  gold  and  to  the  million  talents 
of  silver  that  were  prepared  by  David  for  the  temple,  3 
Chron.  a.,  in  fine.  In  what  sense  those  scriptures  are  to 
be  understood  which  state  David  to  have  been  a  man  after 
God's  men  heart,  1  Sam.  xih.  14.  Sketch  of  the  hfe  and 
character  of  David,  book  of  Psalms,  in  fine. 

Day,  Jewish  division  of  the,  Exod.  xii.  6.  Natural  division 
of  the  day  for  necessary  refreshment,  Eccles.  x.  17. 

Days  of  the  creation,  supposed  to  typify  the  chiliads  of  the 
world  which  are  to  elapse  before  the  commencement  of  the 
rest  that  remains  for  the  people  of  God,  Gen.  i.  16. 

Days  of  restraint,  why  this  name  was  given  to  certain  holy 
days  ordained  by  the  law,  Isa.  i.  13. 

Daysman,  what  intended  by  this  term  in  our  courts  of  juris- 
prudence. Job  ix.  30. 

Dead,  methods  of  honouring  the,  among  the  ancients,  Gen. 
1.  26.  Customary  in  ancient  times  to  deposit  gold,  silver, 
and  precious  stones  with  the  more  illustrious  dead,  1  Kings 
ii.  10.  Raising  the  bodies  of  the  dead,  and  scattering  their 
bones  about,  formerly  the  highest  expression  of  hatred  and 
contempt.  Jer.  viii.  1. 

Dead  Sea,  description  of  its  waters.  Gen.  xix.  25. 

Death,  fine  saying  of  Seneca  relative  to.  Job.  iii.  9. 

Death,  image  of,  why  hung  up  by  Domitian  in  his  dining-room, 
Isa.  xxii.  13.  Impious  epigram  of  Martial  on  this  image, 
ibid. 

Death  of  the  righteous,  import  of  this  phrase  in  the  tune  of 
Moses,  Num.  x.xiii.  10. 

Dehash,  ma-7,  rendered  honey,  what  it  properly  imports,  Gen. 
xliii.  11. 

Decalogue,  controversy  whether  this  was  written  on  the  first 
tables,  Exod.  xxxiv.  1. 

Dedication,  feast  of  the,  why  instituted,  Exod.  xxiii.  14. 

Defunct,  frequent  repetition  of  the  name  of  the,  common  iu 
lamentations,  2  Sam.  xix.  4. 

Delhi,  remarkable  Persian  couplet  above  the  hall  of  audience 
in  the  imperial  palace  at,  Neh.  ii.  8. 

Delaney's  character  of  David,  1  Chron.  xxix.,  in  fine. 

Delphic  oracle,  description  of  the,  by  Diodorus  and  Strabo, 
Isa.  xlv.  19.  Cicero's  account  of  the  answers  generally 
given  by  the,  ibid. 

Demosthenes,  passage  in,  admired  by  Longinus  for  the  sub- 
limity of  its  sentiment,  as  well  as  the  harmony  of  its  num- 
bers, Isa.  xliv.  22. 

Desmond,  countess  of,  extraordinary  longevity  of  the,  Psa. 
xc,  in  fine. 

Desolation,  very  nervously  described  by  a  Persian  poet.  Job 
xviii.  15 ;  Isa.  xiii.  22 ;  Zeph.  ii.  14. 

Destinies,  or  Fatal  Sisters,  fable  of  the,  Job  vii.  6. 

Desvceux's  analysis  of  the  book  of  Ecclesiastes,  Introduction 
to  Ecclesiastes. 

Dens  judicium,  Montgomery's  poetical  version  of  the  principal 
passages  in  this  Psalm,  Psa.  Ixxii.,  in  fine. 

Deus  misereatur,  an  ancient  opinion  of  the  Christian  Church 
that  the  triple  mention  of  Qinit*  Elohim,  God,  in  the  close  of 
this  Psalm,  has  a  reference  to  the  Holy  Trinity,  Psa  Ixvii.  7 


Index  to  the  Old  Testament. 


Deuteronomy,  tho  last  book  of  the  Pentateuch,  why  so  named, 
Preface  to  Deuteronomy. 

Deril,  whence  this  word  is  derived,  Job  i.  6.  The  name  of 
this  apostate  spirit  nearly  the  same  in  most  European  lan- 
guages, Psa.  cix.  6. 

Deic,  thoughts  on  the  manner  of  its  production,  Deut.  ixxii. 
2  ;  Job  xxxviii.  28. 

Diadem  of  the  earth,  a  most  elegant  expression  to  show  tho 
progress  of  the  sun  through  the  twelve  signa  of  the  zodiac 
m  a  natural  year,  Psa.  Ixv.  11. 

Dial  ofAhaz,  observations  on  the  nature  and  structure  of  the, 
with  a  diagram  of  its  supposed  form,  2  Kings  xx.,  in  fine. 

Diamond,  some  account  of  this  precious  substance,  £xod. 
x.xviii.  17. 

Diana  of  Ephesus,  imofre  of,  supposed  to  have  been  an  aero- 
lith  bearing  some  rude  resemblance  to  the  human  form. 
Josh.  X.  11 

Dibon-gad,  the  thirty-eighth  station  of  the  Israelites  in  the 
wilderness,  where  suj)i)Osed  to  be  situated,  Num.  xxxiii. 
45. 

Didi/mus,  import  of  this  name.  Gen.  xrv.  24. 

Dinah,  why  so  named.  Gen.  xxi.  21. 

Diodorui  Sxcubts,  his  account  of  the  funeral  ceremonies  of 
the  Eg)-ptians,  Gen.  1.  2. 

Diospolis,  or  Thehcx,  the  No  of  Jeremiah.  See  chap.  xlvi. 
25.     Sec  also  Ezek.  xxx.  14. 

Dipsas,  mortal  effects  of  the  bite  of  the,  as  described  by  Lu- 
can.  Num.  xxi.  6. 

Diseases,  charming  aieay  of,  how  professed  to  be  done  by 
ancients  and  modems,  Psa.  Iviii.  4,  et  in  fine. 

Divination  by  arroies,  manner  of,  among  the  Arabs,  Ezek. 
xxi.  21. 

Divination  In/  aipa,  of  very  remote  antiquity.  Gen.  xliv.  5. 

Divination  by  serpents,  common  among  the  ancients,  Deut. 
xviii.  10. 

Divine  Being,  some  observations  on  the  manner  of  approach- 
ing the,  in  prayer,  Exod.  ix.  29 

Divinity  of  Christ  demonstrated,  Psa.  xlv.  8  ;  Isa.  vii  15, 
ix.  7  ;  Mic.  v.  2,  vii.  20  ;   Zech   ii.  8,  xiii.  7 

Divorcement,  form  of  a  bill  of,  among  the  Jews,  Deut. 
xxiv.  3. 

Dixit  iyisipiens,  remarks  on  six  verses  supposed  to  be  cited 
by  St.  Paul  from  this  Psalm,  but  which  do  not  exist  in  the 
present  copies  of  the  conunon  Hebrew  text ;  Psa.  xiv.  3, 
et  in  fine. 

Dodd,  (Rce.  Dr.  William)  author  of  a  very  excellent  com- 
mentary on  the  Scriptures.  General  Preface,  p.  9. 

Doddridge,  {Dr.  Philip)  account  of  this  commentator.  Gene- 
ral Preface,  p.  8. 

Dogs,  remarks  U]ion  the  bowlings  of,  Exod.  xi.  7. 

Domesday  book,  account  of,  2  Sam  xxiv.  8.  .\t  present  in 
a  state  of  great  preservation  in  the  Chapter  House,  West- 
minster, ibid. 

Domine,  Dominiis  noster,  the  whole  of  this  Psalm  given  at 
full  length  from  an  ancient  manuscript,  Psa.  viii.,  in  fine. 

Domitian,  account  of  the  expulsion  of  the  Jews  from  Rome 
by  this  emperor,  Psa.  cix.  11. 

Doors  of  the  courts  and  houses  in  Palestine  made  very  low  to 
prevent  the  .A.rabs,  who  seldom  leave  the  backs  of  their 
horses,  from  riding  into  the  courts  and  houses,  and  spoiling 
the  goods,  Prov.  xvii.  19. 

Dophkah,  the  eighth  station  of  the  Israelites  in  the  wilderness, 
Num.  xxxiii.  12. 

Dothan,  where  supposed  to  have  been  situated,  2  Kings,  vi. 
13. 

Dove's  dung,  the  Hebrew  word  so  rendered  probably  means 
a  kind  of  pulse,  2  Kings  vi.  25.  Dove's  dung  of  great 
value  in  the  East  for  its  power  in  producing  cucumbers, 
melons,  &c.,  ibid. 

Dowry,  to  give  a,  for  a  wife,  a  custom  very  frequent  among 
all  ancient  nations,  Gen.  xxix.  20.  The  Tartars  and  Turks 
still  buy  their  wives,  ibid. 

Drag,  an  instrument  used  in  threshing,  Isa.  xxviii.  27,  28. 
Its  description,  ibid. 

Dragon-icell  at  Jerusalem,  why  probably  so  named,  Neh.  ii. 
13. 

Dream,  ineffectual  irork-ing  of  the  imagination  in  a,  figura- 
tively employed  by  sacred  and  profane  \vriters,  Isa.  xxix. 
7.     Citation  of  instances  from  Virgil  and  Lucretius,  ibid. 


Dreams,  enumeration  of  their  causes.  Gen.  xli,,  in  fine ;  I 
Kings  iii.  fi ;  Jcr.  iiiii.  27.  Gregory  Nyssen's  theory 
respecting  dreams,  1  Kings  iii.  6.  Joseph's  dream  of  the 
eleven  stars  bowing  down  to  him,  supposed  by  Valiancy  to 
have  reference  to  the  signs  of  the  zodiac,  Gen.  xlix.,  in 
fine.  Discourse  on  Nebuchadnezzar's  dream  of  the  me- 
tallic image,  Dan    ii  ,  in  fine. 

Dress  of  an  English  beau  in  the  fourteenth  century,  as  de- 
scribed by  Dr.  Henry,  Lev.  xix.  19.  Curious  extract 
against  luxury  in  dress,  taken  from  a  sermon  composed  m 
the  fourteenth  century,  ilrid. 

Drinking,  regulations  respecting,  among  the  ancient  Greek* 
and  Romans,  in  their  entertainments,  Esth.  i.  8. 

Druids,  Pliny's  accoimt  of  their  great  veneration  for  the  oak 
and  misletoe.  Gen.  xxi  33. 

Drunkenness,  Herbert's  nervous  description  of  tho  baleful 
effects  of,  xxiii.  33. 

Drusius,  (John)  account  of  this  commentator.  General  Pre- 
face, p.  6. 

Diidaim,  t''»"n>  import  of  this  word  extremely  imcertain. 
Gen.  xxx.  14. 

Duelling,  when  the  general  practice  of,  is  supposed  to  have 
taken  place.  Num.  v.,  in  fine.  Account  of  the  duel  between 
Dioxippus  tho  Athenian,  and  Horatus  a  Macedonian,  as 
given  by  Quintus  Curtius,  2  Sam.  xxiii.  21.  Description 
of  the  ancient  mode  of  duel  between  the  rctiarius  and  sccu- 
tor.  Mic.  vii.  2.  Observations  on  the  practice  of  duelling 
in  this  country,  Hos.  iv.  2. 

Duke,  derivation  and  import  of  this  word,  Gen.  xxxvi.  16. 

Dung  of  the  ox  and  cow  in  a  dried  state  a  common  fuel  in  the 
East,  Isa.  xxvii.  11;  Ezek.  v.  12. 

Dura,  plain  of,  uncertain  where  situated,  Dan  iii.  1. 

Durandus,  his  account  of  the  manner  of  constructing  the 
pallium  or  pa//,  1  Kings  xix.,  in  fine. 

Dust,  throwing  of,  into  the  air,  a  mark  among  the  ancients 
of  the  greatest  contempt,  2  Sam.  xvi.  13. 

Dyrbeans,  anecdote  concerning  these  people,  Lev.  vi.  3. 


Eagle,  esteemed  by  the  heathens  as  a  bird  sacred  to  Jupiter, 
and  thought  by  them  to  be  employed  in  carrying  the  souls 
of  departed  heroes,  kings,  &c.,  into  the  celestial  regions, 
Exod.  xix.  4.  Whence  this  fable  probably  originated, 
ibid.  The  eagle  was  the  Roman  ensign,  Deut.  xxviii.  49. 
A  golden  eagle  was  the  ensign  of  Cyrus,  according  to 
Xenophon,  Isa.  xlvi.  11.  The  eagle  proverbial  among 
ancients  and  modems  for  its  strong  and  clear  sight.  Job 
xxxix.  27-29.  Some  eagles  stated  to  have  attained  a  very 
great  age,  Psa  ciii.  5.  A  very  current  opinion  among  the 
ancients  that  the  eagle  moults  in  his  old  age,  and  renews 
his  feathers,  and  with  them  his  youth,  Isa.  xl.  31. 

Ear,  boring  of  the,  an  ancient  custom  in  the  East,  Exod.  xxi.  6. 

Earing,  whence  derived,  and  its  ancient  and  modem  accep- 
tations. Gen.  xlv.  6. 

Ear-rings,  formerly  wom  as  amulets  and  charms.  Gen.  xxxv 
4.  "The  IshmaeUtes  or  Arabs  had  probably  a  crescent  in 
each  ear-ring,  Judg.  viii.  21. 

Earth,  rotation  round  its  axis  the  cause  of  the  regular  sue 
cession  of  day  and  night.  Gen.  i.  4 ;  Psa.  xix.  5.  Its 
superficial  and  solid  contents,  Psa.  viii.  3.  Its  sphe- 
roidal figure.  Gen.  i.  10.  What  to  be  understood  by  the 
pillars  or  compressors  of  the  earth,   1    Sam.  ii.  in  fine. 

Earth,  two  mules''  burden  of,  inquiry  into  what  Naaman  meant 
by  this  phrase,  2  Kings  v.  17. 

Earth  and  water,  annual  offering  of,  to  the  Persian  monarchs, 
and  its  signification,  Neh.  ii.  3. 

Earthen  jars,  vessels  in  which  the  people  of  the  East  keep 
their  corn  and  meal  to  preserve  them  from  insects,  1  Kings 
xra.  12. 

Earthquakes,  description  of,  with  their  accompaniments, 
1  Kings  xix.  11. 

Eastern  bow,  description  of  the,  Psa.  Ixxviii.  57.  Its  figure, 
and  what  named  by  the  Greeks  when  in  a  quiescent  state, 
and  when  ready  to  discharge  the  missile,  ibid  ;  Hos.  vii. 
16  ;  Zech.  ix.  14. 

Eastern  divan,  in  what  its  furniture  chiefly  consists,  Isa. 
xxxviii.  2. 

East  Indian  ink,  readily  discharged  from  the  p^ier  by  the 
application  of  a  wet  sponge.  Num.  v.  23. 
837 


Index  to  the  Old  Testament. 


EbroTuih,  the  thirtieth  station  of  the  Israelites  in  the  wilder- 
ness, Num.  rxxiii.  34. 

Eden,  its  derivation  and  import,  Gen.  ii.  8. 

Edge-tools  of  the  ancients  commonly  made  of  stones  and 
flints,  Josh.  V.  2. 

Edicts  of  the  Persian  monarchs  could  not  be  formally  repealed ; 
but  new  edicts  could  be  issued  by  which  the  preceding 
might  be  counteracted,  Esth.  viii.  8. 

Ed&mites,  their  origin,  and  frequent  hostilities  with  the  Israel- 
ites, Gen.  XXV.  23 ;  Isa.  xxxiv.,  in  principio.  Fulfilment 
of  the  prophecies  concerning  these  people,  Gen.  xxvii.  28, 
et  seq. 

Edoth,  rm5,  its  derivation  and  import,  Lev.  xxvii.  15. 

Education  of  children,  instructions  for  the  proper  discharge 
of  this  duty,  1  Sam.  iii.,  in  fine.  Fearful  consequences  to 
be  apprehended  from  a  neglected  religious  education,  ibid. 
Thoughts  on  the  mode  of  education  in  our  national  schools 
and  universities,  Dan.  i.  5. 

Egypt,  ancient  constitution  of,  according  to  Diodorus  Siculus, 
Gen.  xlvii.  23.  The  earUest  account  of  a  religion  sup- 
ported by  the  state  is  that  which  was  estabhshed  in  this 
country,  ibid.  Egypt  has  a  double  seed-time  and  harvest, 
Exod.  \x.  31.  Amazing  number  of  Jews  in  this  country  in 
the  time  of  Philo,  Isa.  xix.,  in  principio.  Brief  sketch  of 
the  revolutions  of  Egypt,  Ezek.  xxix.  14. 

Egyptiatis,  why  shepherds  were  had  in  abomination  among 
these  people.  Gen.  xlvi.  34.  Excessive  superstition  of  the 
Egyptians,  Exod.  viii.  26,  xx.  4 ;  Lev.  xvii.  7. 

Eheyeh  asher  eheyeh,  nins  ^DS  rT'tlSj  rendered  "  I  am  that 
I  am,"  inquiry  into  the  import  of  the  original  words,  Exod. 
iii.  14. 

Ei,  155,  ^  Jewish  memorial  symbol,  Masoretic  notes  at  the  end 
of  Exodus. 

Ellon,  "ii^S'  rendered  oak,  what  it  properly  signifies.  Gen. 
xii.  6. 

Elam,  probably  the  same  with  the  Elymais  of  the  Greeks, 
Jer.  xlix.  34. 

Elanitic  Gidf,  why  so  named,  2  Kings  xiv.  22. 

Eldest  son,  giving  the  estates  to  the,  origin  of  this  law.  Gen. 
XXV.  6. 

Electrical  winds,  Jackson's  account  of  the,  Hab.  i.  9. 

Elephant,  natural  history  of  the,  Job  xl.  15.  Supposed  by 
some  to  be  the  behemoth  of  Scripture,  ibid.  Maimer  of 
hunting  the  elephant  in  Ceylon,  Job  xviii.,  in  fine. 

Elephantiasis,  description  of  this  very  horrible  disorder,  Deut. 
xxviii.  27  ;  Job  ii.  7  vii.  5,  xn.  8,  xxx.  18.  In  what  it 
differs  from  the  smallpox.  Job  ii.  7. 

Eliezer,  son  of  Moses,  why  so  named,  Exod.  xviii.  4. 

Elihu,  various  conjectures  respecting,  Job  xxxii.  2. 

Elijah  the  Tishbite,  idolatrous  superstition  of  the  Jews  rela- 
tive to  this  prophet,  Mai.  iv.  6. 

Elim,  the  fifth  station  of  the  IsraeUtes  in  the  wilderness,  some 
account  of.  Num.  xxxiii.  9. 

Eliphaz  the  Temanite,  who.  Job  ii.  1 1 . 

Elisha,  inquiry  whether  this  prophet  received  his  office  by 
unction,  1  Kings  xix.,  in  fine. 

Elishah,  supposed  to  be  the  same  with  Elis,  a  part  of  the 
Peloponnesus,  Ezek.  xxvii.  7. 

Elixir  vita,  attempts  at  the  discovery  of  the,  in  most  nations. 
Job  xiv.  5. 

Ellipsis,  instances  of  the,  Isa.  i.  9,  x.  26,  xli.  2,  xUii.  19, 
Ivii.  2. 

Elm,  prodigious  quantity  of  seeds  produced  by  tliis  tree.  Gen. 
i.  12. 

El  Maamah,  Dr.  Pococke's  account  of  this  very  large  Eastern 
grotto,  1  Sam  xxiv.  3. 

Elohim,  Bin^ttT  demonstrated  to  be  the  plural  form  of  Jjj 
El,  or  ni^  Eloah,  by  a  reference  to  thirty-one  passages  in 
the  Old  Testament,  Gen.  i.  1  ;  see  also  Deut.  \\.  4.  Inquiry 
into  the  derivation  and  import  of  the  word,  ibid.  A  very 
beautiful  paronomasia  upon  this  word,  Psa.  xcvi.  5. 
Embalming,  art  of,  among  the  Egyptians,  largely  described, 

Gen.  1.  2. 
Emerald,  some  account  of  this  precious  stone,  Exod.  xxviii. 

17.     Its  component  parts.  Job  xxxviii.  38. 
Emeth,  fDa^j,  its  derivation  and  import.  Lev.  xxvi.  15. 
Emim,  some  account  of  this  ancient  people,  Deut.  ii.  10. 
Empneumatosis,  or  irindy  inflation  of  the  icomb,  description 
o'^this  disorder  bv  Michaelis,  Isa.  xxvi.  18. 
838 


Encampments  of  the  Israelites  in  the  wilderness,  Scheuchzer's 
description  and  plan  of  the,  Num.  ii.  2.  The  Arabs  always 
form  a  circle  in  their  encampments,  and  put  their  principal 
officers  in  the  centre,  1  Sam.  xxvi.  5. 

Enemies,  a  practice  among  the  ancients  of  disabling,  by  cut- 
ting off  their  thimibs  and  great  toes,  Judg.  i.  7.  Customary 
with  the  Persians,  after  they  had  slain,  strangled,  or  be- 
headed their  enemies,  to  hang  their  bodies  upon  poles,  or  to 
empale  them,  Lara.  v.  12. 

EnetcB,  or  Heneta,  where  these  ancient  people  were  situated, 
Gen.  xxxvi.  24.  Whence  the  fabulous  account  of  their 
origin  is  possibly  derived,  ibid. 

Engines  for  the  attack  or  defence  of  besieged  places  invented 
in  the  reign  of  Uzziah,  king  of  Judah,  2  Chron.  xxvi.  15. 

Enigmas  proposed  at  ancient  entertaiiunents,  some  examples 
of,  Judtr.  xiv.  14.  Ancient  enigma  in  which  the  double 
use  of  the  style  is  pointed  out,  2  Kings  xxi.  13. 

Enoch,  meaning  of  the  word,  Gen.  iv.  17.  Remark  upon  the 
age  of  Enoch,  the  father  of  Methuselah,  at  the  period  of  his 
translation,  Gen.  v.,  in  fine. 

Enosh,  aijst,  a  word  rendered  man  in  our  version,  its  precise 
import,  Psa.  Ixii.  9. 

Envy,  definition  of,  Gen.  xxxvii.,  in  fine.  Curious  rabbinical 
story  relative  to  this  malignant  passion,  which  has  been 
formed  by  the  modems  into  a  fable,  Prov.  xxvii.  4. 

Eous,  one  of  the  horses  of  the  sun,  according  to  the  pagan 
mythology,  what  the  name  imports,  2  Kings  ii.  11. 

Ephah,  some  account  of  this  Hebrew  measure  of  capacity, 
Exod.  xvi.  16. 

Ephod,  account  of  the,  Exod.  xxv.  7.  Its  curious  girdle, 
Exod.  xxviii.  8.  Observations  on  the  ephod  made  by 
Gideon,  Judg.  viii.  27.,  et  in  fine. 

Ephraim,  son  of  Joseph,  why  so  named.  Gen.  xli.  50. 

Ephrem  Synis,  some  account  of  this  commentator,  General 
Preface,  p.  3. 

Epithalamium,  definition  of  the.  Introduction  to  Solomon's 
Song. 

Equinoctial  points,  precession  of  the,  occasioned  by  a  slow 
revolution  of  the  celestial  poles  around  the  poles  of  the 
ecliptic,  Psa.  xix.  5.  In  what  time  this  revolution  is  per- 
formed, ibid.  From  this  cause  the  tropical  year  is  shorter 
than  the  siderial,  ibid.  In  twenty-five  thousand  seven  hun- 
dred and  sixty-THREZ  complete  revolutions  of  the  earth 
round  the  sun,  there  are  twenty-five  thousand  seven  hundred 
and  sixty-TovR  summers,  and  as  many  autumns,  winters, 
and  springs,  ibid.  Remarkable  phenomena  in  the  starry 
firmament  occasioned  by  the  precession  of  the  equinoctial 
points,  ibid. 

Equus  hemicmu.s,  see  Jickta. 

Erasmus,  {Desiderius)  a  commentator  on  the  New  Testa- 
ment, General  Preface,  p.  6.  How  fully  convinced  of  the 
doctrine  of  the  Trinity,  Eccles.  iii.  14. 

Ereb,  ^"ly,  translated  evening,  import  of  the  term.  Gen.  i.  31. 
From  this  word  is  derived  Erebus,  the  name  of  a  heathen 
deity,  ibid. 

Ermin  or  Erminage-street,  where  situated,  Job  xxiii.  11. 

Ermine,  royal  robes  of  kings  and  great  officers  adorned  with 
the  skin  of  this  animal,  2  Kings  ii.  8. 

Esau,  import  of  this  name  very  uncertain,  Gen.  xxv.  25 
Dr.  Shuckford's  character  of  Esau,  Gen.  xxxvi.,  in  fine. 

Eshcol,  valley  of,  where  situated,  Isa.  v.  2. 

Esob,  3i;j5,  rendered  hyssop,  of  doubtful  import,  Exod.  xii. 
22. 

Esquire,  derivation  and  original  import  of  this  word,  1  Sam. 
xiv.  1.     Its  modem  acceptation,  ibid. 

Esther,  biographical  sketch  of,  by  Prideaux,  Introduction  to 
Esther. 

Eternal  filiation  of  the  Son  of  God,  remarks  on  the  doctrine 
of  the,  Psa.  ii.  7  ;  Prov.  viii.,  in  fine. 

Eternity  of  rewards  and  punishments,  in  a  future  state, 
shown  to  be  a  doctrine  of  Scripture,  Gen.  xvii.  7,  8,  xxi. 
33  ;  Psa.  Lxxiii.  27  ;  Isa.  Ixvi.  24. 

Eternity,  thoughts  concerning  this  vast  and  incomprehensible 
subject.  Job  ix.,  in  fine  ;  Psa.  xc.  2. 

Eternity  of  God,  reflections  upon  the,  Exod.  iii.,  in  fine; 
Mic.  v.  2.  Remarkable  passages  in  Plutarch  on  this  point, 
ibid. 

Eth,  f«55,  rabbinical  glosses  upon  this  Hebrew  particle,  Gea. 
i.  1. 


Index  to  the  Old  Testament. 


£th,  the  old  ihiid  person  singular  ending  m,  used  by  our 

English  ancestors  for  the   imperative   mood,   Isa.   W.    1. 

This  illustrated  by  a  quotation  from  an  old  MS.  Bible  in 

the  author's  possession,  ibid. 
Etham,  the  second  station  of  the  Israelites  in  the  wilderness, 

some  account  of,  Num.  xrxiii.  6. 
Elhamm,  the  name  of  a  Jewish  month,  1  Kings  vi.  1,  viii.  2. 
Els,  yy,  rendered  galloics,  real  import  of  the  word,   Esth. 

V.  14. 
EvayyeXtov,  Gospel,  shown  to  signify  the  reward  which  the 

bringer  of  good  tidings  is  entitled  to  receive,  2  Sam.  iv. 

10. 
Eudonis,  remarkable  among  the  ancients  for  having  sailed 

round  the  Cape  of  Good  Hope,  Isa  il.  13-16. 
Euphrates,  remarkable  overflowing  of  this  river,  Nah.  i.  8, 

ii.  6.     Time  and  cause  of  its  ordinar)'  overflowinifs,  Isa. 

xliv.  27.     How  Semiramis  confmed  the  waters  of  Euphra- 
tes within  its  channel,  Isa.  xxi.  1. 
EuripiiUs,  citation  from,  m  which  sense  and  sound  are  very 

happily  combined,  Isa.  i.  5. 
Euryalus,  sec  Xisus. 
Eusebius,  the  reason  given  by  this  writer  why  the  Egyptians 

worshipped  their  dcites  under  the  fonn  of  certain  animals, 

Exod.  viii.  26. 
Evaporation,  how  instrumental   in  the  production    of  rain, 

Psa.  civ.  10. 
Eve,  meaning  of  the  word.  Gen.  iii.  20.     This  name  contains 

in  itself  a  prophecy  of  the  redemption  of  the  world  by  Jesus 

Christ,  ibid. 
Events,  enumeration  of  the  different  methods  of  recording, 

among  the  ancients,  Jer.  xvii.  1. 
Evermore,  import  of  this  term,  Exod.  xv.  18  ;  Psa.  xvl.  11. 
Evil  report,  fine  personification  of,  by  Virgil,  2  Sam.  xiii.  30. 
Ezecrations  against  those  who  should  rebuild  those  cities 

which  had  been  destroyed  in  war,  the  revival  of  whose 

power  and  influence  was  dreaded,  frequent  in  ancient  his- 

tor)'.  Josh,  vi.,  in  fine.      Some  examples  produced,  ibid. 

Pouring  execrations  on  an  enemy  previously  to  battle,  an 

ancient  custom.  Num.  xxii.  6 ;  Psa.  Ixxxiii.  15. 
Exodus,  the  second   book  of  the  Old  Testament  Scriptures, 

whence  so  named.  Preface  to  Exodus. 
Expeditions  of  the  ancient  Eastern  monarchs,  manner  of  the, 

Isa.  xl.  3. 
Expiation,  feast  of,  why  instituted,  Exod.  xxiii.  14. 
Expounding  of  the  Scriptures,  manner  of,  among  tlie  Jews, 

Neh.  viii.,  in  fine. 
Ezekicl,   Archbishop    Ncwcome's   historical   sketch  of    the 

times  in  which  this  prophet  lived.  Introduction  to  Ezekiel. 

Character  of  Ezekiel   as  a  poet  drawn  up  by  this  great 

prelate,   ibid.     Chronological  table  of  the   prophecies   of 

Ezekiel  from  Calmet,  ibid.     Plan  and  description  of  Eze- 

kiel's  temple,  Ezek.  xlviii.,  in  fine. 
Ezer  kenegcdo,  inajs  "iTSi  translated  helpmeet,  inquiry  into 

the  import  of  these  words.  Gen.  ii.  18. 
Ezion-gaber,  the  thirty-first  station  of  the  Israelites  in  the 

wilderness,  some  account  of.  Num.  xxxiii.  35. 
Ezra,  biographical   sketch  of,  by  Pridcaux,   Introduction  to 

Ezra. 
Ezra,  book  of,  very  remarkable  passage  said  to  have  been 

originally  contained  in  this  portion  of  holy  writ,  which  the 

Jews  are  accused  by  Justin  Martyr  of  erasing  through  their 

enmity  to  the  Christians,  Ezra  x.,  in  fine. 


Fable  of  Dudalus  and  Icarus,  with  its  moral  as  givrn  by  a 

Roman  poet,  Prov.  xxv.  7. 
Face  or  Forehead,  why  the  first  part  of  the  body  whence  the 

sweat  begins  to  issue,  Gen.  iii.  19. 
Faee,  covering  of  the,  a  sign  of  mourning,  2  Sam.   xii.  4. 

When  a  criminal  was  ordered  to  have  ms  face  covered,  it 

vias  a  sign  among  the  Persians  and  Romans  of  his  being 

devoted  to  death.  Esth.  vii.  8. 
Falarica,  sec  Phaiarica. 
Falcon,  natural  history  of  the.  Job  xxxix.  26. 
False  icitnesses,  laws  of  the  Hebrews,  Romans,  and  English 

against,  Deut.  xix.  19. 
Falsity  diflfused  through  the  nature  of  man,  Psa.  civi.  11. 

This  idea  finelv  expressed  by  Herbert,  ibid.     Remarkable 

Italian  proverb  to  the  same  effect,  ibid. 


Fame,  fine  personification  of,  by  Virgil,  2  Sam.  ziii.  80. 

Family  religion,  maintenance  of,  indispensable.  Gen.  zriii., 
in  fine,  xix.,  in  fine;  Deut.  iv.  9,  vi.  7. 

Famines  that  were  decreed  to  takeplace  before  the  coming 
of  the  Messiah,  according  to  the  Targum,  Ruth  i.  1. 

Father,  probably  a  name  olofBce  in  Egypt,  Gen.  xlv.  8.  Cer- 
tain officers  of  state  among  the  Phccnicians,  Persians,  Ara- 
bians, and  Romans,  addressed  by  this  title,  ibid.  Among 
the  Jews,  father  was  the  title  of  preceptor,  and  stm,  that 
of  disciple  or  scholar,  Prov.  i.  8 

Favouritism  has  often  brought  prosperous  nations  to  the  brink 
of  ruin,  Ecclcs.  x.  5. 

Feasts,  three  principal,  of  the  Jews,  which,  Zech.  xiv.  16. 

Federal  act  formed  by  Joshua  with  the  people  of  Israel,  a  little 
before  his  death,  outline  of  Saurin's  excellent  dissertation 
on  the,  Josh,  xxiv.,  in  fine. 

Felling  of  trees,  directions  of  Vitruvius  respecting,  1  Kings 
V.  6. 

Ferdinand  IV.,  king  of  Naples  and  the  Sicilies,  institute  of  this 
monarch  relative  to  mournings  for  the  dead.  Gen.  1.  7. 

Ferdoosu,  remarks  on  the  famous  epic  poem  written  by  this 
man,  Esth.  vi.  1. 

Festivals,  Jcieish,  some  account  of  the,  Exod.  xxiii.  14. 

Figs,  Eastern,  Dr.  Shaw's  account  of  the,  Isa.  xxviii.  4. 
Citation  from  Pliny  relative  to  the  medical  properties  of 
the  fig,  with  Philemon  Holland's  translation,  Isa.  xxzviii. 
21. 

Filigree  silver-work,  Asiatics  greatly  excel  in  this  kind  of 
production,  Prov.  xxv.  11.  Instances  which  have  coma 
under  the  author's  inspection,  ibid. 

Final  perseverance  of  the  saints,  doctrine  of  the,  considered, 
Deut.  vii.  12;  2  Sam..Tii.  15;  Ezek.  xviii.  24. 

Fine  linen  of  Egypt,  observations  upon  the.  Gen.  xli.  42. 

Finger-mcuntam,  the  highest  of  the  mountains  of  Ararat, 
where  some  have  supposed  the  ark  of  Noah  to  have  rested. 
Gen.  viii.  4. 

Fire,  among  the  Hebrews  and  many  other  ancient  nations,  a 
very  significant  emblem  of  the  Deity,  Exod.  iii.  2.  This 
element  the  offspring  of  Ormusd,  according  to  the  modem 
Parsces,  ibid.  Deified  among  the  Egyptians,  Exod.  xii., 
in  fine. 

Fire-cross,  of  the  ancient  Highlanders,  what,  Judg.  xix.  29  ; 
1  Sam.  xi.,  in  fine. 

Fire  consuming  the  thorns,  a  beautiful  metaphor  used  by 
sacred  and  profane  writers,  Psa.  cxviii.  12. 

Fire-ordeal,  among  the  Persians,  account  of  the.  Num.  y  ,  in 
fine. 

Fire  of  God,  import  of  this  Hebraism,  Job  i.  16. 

First-born,  observations  on  the  import  of  this  term  in  various 
parts  of  Scripture,  Exod.  xii.  29. 

First-born,  redemption  of  the,  one  of  the  rites  still  practised 
among  the  Jews,  Num.  xviiL  16.  How  this  rite  was  per- 
formed, ibid. 

First-fruits  offered  to  God  not  only  by  the  Hebrews,  but  seve- 
ral quotations  from  ancient  writers  to  show  that  the  heathens 
also  offered  them  to  their  idols,  Exod.  xxii.  29. 

Fishes,  their  amazing  fecundity  instanced  in  the  tench,  carp, 
and  cod,  Gen.  i.  20. 

Flag,  Hasselquist's  description  of  the.  Job  viii.  11.  Ropes 
made  of  its  leaves  by  the  Egj'ptians,  ibid. 

Flail  or  Staff,  account  of  this  instrument  used  in  threshing, 
Isa.  xxviii.  27,  28. 

Flesh,  preservation  of,  by  potting,  common  in  Asiatic  coun- 
tries, Gen.  xlv.  23. 

Flint,  our  ancestors  had  their  arrow  and  spear-heads  of  thi» 
substance.  Josh.  v.  2. 

Flocks,  why  great  care  was  necessary  in  driving  them,  among 
the  ancients,  Isa.  xl.  1 1 . 

Flogging,  system  of,  among  the  British,  considered,  Deut 
xxv.  3.     Saying  of  a  Mandarin  on  this  subject,  ibid. 

Flour  of  parched  barley,  according  to  Mr.  Jones,  the  chief 
provision  of  the  Moors  in  their  journeys,  2  Sam.  xvii.  28. 

Flux  and  reflux  of  the  ocean,  phenomena  and  cause  of  the, 
Job  xxxviii.  11 ;  Psa.  civ.  9. 

Footstool,  a  necessary  appendage  to  a  throne,  Isa.  Iii.  2, 
Ix.  13. 

Formido  or  Terror,  among  the  ancients,  what,  Isa.  xxiv.  17, 18 

Forty,  Ainsworth's  observations  upon  the  very  frequent  occur- 
rence of  this  number  in  Scripture.  Deut.  xxv.  3. 
839 


Index  to  the  Old  Testament, 


Forty  days,  a  lemarkable  period  in  Scripture,  Gen.  vii.  4 ; 
Deut.  XXV.  3 

Forty  years,  which  are  stated  to  haTe  elapsed  from  the  com- 
mencement of  Absalom's  rebellion  to  his  departure  for  He- 
bron, most  manifestly  a  corruption  of  the  sacred  text,  2 
Sam.  XV.  7. 

Fosse-street,  some  account  of.  Job  xxiii.  11. 

Foxes,  formerly  a  custom  in  Rome  to  let  loose  a  number  of, 
in  the  circus,  with  lighted  flambeaux  on  their  backs,  that 
the  people  might  be  amused  in  seeing  these  animals  run 
about  till  roasted  to  death  by  the  flames  with  which 
they  were  enveloped,  Judg.  xv.,  in  fine.  Origin  of  this 
custom  as  given  by  Ovid,  and  by  Serrarius  and  Bochart, 
ibid. 

Frankincense,  description  of  this  resmous  substance,  Exod. 
XXX.  34. 

Fray,  whence  this  word  is  derived,  Zech.  i.  21 . 

Free  agency  of  man  demonstrated,  Deut.  v.  29,  xi.  26,  xxx. 
15. 

Freemen  forbidden  by  Diocletian  and  Maximian  to  be  sold  on 
account  of  debt,  3  Kings  iv.  1. 

Friend,  Cicero's  definition  of  a  genuine,  Psa.  xxxi.  7. 

Frogs,  according  to  Bryant,  a  sacred  animal  among  the 
Egyptians,  Exod.  xu.,7n  fi7ie.,  xi.  4. 

Froissart's  account  of  the  six  citizens  of  Calais,  who  came  to 
Edward  III.  with  ropes  round  their  necks,  and  the  keys  of 
the  town  and  castle  in  their  hands,  1  Kings  xx.,  in  fine. 

Fuel,  great  scarcity  of,  in  most  parts  of  the  East,  Isa.  xxvii.  11. 

Funeral  banquets  to  commemorate  the  dead,  and  comfort  the 
surviving  relatives,  common  among  the  ancients,  Jer.  ivi.  8. 

Funeral  ceremonies  among  the  ancient  Egyptians,  account 
of  the,  by  Diodorus  Siculus,  Gen.  1.  2. 

Fur,  how  this  Latin  word  has  been  applied  by  the  ancient 
Romans,  Psa.  Ixxxvi.  16. 


Gad,  why  so  named.  Gen.  xxx.  11. 

Gad,  perhaps  an  object  of  idolatrous  worship  among  the  an- 
cient Israehtes,  Isa.  Ixv.  11. 
Gal.  V3,  import  of  this  term,  Gen.  xxxi.  46. 
Galbanum,  description  of  this  plant,  Exod.  xxx.  34. 
Gall,  anciently  supposed  to  be  that  in  which  the  poison  of 

serpents  consists,  Job  xx.  16. 
Galvanism,  method  of  decomposing  water  by,  Job  xxxviii.  26. 
Gam,  ^^,  import  of  this  Jewish  memorial  symbol,  Masoretic 

notes  at  the  end  of  Genesis. 
Gammndims,  various  conjectures  respecting  the  in^port  of 

the  Hebrew  term  so  translated,  Ezek.  xxvii.  11. 
Goon,  (Rabbi  Saadias)  account  of  this  commentator.  General 

Preface,  p.  3. 
Gaphrilh,    n"i1D3'   rendered   brimstone,   of  very   uncertain 

etymology,  Gen.  xlx.  24. 
Gardens  encompassing  Damascus,  Maundrell's  description  of 

the,  Isa.  i.  30. 
Garments,  presents  of.  by  Asiatic  sovereigns  to  ambassadors 

and  persons  of  distiiiction,  very  frequent.   Gen.  xlv.  22. 

Description  of  the  garments   appertaining  to  the  Jewish 

priesthood,  Exod.  xxviii.     Customary  in  the  East  to  pull 

off  the  upper  garments  in  times  of  great  mourning,  Exod. 

xxxiii.  5. 
Garments,  transparent,  of  the  ancient  Greeks  and  Romans, 

Isa.  iii.  23.     These  gannents  called  by  the  Romans  midti- 

tia  and  Coa,  and  why,  ibid.. 
Garva7igos,  Dr.  Shaw's  accoxmt  of  this  plant,  2  Kings  vi.  25. 
Gate,  the  place  of  judgment  in  the  East,  Judg.  v.  H  ;  Job  v. 

4,  xxix.  7  ;  Isa.  xxix.  21. 
Gates  of  many  Eastern  cities  closed  at  sunset,  and  on  no  con- 
sideration opened  till  the  following  morning,  Neh.  vii.  3. 

Gates   in  Priam's  palace   covered  with  plates   of  brass, 

1  Kings  iv.  13. 
Gat  phe,  a  Ua.   import   of  this   memorial   symbol   of  the 

rabbins,  Masoretic  notes  at  the  end  of  Leviticus. 
Gava,  513,  the  authorized  version  frequently  inaccurate  in  the 

rendering  of  this  word,  Gen.  xxv.  8.     What  the  original 

term  properly  imports,  ibid. 
Gaza,  why  so  named,  and  where  situated,  Judg.  xvi.  1. 
Gebal,  where  situated,  Ezek.  xxvii.  9. 
Gehenna,  why  this  word  is  used  by  our  Saviour  for  the  place 

of  punishment  of  the  wicked  in  a  future  state,  Isa.  xxx.  33. 
840 


Genealogical  lists  contained  in  the  Old  Testament  Scriptures 
of  essential  service  in  the  cause  of  Divine  revelation,  Gen. 
xxxvi.,  in  fine. 

Generation,  various  lengths  of  a,  among  the  ancients,  Gen. 
XV.  16. 

Genesis,  the  first  book  of  the  Old  Testament  Scriptures, 
whence  so  named.  Preface  to  Genesis.  General  Observa- 
tions on  the  great  importance  of  this  book.  Gen.  1.,  in  fine. 

Genista,  or  common  furze,  exceedingly  prolific.  Gen.  iii.  18. 

Genius,  extraordinary,  of  some  men,  reflections  concerning 
the,  Exod.  xxviii.  3 ;  xxxi.  6. 

Gentiles  very  probably  borrowed  their  first  sacrificial  rites 
from  the  patriarchs.  Num.  xix.  2. 

Gentoo  laws,  very  interesting  extract  from  Mr.  Halhed's  code 
of,  relative  to  the  Ashummed  Jugg,  Lev.  xvi.  10. 

Gentoos,  remarkable  law  among  these  people  respecting  mar- 
riage. Gen.  xxix.  25. 

Georgium  Sidus,  or  Herschel,  periodic  and  sidereal  revolu- 
tions, distances  from  the  sun  and  earth,  diameter,  volume, 
density,  and  hourly  orbitical  motion,  of  this  primary  planet, 
Gen.  i.  1. 

Gerizim,  some  account  of  this  mount,  Deut.  xxvii.  4. 

Gershom,  why  so  named,  Exod.  ii.  22 ;  xviii.  3. 

Ghost,  its  derivation  and  import.  Gen.  xxv.  8.  To  give  up 
the  ghost,  an  act  properly  attributable  to  Jesus  Christ  alone, 
ibid. 

Giants,  seven  Hebrew  words  rendered  thus  in  our  English 
Bibles,  Gen.  vi.  4.     Fable  of  the  giants,  Job  x.\vi.  5. 

Gibborim,  ft'i^i^a,  rendered  mighty  men,  what  it  properly  sig- 
nifies, Gen.  vi.  4. 

Giblitcs,  an  ancient  people  famous  for  their  knowledge  in 
ship-building,  1  Kings  v.  18  ;  Psa.  Ixxxiii.  7. 

Gibylc,  where  situated,  Psa.  Ixxxiii.  7. 

Gideon,  principle  which  impelled  him  to  slay  Zebah  and  Zal- 
munna  illustrated  by  a  quotation  from  Virgil,  Judg.  viii.  18. 
Character  of  Gideon,  Judg.  viii.,  in  fine. 

Gifts,  rabbinical  enumeration  of  the,  presented  to  the  priests. 
Num.  xviii.  20. 

Gigantic  stature,  account  of  persons  of,  in  modern  times, 
Num.  xiii.  33. 

Gilgat,  a  place  of  great  celebrity  in  the  Jewish  history.  Josh, 
iv.  19. 

Gill,  (Dr.  John)  author  of  a  very  diffuse  commentary  on  the 
Old  and  New  Testaments,  General  Preface,  p.  8 

Girba  or  Caraba,  description  of  the,  Isa.  xxv.  6. 

Girding  up  of  the  loins,  what  meant  by  this  phrase  among  the 
ancients,  Jer.  i.  17. 

Girdle,  a  very  general  and  expensive  article  of  dress  in  the 
East,  Prov.  xxxi.  24.  The  girdle  so  essential  a  part  of  a 
soldier's  accoutrement,  being  the  last  he  put  on  to  make 
himself  ready  for  action,  that  to  be  girdled  anciently  im- 
ported "  to  be  completely  armed,  and  ready  for  battle,"  Isa. 
V.  27. 

Girgashites,  where  these  people  were  situated,  Josh.  iii.  10. 

Gitagovinda,  or  the  songs  of  Jayadcva,  given  at  full  length. 
See  the  Song  of  Solomon,  in  fine. 

Glass,  manufacture  of,  known  to  the  ancients,  Deut.  xx3ciii. 
19  ;  Josh.  xi.  8. 

Glean,  whence  derived,  Ruth  ii.  2.  Formerly  a  custom  in 
England  and  Ireland  for  the  poor  to  collect  the  straggling 
ears  of  corn  after  the  reapers,  ibid.  Present  law  of  Eng- 
land with  respect  to  gleaning,  ibid. 

Glowing  sandy  plain,  its  deceptive  appearance  at  a  distance, 
Isa.  XXXV.  7.  Dr.  Hyde's  explanation  and  derivation  of 
the  original  term  so  translated,  ibid. 

Goadby,  author  of  a  work  entitled,  "An  Illustration  of  tiie 
Sacred  Writings,"  General  Preface,  p.  9. 

Coat,  an  object  of  rehgious  veneration  in  Egypt,  2  Chron.  xi. 
15.  Why  a  symbol  of  the  Grecian  or  Macedonian  power, 
Dan.  viii.  5. 

Goat's  hair  of  Asia  Minor,  Syria,  Cilicia,  and  Phrygia, 
description  of  the,  Exod.  xxv.  4. 

Goat's  skin  used  in  Barbary  for  the  carrying  of  meal,  figs,  and 
raisins,  Deut.  xxviii.  5.  All  sorts  of  things,  both  dry  and 
Uquid  in  Eastern  countries,  generally  carried  in  a  goat's  or 
kid's  skin,  ibid. 

God,  derivation  and  import  of  the  term,  Gen.  i.  1,  iii.  22  A 
notion  prevalent  among  the  ancient  Jews  and  heathens  that 
if  any  man  saw  God  or  his  representative  angel,  he  must 


Index  to  the  Old  Testament. 


surely  die,  Judg.  vi.  29,  liii.  2*2.  The  Hebrew  original  of 
Esther,  (as  it  has  come  down  to  us,)  remarkable  for  not 
containing  the  name  of  God  or  Lord,  Esth.  ii.,  in  Jint. 
This  circumstance  not  true  of  the  Septuagint  version  of 
this  book,  ilnd. 

God  the  only  ruier  of  princes,  in  what  sense  this  phrase  is  to 
be  taken,  1  Sam.  xxiv.  7. 

God  be  gracious  unto  thee,  my  son  !  a  usual  form  of  saluta- 
tion in  the  East  from  the  aged  and  superiors  to  the  younger 
and  inferiors.  Gen.  Jthii.  29. 

God  make  thee  as  fruitful  as  Ephraim,  and  multiply  thee  as 
Manasseh !  a  fonn  of  salutation  still  ui  use,  Gen.  xlviii  20. 

God  maie  thee  as  Sarah  and  Rebecca !  a  salutation  stdl  in 
use,  Gen.  xlviii.  20. 

Gods,  carrying  of  the,  to  battle,  customary  among  most  na- 
tions, 2  bam.  V.  21.  Whence  this  custom  probably  origi- 
nated, Jer.  xlviii.  7. 

Gael,  ^s(3,  import  of  this  term.  Gen.  xlviii.  16 ;  Ruth  ii.  20. 
Applicable  to  our  Lord  Jesus  Christ  in  a  most  eminent 
sense,  tbtd. 

Gvg,  various  conjectures  concerning  the  person  or  people 
intended  by  this  name,  Isa.  Ixiii.,  in  prineipio.  Ezek. 
xxxviii.  2. 

Golan,  one  of  the  cities  of  refuge,  import  of  the  name,  Josh. 
ix.  7. 

Gold,  four  Hebrew  words  so  translated,  Exod.  xxv.  3 ;  Job 
xxviii.  16,  17,  19.  Calculation  of  the  value  of  the  gold,  in 
British  standard,  which  came  to  Solomon  in  one  year,  inde- 
pendently of  what  the  chapmen  and  merchants  brought 
him,  2  Chron.  x.,  in  fine. 

Gold  of  Parvaim,  various  conjectures  respecting  the  meaning 
of  the  Hebrew  words  so  translated,  2  Chron.  ii.  6. 

Gold  chain,  in  several  nations,  the  emblem  of  civil  authority. 
Gen.  xli.  42 ;  Psa.  Ixxiii.  6  ;  Prov.  i.  9. 

Golden  Psalm,  the  meaning  of,  see  on  Psa.  x^•i.  I,  and  in 
title  of  Psa.  Lx. 

Golden  age,  idea  of  the  renewal  of  the,  among  the  ancient 
Greeks  and  Romans,  Isa.  xi.  6-S.  Citations  from  Ferdusi 
and  Ibn  Onein  upon  the  same  subject,  ibid. 

Golden  boxcl,  what  meant  by  tliis  phrase,  Eccles.  xii.  6. 

Golden  Fleece,  probable  origin  of  the  fable  of  the,  Exod. 
xxv.  5. 

Golden  image  of  Nebuchadnezzar,  calculation  of  its  weight 
of  gold,  upon  the  supposition  of  its  having  been  a  circular 
column  of  solid  gold,  Dan.  iii.  1.  Highly  probable  that  it 
was  only  gilt,  or  covered  with  thin  plates  of  gold,  ibid. 
Not  likely  that  this  image  was  in  the  human  form,  iljid. 

Goliath  of  Goth,  his  extraordinary  stature  reduced  to  English 
measure,  1  Sam.  xvii.  4.  Description  of  his  armour, 
1  Sam.  xvii.  4—6.  Probable  weight  of  liis  panoply,  1  Sam. 
xvii.  7. 

Gomed,  i>33,  rendered  cubit,  of  very  doubtful  signification, 
Judg.  iii.  16. 

Good  shepherd,  qualifications  of  a,  Ezek.  xxxiv.  6. 

Good,  {Mr.  Mason)  his  reasons  for  the  supposition  that  Moses 
was  the  writer  of  the  book  of  Job,  Preface  to  Job. 

Gopher  wood,  different  opinions  concerning  the.  Gen.  vi.  14. 
The  same  with  the  cypress,  according  to  Bochart,  ibid. 

Goshen^  conjecture  of  Jerome  and  others  why  this  land  was 
so  named,  Gen.  xlv.  10. 

Gourd  kind,  fruits  of  the,  in  much  request  m  the  East,  Isa. 
i.  8. 

Grain  formerly  separated  from  the  husk,  in  Palestine,  by  the 
feet  of  the  oxen  trampling  among  the  sheaves,  or  by  bring- 
ing a  rough-shod  wheel  over  them,  Prov.  xx.  26. 

Granite,  its  component  parts,  Psa.  cv.  41. 

Grapes,  bunches  of,  grew  to  an  extraordinary  size  in  the  pro- 
mised land.  Num.  xiii.  23. 

Grave  the  appointed  house  for  the  whole  human  family,  a 
most  solemn  truth  well  expressed  in  several  quotations  from 
poets,  ancient  and  modem,  1  Kings  ii.  2 ;  Job  iii.  19,  xxx  23. 

Great  fish  that  swallowed  up  Jonah  could  not  have  been  a 
whale,  and  whv,  Jonah  i.  17.  That  it  was  a  shark,  not  an 
improbable  conjecture,  ibid.  Strange  trifling  of  ancient 
and  modem  commentators  relative  to  this  subject,  Jonah 
ii.  10. 

Great  lights,  the  sun  and  moon  so  called  in  Scripture,  not 
according  to  their  bulk  or  solid  contents,  but  from  the  pro- 
portion of  light  they  shed  on  the  earth,  Gen.  i.  16. 


Great  sea,  a  tenn  in  Scripture  for  the  Mediterranean,  Dan. 

vii.  4. 
Greaves  of  brass  or  iron,  account  of  this  species  of  armour 

among  the  ancients,  1  Sam.  xvii.  6. 
Greek  cities  declared  free  by  the  Romans,  and  the  rapture  of 

the  inhabitants  on  the  occasion,  as  related  by  Ijvy,  Pas. 

cxxvi.  1. 
Greeks,  from  whom  supposed  to  be  descended,  Gen.  z.  2; 

Joel  iii.  6. 
Gregory  the  Great,  account  of  this  Catholic  commenlstoi, 

General  Preface,  p.  4. 
Grief,  excessive,  its  strong  effect  upon  the  mental   faculty, 

Lev.  X.  3.     Remarkable  saying  of  Seneca  on  this  subject, 

ibid.     Passage  in  the  Psalms  in  which  docp-scated  grief  is 

surprisingly  expressed  in  the  very  soutid  of  tlic  words,  Psa. 

Ixxxi.  13. 
Grinding  of  com,  maimer  of  doing  this  in  the  East,  Exod. 

xi.  5. 
Grot  between  Aleppo  and  Dir  capacious  enough,  according  to 

Tavemier,  to  hold  near  three  thousand  horse,  Isa  il.  19-21. 

Maundrell's  account  of  several  grots  of  vast  capacity,  ibid. 
Grotius,  (Hugo)  or  Hugh  le  Groot,  a  celebrated  commentator 

upon  the  whole  Scriptures,  General  Preface,  p.  6. 
Groves,  plantations  of,  about  idol  temples,  for  the  purpose  of 

obscene  worship,  Deut.  xvi.  21 ;  Isa.  i.  29,  30. 
Grounds  and  Reasons  of  the  Christian  Religion,  a  Delstical 

work  so  entitled,  arguments  of  its  author  purporting  to 

show  that  the  promise  of  the  Messiah  is  not  to  be  gathered 

from  the  seventh  chapter  of  the  second  book  of  Samuel, 

stated  and  refuted,  2  Sam.  vli.,  in  fine. 

H. 

Habakkuk,  some  account  of  tliis  prophet,  Hab.  i.,  in  prineipio. 
His  style  as  a  poet,  ibid. 

Habergeon,  or  Hauberk,  description  of  the,  Exod.  xxxix.  43. 
Probable  derivation  of  the  word,  Neh.  iv.  16. 

Hachammah,  n^inri'  *  rabbinical  memorial  symbol,  Masoretic 
notes  at  the  end  of  Deuteronomy. 

Hades,  image  of,  sometimes  employed  in  ancient  poetry,  Isa. 
v.  13,  14,  xiii.,  in  prineipio.  Beautiful  personificatiou  of, 
Hos.  .xiii.  14. 

Hafiz,  remarkable  ciuplet  In  this  author  something  similar  to 
a  passage  in  the  Psalms,  Psa.  xx™.  9. 

Hagar,  Abram's  handmaid,  import  of  her  name,  Gen.  xvi.  1. 

Hagantes,  tribes  of  Nomade  or  Scenite  Arabs,  1  Chron.  v. 
10. 

Haggai,  some  account  of  this  prophet.  Hag.  1.,  in  prineipio. 

Hagiographa,  what  books  of  holy  writ  were  known  among 
the  Jews  by  this  name,  Zech   vii.  7. 

Hail,  general  supposition  respecting  the  mode  of  its  formation, 
Exod.  ix.  18  ;  Job  xxxviii.  22. 

Hailstorms,  account  of  several  in  England  and  elsewhere, 
Exod.  ix.  18;  Josh.  x.  11. 

Haimc.  (John)  a  preacher  among  the  Wesleyan  Methodists, 
singular  anecdote  respecting,  2  Sam.  vii.,  in  fine. 

Hair,  much  used  in  divination  among  the  ancients,  and  for 
purposes  of  superstition  among  the  Greeks,  Lev.  xix.  27 ; 
Num.  vi.  18.  Tearing  the  hair  a  mark  of  deep  afllictlon 
and  distress.  Josh.  vii.  6  ;  1  Sam.  iv.  12  ;  Job  i.  20  ;  Jer. 
xvi.  6. 

Halimus,  a  species  of  plant,  where  found.  Job  xxx.  4. 

Ham,  Dr.  Hales"  remarks  on  the  political  condition  of  the 
descendants  of.  Gen.  ix.,  in  fine. 

Haman  the  Agagile,  remarks  on  his  offer  of  paying  out  of 
his  own  private  property  into  the  exchequer  of  the  Persian 
monarch  the  enormous  sum  of  ten  thousand  talents  of  sil- 
ver, to  prevent  any  deficiency  accruing  to  the  revenue  in 
consequence  of  the  execution  of  the  projected  massacre  of 
the  Jews,  Esth.  ill.  9. 

Hamath,  probably  the  famous  city  of  Emessa,  2  Sam.  viii.  9 ; 
Amos  vi.  2. 

Hammond,  (Dr.  Henry)  account  of  this  commentator.  Gene- 
ral Preface,  p.  7. 

Hananiah,  import  of  the  name,  Dan.  i.  7. 

Hand  in  the  clouds,  all  the  appearances  of  God  thus  repre- 
sented in  a  very  ancient  manuscript  of  the  Septuagint,  Dan. 
X    10. 

Hand  placed  on  the  head,  a  mark  of  deep  sorrow  occasioned 
by  utter  desolation,  Jer.  ii.  37. 
841 


Index  to  the  Old  Testament. 


HeindmiUs  formerly  in  use  among  the  ancients,  and  still  used 
in  many  parts  of  the  East,  Deut.  xxiv.  6. 

Hands,  stretching  out  of  the,  and  lifting  them  up  to  heaven, 
in  frequent  use  among  the  ancients,  Exod.  ix.  29.  This 
practice  of  antiquity  illustrated  by  quotations  from  Homer 
and  Virgil,  ibid.     See  also  1  Kings  viii.  22. 

Hamlwriling  on  the  wall  of  Belshazzar's  palace,  conjecture 
why  it  could  not  he  read  by  the  wise  men  of  Babylon,  Dan. 
V.  8.  Exhibition  of  the  writing  in  the  ancient  Hebrew 
characters,  m  which  it  is  thought  to  have  been  originally 
written,  Dan.  v.  25. 

Hanger,  origin  of  this  word,  Gen.  xxvn.  3. 

Hanging  vp  by  the  hand,  veiy  probably  a  mode  of  punish- 
ment in  former  times.  Lam.  v.  12. 

Hannah,  import  of  the  name,  1  Sam.  i.  2.  Dr.  Hales' 
observations  on  her  prophetic  song,  1  Sam.  ii.  1.  Exhibi- 
tion of  the  whole  of  this  hyinn  in  hemistich  or  poetic  lines, 
ibid. 

Hamiets,  v;n,  a  rabbinical  memorial  symbol,  Masoretic  notes 
at   the   end  of  Deuteronomy. 

Hanno  the  Carthaginian,  remarkable  among  the  ancients 
for  having  sailed  round  the  Cape  of  Good  Hope,  Isa.  ii. 
13-16. 

Haphtorah,  see  Sectio}is  of  the  Law  and  Prophets. 

Haradah,  the  twentieth  station  of  the  Israelites  in  the  wilder- 
ness. Num.  xxxiii.  24. 

Hardening  of  Pharaoh's  heart,  inquiry  into  the  import  of  this 
phrase,  Exod.  iv.  21.  \\'Tien  properly  understood,  gives 
not  the  least  countenance  to  the  doctrine  of  unconditional 
election  and  reprobation,  ibid.     Exod.  ix.  15,  et  in  fine. 

Hardicanute,  quotation  from  the  old  ballad  of,  relative  to 
predatory  excursions,  Job  v.,  in  fine. 

Hardy,  publisher  of  a  Greek  Testament  with  notes,  General 
Preface,  p.  7. 

Harelh,  an  eminent  Arabian  poet,  Psa.  Ix.,  in  principio. 

Harlot,  conjectures  respecting  the  origin  of  this  word.  Gen. 
xxxiv.  31. 

Harmer,  {Rev.  Mr.)  author  of  a  very  useful  work,  entitled 
"  Observations  on  various  Passages  of  Scripture,"  General 
Preface,  p.  9. 

Harpoerates,  the  god  of  silence,  represented  with  his  finger 
compressing  his  upper  lip,  Job  xxi.  5. 

Hart,  reason  assigned  by  ^^lian,  Appian,  Nicander,  and  Pliny, 
why  this  animal  more  than  anv  other  thirsts  for  the  waters, 
Psa.  xlii.,  in  fine.  Ridiculous  assertion  of  several  of  the 
primitive  fathers  relative  to  tliis  animal,  ibid. 

Harvest-field,  Homer's  description  of  the  labours  of  a,  as 
represented  by  Vulcan  on  one  compartment  of  the  shield 
which  he  made  for  Achilles,  Ruth  ii.  5. 

Harrest-home,  probable  origin  of  this  custom,  Exod.  xxii. 
29. 

Hashem,  BlBn>  possibly  the  name  of  some  Egyptian  deity, 
Lev.  xxiv.  10. 

Hashmonah,  the  twenty-fifth  station  of  the  Israelites  in  the 
wilderness,  conjecture  respecting.  Num.  xxxiii.  29. 

Hassan  Sabat,  anecdote  respecting,  Gen.  xxxiv.  24. 

Hawk,  the  flight  of  this  bird  wonderfully  swift,  Job  xxxix. 
26.  Instances  produced,  ibid.  From  the  swiftness  of 
this  bird  the  Egyptians,  in  their  hieroglyphics,  made  it  the 
emblem  of  the  wind,  ibid. 

Hayetnim,  ^'i2T\'  rendered  mules,  numerous  conjectures 
respecting  its  import.  Gen.  xxxvi.  24. 

Hazcroth,  the  thirteenth  station  of  the  Israelites  in  the  wilder- 
ness, where  situated,  according  to  Dr.  Shaw,  Num.  xxxiii. 
17. 

Head,  eovering  of  the,  the  attitude  not  only  of  a  mourner, 
but  of  a  culprit,  2  Sam.  xv.  30. 

Head,  lifting  up  of  the,  inquiiy  into  the  import  of  this  phrase. 
Gen.  xl.  20. 

Head,  putting  dust  upon  the,  a  mark  of  deep  affliction  and 
distress.  Josh.  vii.  6. 

Heathen  rites,  enumeration  of,  which  greatly  resemble  those 
contained  in  the  Jewish  worship,  Exod.  xxv.,  in  fine; 
xxvii.,  ijifine. 

Hebrew  manuscripts,  account  of,  formerly  in  the  possession 
of  the  Rev.  Cornelius  Schulting,  a  Protestant  minister  at 
Amsterdam,  Isa.  Ixvi.,  in  fine. 

Hebrew  moneys,  table  of  the,  Exod.  xxxviii.  24. 

Hebrews,  whence  these  people  are  supposed  to  have  derived 
842 


their  name.  Gen.  x.  21.  Highly  probable  that  the  language 
of  this  people  was  the  only  one  spoken  in  the  earth  till  the 
time  of  Peleg,  ibid. 

Hebron,  conjecture  why  so  named.  Josh.  xiv.  15,  xx.  7 

Hegiage,  remarkable  harangue  of  this  prince  to  his  people, 
Job  xxxiv. ,  in  fine.  Smgular  anecdote  respecting,  as  re- 
lated by  Jami  in  his  Baharistan,  ibid. 

Helen  compared  by  Theocritus  to  a  horse  in  a  Thessalian 
chariot,  Song  i.  9. 

Hell,  whence  derived,  and  what  it  now  imports,  1  Sam.  ii.  6. 
Mohammed's  description  of  hell,  Psa.  xi.  6. 

Hennah,  Hasselquist's  description  of  tliis  plant,  Deut.  xxi.  12. 
How  the  leaves  of  tliis  plant  are  prepared  by  the  Indians 
for  the  purpose  of  staining  with  a  beautiful  reddish  yellow 
the  nails  of  their  fingers  and  toes,  and  other  parts  of  their 
bodies,  ibid. 

Henry,  (Dr.)  his  account  of  the  English  dress  in  the  reign 
of  Edward  III.,  Lev.  xix.  19. 

Henry,  {Rev.  Matthew)  author  of  a  very  extensive  and  popu- 
lar commentary  on  the  whole  Scriptures,  General  Preface, 

Heraldry,  whence  it  probably  originated,  Dan.  viii.  4. 

Herbert,  advice  of,  respecting  the  spirit  in  which  rehgioua 
disputation  should  be  always  conducted,  Jobxx.,  in  fine. 

Herculaneum  ami  Pompeii,  observations  on  the  ruins  of, 
2  Chron.  xxxiv.  12. 

Hercules,  statue  of,  mentioned  by  Cicero  as  having  its  chin 
and  lips  considerably  worn  by  the  frequent  kissing  of  its 
worshippers,  1  Kings  xix.  18. 

Hercules  and  Samson,  parallel  between,  traced  by  M.  de 
Lavaur,  Judg.  xvi.,  in  fine. 

Herodotus,  his  account  of  the  mode  of  embalming  among  the 
Egyptians,  Gen.  1.  2.  His  description  of  the  principal 
annual  feast  held  by  the  Egyptians  in  honour  of  Diana, 
Exod.  X.  9.  In  what  the  dress  of  the  Babylonians  con- 
sisted, according  to  this  writer,  Dan.  iii.  21. 

Heroopolis,  thought  to  be  the  same  with  Goshen,  Gen.  xlvi. 
28. 

Hcrschfl,  see  Georgium  Sidus. 

Hcrtham  or  Herthum,  an  object  of  idolatrous  worship  among 
our  Saxon  ancestors,  Exod.  xxv.,  in  fine.  Whence  the 
name  of  this  idol  is  plainly  derived,  ibid. 

Hewers  of  wood  and  drawers  of  water,  Harmer's  observations 
on  the  condemnation  of  the  Gibeonites  to  this  employment, 
Josh.  ix.  23.     In  what  the  disgrace  of  it  consisted,  ibid. 

Hhadesi,  a  people  of  Arabia,  living  in  cities,  Isa.  xlii.  1_1. 

Hidden  chambers  of  the  south,  a  phrase  supposed  to  allude  to 
those  constellations  around  the  antarctic  pole  which  never 
appear  above  the  horizon  of  Arabia,  Job  xxiii.  9. 

Hiel  the  Bethelite,  thoughts  on  his  rebuilding  of  Jericho, 
1  Kings  xvi.  34. 

Hieroglyphics  of  Scripture,  explanation  of  the.  Introduction 
to  Isaiah. 

Highlanders,  Sir  Walter  Scott's  account  of  their  superstitious 
modes  of  inquiring  into  futurity,  Isa.  Ixv.  3. 

High  place  of  Isaac,  where  situated,  Amos  vii.  9.  Demo- 
lished by  Josiah,  2  Kings  xxiii.  8  ;  Amos  vii.  9. 

High  priest,  consecration  of  the,  among  the  Romans,  bore  a 
considerable  resemblance  to  the  consecration  of  the  Jewish 
high  priest,  Lev.  viii.  23.  A  long  quotation  from  Aurehus 
Prudcntius  in  attestation  of  this  circumstance,  ibid. 

Highwaymayi,  singular  case  of  the  conversion  of  a,  Job  xxiv., 
in  fine. 

Hin,  some  account  of  this  Hebrew  measure  of  capacity, 
Exod.  .xvi.  16,  xxix.  40. 

Hind,  natural  histoiy  of  the,  Job  xxxix.  1^.  Remarkable 
longevity  attributed  to  some  individuals,  Job  xxxix.  1. 

Hindoos,  remarkable  law  among  these  people  respecting  mar- 
riage, Gen.  xxix.  26. 

Hinnom,  valley  of  the  son  of,  where  situated,  Josh.  xv.  8. 
Appears  to  have  been  the  receptacle  of  all  the  filth  and 
impurities  which  were  carried  out  of  Jerusalem,  ibid. 
Continual  fires  are  supposed  to  have  been  kept  up  in  this 
valley  to  consume  those  impurities,  and  prevent  infection, 
ibid.';  and  see  2  Ifings  xxiii.  10.  The  rites  of  Moloch  are 
said  to  have  been  performed  in  this  valley,  2  Kings  xxiii. 
10  ;  Isa.  XXX.  33,  Ixvi.  24. 

Hippopotamus,  or  river  horse,  natural  history  of  the.  Job  xl.  16. 
Supposed  by  some  to  be  the  behemoth  of  Scripture,  ibid. 


Index  to  the  Old  Testament. 


Hitapodesa,  Sir  William  Jones's  account  of  the,  Judg.  ix., 
in  fine. 

Hittites,  where  these  people  were  situated,  Josh.  iii.  10. 

HiviteSf  where  these  people  were  situated,  Josh.  iii.  10. 

Hoar-frost,  phenomena  of  the,  Job  xixviii.  29.  Their  causes 
not  yet  well  ascertained,  ibid. 

Holiness  unto  the  Lord,  observations  on  this  inscription  upon 
the  high  priest's  forehead,  Exod.  xxviii.  36. 

Holinshed's  account  of  the  condition  of  the  English  and 
French  armies  previous  to  the  battle  of  Agincourt,  Esth. 
iii.  7. 

Holocaust,  account  of  the.  Lev.  i.  8. 

Homage,  Eastern  modes  of,  Isa.  xlix.  23,  li.  23. 

Homer,  some  account  of  this  Hebrew  measure  of  capacity, 
Exod.  xvi.  16.     In   what   it  ditfered   from  the  onur,  thid.  1 
Lev.  xxvii.  16. 

Homer,  cities  which  claimed  the  honour  of  giving  birth  to  this 
celebrated  Greek  poet,  Preface  to  Job.  i 

Honey-comb,  flavour  of  the  honey  in  the,  much  finer  than  after 
it  has  been  expressed  from  it,  and  exposed  to  the  action 
of  the  air,  Prov.  xxiv.  13. 

Hoop-net,  among  the  Goths,  what.  Job  xix.  6. 

Hor,  the  thirty-third  station  of  the  Israelites  in  the  wilderness, 
remarkable  for  the  death  of  Aaron,  Num.  xxxiii.  37. 

Horace,  sentiment  of,  respecting  the  training  up  of  children, 
not  unlike  that  celebrated  one  of  Solomon,  Prov.  xiii.  6. 
His  description  of  the  commonwealth  of  Rome  under  the 
emblem  of  a  beautiful  ship,  Ezek.  xxvii.  4. 

Horatius  Caius,  daughters  of,  remarkable  for  having  six 
fingers  on  each  hand,  2  Sam.  xxi.  20. 

Hor-hagidgad,  the  twenty-eighth  station  of  the  Israelites  in 
the  wilderness,  conjecture  why  so  named,  Num.  xxxiii. 
32. 

Horites,  where  this  ancient  people  resided,  Isa.  ii.  19—21. 

Horn,  its  symbolical  import,  Deut.  xxxiii.  17  ;  1  Sam.  ii.  1  ; 
Job  xvi.  15  ;  Psa.  Ixxv.  10  ;  Lam.  ii.  3  ;  Dan.  vii.  7  ; 
Amos  vi.  13.  Frequently  worn  on  crowns  and  helmets, 
Job  xvi.  15.  Brace's  description  of  that  worn  by  the 
Abyssuiian  chiefs,  ibid. 

Home,  {Rev.  Dr.)  autlior  of  an  excellent  commentary  on  the 
Psalms,  General  Preface,  p.  10. 

Hornet,  natural  history  of  the,  Exod.  xxiii.  28. 

Horse,  among  the  ancient  Asiatics  used  only  for  war,  Prov. 
xxi.  31.  Because  of  his  swiftness  and  utility,  formerly 
dedicated  to  the  sun,  2  Kings  xxiii.  11.  Extract  from  the 
Guardian  of  1713,  containing  a  critique  on  the  description 
of  the  horse  in  the  book  of  Job  compared  with  similar  de- 
scriptions in  Homer  and  Virgil,  Job  xxxix.  19.  Why  the 
horse  is  one  of  the  most  timid  of  animals,  Job  xxxix.  20. 
How  brought  to  bear  the  din  of  arms  and  the  thundering 
cannon,  ibid.  Price  of  a  horse  in  the  time  of  Solomon, 
2  Chron.  i.  17. 

Hosea,  time  of  his  prophesying,  and  a  sketch  of  his  life.  Intro- 
duction to  Hosea,  and  chap,  i.,  in  principio. 

Host  of  God,  a  Hebraism  for  an  exceedingly  numerous  army, 
I  Chron.  xii.  22. 

Hostilities,  commencement  of,  among  the  ancients  signified 
by  casting  into  the  country  to  be  invaded  a  dart,  spear,  or 
arrow,  2  Kings  xiii.  17. 

Houbigont,  some  account  of  this  very  celebrated  Hebrew 
critic.  Gen.  Preface,  p.  6.  His  table  of  the  booty  taken 
by  the  Israelites  from  the  Midianitcs,  with  its  division 
among  the  soldiers  and  people,  and  the  proportion  given  by 
each  to  the  Lord  and  to  the  Levites,  Num.  xxxi.  32. 

Hours,  Jewish  dav  divided  into,  Exod.  xii.  6. 

House,  xcarming  the,  a  custom  obscr\ed  in  some  parts  of 

England,  Deut.  xx.  5. 
Houses  in   the  East,  how  generally  conftracted,  Deut.  xiii. 
8;  Josh.  ii.  6  ;   1  Sam.  ix.  25;  Isa.  xxii.  1. 

Houses  of  the  soul,  what  meant  by  this  expression,  Isa.  iii. 
20. 

Hugo  de  Sancto  Claro.  or  Hugo  Cardinalis,  author  of  the 
division  of  the  books  of  the  Holy  Scriptures  into  chapters, 
Introduction  to  Ezra. 
Huldah,  the  prophetess,  Dr  Priestley's  judicious  remark  re- 
specting her  Divine  call,  2  Kings  rxii.  14. 

Human  body,  thoughts  on  the  wonderfiil  construction  of  the, 

Psa.  cxxxix    14-16. 
Human  erents,  thoughts  on  the  contingency  of,  Hos.  xiv.  1. 


Human  friendship,  strikmg  view  of  the  fickleness  ol,  t»  giren 

by  Mr.  Heath,  Job  xhi.  II. 
Human  knowledge,  thoughts  on  the  great  imperfection  of, 

even  in  the  wisest  men.  Job  iv.,  in  fine. 
Human  victims  olTered,  on  extraordinary  occasions,  by  almost 

all  nations  to  their  gods,  Deut.  xii.  31  ;  2  Kings  iii.  27. 

Method  by  which  the  rabbins  account  for  the  horrible  sa- 
crifice of  the  eldest  son  of  the  king  of  Moab  in  the  tim« 

of  Elisha,  2  Kings  iii.  27. 
Hunger,  particular  ctlccts  of,  upon  the  animal  system,  Psa 

cix.  24. 
Hunter,  {Dr.)  his  theory  respecting  the  vitality  of  the  blood, 

Lev.  xvii.  11. 
Hunting,  various  arts  and  methods  practised  in.  Job  xviii.  9  ; 

Isa.   xxiv.  17,  18.     Account  of  a  treatise  on,  by  Tuber- 

ville,  Psa.  xvii.,  in  fine. 
Husband,  its  derivation  and  original  import.  Gen.  ix.  20. 
Hycsos,  or  king-shepherds,  account  of  the.  Gen.  xliii.  38, 

xlvi.  34. 
Hydrogen,  a  constituent  part  of  water.  Gen.  vii.  II,  viii.  1 ; 

Job  xxxviii.  26  ;  Jer.  x.  13. 
Hydrus,  terrible  effects  with  which  the  bite  of  this  serpent  is 

accompanied,  Num.  xxi.  6. 
Hygeia,  a  certain  mixture  of  flour  mingled  with  oil  and  wine, 

used  as  a  charm  against  sickness.  Lev.  ii.  1. 
Hykes,  among  the  Arabs,  what,  Exod.  xx.   34,  xxii.  26  ; 

Judg.  xiv.  12. 
Hypocrite,  description  of  the,  in  Scripture  sense  of  the  terai, 

Job.  viii.  13,  xxxvi.  13. 
Hyppolitus,  account  of  this  commentator  of  the  third  centuiy, 

General  Preface,  p.  4. 
Hyssop,  its  description  and  medicinal  properties,  Exod.  xii. 

22. 

I. 

Iberians,  conjecture  concerning  the  origin  of  this  people.  Gen. 
X.  2. 

Ibex,  or  mentntain  goal,  natural  history  of  the,  Job  xxxix.  I. 

Jce,  supposed  to  be  the  natural  state  of  water.  Job  xxxviii. 
29.  Specific  gravity  of  ice,  ibid.  To  what  the  rarefaction 
of  ice  is  thought  to  be  owing,  ibid. 

Ichnograph  of  the  icmplc,  with  elevations,  sections,  and  spe- 
cifications, of  every  part,  given  by  David  to  Solomon, 
1  Chron.  xxviii    11. 

IrJcnild  or  Rickmld-street,  where  situated.  Job  xxiii.  II. 

Iddo  the  seer,  author  of  a  history  of  the  reign  of  Solomon, 
the  whole  of  which  work  is  lost,  except  some  slight  frag- 
ments preserved  in  the  books  of  Kings  and  Chronicles, 
1  ICings  xi.  41. 

Idolatrous  practices  among  the  Jews,  Isa.  Ixv.  3,  4,  11 

Idolatry,  origin  of,  as  stated  by  Maimonidcs,  Gen  iv.  26. 
The  sacred  writers  generally  large  and  eloquent  upon  the 
subject  of  idolatry,  treating  it  with  great  severity,  and  set- 
ling  forth  its  absurdity  in  the  strongest  light,  Isa.  xliv.  12. 
Citations  from  Horace  and  Juvenal,  in  which  idolatry  is 
yen,'  severely  ridiculed,  Psa.  cxv.  4  ;  Isa.  xliv.  12. 

Idyl,  definition  of  the.  Introduction  to  Solomon's  Song,  p.  2. 

'lepodnv't.oi  yvvaiKic,  who.  Gen.  xxxviii.  21. 

Ije-abarim,  the  thirty-seventh  station  of  the  Israelites  in  the 
wilderness,  why  probably  so  named.  Num.  xxxiii.  44. 

Hiad  of  Homer,  what  verse  in  the,  in  the  opinion  of  Alexan- 
der the  Great,  the  most  correct  in  sentiment,  1  Sam.  ii. 
16.  Quotation  of  a  line  in  this  poem  in  which  the  rolling 
up  of  the  waves  into  a  swell,  and  the  break  of  the  top  of 
the  swell,  and  its  dash  upon  the  shore,  are  surprisingly  re- 
presented, Psa.  xiii.  7.  Very  remarkable  passage  on  the 
subject  of  prayer,  Psa.  Ixxxviii.  2.  Citation  of  a  passage 
in  which  the  ancient  pagan  notion  relative  to  the  cause  of 
good  and  evil  is  exhibited,  Isa.  \i.  21. 

Illuminated  manuscripts,  account  of,  Psa.  Ix.,  in  principio. 

Image  of  God,  what  is  meant  by  man  being  made  in  this 
similitude.  Gen.  i.  26. 

Image  of  jealousy,  various  conjectures  concerning  the,  Ezek. 
viii.  3. 

Imagery  of  lite  prophets,  explanation  of  the.  Introduction  t«i 
Isaiah. 

Imag's,  trial  by,  a  species  of  ordeal  among  the  Hindoos, 
Num.  v.,  in  fine. 

Images  of  the  destroyer,  or  of  the  things  on  which  the  plague 
343 


Index  to  the  Old  Testament. 


particularly  rested,  were   anciently  made  of  gold,   silver,  ' 
ivory,  wax,  clay,  &c.,  under  certain  configurations  of  the 
heavens,  and  set  up  in  some  appointed  place,  that  the  evils 
thus  represented  might  be  driven  away,  1  Sam.  vi.,  in  fine. 
Images  of  the  gods,  among  rude  people  made  of  wood,  Judg. 
vi.  26.     Account  of  several  ancient  Egyptian  images  of 
Isis,  Osiris,  Anubis,  &c.,  in  the  author's  possession,  Ezek. 
i.  7. 
Immanuel,  a  name  given  to  the  Messiah,  Isa.  vii.  15. 
Impaling,  horrible  punishment  of,  described,  Esth.  ii.  23. 
Impreealion,  form  of,  used  by  the  Romans  and  Albans  in  their 

solemn  leagues.  Gen.  xv.  10. 
Impressions  of  various  kinds  indelibly  made  on  the  arms, 
breast,  and  other  parts,  by  the  inliabitants  of  the  East, 
Cant.  viii.  6. 
Imreth,  tiiftSi  ''^  derivation  and  import,  Lev.  xxvi.  15.   Dis- 
tinction between  J-|-|K!t<  imreth  or  imratli,  and  ^2T  <i«*a''i 
both  sometimes  indifferently  rendered  loord  in  our  version, 
Psa.  cxix.,  in  principio. 
Incantations,  forms  of,  which  were  used  to  induce  the  tutelary 
gods  to  forsake  the  cities,  &c.,  over  which  they  were  repu- 
ted to  preside,  and  to  devote  cities  and  whole  armies  to 
destruction,  Num.  xxii.  6. 
Incense,  manner  of  burning,  among  the  Jews,  Lev.  x.  1. 
Indago,  or  Snare,  description  of  the,  as  made  by  the  ancients, 

Isa.  xxiv.  17,  18. 
In  exitu  Israel,  Anglo-Saxon  version  of  this  Psalm  at  full 

length,  Psa.  cxiv.,  m  fine. 
Infant,  reflections  on  the  manner  in  which  it  extracts  the 

milk  from  the  breast  of  its  mother,  Psa.  viii.  2. 
Infernum  Poeticum  of  the  Hebrews,  Isa.  xiii.,  in  principio. 
Inkahitants,  probable  number  of,  in  the  world  at  the  time  of 

Abel's  murder.  Gen.  iv.  15. 
Inn,  no  such  place  of  entertainment  in  the  desert  of  Arabia, 
Gen.  xlii.  27  ;  Jcr.  ix.  2.     The  Hebrew  word  so  translated, 
what  it  imports,  ihid. 
Inscriptions,  Eastern,  frequently  in  relievo,  Deut.   xxviii.  2. 
Account  of  one   of  these  inscriptions  in  the  author's  pos- 
session,   ibid.       Remarkable    inscription   which    Sesostris 
caused  to  be  put  on  all  the  temples  wliich  he  built  in  Egypt, 
1  Kings  ix.  21. 
Insurrection  in  England,  chiefly  under  the  direction  of  Wat 

Tyler,  history  of  the.  Num.  xxv.  8. 
Interment,  Asiatic  mode  of,  for  princes,  saints,  and  nobles. 

Job  xxi.  33. 
Invested  xoith  an  office,  origin  of  tliis  phrase,  Exod.  xxix.  5 ; 

Num.  XX.  26. 
Investigate,  two  derivations  of  this  word,  Psa.  Ixiv.  6.     Dis- 
tinction between  investigate  and  ransack,  ibid, 
lonians  of  Asia  Minor,  whence  these  people  had  their  origin, 

Gen.  X.  2. 
Iphigenia,  sacrifice  of,  supposed  by  M.  De  Lavaur  and  others 
to  be  a  fable  founded  on  the  Scripture  history  of  Jephthah's 
daughter,    Judg.   xi.,  in  fine.     Parallel  between  Jephthah 
and  Iphigenia,  as  drawn  up  by  M.  De  Lavaur,  ibid. 
Ireland  not  infested  with  any  venomous  creature,  1  Sam.  \i., 

in  fine.     Reason  given  by  superstition  for  this  fact,  ibid. 
Iron,  the  ancient  Gauls  had  no  method  of  hardening  this  metal, 

Psa.  l.xxxix.  43. 
Iron,  red  hot,  trial  by.  a  species  of  ordeal  among  the  ancient 

Greeks  and  modern  Hindoos.  Num.  v.,  mfine. 
Iron  age,  degeneracy  of  man  in  the,  as  described  by  a  heathen 

poet,  Job  xxviii.  11. 
Irani/,  instance  of,  quoted  from  Ovid,  Job  ii.  9. 
Isaac,  why  so  named.  Gen.  xvii.  17.     Character  of  this  patri- 
arch. Gen.  XXXV.,  in  fine. 
Isaiah,  Vitringa's  observations  on  the  work  of  this  prophet, 
Introduction  to  Isaiah.     Calmet's  division  of  the  subjects 
contained  in  Isaiah,  Introduction  to  Isaiah. 
Ish,  la^S'  ^""^  Ishah,  niT^S'  observations  on  these  words. 
Gen.  ii.  23.     Very  remarkable  distinction  between  tj-jsj 
Adam,  and  cit^  ish.  which  arc  rendered  man  in  our  version, 
Psa.  Ixii.  9.     In  wliat  they  both  differ  from  2;i:s<  enosh, 
another  word  for  man  in  the  Hebrew,  ibid. 
Ish  dchanm,   sm,2T  a"»'  ''  """'  "/  ^i-'Ords,  unport  of  this 

Hebrew  periphrasis,  E.xod.  iv.  10. 
Ishmael,  its  derivation  and  import,  Gen.  xvi.  1 1 . 
Isis.  an  Egyptian  goddess  of  great  celebrity,  Exod.  xii.,  in 
fine     Worshipped  under  the  form  of  a  heifer,  Num.  xix.  2  ; 
844 


Jer.  xlvi.  20.     The  priests  of  this  idol  shave  their  heads 
close  to  the  skin,  Ezek.  xhv.  20. 
Isles  of  the  Gentiles,  very  generally  supposed  to  be  a  Hebrew 
periphrasis  for  Europe,  Gen.  x.  5. 

Ismed,  a  powder  with  which  the  women  of  Barbary  blacken 
the  middle  of  then:  eyelids,  2  Kings  ix.  30.  Theii  method 
of  doing  it,  as  described  by  Russel,  ibid. 

Israel,  why  the  patriarch  Jacob  was  so  named,  Gen.  xxiii. 
28.  This  term  often  used  by  Ezekiel  for  the  Jews,  exclu- 
sively of  the  TEN  tribes  carried  into  captivity  by  Shalmane- 
ser,  Ezek.  vi.  2. 

Israelites,  observations  on  the  travels  of  these  people  through 
the  wilderness,  Exod.  xl.,  in  fine.  Scheuchzer's  observa- 
tions and  calculations  relative  to  the  prodigious  multiplica- 
tion of  the  children  of  Israel  in  Egypt,  Num.  i.  46.  Their 
order  of  marching  in  the  wilderness,  Num.  x.  14. 

Israelitish  camp  in  the  wilderness,  Scheuchzer's  plan  of  the, 
with  a  diagram.  Num.  ii.,  in  fine. 

Issttchar,  why  so  named.  Gen.  xxx.  IS. 

Italian  proverb,  in  which  the  falsity  diffused  through  the  unre- 
generate  nature  of  man  is  finely  expressed,  Psa.  cxvi.  11. 

Ilaly,  Mezeray's  account  of  a  very  dreadful  storm  of  hail  in, 
accompanied  with  a  horrible  darkness,  Exod.  ix.  18. 

Itinerant  ministry,  remarkable  account  of  the,  estabhshed  by 
Jehoshaphat  for  the  diffusion  of  the  worship  of  God  through- 
out his  kingdom,  2  Chron.  xvii.  7-9.  Observations  on  a 
similar  itinerant  system  established  in  these  kingdoms  by 
the  late  Rev.  John  Wesley,  A.  M.,  ibid. 

Itureans,  from  whom  descended.  Gen.  xxv.  14. 

Ivory  house,  what  probably  meant  bv  this  expression,  Amos 
iii.  15. 

J. 

Jahbok,  from  whom  this  brook  took  its  name,  according  to 
Calmet,  Gen.  -xxv.  2. 

Jabesh-gUead,  remarks  of  a  Uterary  friend  upon  the  inhabit- 
ants of  this  place  taking  the  bodies  of  Saul  and  his  sons 
from  the  wall  of  Beth-shan,  and  burning  them  in  Jabesh, 
1  Chron.  x.,  in  fine. 

Jabez,  great  discordances  in  the  versions  in  their  rendering 
of  the  sacred  text  relative  to  this  man,  1  Chron.  iv.  9. 
Observations  on  the  prayer  of  Jabez,  1  Chron.  iv.,  in  fine. 

Jackal  or  Shiagal,  bowlings  of  the,  by  night  most  lamentable, 
Mic.  i.  8.     Hasselquist's  account  of  this  animal,  Isa.  i.  8. 

Jacob,  why  so  named.  Gen.  xxv.  26.  Dr.  Kennicott's  re- 
marks relative  to  the  time  spent  by  this  patriarch  in  the 
service  of  his  father-in-law  Laban  in  Mesopotamia,  Gen. 
xxxi.,  in  fine.  Character  of  this  patriarch,  Gen.  xlix.,  in 
firu. 

Jaddua,  stratagem  of,  by  which  Jerusalem  was  prevented 
from  being  destroyed  by  Alexander,  Eccles.  ix.  14 ;  Zech. 
ix.  8. 

Joel,  thoughts  on  her  conduct  towards  Sisera,  Judg.  iv.,infine. 

Jah,  fTi,  a  name  of  God,  inquiry  into  its  unport,  Exod.  xv.  2. 

Jamaica,  remarkable  phenomena  occasioned  by  an  earth- 
quake in  this  island,  Psa.  xviii.  15. 

Jami  Jemsheed  or  The  Cup  of  Jemsheed,  traditions  concern 
ing.  Gen.  xhv.  5. 

Jao,  lau,  evidently  a  corruption  of  Jehovah,  frequent  on 
Egyptian  monuments,  Exod.  iii.  15. 

Japhelh,  remarkable  coincidence  between  the  name  of  this 
son  of  Noah  and  the  political  condition  of  his  posterity, 
Gen.  ix.,  in  fine.  Japheth  supposed  to  have  been  the  same 
with  the  Japetus  of  the  Greeks,  Gen.  x.  2. 

Jarchi  or  Isaaki,  (^Rabbi  Solomon)  account  of  this  commenta- 
tor. General  Preface,  p.  2. 

Jarmain  or  Mishnical  Doctors,  some  account  of  the,  Intro- 
duction to  Ezra. 

Jasher,  book  of,  possibly  the  same  with  the  book  of  the  wart 
of  the  Lord  mentioned  by  Moses,  Num.  xxi.  14. 

Jasper,  some  account  of  this  precious  stone,  Exod.  xxviii.  17. 

Java,  eldest  son  of  the  emperor  of,  who  was  reigning  in  1648, 
remarkable  for  having  six  fingers  on  each  hand,  and  six  toes 
on  each  foot,  2  Sam.  xxi.  20. 

Jayadeva,  Songs  of,  given  at  full  length.  See  Song  of  Solo- 
mon, in  fine. 

Jcbusites,  the  ancient  inhabitants  of  Jerusalem,  Josh.  iii.  10. 

Jehoram,  king  of  Judah,  remarks  on  the  \vritin^  said  to  have 
been  sent  to  him  from  Elijah  the  prophet,  2  Chron.  xxi.  12- 


Index  to  the  Old  Testament 


Jehovah,  observations  upon  this  appellative  of  the  Divine  Be- 
ing, Exod.  vi.  3,  ix,  1,  xxxiv.  6. 

Jehu,  inquiry  into  the  import  of  the  original  words  rendered 
top  of  the  stairs,  where  Jehu  was  proclaimed  king,  2  Kings 
ix    13.     Character  of  this  prince,  2  Kings  x  ,  in  fine, 
hnkuui,  (Henri/)  his  great  age.  Job  xiv.  S  ;   Psa.  xc,  i)i  firu. 

Jeopardy,  a  word  of  French  origin,  derived  from  the  exclama- 
tion of  a  disappointed  gamester,  Judg.  v.  18. 

Jcphthah,  vow  of,  inquir)'  into  the  meaning  of  the  Hebrew  text 
respecting  the,  Judg.  xi.  31,  et  in  fine. 

Jeremiah,  some  account  of  this  prophet.  Introduction  to  Jere- 
miah. His  character  as  a  writer,  liirf.  Chronological 
tables  of  his  prophecies,  as  drawn  up  by  Drs.  Blayney  and 
Dahler,  ibid.  Remarks  on  a  supposed  interpolation  in  the 
tenth  chapter  of  this  prophet,  Jor.  x.  11. 

Jericho,  obser\ations  on  the  curse  pronounced  against  this 
city  by  Joshua,  Josh.  vi.  26,  and  on  its  rebuilding  by  Hiel, 
1  Kings  xvi.  34. 

Jeroboam  I.,  king  of  Israel,  his  invention  of  a  political  reh- 
gion,  something  similar  to  that  contained  in  the  law  of 
Moses,  1  Kings  xii.  28-33. 

Jerome,  account  of  this  celebrated  commentator,  General 
Preface,  p.  4. 

Jerusaian,  conjecture  concerning  the  derivation  of  this  name, 
Josh.  X.  1.  Surrounded  by  hills  and  mountains,  Psa. 
c\x\.  2. 

Jtshurun,  its  derivation  and  import,  Deut.  xxxii.  15  ;  Isa. 
xliv.  2.     Conjecture  of  Grotius  respecting  it,  Isa  xliv.  2. 

Jether  the  Ishmaelite,  why  so  named,  according  to  the  Targum, 
1  Chron.  ii.  17. 

Jeic,  remarkable  saying  of  a,  to  the  author,  Zeph.  iii.  13. 

Jewels  of  the  feet,  nostrils,  &c.,  Isa.  ii.  17. 

Jewish  rolls,  description  of  the,  Jer.  xxxvi.  2. 

Jews,  particular  description  of  their  verv  gross  idolatries  pre- 
viously to  the  Babylonish  captivity,  Ezck.  viii.,  passim. 
Dr.  Bla\mey's  obser\'ations  on  the  six  deportations  of  these 
people  in  the  reign  of  Nebuchadnezzar,  Jer.  Iii.  28-30. 
Circumstantial  history  of  the  Jews  from  the  taking  of  Jeru- 
salem by  the  Babylonians  to  their  retreat  into  Egypt,  Jer. 
xl.-xliv.  Great  favour  shown  to  the  Jews  by  Alexander 
and  the  Ptolemies.  Isa.  xix..  in  ]tnneipio.  This  the  means 
in  the  hand  of  God  of  difi'using  the  knowledge  of  the  true 
God  among  heathen  nations,  and  preparing  them  for  the 
reception  of  Christianity,  Isa.  xxiv.  14.  Citations  from  Juve- 
nal and  Seneca  to  show  that  the  Jews  were  despised  by 
the  heathens  for  obscr\"ing  the  Sabbath.  Lam.  i.  7.  Re- 
markable custom  among  the  ancient  Jews  in  behalf  of  one 
capitally  conWcted,  as  related  in  the  Mishna  and  the  Ge- 
mara  of  Babylon.  Isa.  hii.  8.  Prophetic  penitential  con- 
fession and  supplication  of  the  Israelites  in  their  present 
state  of  dispersion,  Isa.  Ixiii.  7,  &c.  Brief  sketch  of  the 
history  of  the  Jews  from  the  Babylonish  captivity  as  given 
by  Dr.  Taylor,  Esth  x.,  in  fine.  Bp.  Newton's  obsenations 
on  their  wonderful  preservation  as  a  distmct  people  for  so 
many  ages,  Jer.  xUn.,  in  fine. 

Jezebel,  reflections  on  the  very  tragical  end  of  this  wicked 
woman,  2  Kings  ix.  37. 

Jezreel,  import  of  the  name.  Hos.  i.  4. 

Jtckta  or  Etjiius  heinionus,  natural  history  of  the.  Job  xxxix.  5. 

Joaehan  ben  Zachai,  parable  of  this  rabbi  very  similar  to  that  of 
our  I..ord  relative  to  the  wise  and  foolish  virgins,  Isa  Ixv.  11. 

Joash,  curious  circumstance  mentioned  by  the  Targum.  rela- 
tive to  the  coronation  of,  2  Chron.  xxiii.  21. 

Job,  reasons  advanced  to  show  that  this  man  lived  posterior  to 
the  promulgation  of  the  law.  Job  i.,  in  fine,  ix.,  in  fine. 
Sketch  of  his  character,  Job  xlii.,  in  fine. 

Job,  book  of,  its  character,  and  various  opinions  respecting  the 
writer.  See  the  Preface,  and  chap,  xlii.,  in  fine.  Very 
remarkable  prophecy  in  this  book  relative  to  the  redemption 
of  the  world  by  Jesus  Christ,  and  the  general  resurrection, 
Job  xix.  25,  et  m  fine. 

Jonah,  some  account  of  this  prophet.  Introduction  to  Jonah. 
Fable  of  Laomedon.  king  of  Troy,  and  his  daughter  Hesi- 
one.  supposed  to  be  founded  upon  the  story  of  Jonah  being 
swallowed  by  a  great  fish,  ibid. 

Jonathan  brn  Uzziel's  curious  reason  for  the  command  given 
by  Pharaoh  to  the  Eg^'ptian  women  to  destroy  all  the  male 
children  of  the  Hebrews,  Exod.  i.  16. 

Joppa,  where  situated,  Jonah  i.  3. 


Jordan,  some  account  of  thia  celehtated  river  of  lanel,  Num. 
xxxiv.  12.  Description  of  its  source  aa  given  by  Josc- 
phus,  Josh.  i.  2.  \\^en  it  overflows  its  banks,  and  the 
reason  assigned.  Josh.  iii.  15. 

Joseph,  why  so  named.  Gen.  xxx.  24.  Extravagant  notiona 
of  the  Mohammedans  with  respect  to  the  comeliness  of 
this  patriarch,  Gen.  xxxix.  7,  xlix.  22.  Dr.  Dclancy's  re- 
marks on  Joseph's  bowing  liimself,  with  his  face  to  the 
earth  before  his  dying  father.  Gen.  xlviii.  The  Doctor's 
strong  encomium  of  Joseph  on  this  account  very  reprehen- 
sible, ibid.  Strictures  on  the  moral  and  political  conduct 
of  Joseph,  Gen.  1.  in  fine.  History  of  this  patriarch  by 
.lustin,  the  Roman  historian,  i7»i</. 

Josephus,  a  celebrated  Jewish  historian  and  commentator, 
account  of.  General  Preface,  p.  2. 

Joshua,  brief  sketch  of  his  character.  Josh,  xxiv.,  in  fine. 
See  also  the  Preface  to  Joshua. 

Josiah,  king  of  Judah,  very  remarkable  prophecy  concerning, 
1  Kings  xiii.  2,  3. 

Jollialhnh.  the  twenty-ninth  station  of  the  Israehtes  in  the 
wilderness.  Num.  xxxiii.  33. 

Jolhain,  parable  of,  the  oldest  and  best  fable  or  apologue  in 
the  world,  Judg.  ix.  8.  Its  most  excellent  moral  pointed 
out.  and  illustrated  by  a  quotation  from  Shakspeare,  Judg. 
ix.  14. 

Jort,  or  Jupiter,  a  corruption  of  Jehovah,  Exod.  iii.  15. 

Jubilate  Deo,  a  Psalm  which  has  long  made  a  part  of  the  pub- 
lic worship  of  the  established  church,  Psa.  c,  in  fine.  The 
Anglo-Saxon  and  Anglo-Scottish  versions  of  this  Divine 
ode  given  at  full  length,  ibid. 

Jubilee,  institution  of  the  year  of.  Lev.  xrv.  8,  &c.  Conjee 
ture  relative  to  the  derivation  of  the  word  jubilee.  Lev.  xxv. 
11.  Typical  import  of  this  institution,  according  to  Park- 
hurst,  ihid.  Calmet's  thoughts  on  the  very  great  advanta- 
ges which  the  Jewish  people  derived  from  this  Divine  ordi- 
nance. Lev.  XXV.,  in  fine. 

Judah.  why  so  named.  Gen.  xxix.  35.  Illustrious  prophecy 
concerning  the  Messiah,  who  was  to  spring  from  this  patri- 
arch. Gen.  xlix.  8-12. 

Judah,  kingdom  of,  its  north  and  south  boundaries,  2  Chron. 
xix.  4. 

Judas,  whence  this  Asmonean  prince  is  said  to  have  obtained 
his  surname  of  Maccabeus,  Exod.  xv.  11. 

Judca,  Harmer's  observations  on  the  fertility  of  the  land  of, 
Deut.  viii.  8.  Judea  sometimes  called  The  Mountain,  and 
why,  Isa.  v.  1. 

Judges,  book  of,  very  uncertain  by  whom  written.  Preface  to 
Judges.  Chronological  table  of  this  book,  according  to 
Archbishop  Usher,  ibid.  Chronology  of  this  book,  accord- 
ing to  Sir  John  Marsham,  ibid. 

Judgment,  great  variety  of  acceptations  of  the  Hebrew  word 
so  translated,  Isa.  xlii.  1. 

Juggernaut,  a  Hindoo  temple,  where  human  victims  are  fre- 
quently offered  to  Cab,  a  goddess  of  the  Hindoos,  Deut. 
xii.  31'. 

Juju,  a  serpent-god  worshipped  by  the  inhabitants  of  Bonny 
in  Africa.  Deut.  xx.  5  ;  to  whom  they  dedicate  an  apart- 
ment of  their  dwellings,  ibid. 

Julius  Ccesar,  his  letter  to  the  Roman  senate,  communicating 
the  total  defeat  of  Phamaces,  king  of  Pontus,  1  Sam.  iv. 
17.  Great  mourning  for  the  death  of  Julius  Ciesar  as 
described  by  Virgil,  Jonah  iii.  8. 

Juniper,  roots  of,  formcriy  used  for  food  among  the  Goths, 
according  to  the  testimony  of  one  of  their  prelates.  Job  xxx. 
4.  Charcoal  made  of  this  wood  the  most  durable  of  all 
others,  ibid. 

Juno,  distance  from  the  sun  and  earth,  diameter,  and  relative 
surface  and  volume,  of  this  primary  planet.  Gen.  i.  1 . 

Juno,  worshipped  under  the  form  of  a  heifer  by  the  ancient 
Egj-ptians,  Exod.  viii.  26. 

Jupiter,  periodic  and  sidereal  revolutions,  mean  diswnce 
from  the  sun,  perigeal  and  apogeal  distances,  diameter  in 
En^hsh  miles,  relative  volume,  time  of  rotation,  inclination 
of  axis  to  orbit,  mass  or  quantity  of  matter,  and  mean 
hourly  orbitical  motion,  of  this  pnman-  planet.  Gen.  i.  1. 

Jupiter,  worshipped  bv  the  ancient  Egyptians  under  the  form 
of  a  ram,  Exod.  viii.  26.  The  infant  Jupiter,  accorduig  to 
Callimachus,  tenderly  nursed  with  goat's  milk  and  honey, 
Isa.  vii.  15. 

845 


Index  to  the  Old  Testamen.. 


Jupiter  and  Semele,  fable  of,  whence  it  originated,  Exod. 
xxxiii.  20. 

Jupiter  Brontes,  or  Jupiter  Keraunos,  always  represented 
with  forked  or  zigzag  lightnings  in  his  hand,  Hab.  iii.  4. 

Juror,  among  the  Jews,  lifted  up  his  right  hand  to  heaven, 
Ezek.  XX.  5. 

Justification  by  faith,  without  any  merit  of  works,  shown  to 
be  a  doctrine  of  Scripture,  Gen.  xv.  6,  xxviii.  4,  xlviii.  14; 
Job  \x.  3  ;  Mic.  vi.  8. 

Justus,  bishop  of  Orgelitanum,  account  of  this  commentator. 
General  Preface,  p.  4. 

Juvenal,  excellent  advice  of,  with  respect  to  putting  confi- 
dence in  the  Divinity,  Psa.  xxxvii.  7.  Remarkable  passages 
from  this  Roman  poet,  in  which  is  described  the  miserable 
condition  of  the  Jews  after  the  destruction  of  their  pohty 
by  the  Romans,  Psa.  cix.  11. 

K. 

Kah,  some  account   of  this  Hebrew  measure   of  capacity, 

Exod.  xvi.  1 6  ;  2  Kings  vi.  25. 
Kadim,  or  the  east  wind,  a  very  stormy  wind  in  the  Levant, 
supposed  to  be  the  same  with  that  called  by  the  Greeks 
Euroclydon,  Job  xv.  2. 

Karkor,  T^^ip,  rendered  in  ourversion  as  the  name  of  a  place, 
signifies  more  probably  rest,  Judg.  viii.  10. 

Kasheth,  or  The  Song  of  the  Bme,  exquisite  excellences  of 
the,  pointed  out,  2  Sam.  i.,  m  fine.  Dr.  Kennicott's  Latin 
version  of  this  song,  jbid. 

Kadesh,  one  of  the  cities  of  refuge,  import  of  the  name.  Josh. 
XX.  7. 

Kedeshah,  ngnfj,  rendered  harlot  in  our  version,  inquiry  into 
its  precise  import,  Gen.  xxxviii.  21. 

Keeumras,  the  first  king  of  the  Peeshdadian  dynasty,  accord- 
ing to  the  Persian  historians.  Gen.  xiv.  1.  Possibly  the 
same  with  the  Chedorlaomcr  of  Scripture,  ibid. 

Kehelaihah,  the  eighteenth  station  of  the  Israelites  in  the  wil- 
derness. Num.  xxxiii.  22. 

Keimah,  n>3i2,  rendered  the  Pleiades,  of  very  uncertain  im- 
port. Job  ix.,  in  fine. 

Kenmeott,  (Dr.)  his  account  of  the  great  differences  in  the 
Hebrew  and  Samaritan  copies  with  respect  to  the  history 
of  the  first  seven  Egyptian  plagues,  Exod.  xi.,  in  fine. 
Observations  of  this  great  Biblical  critic  upon  the  four  hun- 
dred and  thirty  years'  sojourning  of  the  children  of  Israel, 
Exod.  xii.  40.  His  removal  of  some  difficulties  in  the  book 
of  Numbers,  chap,  xxi.,  in  fine.  Reasons  advanced  by 
him  to  show  that  from  the  tioclfth  to  the  thirty-first  verse 
(both  inclusive)  of  the  seventeenth  chapter  of  the  first  book 
of  Samuel  is  an  interpolation  of  some  rabbin,  1  Sam.  xvii., 
in  fine.  His  translation  of  that  portion  of  the  sacred  his- 
tory which  gives  an  account  of  David's  tailing  from  the 
Jebusites  the  strong  hold  of  Zion,  2  Sam.  v.  6-8.  His 
remarks  upon  the  catalogue  of  David's  mighty  men  of  va- 
lour, as  given  in  two  different  portions  of  Scripture,  1  Chron. 
xi.  11.  His  reasons  for  the  supposition  that  the  first  four- 
teen verses  of  the  fortieth  chapter  of  Job  are  transposed. 
Job  xl.,  jn  fine. 

Kepler,  curious  notion  of,  relative  to  the  animation  of  the 
whole  material  universe,  Neh.  ix.  6. 

Kerchief,  derivation  and  import  of  this  word,  Ezek.  xiii.  18. 

Kermes  oak,  a  shrub  growing  in  Provence  and  Languedoc, 
why  so  named,  Isa.  i.  18. 

Kermez,  or  summer  fig,  some  account  of  the,  by  Dr.  Shaw, 
Isa.  xxviu.  4. 

Kernaw,  the  ancient  name  for  Cornwall,  Isa.  v.  1.  Its  import 
in  the  ancient  British  and  Phoenician  languages,  ibid. 

Kerub,  ^^5  or  ni^^i  translated  eheruh,  derivation  and  import 
of  the  word.  Gen.  iii.  24. 

Kesil,  iiD;>  rendered  Orion,  of  very  uncertain  import.  Job 
ix.,  in  fine. 

Kesitah,  a  word  of  doubtful  signification.  Gen.  xxxiii.  19. 

Kethem,  bns-  its  derivation  and  import.  Job  xxviu.  16. 

Kelhubim,  same  as  Hagiographa,  see  Zech.  vii.  7. 

Kets,  w^,  beautiful  paronomasia  on  this  word,  Ezek.  vii.  6. 
Hakets,  Vprr  ''"^  ^'"'i  personified,  ibid. 

Keys  of  the  ancients,  description  of  the,  Isa.  xxii.  2.  When 
borne  on  the  shoulder,  a  mark  of  office,  ibid. 

Khondcmir's  fabulous  relation  respecting  Job,  Preface  to  Job. 

Khosroo,  a  verse  in  tliis  Persian  poet  very  smiilar  to  a  pas- 
846 


sage  m  Job.  See  Job  xiv.  10.  Citation  of  a  very  beautl^ 
ful  passage,  in  which  the  poet  deplores  the  loss  of  all  his 
friends,  Psa.  Ixxxviii.  18. 

Kibroth-hattaavah,  the  twelfth  station  of  the  Israehtes  in  the 
wilderness,  some  account  of,  Num.  xxxiii.  16. 

Kidneys  of  wheat,  inquiry  into  the  meaning  of  this  phrase, 
Deut.  xxxii.  14. 

Kikayon,  "iTipip,  rendered  gourd,  probably  the  ricinus,  or 
palma   Christi,  Jonah  iv.  6. 

Kimchi,  {Rabbi  David)  account  of  this  comentatator.  General 
Preface,  p.  3. 

King,  manner  of  the,  which  God  commanded  Samuel  to  show 
to  the  Israelites,  Puffendorf 's  excellent  observations  con- 
cerning the,  1  Sam.  vui.  9. 

King  ean  do  no  wrong,  on  what  ground  this  political  maxim 
in  our  laws  is  formed,  2  Sam.  xix.  43. 

King  of  terrors,  an  epithet  given  to  death  (either  literally  01 
substantially)  by  the  ancient  Greeks  and  Romans,  Job  xviii. 
14.  The  words  so  rendered  in  the  book  of  Job  shown  not 
to  contain  the  sense  of  the  original,  ibid. 

King's  mowings,  what  to  be  understood  by  this  expression, 
Amos  vii.  1. 

Kings,  books  of  the,  this  portion  of  holy  writ  generally  sup- 
posed to  have  been  compiled  by  Ezra,  Preface  to  1  Kings. 

Kings,  folly  of,  to  have  foreigners  for  their  valets  and  most 
confidential  servants,  2  Chron.  xxiv.  26. 

Kings  of  Israel,  how  the  ceremonies  of  their  proclamation 
and  anointing  were  probably  performed,  1  Kings  i.  35. 

Kings  of  Israel  and  Judah,  years  of  the  reigns  of  the,  syn- 
chronically  arranged,  from  the  commencement  of  the  reigns 
of  Rehoboam  and  Jeroboam  to  the  destruction  of  the  king- 
dom of  Israel  by  Shalmaneser,  2  Chron.,  in  fine 

Kinnor,  "n;^,  rendered  harp,  what  it  imports.  Gen.  iv.  21 ; 
1  Sam.  x.  5  ;  Job  xxi.  12  ;  Psa.  Ixxxi.  2.  The  lestudo, 
or  lyre  with  three  strings,  according  to  Calmet,  Psa. 
xxxui.  2. 

Kir,  thought  to  be  the  same  with  the  country  of  Cyrene, 
Amos  i.  5. 

Kir-haraseth,  the  royal  city  of  the  Moabites,  2  Kings  ui.  25; 
Isa.  xvi.  7,  11. 

Kirjath-arha,  or  City  of  the  Four,  conjectures  why  so  named, 
Gen.  xxiu.  2 ;  Josh.  xv.  15. 

Kishon,  some  account  of  this  brook,  Judg.  iv.  6. 

Kissing  the  beard,  the  neck,  and  the  shoulders,  in  use  among 
the  Asiatics  to  the  present  day.  Gen.  xiv.  14. 

Kissing  the  hand  often  practised  by  idolaters  in  honour  of 
their  divinities,  1  Kings  xix.  18.  How  this  ceremony  was 
performed,  ibid.  Kissing  the  hand  shown  to  be  derived 
from  and  synonomous  with  adoration,  ibid. 

Knave,  ancient  and  modern  imports  of  this  word,  Psa.  Ixxxvi. 
16,  cxiu.  1. 

Kneading  troughs  of  the  Arabs,  description  of  the,  Exod.  xii. 
34. 

Kneeling  ever  considered  to  be  the  proper  posture  of  supph- 
cation,  Exod.  ix.  29 ;  1  Kings  viii.  22.  If  the  person  to 
whom  the  supplication  was  addressed  was  within  reach,  the 
supplicant  caught  hun  by  the  knees,  ibid. 

Knight,  great  stature  of  two  brothers  of  this  name,  who  were 
bom  in  the  same  township  with  the  author,  1  Sam.  xvu., 
in  fine. 

Knives  of  rock,  stone,  or  fli7it,  conunon  among  the  ancients, 
Josh.  v.  2. 

Kohcleth,  derivation  and  unport  of  this  word,  Eccles.  i.  1. 

Korah  and  his  company,  probable  allusion  in  the  book  of  Job 
to  the  destruction  of.  Job  xx.  26,  27,  28. 

Koran,  for  what  excellences  it  possesses  it  is  principally  in- 
debted to  the  sacred  Scriptures,  Exod.  xx.,  in  fine;  Num. 
iii.  1;  Deut.  xxxiv.,  in  fine.  The  Mohammedans  never 
write  the  Koran  upon  vellum  or  skm  of  any  kind,  Ezek. 
xliv.  17.  Copies  of  the  Koran  frequently  highly  illumina- 
ted, Psa.  Ix.,  in  principio.  Citation  of  a  beautiful  passage 
from  the  Koran,  which  is  said  to  have  been  the  means  of 
converting  Labid,  an  .\rabian  poet,  to  Mohammedanism, 
Isa.  viii.  21. 
Korban,  import  of  this  word.  Lev.  i.  2. 
KpaoTTTiSoi;  a  term  unporting  rather  the  fringe,  than  the  hem 

of  a  Jewish  garment.  Num.  xvi.  38. 
Krcbsius,  (Jo  Tobias^  an  eminent  Biblical  critic,   General 
Preface,  p.  12. 


Index  lo  lite  Old  Testament. 


Kumund,  a  sort  of  running  loop  among  the  Persians,  for  what 

purpose  employed,  Job  xix.  6. 
Kurtttk  Dumnik,  Frazcr's  account  of  the,  Judg.  ix.,  in  fine. 
Kypke,  a  great  Biblical  critic,  General  Preface,  p.  12. 


Lachrymatories  or  Urna  Lachrymalcs,  small  vials  so  named, 
into  which  it  was  customary  amonj»  the  ancient  Greeks  and 
Romans  to  put  the  tears  shed  for  the  death  of  any  person, 
and  otTer  them  upon  the  tomb  of  the  deceased,  Psa.  Ivi.  8. 
Of  what  materials  these  lachrymatories  were  constructed, 
ibiil.     Account  of  one  in  tlie  a\ithor's  |)Ossession,  ibid. 

tiod,  a  word  supposed  to  be  of  Hebrew  origin.  Gen.  xxxvii.  2. 

Ladder  of  Jacobs  very  probably  an  emblem  of  the  providence 
of  God,  by  which  he  watches  over  and  regulates  all  terres- 
trial things.  Gen.  xxviii.  12. 

Lahalmt,  Qitsriii  rendered  enrliantmcnls,  what  the  probable 
import  of  this  term,  Exod.  vii.  11. 

Lake  beloic  ihc  winc-prcss,  what,  Isa.  v.  2. 

Lambs,  immense  number  of,  amiually  slain  in  Jerusalem  at 
the  feast  of  the  passover,  in  the  time  of  Cestius,  the  Roman 
general.  Num.  xxix.  12. 

Latncch's  speech  lo  his  wires,  as  it  stands  in  the  Hebrew 
original,  probably  the  oldest  piece  of  poetry  in  the  world. 
Gen.  iv.  23.  Inquiry  into  the  cause  of  this  remarkable 
speech,  ibid. 

Lamentations,  very  noisy  among  the  Asiatics,  Gen.  xlv.  2. 

Lamentations  of  Jeremiah,  Hebrew  names  of  this  portion  of 
the  sacred  canon.  Introduction  to  the  Lamentations.  Its 
appellation  in  the  Septuagint  version,  ibid.  Singular  opi- 
nion of  Herman  Van  dor  Hardt.  relative  to  this  poem,  ibni. 
Its  very  technical  character,  ibid.  Observations  of  Urs. 
Lowth,  Smith,  and  Blayncy,  on  the  pecuUar  style  of  this 
composition,  itnd. 

Lamp,  to  raise  up  a,  to  a  person,  what  intended  by  this 
phrase  both  in  sacred  and  profane  history,  2  Sam.  xiv.  7. 

Lamps  first  introduced  into  the  pagan  temples  by  the  Egyp- 
tians, Exod.  xxv.,  in  fine. 

Lampsacus,  singular  preservation  of  this  city  by  Anaximcnes, 
Ecclcs.  ix.  14. 

Lance,  usual  in  Arab  camps  for  every  man  to  have  his  lance 
stuck  in  the  ground  beside  him,  that  he  may  be  ready  for 
action  in  a  moment,  1  Sam.  xxvi.  12. 

Land,  measurement  of,  by  the  ancients  by  lines  or  cords  of 
a  certain  length,  in  a  similar  way  to  that  by  the  rliain 
among  us,  and  the  schanus  or  cord  among  the  Egyptians, 
Deut.  iii.  4. 

Land  of  promise,  some  account  of  the,  Num.  xxxiv.  13. 

Landmarks  of  the  ancients,  in  what  thev  generally  consisted, 
Deut.  xix.  14 ;  Job  xxiv.  2.  Held  very  sacred  among 
the  Romans,  and  at  last  deified,  Deut.  xix.  14 ;  Prov.  xxu. 
28.  X  passage  from  Ovid  in  illustration  of  this  circum- 
stance, Prov.  xxii.  28. 

Land-torrents,  which  make  a  sudden  appearance,  and  as 
suddenly  vanish,  allusion  to.  Job  vi.  15. 

Lapide,  ( Cornelius  d)  account  of  this  voluminous  conunenta- 
tor,  General  Preface,  p.  5. 

Lapis  lazuli,  its  component  parts.  Job  xxxviii.  38. 

Lass,  supposed  to  be  a  contraction  of  ladess,  an  old  English 
word  for  a  girl  or  young  troman,  Gen.  xxxvii.  2. 

Latter  days,  a  phrase  in  Scripture  generally  importing  the 
times  of  the  Messiah,  Isa.  ii.  2  ;   Dan.  ii.  28. 

Leaping  on  or  over  the  threshold,  what  probably  meant  by 
this  expression,  Zeph.  i.  9.     Harmer's  conjecture,  ibid. 

Leasing,  derivation  and  meaning  of  this  old  Enghsh  word, 
Psa.  iv.  2,  Iv.  6. 

Leb,  a^,  and  a"^,  Lebab,  what  these  words  import  when 
employed  by  the  Jews  as  memorial  symbols,  Masoretic 
notes  at  the  end  of  Numbers  and  Deuteronomy. 

JLebeid,  quotation  of  several  sentiments  from  the  poem  of, 
very  similar  to  some  in  the  book  of  Job,  Job  xxxi.  21. 
This  poem  contained  in  the  Moallakat,  Psa.  Ix.,  in 
principw. 

Lecha,  -1^,  import  of  this  Jewish  memorial  symbol,  Masoretic 
notes  at  the  end  of  Genesis. 

Leelislernium,  Jerome's  account  of  this  pagan  festival  of 
antiquity,  Isa.  Ixv.  11. 

Leech,  the  ancient  English  word  for  a  physician,  Isa.  iii.  7. 

Lemuel's  description  of  a  virtuous  wife,  Prov.  xxxi.  10-31. 


Lentulut,  the  augur,  the  immense  wealth  this  man  ii  (aid  to 

have  possessed,  Esth.  iii.  9. 
Leopard,   proverbial   among   the   ancienta  for  its  swiftness, 

Hab.  i.  8. 
Leper,  an  emblem  of  the  wretched  state  of  man  by  the  fall, 
according  to  Dr.  Lightfoot,  as  contradistinguished  from  the 
NAZAKiTE,  an  emblem  of  man  In  his  state  of  innocence, 
Num.  vi.  2. 

Leprosy,  MaundrelPs  account  of  the  appearance  of  seversi 
persons  whom  he  saw  infected  with  this  disorder  in  Pales- 
tine, Lev.  xiii.  2.  This  malady  a  most  expressive  emblem 
of  Ihc  pollution  of  the  soul  of  man  by  sm,  Lev.  xiii.,  in 
fine,  xiv.  in  fine. 

Lethe,  among  the  ancient  mythologists,  what,  Psa.  Izxxviii. 
12. 

Letters,  alphabetic,  when  and  by  whom  invented,  Exod.  xxxi., 
m  fine. 

Letters,  sent  to  chiefs  and  governors  in  the  East,  always 
carefully  folded  up,  and  put  in  costly  silken  bags,  and 
these  carefully  scaled,  Nch.  vi.  5.  An  open  letter  sent  by 
Sanballat  to  Nchemiah  a  mark  of  contempt,  ibtd. 

Leri,  import  of  the  name.  Gen.  xxix.  3-4.  Conjectures  why 
the  posterity  of  this  patriarch  were  appointed  lo  the  scnice 
of  the  sanctuary.  Num.  iii.  12.  Very  beautiful  paronoma- 
sia on  the  name  of  Levi,  Num.  xviii.  2. 

Levi  lien  Gershom,  (Rabbi)  account  of  this  commentator, 
General  Preface,  p.  3. 

Leviathan,  supposed  to  be  the  crocodile,  Job  xli.  1  ;  Isa. 
xxviii.  1.  This  hypothesis  not  without  its  ditliculties.  Job 
xli .  in  fine.  Not  impossible  that  the  animal  described  in 
Scripture  under  this  name  is  now  wholly  extinct,  tbid. 

Leviticus,  the  third  book  of  the  Pentateuch,  why  so  named, 
Preface  to  Leviticus. 

Lex,  derivation  and  import  of  the  word,  Exod.  xii.  49. 

Lex  talionis,  earliest  account  we  have  of  the,  Exod.  xxi.  24. 
Constituted  a  part  of  the  Twelve  Tables  so  famous  in  an- 
tiquity, ibid. 

Libations  of  water,  icinc,  milk,  honey,  and  blood,  frequent 
among  the  Greeks  and  Romans,  1  Sam.  vii.  6  ;  2  Sam. 
xxiii.  16.  The  term  libation  sometimes  synonymous  with 
covenant,  Isa.  xxx.  1. 

Libnah,  the  sixteenth  station  of  the  Israelites  in  the  wilder- 
ness, uncertain  where  situated,  Num.  xxxiii.  20. 

Lick,  supposed  lo  be  of  Hebrew  origin,  Prov.  ii.  16. 

Lie.  definition  of  a.  Gen.  xx.  12. 

Life,  unreasonable  attachment  to,  strongly  ridiculed  by  the 
heathen  poets.  Gen.  .xxv.  8.  Probable  origin  of  the  phrase, 
"  I  put  my  life  in  my  hands,"  Judg.  xu.  3.  Its  import, 
Psa.  cxLx.  109. 

Light,  inquiry  into  its  production  on  the  first  day  of  the  crea- 
tion. Gen.  i.  3.  Its  immense  ditTusion  and  extreme  velo- 
city, ibid.      I  Kings  viii.  27;  Job  xxxviii.  26. 

Lightfoot,  (Dr.  John)  a  very  learned  commentator  on  the 
whole  Scriptures,  General  Preface,  p.  7. 

Lignum  mfclix,  the  tree  on  which  criminals  were  hanged  so 
named  among  the  Romans,  Josh.  viii.  29. 

Ligure,  account  of  this  precious  stone,  Exod.  xxviii.  17. 

Limercece,  a  species  of  food,  how  prepared,  2  Sam.  xvii.  28. 

Linen  yarn,  the  import  of  the  Hebrew  word  thus  rendered 
extremely  uncertain,  1  Kings  x.  28. 

Lines  in  the  writings  of  prose  authors,  as  well  as  of  poets, 
termed  verses  bv  the  ancients.  Introduction  to  Ezra. 

Lion,  Homer's  beautiful  description  of  the  great  courage  and 
fierceness  of  this  animal  after  a  long  abstinence  from  food, 
Isa.  xxxi.  4.  Five  Hebrew  words  rendered  lion  in  our 
version,  with  an  inquiry  into  the  particular  import  of  each, 
Jobiv.  11. 

Lion,  the  standard  of  Judah,  Gen.  xlix.  8. 

Lion  of  God,  an  ancient  appellation  for  a  hero,  a  figure  still 
employed  in  the  same  sense  by  the  Arabians  and  Persians, 
Isa.  xxxiii.  7. 

Liverpool,  great  storm  of  hail  near  this  town,  Exod.  ix.  17. 

Living  waters,  what  meant  by  this  phrase  among  the  an- 
cients. Gen.  xxvi.  19  ;  Lev.  xiv.  5  ;  Psa.  xxxvi.  9;  Zech. 
xiv.  9. 

Lo,  ^V,  the  Hebrews  had  a  peculiar  way  of  joining  this  par- 
ticle to  a  noun,  to  signify  in  a  strong  manner  a  total  nega- 
tion of  the  thing  expressed  by  the  noun,  Isa.  i.  15.     Seve- 
ral examples  produced,  ibid. 
847 


Index  to  the  Old  Testament. 


Loadstone,  probably  kno\vn  in  the  East  long  before  its  disco- 
very by  the  Europeans,  Job  xrviii.  18. 

Lo-ammi,  son  of  Hosea,  meaning  of  the  name,  Hos.  i.  9. 

Locke,  account  of  this  cotmnentator,  General  Preface,  p.  8. 

Locusts,  description  of  the,  Exod.  x.  4.  Volney's  account 
of  their  terrible  devastations  in  Syria,  Egypt,  and  Persia, 
ibid.  Dr.  Shaw's  relation  of  most  formidable  swarms  of 
these  insects  in  Barbary  which  came  under  his  immediate 
observation,  ibid. ;  Joel  i.  12,  ii.  2.  Curious  remark  of  an 
Arabic  writer  witli  respect  to  the  similitude  of  the  locust 
to  ten  different  kinds  of  animals,  Joel  ii.  4.  Relation  by 
Livy  and  Augustine  of  a  pestilence  occasioned  by  an  im- 
mense swarm  of  locusts,  Joel  ii.  20. 

Log,  some  account  of  this  Hebrew  measure  of  capacity, 
Exod.  xvi.  16. 

Long,  (Dr.)  his  ingenious  experiment  to  ascertain  the  super- 
ficial proportion  of  land  and  water  on  the  whole  terraqueous 
globe,  Gen.  i.  10,  "^-ii.  11 ;   Job  xxviii.  25. 

Longevity,  some  instances  of,  among  the  modems,  Psa.  xc, 
mjine. 

Longinus,  (Dionysius)  his  remarkable  criticism  upon  passages 
in  the  first  chapter  of  Genesis,  Gen.  i.  3;  Preface  to 
Job. 

Lord,  its  derivation  and  import,  Gen.  ii.  4. 

Lord's  day,  or  Christian  Sabbath,  should  be  kept  strictly 
holy,  Amos  viii.  5. 

Lord's  prayer,  as  it  stands  in  the  present  authorized  version, 
exhibits  the  best  specimen  of  our  ancient  language  now  in 
use,  Preface  to  Job. 

Lo-ruhanuih,  import  of  the  name,  Hos.  i.  6. 

Lost  property,  laws  relative  to  the  finding  of,  among  the 
Hebrews,  Romans,  and  others.  Lev.  vi.  3. 

Lot,  meaning  and  use  of  the.  Num.  xxxvi.  55.  Manner  of 
casting  lots  in  the  case  of  the  scape-goat.  Lev.  xvi.  8,  9. 
How  the  land  of  Canaan  was  divided  to  the  Israelites  by 
lot.  Josh.  xiv.  2,  xviii.  11. 

ZjO  tecksar,  "lonn  I:<^'  import  of  these  words  when  used  as  a 
memorial  symbol,  Masoretic  notes  at  the  end  of  Deutero- 
nomy. 

Louis  de  Dicu,  account  of  tliis  commentator,  General  Pre- 
face, p.  5. 

Louis  XIV. ,  motto  on  the  brass  ordnance  of,  Judg.  xiv.  3. 

Love  of  God,  Deut.  vi.  5,  x.  12,  xi.  1. 

Love  of  neighbour.  Scripture  precept  concerning.  Lev.  xix. 
18. 

Loioth,  (Dr.)  a  very  celebrated  commentator  on  portions  of 
the  Old  Testament  Scriptures,  General  Preface,  pp.  8, 
10. 

Lu,  i^,  import  of  this  Hebrew  interjection  when  used  as  a 
memorial  symbol,  Masoretic  notes  at  the  end  of  Numbers. 

Lucan's  description  of  the  splendour  of  the  apartments  of 
Cleopatra,  queen  of  Egypt,  Ezek.  xxviii.  14. 

Lud,  the  same  with  Lydia,  Ezek.  xxvii.  10. 

Luther,  (Martin)  character  of,  2  Kings  xii.  6. 

Luxury,  formerly  the  characteristic  of  the  Eastern  princes, 
and  particularly  of  the  Persians,  Esth.  i.  4. 

Lying,  excellent  advice  of  a  genuine  Christian  poet  against, 
Josh,  ii.,  in  fine.  Saying  of  Diphilus  upon  this  subject 
not  defensible  upon  Christian  principles,  1  Sam.  xxi.  2. 

Lyranus,  or  Nicholas  de  Lyra,  account  of  this  commentator, 
General  Preface,  p.  3. 

M. 
Maachah,  mother  of  Asa,  king  of  Judah,  inquiry  into  the 

nature  of  the  idolatry  patronized  by  this  woman,  1  Kings 

XV.  13. 
Mabul,  ^lajj,  a  word  applied  only  to  the  general  deluge, 

Gen.  vi.  17.     Its  derivation,  Gen.  vii.  11. 
Maccabees,  very  fanciful  rabbinical  derivation  of  the  name  of 

this  people,  Psa  xxi.  15. 
Machpelah,  cave  at,  the  first  public  burying-place  mentioned 

in  history.  Gen.  xUx.  29. 
Macknight,  (Dr.)  author  of  a  translation  of  the  Epistles,  with 

notes,  General  Preface,  p.  8. 
Maedi,  a  tribe  of  Arabs,  whence  so  named,  Isa.  xlii.  11. 
Magian  religion,  great  principle  of  the,  Isa.  xlv.  7. 
Magnet,  reasons  for  believing  that   this  stone  was  known  in 

the  East  long  before  its  discovery  by  the  Europeans,  Job 

xxvih.  18. 

843 


Magnitudes,  hulks,  or  volumes  of  the  sun,  moon,  and  planets, 
compared  with  that  of  the  earth.  Gen.  i.  1 . 

Magog,  conjecture  where  situated,  Ezek.  xxviii.  2. 

Maher-shalal-hash-baz,  meaning  of  the  name,  Isa.  viii.  I. 

Maimonides,  or  Rabbi  Moses  ben  Maimon,  account  of  this 
commentator.  General  Preface,  p.  3. 

Major  hostia,  or  chief  sacrifice,  what  so  considered  by  the 
pagans,  according  to  Livy,  Lev.  i.  2. 

Makhelolh,  the  twenty-first  station  of  the  Israehtes  in  the 
wilderness,  Num.  xxxiii.  25. 

Malachi,  some  account  of  this  prophet,  Mai.  i.,  in  prin- 
cipio. 

Maldonat,  (John)  a  commentator  on  particular  parts  of  the 
Old  and  New  Testaments,  General  Preface,  p.  5. 

Manasseh,  why  so  named.  Gen.  xh.  51. 

Maiidrakes,  some  account  of  these  plants.  Gen.  xxx.  14. 

Manes,  or  ghosts  of  the  dead,  or  spirits  presiding  over  the 
dead,  formerly  supposed  to  have  their  habitation  in  the 
centre  of  the  earth,  or  in  the  deepest  pits  or  caverns.  Job 
xxviii.  11.  A  quotation  from  Ovid  to  this  effect,  ibid. 
Several  captives  have  sometimes,  in  time  of  war,  been 
sacrificed  to  the  manes  of  the  departed  hero,  2  Chron.  xri., 
in  fine. 

Manifesto  of  the  Duke  of  Brunswick,  reflections  on  this 
document,  2  Kings  xviii.  17 ;  Isa.  xxxvii.  9. 

Manna,  why  so  named,  Exod.  xvi.  15. 

Manners  of  the  ancients  and  moderns  compared,  2  Sam.  in., 
in  fine. 

Mantes,  or  bald  locusts.  Dr.  Shaw's  account  of  the,  Joel 
ii.  2. 

Macule  or  pallium,  the  peculiar  garb  of  a  Hebrew  prophet, 
1  Kings  xix.  19  ;  2  Kings  ii.  8.  Probably  dressed  with 
the  hair  on,  ibid.  A  sort  of  mantle  was  the  habit  of  the 
Greek  philosophers,  1  Kings  xix.,  in  fine 

Marah,  the  fourth  station  of  the  Israelites  in  the  wilderness, 
where  supposed  to  be  situated.  Num.  xxxiii.  8. 

Marble,  temple  built  of  large  blocks  of  white  marble,  beauti- 
fully polished,  according  to  Josephus,  1  Chron.  xxix.  2. 

Mareshah,  Marcsheth,  or  Marastht,  a  place  famous  for  being 
the  birth-place  of  the  prophet  Micah,  and  for  a  battle  fought 
near  it  between  Asa,  king  of  Judah,  and  Zerah,  king  of  the 
^Ethiopians,  Josh.  xv.  44. 

Mark,  variety  of  opinions  respecting  that  which  God  set  upon 
Cain,  Gen.  iv.  15. 

Marks  indelibly  printed  on  the  hands  and  other  parts  of 
the  body,  both  by  ancients  and  modems,  Isa.  xUv.  5, 
xlvi.  16. 

Maroth,  tltt-i?^,  rendered  looking-glasses  in  our  version, 
signifies  polished  metallic  surfaces  of  any  description,  Exod. 
xxxvui.  8. 

Marriage,  a  very  solemn  contract  among  the  ancients.  Gen. 
xxix.  22.  Reason  for  believing  that  sacrifices  were  offered 
and  libations  poured  out  on  such  an  occasion,  ibid.  Cus- 
tomary in  the  East,  according  to  Sir  John  Chardin,  for 
youths  that  were  never  married  always  to  marry  virgins, 
and  widowers,  however  young,  to  marry  widows,  Isa.  liii. 
5.  Remarkable  law  among  the  Gentoos  respecting  mar- 
riage. Gen.  xxix.  26.  Customary  in  ancient  times  for  a 
king  or  great  man  to  promise  his  daughter  in  marriage  to 
him  who  should  take  a  city,  kill  an  enemy,  &c.  Josh.  xv. 
16. 

Marriage  ceremonies  among  the  Romans,  Song  v.  5. 

Marroir,  in  what  manner  this  substance  is  contained  in  the 
bones,  Prov.  ui.  8.  The  solidity  and  strength  of  the  bone 
occasioned  by  the  marrow  which  is  diffused  through  it,  ibid. 
This  circumstance  illustrated  oy  an  easy  experunent, 
ibid. 

Mars,  periodic  and  sidereal  revolutions,  semimajor  axis  of 
orbit  in  Enghsh  miles,  perigeai  and  apogeal  distances, 
diameter,  relative  volume  or  bulk,  tune  of  rotation,  inclina- 
tion of  axis  to  orbit,  mass  or  attractive  power  compared 
with  that  of  the  earth,  (from  which  the  density  or  specific 
gravity  is  easily  deducible,)  and  mean  hourly  orbitical  mo- 
tion, of  this  primary  planet.  Gen.  i.  1. 

Marseilles,  ancient  inhabitants  of,  when  afflicted  with  any 
pestUence,  sacrificed  one  of  their  citizens  to  appease  the 
wrath  of  the  divinity.  Lev.  xvi.  10. 

Martin,  (David)  translator  of  tne  Scriptures  into  French, 
with  notes.  General  Preface,  p.  7. 


Indea;  to  the  Old  Testament. 


Uasckil  or  Matkil,  why  this  title  is  given  to  several  of  the 

Psalms,  Psa.  xxiii.,  i«  prinripio. 
Mashtil,  what,  among  (he  Hebrews,  Isa.  vi,  10,  xiv.  4,  xxviii. 

20,  xxix    17. 
Mask,  definition  of  a  composition  so  named,  Introduction  to 

Solomon's  Song. 
Masoretes,  account  of  these  eminent  Jewish  commentators, 

General  Preface,  p.  2. 
Masorclk  punchuUions,  critical  observations  on  the,  Isa.  Levi., 

in  fine. 
Massa-,  s;2>3'  rendered  burden,  inquiry  into  the  meaning  of 

this  word,  Nah.  i.  1  ;   Hab.  i.  1  ;  Zech.  ix.  1. 
Masaes,  or  attraclirc  powers,  of  the  sun,  moon,  and  primary 

planets,  compared  with  that  of  the  earth.  Gen.  i.  1. 
mastodon,  or  Mammoth,  an  animal  long  since  extinct.  Gen. 

i.  24;    Job  xl.    15.       Description  of  a  part  of  a  skele- 
ton of  this  animal,  ibid.    Calculation  of  the  proliable  stature 

of  the  mammoth,  ibid.     Reasons  for  the  supposition  that 

the  mammoth  is  the  same  with  the  behemoth  of  Job,  ibid. 
Materia  nudica  of  the  ancient.'*  extremely  simple,  Isa.  i.  6. 
Materiality  of  the  human  soul,  a  doctrine  which  has  no  place 

in  the  sacred  records.  Num.  xvi.  22 ;  Job  xiv.  12 ;  Psa. 

l.ixviii.  39;  Eccles.  iii.  21. 
Maurbanie,  what  the  Aleppines  mean  by  this  term,  Song 

ii.  II. 
Marer-al-nahar,  where  situated,  and   why  so  named,   Jer. 

ii.  18. 
Maxim  advanced  by  some,   that  children  ought  not  to  be 

taught  religion,  but  should  be  left  to  themselves  till  they 

are  capable  of  making  a  choice,  considered,  Deut.  vi.,  in 

fine. 
Measures  of  capacity  among  the  Hebrews,  short  account  of 

the.  E.tod  xvi.  16. 
Mecasheph,  C|3:3)3i  'ts  import,  Deut.  xviii.  10. 
Meeholoth,  f;  jnO'  rendered  dances,  what  it  properly  signifies, 

Exod.  XV.  20. 
Medicine,  art  of,  in  the  East,  in  what  it  principally  consists, 

Isa.  i.  6. 
Mediterranean,  why  called  the  Great  Sea  in  Scripture,  Josh. 

i.  4. 
Medulla  oblongata,  or  spinal  marrotc,  the  silver  cord   of 

Scripture,  Eccles.  xii.  6. 
Mesiddo,  the   same  with  Magdolum,  according  to   Usher, 

2  Kings  xxiv.  30. 
Mcgilloth,  what  books  of  the  sacred  canon  are  so  named  by 

the  Jews,  Introduction  to  the  I,amentations. 
Meimra,  s*^»3"ij;,  and  t^jij;  pithgam,  very  remarkable  dis- 
tinction between,  in  the  Targmn  of  Joseph,  2  Chron.  i.  9. 

See  Word. 
Melancthon,  {Philip)  character  of,  2  Kings  xii.  6. 
Melas,  why  the   Nile  was  so  named   by  the  Greeks,  Isa. 

xxiii.  3. 
Melchizedck,  king  of  Salem,  derivation  and  import  of  his 

name,  Gen.  xiv.  18  ;  Josh.  x.  1. 
Melitta,  every  young  woman  of  Babylon  obliged  once  in  her 

life,  according  to  Herodotus,  to  prostitute  herself  to  some 

stranger  in   honour  of  this  idol,  2    Kings  xvii.,  in  fine. 

Melitta   the   same  with   the   Venus   of  the  Greeks   and 

Romans,  ibid. 
Melo,  the  same  with  the  Nile,  Isa.  xxiii.  3.     Why  so  named, 

ibid. 
Memorial  symbols  of  the  Jews,  several  curious  examples  of 

the,  Masoretic  notes  at  the  end  of  Genesis,  Exodus,  Levi- 
ticus, Numbers,  Deuteronomy,  and  Joshua. 
Memphis,  now  Cairo,  Hos.  ix.  6. 
Menachash,  •an'T-'  ''*  derivation  and  import,  Deut.  xviii. 

10.  " 

Meni,  supposed  to  have  been  an  object  of  idolatrous  worship 

among  the  ancient  Hebrews.  Isa.  Ixv.  1 1 . 
Mcnochius,  (John)  account   of    this  commentator.   General 

Preface,  p.  5. 
Menu,  some  account  of  the  institutes  of,  by  the   late  Sir 

William  Jones,  Deut.  xxxiv.,  in  fine. 
Merab,  or  Saba,  city  of,  account  of  a  dreadful  inundation  by 

which  this  ancient  city  was  overthrown,  Isa.  i.  30. 
Merachepheth,  nsniS'  inqtiiry  into  the  meaning  of  this  term, 

Gen.  i.  2. 
Mercury,  revolutions   as   measured  by  the   equinoxes    and 

ixcd  stars ;    semimajor   axis  of  orbit  in  English   miles ; 

Vol.  IV.  (     54    ) 


pcri^al  and  apogcal  distances,  when  the  radius  vector  ia 
precisely  one  half  of  the  lino  of  the  apsides ;  diameter ; 
relative  magnitude ;  volume  or  bulk  ;  mass  or  attractire 
power,  that  of  the  earth  being  considered  as  unity ;  and 
mean  hourly  orbitical  motion,  of  this  primary  planet,  Geo. 

Mercury,  considered   by  the  ancients  as  the  deity  who  pre- 
sided over  highways,  Prov.  xxvi.  8. 
McTcy-seat,  why  so  named,  Exod.  xxv.  17.     Its  description, 

ibid. 
Menb-baal,  the  same  with  Mephiboshelh,   1  Chron.  viii.  34. 

Wliy  the  Israelites  changed  Merib-baal  into  Menhibosbetb, 

ibid. 
Meshach,  import  of  the  name,  Dan.  i.  7. 
Meshelim,  of  the  ancient  Asiatics,  probably  the  same  with  the 

pacta,  of  the  western  world.  Num.  xxi.  27,  xxii.  6. 
Mesopotamia,  why  this  country  was  so  named.  Gen.  xxxv. 

26  ;  Judg.  iii.  8.     Where  situated,  ibid. ;  Amos  ix.  7. 
Messiah,  import  of  the  term.  Gen.  xlix.  8  ;  Exod.  xxix.  7. 
Metal,  some  account  of  a  factitious,  in  use  among  the  Asiatics, 

as  bright  and  fine  as  gold,  Ezra  viii.  26. 
Metallic  image,  discourse  on  Nebuchadnezzar's  dream  of  the, 

Dan.  ii.,  in  fine. 
Metallurgy,  the  Israelites  employed  in,  in  Egypt,  Deut.  iv. 

20. 
Metheg-ammah,  a  word  of  very  doubtful  import,  2  Sam.  viii. 

1.     Variously  rendered  by  the  versions,  ibid. 
Methuselah,  the  oldest  man  on  record.  Gen.  v.  27.     Meanins 

of  his  name.  Gen.  v.,  in  fine.     Apparently  prophetical  of 

the  destruction  of  the  world  by  water,  ibid. 
Mczahab,  rabbinical  gloss  on  this  name,  1  Chron.  i.  50. 
Micah,  some  account  of  this  prophet.  Introduction  to  Micah. 

Ncwcome's  observations   on   the  style  of   his  writings, 

ibid. 
Michtam,  or  Miclam,  meaning   of  this  word,  Psa.  xvi,   in 

principio.  Ix.,  in  principio. 
Mid-day,  tlic  time  allotted  by  the  heathens  for  the  worship- 
ping of  demons,  Psa.  xci.  6. 
Migdol,  the  same  with  Magdolum,  Jer.  xlvi.  14. 
Mikoch,  mpa.  a  word  of  very  uncertain  import,  I  Kings  i. 

28.     Variously  rendered  in  the  versions,  ibid. 
Milcom,  an  idol  of  the  Ammonites,  1  Kings  xi.  5 ;  2  Kings 

xxiii.  13  ;  Jir  xlix.  1  ;  Amos  i.  15. 
Milk  and  honey,  land  flutriiig  trilh,  a  figure  used  by  sacred 

and  profane  writers  to  denote  great  fertility,  Exod.  iii.  8  ; 

Job  XX.  17  ;  Ezek.  xx.  6. 
Milhj-icay  or  Galaxy,  Dr.   Herschel's  idea  of  the  nature  of 

the.  Gen.   i.   16.      Prodigious  multitude  of  stars  in  the 

milky-way  which  passed  through  the  field  of  view  in  his 

telescope  in  the  space  of  forty-one  minutes  of  time,  ibid. 
Mill,  when  the  noise  of  the,  is  not  heard,  how  a  sign  of  deso- 
lation, Jer.  xxv.  10. 
Mill,  behind  the,  inquiry  into   the  meaning  of  this  phrase, 

Exod.  xi.  5. 
Millenary  of  the  world,  reflections  upon  our  Saviour's  being 

bom  at  the  termination  of  ihe  fourth.  Gen.  i.  18. 
Mill.i,  grinding  at,  the  work  of  females  in  Algiers,  Tunis, 

and  other  places,  Isa.  xlvii.  2. 
MingrcUa,  inhabitants  of,  sleep  with  their  swords  under  their 

heads,   and  their  other  arms  by  their  sides,  Isa.  liii.,  in 

principio. 
Mining,  process  of,  among  the  ancients.  Job  xxviii.  1,  &c. 

Difficulties  miners  had  to  encounter  previously  to  the  in- 
vention of  the  steam-engine,  Job  xxviii.  4,  &c. 
Minister,  anecdote  of  a,  Psa.  Uv.  2. 
Ministry.  Divine  call  to  the,  and  directions  for  the  proper 

discharge  of  the  ministerial  office,  Ezek.  xxxiv.  6. 
Minor  prophets,  order  and  lime  in  wliich  they  flourished,  ac- 

cordinf  to  Archbishop  Newcomc,  Introduction  to  Hosea. 
Mirrors  of  brass,  steel,  tin,  copper,  and  silver,  in  use  among 

the  ancients.  Exod.  xxiviii.  8  ;  Isa.  viii.  1. 
Miscniis,  funeral  rites  paid  to,  as  related  by  Virgil,  2  Chron 

xvi.,  in  fine. 
Misery,  in  what  manner  the  animal  svatem  is  affected  at  the 

sight  of,  Jer.  iv.  19. 
Mishael,  import  of  this  name,  Dan.  i.  7. 
Mishemerotim,  n"'DTiasa'  ''^  derivation  and  import,  Lev 

xxvi.  15. 
Mishnah,  or  oral  law  of  the  Jews,  account  of  the.  Genera 
849 


Index  to  the  Old  Testament. 


Preface,  p.  2.     When  composed,   according  to  Prideaux 
and  Lardner,  Isa.  liii.  8. 

Mishpat,  tjSiffla.  its  import,  Isa.  xlii.  1.  A  beautiful  parono- 
masia on  this  word,  Isa.  v.  7. 

Misletoe,  held  in  extraordinary  veneration  among  the  ancient 
Druids,  Gen.  xxi.  33.  The  golden  branch  mentioned  by 
Virgil  apparently  an  allusion  to  this  plant,  ibid. 

Mithcah,  the  twenty-fourth  station  of  the  Israelites  in  the 
wilderness,  Calmet's  conjecture  concerning,  Num.  xxxiii. 
28. 

Mitre,  its  derivation  and  import,  Exod.  xxviii.  4. 

Mitsevoth,  CTi^i?;,  its  derivation  and  import.  Lev.  xxvi.  15. 

Mizbeach,  nSTS?  rendered  altar,  what  it  properly  signifies, 
Gen.  viii.  20,  xiii.  18. 

Mizmor,  ^T)3t)a,  why  a  Psalm  was  so  named  among  the 
Hebrews,  Introduction  to  the  Psalms  ;  Psa.  iii.,  in  prin- 
cipio. 

Mnevis,  an  object  of  idolatry  among  the  ancient  Egyptians, 
Hos.  viii.  5. 

Moab,  plains  of,  the  forty-first  station  of  the  Israelites  in  the 
wilderness,  Num.  xxxiii.  48. 

Moadim,  61^s^?a'  translated  seasons,  inquiry  into  its  import, 
Gen.  i.  14. 

Moallakat,  some  account  of  this  collection  of  Arabic  poems, 
Psa.  Ix.,  in  principio. 

Modkakebat,  a  collection  of  Arabic  poems,  why  so  named, 
Psa.  Ix.,  in  principio. 

Molech,  curious  rabbinical  description  of  this  idol.  Lev. 
XX.  3. 

Molech,  passing  through  the  fire  to,  several  opinions  con- 
cerning the  meaning  of  this  phrase.  Lev.  xviii.  21. 

Monarchy,  hereditary  succession  in  a,  to  be  preferred  to  the 
elective,  1  Kings  i.  12. 

Mongoz,  this  animal  kept  by  the  inhabitants  of  the  East  for 
the  purpose  of  destroying  the  snakes  that  infest  them, 
Amos  V.  19. 

Moneys  of  different  ancient  nations,  tables  of  the,  Exod. 
xxxviii.  24. 

Monoceros  of  Scripture,  probably  the  same  with  the  rhino- 
ceros, Psa.  xcii.  10. 

Monodon,  see  Nancall. 

Montgomery's  metrical  version  of  the  principal  passages  in 
the  seventy-second  Psalm,  Psa.  Ixxii.,  in  fine. 

Months,  names  of  the,  among  the  Hebrews,  1  Kings  vi.  1. 

Moon,  great  probability  of  her  being  a  habitable  globe,  Gen. 
i.  16.  Telescopic  appearance  of  her  disk,  ibid.  Periodic 
and  sidereal  revolutions ;  mean  distance  from  the  sun ; 
perigeal  and  apogeal  distances  ;  diameter  ;  relative  magni- 
<ude,  volume,  or  bulk  ;  time  of  rotation  ;  inclination  of 
axis  to  orbit ;  mass,  quantity  of  matter,  or  attractive  power, 
that  of  the  earth  being  considered  as  unity  ;  and  mean 
hourly  orbitical  motion  ;  of  this  secondary  planet.  Gen. 
i.  1. 

Moorish  dress,  Jackson's  description  of  the,  Judg.  xiv.  12. 

Mosaic  chronology,  specious  objections  of  modern  skeptics 
against  the,  answered,  Gen.  1.,  in  fine. 

Mosaic  pavement,  some  account  of  the,  Exod.  xxiv.  10. 
Its  origin,  Esth.  i.  6. 

Moscoeites,  from  whom  descended,  Gen.  x.  2. 

Moseroth,  the  twenty-sixth  station  of  the  Israelites  in  the 
wilderness,  conjectures  respecting.       Num.  xxxiii.  30,  37. 

Moses,  why  so  named,  Exod.  ii.  10.  His  character  as  a 
historian,  philosopher,  and  chronologer.  Gen.  1.,  in  fine. 
Observations  on  the  staying  up  of  his  hands  in  the  conflict 
of  the  children  of  Israel  with  the  Amalckites,  Exod.  xvii. 
11.  Enumeration  l>v  Moses  of  the  seven  difierent  means 
used  by  the  Almighty  in  effecting  Israel's  deliverance, 
Deut.  iv.  34.  Sketch  of  the  history  and  character  of 
Moses,  Exod.  xix.,  in  fine ;  Deut.  xxxiv.,  in  fine. 

Moths,  various  modes  adopted  in  the  destruction  of  these 
insects,  Gen.  xxvii.  27. 

Motto,  very  singular  one  affixed  to  a  pamphlet  written  by  a 
young  woman  of  the  city  of  Gloucester  against  Bishop 
Warburton's  Doctrine  of  Grace,  2  Kings  xix.  21. 

Mountain  of  God,  import  of  this  Hebraism,  Psa.  xxxvi.  6. 

Mountain  torrents,  how  produced.  Job  xxiv.  8. 

Mourning  sometimes  indicated  among  the  ancients  by  the 
changing  or  reversing  the  harness  or  ornaments  of  cattle, 
Jonah  iii.  8. 

850 


Mourning  songs  or  lamentations,  composed  by  the  Hebrew* 
upon  the  death  of  great  men,  princes,  and  heroes,  Lam.  v., 
in  fine. 

Mourning  women,  account  of  the,  among  the  ancients,  who 
were  hired  to  make  lamentations  for  the  dead,  Jer.  ix.  17. 

Muagrus  of  the  Eleans,  why  this  idol  was  so  named,  Exod. 
viii.  24. 

MfXXa^a  jUvAXeiv,  a  Greek  paronomasia,  Job  xxxi.,  in 
fine. 

Multitia,  multicia,  or  coa  vestis,  a  name  given  by  the 
Romans  to  the  transparent  garments  of  the  Greeks,  Isa.  iii. 
23.  Sometimes  worn  even  by  the  men,  but  looked  upon 
as  a  mark  of  great  effeminacy,  ibid.  Humorous  and  sati- 
rical description  of  the  multitia  by  Publius  Syrus,  ibid. 

Mummies,  description  of  the  Egyptian,  Gen.  1.  2.  Peter  du 
Val's  account  of  a  mummy  supposed  to  be  the  remains  of 
one  of  the  supreme  judges,  Exod.  xxviii.  30.  Manner  in 
which  the  mummies  were  wrapped  round  with  strong 
swathings  of  linen  or  cotton  cloth.  Job  xl.  13  ;  Prov.  xxxi. 
22. 

Munster,  (^Sebastian)  a  Protestant  commentator.  General 
Preface,  p.  6. 

MiiwtS^f,  why  this  epithet  was  applied  to  the  supreme  divinity 
of  the  heathens,  Exod.  viii.  24. 

Murder,  the  only  crime  for  which  a  human  being  should  be 
punished  with  death,  Gen.  ix.  6. 

Murex  or  purpura,  a  species  of  shell-fish,  from  which  the 
Tyrian  purple  is  supposed  to  have  been  obtained,  Exod 
xxv.  4;   Deut.  xxxiii.  19. 

Muscarum  abactor,  why  this  epithet  was  given  to  Hercules, 
Exod.  viii.  24. 

Music,  Treatise  on,  by  Philodemus,  where  discovered,  2  Chron 
x.xxiv.  12. 

Music,  strange  efi*ects  of,  2  Kings,  iii.  15. 

Musical  instruments,  observations  on  the  use  of,  in  the  house 
of  God,  1  Chron.  v.  39,  xvi.  42 ;  2  Chron.  xxix.  35 ; 
Amos  vi.  5.  Condemned,  see  Psa  Ixii.  1.  Reasons  for 
believing  that  musical  instruments  were  employed  to  en- 
courage and  enliven  the  workmen  when  engaged  in  the 
repairs  of  the  temple  in  the  reign  of  Josiah,  2  Chron. 
xxxiv.    12. 

Musive  or  Mosaic  vork,  origin  of,  Esth.  i.  6. 

Myscs,  a  name  of  Bacchus  in  the  hymns  of  Orpheus,  evi 
dently  borrowed  from  the  name  of  the  great  Jewish  legis 
lator,  Exod.  iv.  17. 

Mystical  or  spiritual  sense,  very  often  the  most  literal  of  all, 
Isa.  hi.  13. 

N. 

Nabatheans,  their  origin.  Gen.  xxv.  13. 

Nabi,  jjiaj,  rendered  prophet  in  our  version,  its  precise  import, 
Num.  xi.  25. 

Nachash,  •^r(2,  conmionly  translated  serpent,  has  several 
meanings  in  the  Old  Testament,  Gen.  iii.  1.  A  variety  of 
reasons  produced  to  show  that  the  animal  instrumental  in 
deceiving  our  first  parents  was  probably  of  the  simia  genus, 
ibid.  Objection  against  this  hypothesis,  that  the  Septuagint 
version  and  the  New  Testament  -j^nj  nachash  is  translated 
by  o^it;,  answered,  ibid. 

Naharaga,  sec  Pallacopas. 

Naharmaka  or  the  Royal  River,  a  canal  constructed  by  Ne- 
buchadnezzar to  let  the  abundant  waters  of  the  Euphrates 
into  the  Tigris,  Isa.  xhv.  27. 

Nahum,  some  account  of  this  prophet,  Introduction  to  Nahum. 

Nails,  staining  of  the,  practised  by  the  ancient  Egyptians  and 
modern  Indians,  Deut.  xxi.  12. 

Nails,  spikes,  or  pegs  of  the  ancients,  some  account  of  the 
Isa.  xxii.  23. 

Naksi  Rustam,  description  of  the,  Isa.  xxii.  16. 

Names  of  the  ancient  generals  and  princes  frequently  taken 
from  those  of  birds  and  beasts,  Judg.  vii.  25. 

Names,  changing  of,  frequent  among  the  ancients,  2  Kings 
xxiii.  34.  A  mark  of  supremacy,  in  those  who  changed 
them,  ibid. 

Napeir,  (John)  account  of  his  commentar\-  on  the  revelation 
of  St,  John,  General  Preface,  p.  22. 

Naphlali,  why  so  named,  Gen.  xxx.  8. 

Napkin  or  kerchief,  by  which  a  Jewish  criminal  was  strangled, 
why  buried  with  him  in  the  same  grave,  Isa.  xv.  19. 
(     54     ) 


Index  to  the  Old  Testament. 


Napoleon,  reflections  on  the  singular  fortune  and  sudden  re- 
verses of  this  late  emperor  of  the  French,  Psa.  cvii.  40. 

Narwall  or  monodon,  a  species  of  whale,  with  a  very  fine 
curled  ivory  horn,  Psa.  xxii.  21.  Length  of  a  horn  of  this 
animal  in  the  author's  possession,  ibid. 

Ifalhan  the  prophet,  author  of  a  history  of  the  reign  of  Solo- 
mon, long  since  lost,  1  Kings  xi.  41. 

Natron  of  the  ancients,  some  account  of  the,  Prov.  xxv.  20. 
Used  in  the  East,  according  to  Dr.  Shaw,  for  the  purposes 
of  washing,  ibid  ;  Jer.  ii.  22. 

Nature,  obsenations  on  this  divinity  of  the  modem  infidel. 
Job  V.  5. 

Nature,  divuie  and  hiunan,  in  Christ.     See  on  Psa.  xxii.  20. 

Nancl-string,  the  medium  by  wliich  the  fetus  receives  nour- 
ishment while  in  the  womb  of  its  mother,  Prov.  iii.  8 ;  .Sons 
vii.  2.  * 

Nuusicaa,  daughter  of  Alcinous,  king  of  the  Phseacians,  anec- 
dote concerning,  Exod.  ii.  4. 

Nazarite,  enumeration  of  the  particulars  in  which  the  vow  of 
a,  consisted,  Num.  vi.  5. 

Ncbcl,  '^■2'-  probably  a  musical  instrument  similar  to  the  bag- 
pipe, 1  Sam.  X.  5  ;   Psa.  Ixxxi.  2. 

Nebiwhaduezzar,  in  what  the  malady  of  this  Babylonish 
monarch  probably  consisted.  Dan.  iv!  32. 

Neburhadnczzar's  dream  of  the  mclallie  image,  discourse  on, 
Dan.  ii.,  in  fine. 

Neeolh,  ^5$2:i  rendered  spices,  what  it  imports.  Gen.  xliii.  11. 

Necromanci/,  pretenders  to  the  art  of,  among  the  ancients, 
chiefly  women,  Isa.  xxix.  4. 

Neder,  -i-^;,  account  of  ttiis  species  of  Jewish  vow,  Lev. 
xxvii.  29.     In  what  it  differed  from  the  chercm,  tjiri'  '*"'• 

Negonolh,  probable  import  of  this  term,  Psa.  v.,  in  principio; 
Hab.  iii.  19. 

Nego,  one  of  the  Babylonish  divinities,  Dan.  i.  7. 

Nebemiah,  biography  of  this  eminent  reformer  of  Israel,  In- 
troduction to  Nehcmiah,  and  chap,  xiii.,  jn  fine.  Eminent 
men  who  were  contemporary  with  N'ehemiah,  Chronologi- 
cal notes  at  the  commencement  of  Nehemiah. 

Nchilolli,  probable  import  of  this  term,  Psa.  v.,  in  pnncipio. 

Nehushlan,  the  name  given  by  Hezekiah  to  the  brazen  serpent 
of  Moses,  conjectures  why  so  denominated,  2  Ivings 
xviii.  4. 

Neith,  a  name  of  Diana,  Exod.  x.  9. 

Nepbalim,  C"^iC3'  rendered  giaTits,  much  more  probable 
meaning  of  the  original  word.  Gen.  vi.  4. 

Neptune,  remarkable  speech  of,  to  the  winds,  contained  in  the 
-■Eneid,  Psa.  xxvii.  13. 

Nergal,  an  idol  of  the  Cutheans,  supposed  to  have  been  the 
sun,  and  why,  2  Kings  xvii.,  in  fine.  How  represented, 
according  to  the  rabbins,  ibid. 

Nesek,  "123,  why  usury  was  so  named  by  the  Jews,  Ezek. 
xviii.'S. 

Ness's  observations  on  the  marriage  of  Orpah  and  Ruth, 
Ruth  i.,  in  fine. 

Net,  description  of  that  species  of  combat  among  the  Ro- 
mans, in  which  one  of  the  combatants  was  armed  with  a 
sword  and  shield,  and  the  other  with  a  trident  and  net.  Job 
xix.  6. 

Ncwcoinc,  {Dr.)  translator  of  the  jninor  prophets,  with  critical 
notes.  General  Preface,  p.  10. 

Nctc  7noon,  feast  of  the,  when  celebrated,  Exod.  xxiii.  14  ; 
Psa.  Ixxxi.  3.  Method  adopted  by  the  ancient  Jews  of 
ascertaining  the  day  of  the  new  moon.  Psa.  Ixxxi.  3. 

New  sonir,  meaning  of  this  phrase  illustrated  by  two  quota- 
tions from  Virgil,  Psa.  cxlix.  1. 

Netr-year's-da>i,  a  time  of  festivity  in  all  civilized  nations, 
Num.  xxix.  1. 

Nibhaz,  an  object  of  idolatrous  worship  among  the  Avites, 
2  KincTs  xvii.,  in  fine.  According  to  the  rabbins,  was  in 
the  shape  of  a  dog,  much  like  the  Anubis  of  the  Eg\-ptians, 
ibid.  Conjecture  respecting  the  derivation  of  the  name, 
ibid.     Jurieu's  ingenious  idea  upon  this  subject,  ibid. 

Night,  \erv  philosophical  saying  of  Scrvius  respecting,  in  his 
comment  upon  a  passage  in  the  fourth  .'Eneid,  Job  vii.  2. 

Nile,  overflowing  of  the,  of  essential  sen'ice  in  the  fertiliza- 
tion of  EgN^pt,  Gen.  xli.  25,  31 ;  Isa.  xviii.  2.  Pliny's 
scale  of  the  different  heights  to~which  the  waters  of  the 
Nile  ascend,  with  the  consequent  degrees  of  plenty  and 
dearth,  ibid.     The  Nile  an  object   of   religious   worship 


among  the  ahcient  Egyptians,  Exod.  vii.  10  ;  vm  26. 
Great  salubrity  and  jieculiar  pleasantness  of  its  waters, 
Exod.  vii.  18.  Abounds  with  incredible  numbers  of  all 
sorts  of  fish,  according  to  Diodorus,  Isa.  xix.  8. 

Nilus,  a  name  given  to  Bacchus,  by  Diodorus  and  Macrohius, 
on  account  of  his  being  said  to  have  been  exposed  on  the 
Nile,  Exod.  iv.  17. 

Nimbus.  A  practice  among  many  nations  to  represent 
those  men  to  whom  they  attributed  extraordinary  sanctity, 
and  whom  they  supposed  to  have  had  familiar  intercourse 
with  the  Deity,  with  a  lucid  nimbus  or  glory  round  their 
heads,  Exod.  xxxiv.  29. 

Nimrod,  probably  the  same  with  Ninus,  Gen.  x.  11. 

Ntneech,  some  account  of  this  very  celebrated  city  of  anti- 
quity, Jonah  i.  2,  iii.  3.  Bishop  Newton's  remarks  upon 
the  fall  and  irretrievable  ruin  of  Nineveh,  Nah.  iii.,  in  fine. 

Ninj/(ts,  son  of  Niiuis  and  Semiramis,  supposed  by  Dr. 
Shuckford  to  be  the  same  with  Chcdorlaomer,  Gen.  xiv.  I. 

Nissah,  )-|2;,  rendered  tempt,  what  it  properly  imports,  Gen. 
xxii.  1. 

Noah,  whence  this  name  is  probably  derived.  Gen.  v.  29. 

No-Ammon,  the  Diospolis  of  the  Greeks,  Nah.  iii.  8. 

Nominative  ease  often  used  for  the  vocatne  by  the  ancient 
(irecks,  especially  in  the  Attic  dialect  of  their  language 
Psa.  xlv.  G. 

No/iof,  its  derivation  and  import,  Exod.  xii.  49. 

Nonnus  the  poet,  quoted  Zech.  ix.  14.     See  notes. 

Noonday,  the  time  allotted  by  the  heathens  for  the  worship- 
ping of  demons,  Psa.  xci.  6. 

Noph,  the  same  which  was  afterwards  named  Memphis,  and 
now  Cairo,  Ezek.  xxx.  13;  Jer.  li.  16;  xlvii.  14. 

Northern  armi/,  why  this  name  is  given  to  immense  swarms 
of  locusts,  Joel  ii.  20. 

Noririeh,  ancient  city  of,  formerly  stood  some  miles  from  the 
modern  city  so  named.  Josh,  xvi.,  in  fine. 

Nose  or  7iostrils,  considered  by  the  ancients  the  seat  of 
anger,  Psa.  xviii.  8. 

Nose,  cutting  off  the,  a  frequent  punishment  of  adulterers 
among  the  Persians  and  Chaldeans,  Ezek.  xxiii.  25.  Adul- 
teresses formerly  thus  treated  by  the  Egyptians,  ibid. 

Nose-ring,  or  jewel  for  the  nose,  of  very  frequent  use  in  the 
East,  Gen.  xxiv.  22  ;   Prov.  xxv.  12;   Isa.  iii.  21. 

Nova  Zemhla,  extraordinary  instance  of  refraction  of  the  solar 
light  in  this  island  in  the  sixteenth  centurj',  2  Kings  xx.,  in 
fine. 

Novus,  not  unfrequently  synonymous  with  tnagnus  mirandut, 
Psa.  cxlix.  1. 

Numanus,  remarkable  saving  of,  to  the  Trojans,  as  related  ly 
Virgil,  Nah.  iii.  13. 

Numbers,  the  fourth  book  of  the  Pentateuch,  why  so  named, 
Preface  to  Numbers. 

Numlirrs  in  the  sacred  Scriptures  often  erroneous,  and  why, 
2  .Sam.  X.  18. 

Nuptial  croum,  among  the  Greeks  and  Romans,  v»hat.  Song 
iii.  11. 


Oak,  a  sacred  tree  among  the  ancient  Greeks  and  Romans, 
Gen.  xxi.  23;  the  Druids  had  their  feasts  and  sacrifices 
under  it.  ibid.  Why  this  tree  was  named  robur  by  the  Ro- 
mans. Hos.  iv.  13.  Accounted  one  of  the  most  long-hved 
of  all  the  trees  of  the  forest.  I,sa.  Ixv.  22. 

Oa/h,  inquiry  into  the  spirit  and  essence  of  an,  Gen.  xxiv.  9  ; 
Dent,  vi.,  in  fine. 

Obadiah,  some  account  of  this  prophet,  Obad.,  in  principio. 

Obed,  the  father  of  Jesse,  why  so  named,  Ruth  iv.  17. 

Obcd-cdom,  very  curious  and  whimsical  rabbinical  account  of 
the  mode  in  which  God  is  said  to  have  blessed  this  Gittite, 
while  the  ark  remained  in  his  house,  1  Chron.  xiii.  14. 

Oboth,  mns.  "hat  this  term  imports.  Lev.  xix.  31. 

Oholb,  ••-tj^,  the  thirty-sixth  station  of  the  Israelites  in  the 
wilderness.  Num.  xxxiii.  43. 

Ode,  what  is  generally  understood  by  this  term.  Introduction 
to  the  Song  of  Solomon.  Isaiah's  prophetic  ode  on  the 
destruction  of  Babvlon  by  the  Medes  and  Persians,  and  the 
deliverance  of  Judah  from  captivity,  a  composition  of  su- 
preme and  singular  excellence,  standing  unrivalled  among 
all  the  monuments  of  classic  antiquity,  Isa.  xiii.,  in  prin- 
eipio. 

851 


Index  to  the  Old  Testament. 


Oded,  remarks  on  the  beautiful  speech  of  tliis  prophet  to  the 
IsraeUtes,  2  Chron.  xxviii.  9. 

Offerings,  Jewish,  general  account  of  the,  Lev.  vii.,  in  fine. 
The  reference  in  which  they  all  stood  to  the  great  sacrifice 
offered  by  Christ,  ibiil. 

Og,  king  of  Bashan,  remarks  upon  his  very  great  stature, 
Deut.  iii.  11.  Extreme  trifUng  of  the  rabbins  upon  this 
subject,  ibid. 

Oil,  anointing  with,  an  ancient  method  of  installation  to  par- 
ticular offices,  Exod.  xxix.  7. 

Oil,  holy  anointing,  its  component  parts,  and  the  quantity  of 
each  ingredient,  Exod.  xxx.  21. 

Oil,  trial  by  boiling,  a  species  of  ordeal  among  the  Hindoos, 
Num.  v.,  in  fine. 

Olam,  oilJ>i  inquiry  into  its  general  import.  Gen.  xiii.  15, 
xvii.  7,  8,  xxi.  33;  Exod.  xii.  14;  Num.  xxv.  13  ;  2  Kings 
V.  27;   Eccles.  iii.  11,  12,  xii.  15;  Mic.  v.  2;  Hab.  iii.  6. 

Olam  haba,  j^^pj  B^iy,  the  world  to  come,  a  phrase  applied  by 
the  Jews  to  the  days  of  the  Messiah,  Heb.  ii.  5. 

Old  age,  great  reverence  paid  to,  by  the  ancient  and  modern 
Eg>-ptians,  Gen.  xlviii.  12;  by  the  ancient  Romans,  tbid ; 
and  even  to  this  day  by  the  Mohammedans,  ibid.  Bacon's 
grand  secret  for  the  strengthening  of  the  natural  heat  in 
aged  persons,  Ruth  iv.  16;   1  Kings  i.,  in  fine. 

Olives,  mount  of,  Zech.  xiv.  4. 

Omer,  some  account  of  this  Hebrew  measure  of  capacity, 
Exod.  xvi.  16. 

Omniscience  of  God,  thoughts  concerning  the,  Gen.  xvi.  1 5. 

On  or  Aven,  the  famous  HehopoUs,  Ezek.  xxx.  17. 

Only  Son,  Christ  the,  see  on  Psa.  xxii.  20. 

Onyclia,  account  of  tills  perfume,  Exod.  xxx.  34. 

Onyx,  the  name  of  a  precious  stone,  whence  it  has  its  name. 
Gen.  ii.  12;  Exod.  xxv.  7;  Job  xxviii.  16.  The  Hebrew 
word  so  translated  of  uncertain  import,  Exod.  xxviii.  1 7. 

Opai,  its  component  parts.  Job  xxxviii.  38. 

Opes,  riches,  whence  derived.  Gen.  xxiiii.  19. 

Ophel,  a  part  of  Mount  Sion,  rising  higher  than  the  rest,  Isa. 
xxxij.  14. 

Ophiamanteia  of  the  Greeks,  what,  Lev.  xix.  26. 

Ophir,  situation  of,  utterly  unknown,  1  Kjngs  ix.  28.  Dr. 
Jubb's  conjecture,  Isa.  ii.  13-16. 

Ophthalmia,  how  generally  caused  in  Egypt,  Deut.  xxviii.  24. 

Optic  nerve,  account  of  the,  Eccles.  xii.  3. 

Oracles  of  the  heathens  expressed  in  such  dubious  language 
as  to  appear  to  be  fulfilled  in  whatever  way  the  events  might 
happen,  1  Kings  xxii.  15.  Some  examples  produced,  ^bid. 
The  pagan  oracles  generally  delivered  their  answers  from 
some  deep  and  obscure  cavern,  Isa.  xlv.  19. 

Orange  garden  of  the  emir  of  Beroot,  Maundrell's  description 
of  the,  Isa.  i.  30. 

Orbits,  mean  hourly  motions  of  the  primary  planets  in  their. 
Gen.  i.  1.  Inclination  of  the  axes  of  rotation  of  the  earth, 
moon.  Mars,  Jupiter,  and  Saturn  to  the  planes  of  their 
orbits.  Gen.  i.  1.  Angles  with  the  semidiameters  of  the 
orbits  of  the  satellites  of  Jupiter,  Saturn,  and  Herschel  sub- 
tend, as  seen  from  the  earth,  when  the  radii  vectores  of 
their  primaries  are  eqnal  to  one  half  of  the  latera  transversa, 
or  principal  diameters  of  the  elhpses  in  which  they  move 
round  the  sun,  ibid. 

Ordeal,  trial  by,  some  account  of  the.  Num.  v.,  in  fine. 
Why  called  Judicium  Dei,  "  The  judgment  of  God,"  ibid. 
Supposed  to  have  taken  its  origin  from  the  waters  of  jea- 
lousy, ibid. 

Oreh,  a  prince  of  the  Midianites,  import  of  his  name,  Judg.vii.  25. 

Origen,  account  of  this  commentator.  General  Preface,  p.  3. 
Specimens  of  his  very  fanciful  interpretation  of  Scripture, 
Exod.  i.,  in  fine.  Num.  xii.  14.  His  thoughts  on  the 
miracle  of  the  fleece,  dew,  and  dry  ground,  Judg.  vi.,  in 
fine.  Origen's  account  of  a  dispute  he  had  with  some  of 
the  Jews  relative  to  a  passage  in  Isaiah,  Isa.  hii.  8. 

Original  sin,  doctrine  of.  Job  xiv.  4  ;  Psa.  Ii.  5. 

Orion,  Hebrew  word  so  translated  of  very  uncertain  import, 
Job  ix.  9.  The  constellation  of  Orion,  according  to  Mr. 
Good,  a  correct  and  elegant  synecdoche  for  the  winter  at 
large.  Job  xxxviii.  31. 

Ornaments  upon  the  heads,  necks,  bodies,  and  legs  of  camels, 
horses,  and  elephants,  common  from  the  remotest  antiquity, 
Judg.  viii.  21.     Seven  kmds  of  ornaments  still  in  use  in 
Asiatic  countries.  Gen   xxiv.  22. 
852 


Orpheus,  remarks  on  the  fable  concerning  this  very  celebrated 
musician  of  antiquity,  2  Chron.  xxxiv.  12. 

Osiris,  description  of  a  beautiful  marble  figure  of,  in  the  au 
thor's  possession,  1  Sam.  vi.,  in  fine. 

Ossifrage,  why  this  animal  is  so  named.  Lev.  xi.  13. 

Ostracism,  among  the  Greeks,  what.  Gen.  xxvi.  16.  Re 
markable  saying  of  Bacon  upon  this  subject,  ibid. 

Ostrich,  observations  on  its  remarkable  fleetness.  Job  xxxix. 
13,  18.  Natural  history  of  this  bird,  as  given  by  Dr.  Shaw, 
Job  xxxix.,  in  fine  ;  Mic.  i.  8. 

0th,  f]5j,  translated  sigji,  inquiry  into  its  import.  Gen.  i.  14  ; 
Deut.  xiii.  1 . 

Ottoman  court,  conjecture  why  called  the  Porte,  Isa.  xxix. 
21. 

Ovid's  account  of  the  ceremonies  used  in  laying  the  founda- 
tions of  the  walls  of  the  city  of  Rome  by  Romulus,  Neh. 
xii.  27.  The  fable  of  Daedalus  and  Icarus  very  beautifully 
morahzed  by  this  great  Roman  poet,  Prov.  xxv.  7. 

Ox,  particular  description  of  its  four  stomachs,  Lev.  xi.  3 
This  animal  an  object  of  idolatrous  worship  among  the 
ancient  Egyptians,  Hos.  viii.  5. 

Oxen,  the  Hebrew  word  thus  rendered  most  clearly  a  corrup- 
tion of  the  sacred  text,  2  Chron.  iv.  3. 

Oxurunchus,  an  Egyptian  idol,  Exod.  xx.  4. 

Oxygen,  a  constituent  part  of  water,  Gen.  vii.  11,  viii.  1  ; 
Job  xxxviii.  26  ;  Jer.  x.  13. 


Padan-aram,  the  same  with  Mesopotamia,  Gen.  xxxv.  26. 

Pagan  priests  behoved  by  their  adherents  to  have  been  able 
to  walk  on  burning  coals  unhurt,  Dan.  iii.  27.  Quotation 
from  Virgil  in  illustration  of  this  circumstance,  ibid.  How 
the  feet  of  the  priests  were  enabled  to  resist  the  action  of 
the  tire,  according  to  Varro,  ibid. 

Pagans,  notion  among  the,  that  every  district  had  its  tutelary 
deity,  who  could  do  nothing  out  of  his  own  sphere,  1  Kings 
XX.  23 ;  2  Kings  xvii.  25. 

Pall,  ceremony  of  the,  among  the  Romanists,  1  Kings  xix., 
m  fine. 

Pallacopas  or  Naharaga,  a  canal  made  by  Nebuchadnezzar, 
by  which  the  redundant  waters  of  the  Euphrates  were  car- 
ried into  a  vast  lake  forty  miles  square,  Isa.  xliv.  27. 

Palladium,  the  Greeks  employed  all  their  artifice  to  steal  away 
this  from  the  Trojans,  and  why.  Num.  xxii.  6.  Conjecture 
that  the  Trojan  palladium  was  an  aerolith.  Josh.  x.  1 1 . 

Pallas,  distances  from  the  sun  and  earth,  diameter,  and  rela- 
tive surface  and  volume,  of  this  primaiy  planet.  Gen.  i.  1. 

PallioUus,  why  this  word  is  used  to  signify  a  Greek,  1  Kings 
xix.,  in  fine. 

Palma  Christi,  account  of  the,  as  given  by  Celsus,  Jonah 
iv.  6. 

Palm  tree,  its  description  and  various  uses,  Psa.  xcii.  12. 
Leaves  of  the  palm  tree  used  in  the  East  instead  of  paper, 
Job  XLX.  23. 

Palm  loine,  how  made  by  the  ancients,  according  to  Pliny, 
Isa.  V.  11.  The  Jews  had  plenty  of  this  wine,  ibid.  Ac- 
cording to  Theodoret  and  Chrysostom,  the  same  with  the 
^^^  sacar  of  the  Hebrews,  and  the  aiKepa  of  the  Greeks, 
ibid. 

Palmyra,  some  account  of  the  ruins  of,  1  Kings  ix.  18. 

Panoply,  ordinary  weight  of  a  soldier's,  according  to  Plutarch, 
1  Sam.  xvii.  7. 

Paphlagonian.t,  conjecture  concerning  their  origin.  Gen.  x.  3. 

Papyrus  of  Egypt,  description  and  use  of  this  very  celebra- 
ted plant,  Exod.  ii.  3;  Esth.  x.,  in  fine;  Isa.  xviii.  1.  Its 
LinnEean  classification  and  description.  Job  viii.  11.  Ge- 
rarde's  account  of  this  plant,  ibid. 

Parable  or  allcgon/,  example  of  a,  in  which  a  variety  of  ima- 
ges are  employed,  all  taken  from  the  science  of  agriculture, 
Isa.  xxviii.  23-28. 

Parabolic  style  of  the  Hebrews,  some  very  striking  examples 
of  the,  Isa.  ii.  13-16,  xiii.  10,  xxiv.  21-23,  xxvii.  1, 
xii.  19,  xhi.  7,  xlviii.  21,  xlix.  23,  liv.  11,  12,  Iv.  13, 
Ix.,  in  principio. 

Paradise,  its  derivation  and  import.  Gen.  ii.  8 ;  Eccles.  ii.  5. 
Notion  of  the  Mohammedans  respecting  Paradise,  ibid. 
Great  variety  of  opinions  concerning  its  situation,  Gen.  ii. 
10. 

Paragogic  letters  in  the  Hebrew  always  increase  and  deepen 


Index  tu  the  Old  Testament. 


the  meaning  of  the  words  to  wliich  they  arc  atlaclie<],  Psa. 
Ixxxix.  16. 

Pares,  or  the  Fates,  fable  of.  Job  vii.  6,  xxxiii.  22. 

Pareshtolh,  sec  Sections  of  the  Lair. 

Paronomasia  or  plai/  upon  iri/rils,  instances  of,  Num.  xviii. 
2;  Job  xxxi.,  m  fine;  Isa.  v.  7,  xxiv.  17,  18,  xxv.  11, 
xxxii.  7,  xxxviii.  17,  Ixi.  3 ;  Jer.  i  12  ;  Amos  v.  5,  viii. 
2  ;  Mic.  i.  10. 

Paros,  one  of  the  Cycladc  islands,  famous  for  its  white  mar- 
ble, 1  Chron.  xxix.  2. 

Parr,  (Thomas)  his  great  age,  Job  xiv.  ,5  ;  Psa.  xc,  in  fine. 

Partridges,  manner  of  hunting,  among  the  Arabs,  1  .Sam. 
xxvi.  20. 

Passages,  tables  of,  in  the  New  Testament  cited  from  the 
Old,  Mai.  iv.,  in  fine. 

Passover,  a  Jewish  festival,  whence  so  named,  Exod.  xii.  1 1 ; 
Deut.  xvi.  1  ;  Isa.  xxxi.  !>.  Its  typical  import,  Exod.  xii. 
27.  The  heathen  sacrifice  termed  propter  viavt  probably 
borrowed  from  this  Jewish  ordinance,  Exod.  xii.  10. 

Pastoral,  detinition  of  the,  Introduction  to  Solomon's  Song. 

Pathros,  conjectures  where  situated,  Ezck.  xxix.  14,  xxx.  14. 

Patrick,  (Dr.  Simon)  a  celebrated  commentator  on  the  Old 
Testament,  General  Preface,  p.  7. 

Pavilion,  derivation  of  this  word,  1  Kings  xx.  12;  Psa. 
xxvii.  5. 

Pal,  ^2,  its  derivation  and  import.  Job  xxviii.  17. 

Pearce,  {Dr.  Zachari/)  author  of  an  excellent  commentary  on 
the  Four  Gospels,  the  Acts,  and  tho  First  Epistle  to  the 
Corinthians,  General  Preface,  p.  8. 

Pearl,  the  production  of  a  shell-fish  of  the  oyster  kind,  called 
herberi.  Job  xxviii.  18.  Sometimes  found  in  the  common 
oyster  and  muscle,  iltid.  Six  pearls  taken  out  of  one  oyster 
by  the  author,  ibul.  Account  of  a  pearl  which  formed  the 
entire  body  of  a  Hindoo  idol,  Hid. 

Pecunia,  money,  whence  derived,  Psa.  xv.  5. 

Peleg,  the  son  of  Eber,  from  what  circumstance  he  had  his 
name.  Gen.  x.  25.  What  is  probably  meant  by  the  division 
of  the  earth  which  happened  in  his  time,  ibid. 

Peninnah,  import  of  the  name,  1  Sam.  i.  2. 

Pentateuch.,  Dr.  Priestley's  excellent  observations  respecting 
the,  Deut.  xxiv.,  in  fine. 

Pentecost,  feast  of,  why  instituted,  Exod.  xxiii.  14. 

Peraoth,  f)15")C,  rendered  retenges,  what  it  properly  imports, 
Deut.  xxxii.  42. 

Perfection,  Christian,  doctrine  of,  stated  and  defended,  Gen. 
xvii.  1  ;  Psa.  cxix.  96. 

Perfume,  holy,  its  component  parts,  Exod.  xxx.  34. 

Perfumes,  Eastern,  account  of  the,  Isa.  iii.  24. 

Perfuming  the  head,  beard,  and  other  parts  of  the  bodies  of 
guests  very  frequent  in  the  East,  Prov.  xxvii.  9.  Descrip- 
tion of  two  vessels  in  the  author's  possession,  employed  for 
this  purpose,  ibid. 

Peri,  i-ic  import  of  this  word  when  employed  as  a  memorial 
symbol,  Masorelic  notes  at  the  end  of  Deuteronomy. 

Pcrillus,  the  first  person  burned  alive  in  the  brazen  bull  which 
he  had  made  for  the  punisltment  of  others,  Esth.  vii.  9. 

Xlepi^iTjfia,  a  sacrificial  term  among  the  ancient  pagans.  Lev. 
xvi.  10. 

Perizzites,  where  these  people  were  probably  situated,  Josh. 
iii.  10. 

Perpetual  fire  of  the  Hebrews  imitated  by  the  ancient  Persian 
Magi,  and  their  descendants  the  Parsecs,  Lev.  vi.  13.  Per- 
petual fire  in  the  temple  of  Vesta,  Lev.  ix.  23. 

Perpetual  table,  showing,  through  the  course  of  thirteen  lunar 
cycles,  the  day  of  the  week  with  which  the  Jewish  year 
begins,  and  on  which  the  passover  is  held,  as  also  the  length 
of  the  months  Marchesvan  and  Cisleu,  Deut.  xxxiv.,  in 
fine. 

Persic  version  of  the  Pentateuch,  some  account  of  the,  Ge- 
neral Preface,  p.  22. 

Phagrus,  an  ancient  object  of  idolatry,  Exod.  xx.  4. 

Phatarica  or  falarica,  a  dart  or  spear  with  a  spherical  leaden 
head,  to  which  fire  was  attached,  Psa.  Ixxvi.  3,  cxx.  4. 
AVhv  so  named,  ibid. 

Pharaoh,  a  common  name  for  the  kings  of  Egypt  till  the  com- 
mencement of  the  monarchy  of  the  Greeks,  Gen.  xii.  15, 
xii.  44  ;  Exod.  ill.  MTiy  Pharaoh  is  called  in  the  Koran 
the  lord  or  master  of  the  nails,  Isa.  xxii.  23. 

Pharez,  import  of  the  name.  Gen.  xxxviii.  29. 


Pharmacy,  in  great  repute  among  the  ancient  Egyptuna, 
Exod.  xii  ,  in  fine. 

Pharpar,  a  river  of  Damascus,  reason  for  supposing  that  the 
river  known  by  this  name,  in  tho  time  of  Elisha,  is  a  branch 
of  the  Barrady,  2  Kings  v.  12. 

Philo,  bishop  of  the  Carpathians,  author  of  a  comment  on  So- 
lomon's Song,  General  Preface,  p.  4. 

Philo  Judait.1,  accoimt  of  this  Jewish  commentator.  General 
Preface,  p.  2. 

Philosopher,  anecdote  of  a,  Jer.  v.  1 .  Remarkable  sayinf  of 
a  philosopher  when  at  sea  in  a  violent  storm,  Jonah  i.  7. 

^i7.onni^or,  probable  origin  of  this  word.  Gen.  xii.  8. 

Phlegon,  one  of  ihe  horses  of  the  sun,  according  to  the  pagan 
mythology,  what  the  name  signifies,  2  Kings  ii.  11. 

Phoceans,  remarkable  imprecation  of  the,  when  resolved  to 
leave  their  country,  and  never  to  revisit  it,  Jer.  li.  64. 

Phoeylidrs,  citation  of  a  very  remarkable  passage  from  this 
poet,  Jer.  ix.  24. 

Phosphorescence  of  the  sea  in  certain  states  of  the  weather, 
Job  xii.  32. 

Phrygians,  Bochart's  conjecture  concerning  their  orig:in, 
Gen.  X.  2. 

Phut,  a  people  of  Africa,  Ezek.  xxvii.  10. 

Phi/lacterics,  particular  account  of  the,  Exod.  xiii.  9. 

Piheseth,  probably  the  same  with  Bubastum,  or  Bubaste, 
Ezek.  xxx.  17. 

Pihahiroth,  the  third  station  of  the  Israelites  in  the  wilder- 
ness, what  supposed  to  be  its  present  appellation.  Num. 
xxxiii.  7. 

Pihidim,  tJilftS'  ''^  derivation  and  import.  Lev.  xxvi.  16. 

Pilgash,  •^^•3^2,'rcndercd  concubine,  inquiry  into  its  import, 
Gen.  xxii.  24,  xxxiv.  31. 

Pilgrim,  a  word  of  French  or  Latin  origin.  Gen.  xlvii.  9. 

Piikington's  reasons  for  the  supposition  that  from  the  12lh  to 
the  31st  verse  of  the  first  book  of  Samuel  is  an  interpoU- 
tion  of  some  rabbin,  1  Sam.  xvii.,  in  fine. 

Pillar  of  a  cloud  in  the  icitdcrness,  observations  concerning 
the,  Exod.  xiii.  21,  xiv.  20. 

Pillar  of  sail  into  which  Lot's  wife  was  changed,  varioiu 
opinions  and  legends  concerning  the.  Gen.  xix.  26. 

Pillars  of  hearen,  what  intended  by  this  strongly  figurative 
expression.  Job  xxvi.  11. 

Pindar's  elegant  ridicule  of  the  work  of  the  statuary,  when 
set  in  corapclilion  with  his  own  poetry,  Isa.  xlvi.  3. 

Pinna  magna,  a  species  of  muscle  found  on  the  shores  of 
the  Mediterranean.  1  Chron.  jcv.  27;  Prov.  xxxi.  SS. 
Description  of  a  pair  of  gloves  which  the  author  has  seen 
made  of  this  very  rich  stuff,  ihid. 

Piscaior,  (John)  author  of  a  comment  on  the  viho\e  Scrip- 
tures, General  Preface,  p.  6. 
'Pitcher  broken  at  the  fountain,  what  meant  by  this  phraae, 
Ecclcs.  xii.  6. 

Pitfall  or  fovea,  among  the  ancients,  what,  Psa.  vii.  15,  Ivii. 
6 ;  Isa.  xxiv.  17,  18 ;  Ezek.  xix.  4. 

Plagues  of  Egypt,  times  of  their  happening,  according  to 
Archbishop  (isher,  Exod.  vii.  17.  Critical  observations  on 
these  Divine  judgments,  Exod.  vii.,  et  seq.  Seven  of  these 
plagues  more  largely  described  in  the  Samaritan  copies  than 
in  the  Hebrcw,'Exod.  xi.,  in  fine.  Translation  of  the 
eleventh  chapter  of  Exodus  from  the  Samaritan  text  ranged 
in  collateral  columns  with  that  in  our  common  version,  to 
show  the  great  additions  in  the  former,  ibid.  General  ob- 
ser\ations  on  the  ten  plagues  of  Egypt,  Exod.  xii.,  in  firic. 

Plane  tree,  conjectures  why  this  tree  was  so  named,  Gen. 
xxv.  37. 

Planets,  primary  and  secondary,  tables  of  their  revolutions, 
distances,  &c..  Gen.  i.  1.  To  prevent  mistake,  it  will  bo 
proper  to  observe  that  the  least  and  greatest  distances  of 
the  planets  and  satellites  from  the  earth,  contained  in  these 
tables,  are  their  perigeal  and  apogeal  distances  when  the 
radii  vectorcs  of  the  planets  are  equal  to  the  semi  major 
axes  of  their  orbits,  the  earth  being  in  every  case  assumed 
to  be  at  its  mean  distance  from  the  sun.  But  on  account 
of  the  eccentricities  of  the  planetary  orbits,  the  distances 
of  the  planets  from  the  earth,  when  in  perigee  and  apogee, 
are  very  variable.  The  nearest  possible  approaches  of  the 
inferior  planets  Mercury  and  Venus  to  the  earth  (viz  ,  when 
the  inferior  conjunction  of  each  takes  place  in  the  higher 
apsis)  are,  respectively,  52,376,602  and  27,339,176  English 


Index  to  the  Old  Testament. 


miles.  The  greatest  possible  distances  of  lliese  planets 
from  the  earth  (viz.,  when  the  superior  conjunction  of  each 
is  made  in  the  aphelion)  are,  respectively,  138,620,495  and 
163,667,549  English  miles.  The  perigeal  distances  of 
Mars,  Jupiter,  Saturn,  and  Herschel  (when  the  opposition 
of  each  to  the  sun  takes  place  in  the  lower  apsis  or  periiie- 
lion)  are  respectively.  35,357,826,  376,944,330,  766,223,- 
200,  and  1,642,663,450  Englisli  miles.  The  greatest  pos- 
sible apogeal  distances  of  these  planets  (viz.,  when  the 
conjunction  of  each  with  the  sun  is  in  the  higher  apsis)  are, 
respectively,  255,709,508,  616,586,248,  1,056,059,684  and 
2,002,487,006  Enghsh  miles.  In  these  calculations  the 
eccentricities  of  the  orbits  of  the  planets,  in  English  miles, 
have  been  assumed  as  follows  : — that  of  Mercury,  7,598,- 
601;  Venus,  471,320;  the  Earth,  1,604,800;  Mars, 
13,665,466;  Jupiter,  24,346,964;  Saturn,  50,988,386; 
and  Herschel,  85,035,892. 
Plant  of  renawit,  observations  on  the  Hebrew  words  thus 

rendered,  Ezek.  xx.-tiv.  29. 
Platforms  common  on  the  houses  of  the  East,  Judg.  iii.  20. 
Plato,  republic  of,  thoughts  concerning  the,  Deut.  xxxiv.,  in 

fine. 
Pledge  of  the   beard,   in   the  East,  the  most  secure  of  all 
pledges,  which  the  owner  will  redeem  at  the  hazard  of  his 
life,  2  Sam.  x.  4. 
Pleiades,  Hebrew  word  so  translated  of  very  uncertain  unport, 

Job  ix.  9,  xxxviii.  31. 
Ploughing  the  foundations  of  cities,  a  custom  among  ancient 
conquerors  to  signify  an  irreparable  and  total  destruction, 
Mic.  iii.  12. 
Ploughing  with  one's  heifer,  or  ploughing  in  another  man's 
ground,  what  ijieant  by  this  phrase  among  the  ancient  Jews, 
Greeks,  and  Romans,  Judg.  xiv.  18. 
Ploughing  inifiuity  and  reaping  the  same,  a  proverbial  mode 
of  expression,   illustrated  by  quotations    from  sacred  and 
profane  writers.  Job  iv.  8. 
Plutarch's   account  of  a    man  who,  aiming  a  blow  at  his 
enemy's  life,  cut  open  an  imposthume,  which,  by  a  salutary 
discharge,  saved  his  life,  Prov.  xxvii.  5. 
Poetic  compositions,  titles  of,  among  the  Asiatics,  frequently 
bore  no  resemblance  to  the  subjects,  Psa.  xxii.,  in  prinei- 
pio.     Many  examples  produced,  ibid. 
Poetry  in  use  among  all  nations  from  the  remotest  antiquity, 
Exod.  XV.    1.     Its  advantages  pointed  out,   ibid;    Deut. 
xxxi.  19.     Character  of  the  Hebrew  poetry  ;  and  its  great 
superiority,  in  many  respects,  over  that  of  any  other  nation, 
Isa.  ii.  13-16. 
Poison,  trial  by,  a  species  of  ordeal  among  the  Hindoos, 

Num.  v.,  in  fine. 
Poison  of  serpents  supposed  by  the  ancients  to  consist  in  their 
gall,  which  is  thought  to  be  copiously  exuded  when  these 
animals  are  enraged.  Job  xx.  16. 
Polygamy  tolerated  under  the  Mosaic  dispensation,  2  Sam,  v. 
13.     Shown   to   be  unnatural,  and  what  could   not  have 
entered  into  the  original  design  of  God,  ibid ;    Mai.  ii.  14, 
15. 
Polytheism,  in  some  of  its  branches,  so  utterly  contemptible, 
that  it  became  an  object  of  ridicule  among  the  more  serious 
heathens,  Psa.  cxv.  4.     Quotation  of  a  remarkable  passage 
from  Juvenal  to  tliis  etTect,  ibid. 
Poole,  (Matthew)  account  of  this  commentator.  General  Pre- 
face, pp.  7,  11. 
Pools,  Maundrell's  description  of  the  supposed  remains  of 
those  made  by  Solomon  for  the  reception  and  preservation 
of  the  waters  of  a  spring,  Isa.  i.  30. 
Pomlius,  remarkable  anecdote  concerning  this  Roman  legate, 

Dan.  xi.  30. 
Porte,  the,  why  the  Ottoman  court  was  probably  so  named, 

Isa.  xxix.  21. 
Postdiluvian  patriarchs,  table  of  the   great  discrepances  in 
the  Hebrew,  Samaritan,  and  Septuagint  copies,  with  respect 
to  the  times  they  are  stated  to  have  lived  before  their  sons' 
birth.  Gen.  v.  3' 
Potter's  wheel,  description  of  the,  Jer.  xviii.  3. 
Pmster,  terrible  effects  of  the  bite  of  the,  as  described  by 

Lucan,  Num.  xxi.  6. 
Prayer,  observations  on,  Psa.  Ixxxviii.  2.     Citation  of  a  very 

remarkable  passage  from  the  Iliad  upon  this  subject,  ihid. 

Prayers  to  angels  and  departed  saints,  examination  of  a  pas- 

854 


sage  in  the  Psalms  which  the  Romanists  allege  in  favoui 
of,  Psa.  cxxxviii.  1. 
Preaching  from  a  text,  probable  origin  of,  Neh.  viii.,  in  fine. 
Precession  of  the  equinoxes,  quantity  of  the,  in  4138  years, 
Job  ix.,  in  fine.  The  precession  caused  by  a  ver)'  slow  revo 
lution  of  the  celestial  poles  around  the  poles  of  the  ecliptic, 
Psa.  xix.  5.     See  Equinoctial  points,  precession  of  the.  ' 

Predestination,  unconditional,  to  eternal  life  and  to  eternal 
death,  cannot  be  supported  by  the  example  of  God's  deal- 
ings with  Jacob  and  Esau,  or  their  posterity,  Gen.  xxv.  23, 
x.tvii.  28^0,  et  in  fine ;  xxix.  31  ;  Mai.  i.  3. 
Presents  to  the  great  indispensable  in  Eastern  countries,  Isa. 
Ivii.  9.  "VMien  accepted  by  the  superior,  a  certain  pledge 
of  favour.  Gen.  xxxiii.  10.  Offered  with  very  great  cere- 
mony, Judg.  iii.  18.  Numerous  examples  in  Homer  and 
other  ancient  writers  of  presents  of  arms  and  clothing  made 
by  warriors  to  each  other  in  token  of  friendship,  1  Sam. 
xviii.  4. 
Prevent,  acceptation  of  this  term  among  our  English  ances 

tors,  Psa.  xxi.  3.     "WTience  derived,  ibid. 
Pride  ever  makes  its  possessor  unhappy,  Esth.  v.  13.     Exam- 
ples produced,  ibid. 
Prideaiix's  account  of  the  monies  of  different  nations,  Exod. 

xxxix.  24. 
Priesthood,  Jeirish  and  pagan,  none  eligible  to  the,  that  had 

any  sort  of  blemish.  Lev.  xxi.  17—21. 
Priestley,  (Rev.  Dr.)  author  of  a  useful  commentary  on  the 

Scriptures,  General  Preface,  p.  9. 
Primasivs,  of  Utica,  account  of  this  cotimientator.  General 

Preface,  p.  4. 
Primog'enj^urc,  rights  generally  supposed  to  havebeen  attached 

to,  in  ancient  times.  Gen.  xxv.  31. 
Prisoners  of  the  earth.  Dr.  Blayney's  observations  on  the  im- 
port of  this  phrase.  Lam.  iii.  34. 
Privy  seal  of  many  of  our  sovereigns  appears  to  have  been 

inserted  in  their  rings,  Esth.  iii.  9. 
Probation,  nature  of  a  state  of,  defined.  Num.  v.  4. 
Proclamalimi  of  T.  Quintius,  declaring  freedom  to  the  Gre- 
cian cities,  and  the  effect  it  had  upon   the   inhabitants,  as 
related  by  Livy,  Psa.  cxxvi.  1. 
Prophecies  of  Jeremiah,  Ezckiel,  and  Daniel,  chronological 

arrangement  of  the,  see  chronological  tables. 
Prophecy  of  Isaiah  against  Babylon,  one  of  the  most  beauti- 
ful examples  that  can  be  given  of  elegance  of  composi- 
tion, variety  of  imager^',  and  sublimity  of  sentiment  and 
diction,  Isa.  xiii.,  in  principio. 
Prophecy  concerning  Nineveh,  related  by  Diodorus  Siculus, 

Nah.  ii.  6. 
Prophet,  what  this  word  imports  in  different  parts  of  the  sa- 
cred oracles.  Gen.  xx.  7  ;  1  Sam.  x.  5  ;  1  Kings  xviii.  29 ; 
1  Cliron.  xxv.  1 ,  2.  Celebrated  prediction  of  Moses  of  a 
prophet  like  unto  himself,  Deut.  xviii.  15-19.  Many  rea- 
sons advanced  to  show  that  this  prophecy  was  fulfilled  in 
Jesus  the  Christ,  Deut.  xviii.,  in  fine,  xxxiv.  10. 
Prophetic  song  of  Isaiah  upon  the  overthrow  of  Babylon,  see 

Ode. 
Prophetical  symbols,  explanation  of  the.  Introduction  to  Isaiah. 
Prophets,  probably  employed  by  the  kings  under  whom  they 
lived  to  compile  the  annals  of  their  reigns.  Preface  to  the 
two  books  of  Chronicles.     Succession  of  prophets  in  the 
Jewish  Church,  Introduction  to  Isaiah.     Chronological  ar- 
rangement of  the  major  and  minor  prophets,   ibid.     Dr. 
Smith's  summary  view  and  e.vplanation  of  the  writings  of 
the  prophets,    tliid.     Manner  in  which  the  prophets  were 
generally  clad.  ibid.     Former  and  latter,  how  divided  by  the 
Jews,  Zech.  vii.  7. 
Propter  viam,  a  heathen  sacrifice,  in  what  it  consisted,  and 

whence  probably  derived.  Exod.  xii.  10. 
Proselyte,  derivation  and  import  of  the  word,  Exod.  xii.  43. 
Distinction  between  proselytes  of  the  gate,  and  proselytes 
of  justice,  or  of  the  covenant,  ibid. 
Prosopopoeia,  a  figure  of  rhetoric  very  frequent  in  Scripture, 
Gen.  I.  25  ;  Lev.  xviii.  25  ;  Isa.  xiii.,  in  principio;  Jer.  ii. 
33,  ix.  17;  Lam.  i.  4;  Hos.  ii.  22  ;   Zech.  xiii.  7. 
Prosperity  and  adversity  showm  to  be  no  marks  either  of  the 
Divine  approbation  or  disapprobation,  Jobix.  24,  xiii.,  in  fine. 
Proverb,  its  derivation  and  import.  Introduction  to  Proverbs. 
A  collection  of  Asiatic  proverbs   extracted   from  Galand's 
Maximes  dcs  Orientaux,  Prov.  xxxi.,  in  Une. 


Index  to  the  Old  Testament. 


Providence,  general  and  particular,  doctrine  of,  Estli.  iv.  14  ; 
Psa.  xcvii.  1. 

Prmidentia,  Cicero's  dcfinilioii  of  this  Latin  word,  Psa. 
xcvii.  1. 

Psalms,  book  of,  why  called  by  the  Hebrews  Qi^np  "lEB 
Sepher  Tchillim,  Introduction  to  the  Psalms.  GencTal 
division  of  this  book,  tbid.  Table  of  the  dilferonces  in 
dividing  the  Psalms  between  the  Hebrew  text  and  the  ancient 
versions,  ibid.  Compilation  of  the  book,  and  the  authors 
to  whom  the  Psalms  have  been  attributed,  iliid.  Classifi- 
cation of  the  Psalms  as  they  stand  in  our  common  version, 
ibid.  Chronological  arranaement  of  the  book  of  i'salms, 
ibid.  Psalms  which  contam  no  note  or  indication  of  the 
time  when  written,  ibid.  Psalms  composed  by  David  while 
persecuted  by  Saul,  ibid.  Psalms  composed  after  the  com- 
mencement of  the  reijjn  of  David,  and  after  the  death  of 
Saul,  ibid.  Psalms  composed  during  the  rebellion  of  Ab- 
salom, ibid.  Psalms  written  between  the  rebelUon  of  Ab- 
salom and  the  Babylonish  captivity,  ibid.  Psalms  composed 
during  the  captivity,  tbid.  Psalms  written  after  the  Jews 
were  permitted  by  tiie  edict  of  Cyrus  to  return  to  their  own 
land,  ibid.  General  observations  on  the  great  difference 
of  character,  between  the  Hebrew  poets  and  lliose  of  f  Jrccce 
and  Italy,  ibid.  Manner  in  which  several  of  the  Psalms 
appear  to  have  been  composed,  ibid.  On  the  use  made  of 
the  Psalms  in  the  New  Testament,  ibid.  On  the  subject 
matter  of  the  Psalms,  and  the  method  of  applying  them, 
ibid.  On  the  particular  subject  and  use  of  each  Psalm, 
ibid.  General  use  of  the  Psalms  in  the  Christian  Church, 
ibid.  Observations  on  the  metrical  version  of  the  Psalms 
by  Sternhold  and  Hopkins,  and  on  (hat  by  Dr.  Brady  and 
Nahum  Tate,  ibid.  Reasons  for  the  great  discrepances 
between  the  Psalms  in  the  Prayer  Book,  called  The  Reading 
Psalms,  and  those  in  our  authorized  version,  iliid.  Anglo- 
Saxon  version  of  the  one  hundred  and  fourteenth  VsaUn, 
with  a  literal  reading,  line  for  line,  as  near  to  the  Saxon  as 
possible,  to  show  the  affinity  of  the  languages,  Psa.  cxiv., 
in  fine.  Psalms  wliich  constitute  the  Great  Hallel,  Psa. 
cxiii.,  in  prineipio. 

Psalter,  why  the  book  of  Psalms  is  so  named,  Introduction 
to  the  Psalms. 

Psaltery  of  ten  strings.  sing\ilar  reason  given  by  Eusebius 
v^hy  tliis  instrument  was  used  by  David  in  celebrating  the 
praises  of  God,  Psa.  xcii.  3. 

Psylli,  a  people  of  Libya,  whose  peculiar  property,  according 
to  Lucan,  was  to  be  unhurt  by  the  bite  of  serpents,  Isa. 
xxviii.  15. 

Pudding,  description  of  this  large  collar  of  iron  fastened  to 
the  feet  of  slaves.  Job  xiii.  27. 

Puffendorf's  excellent  remarks  concerning  the  manner  of 
the  king  which  God  directed  Samuel  to  sliow  to  the  Israel- 
ites, 1  Sam.  viii.  9. 

Punctures  indelibly  made  on  different  parts  of  the  body  both 
by  ancients  and  moderns,  Isa.  xliv.  5,  xlix.  16. 

Punon,  the  thirty-fifth  station  of  the  Israelites  in  the  wilder- 
ness, where  situated.  Num.  xxxiii.  42. 

Pupil  of  the  eye  described,  Eccles.  xii.  3.  Why  so  named, 
ibid. 

Purim  or  feast  of  lots,  for  what  purpose  instituted,  Exod. 
xxiii.  14;  Esth.  ix-  26.  Manner  m  which  the  Jews  at 
present  celebrate  this  festival,  Esth.  x.,  in  fine.  Part  of 
the  ceremony  performed  by  the  ancient  Jews  ordered  to  be 
discontiimed  by  the  emperors  Theodosius  and  Justinian, 
and  whv,  Esth.  v..  in  fine,  x.,  in  fine. 

Purpura,  a  kind  of  shell-fish  from  which  the  famous  Tyrian 
purple  is  supposed  to  have  been  obtained,  Exod.  xxv.  4; 
Prov.  xxxi.  22. 

Puner,  (Anthony)  author  of  an  English  translation  of  the 
whole  Scriptures,  with  critical  notes,  General  Preface, 
p.  8. 

Pushtoo,  the  language  of  the  .\fghans,  has  a  manifest  resem- 
blance to  the  Chaldaic,  2  Kings  xvii.  6. 

Pyramids  of  Egypt,  conjecture  respecting  their  origin,  Exod. 
i.  11.  Pliny's  account  of  the  time  taken  up  in  the  erection 
of  one  of  the  pyramids,  and  the  number  of  men  employed, 
1  Kings  vi.,  in  fine. 

Pyroeis,  one  of  the  horses  of  the  sun,  according  to  the  pagan 
mythology,  signification  of  the  name,  2  Kings  ii.  11. 

Pythagoreans  accustomed  to  calm  their  minds,   and  sooth 


their  passions,  by  singing,  and  playing  upon  the  harp,  2  Kin^ 
iii.  15. 
Pythms  the  Lydian,  immense  wealth  of  this  individual,  accord- 
ing to  Herodotus,  Esth.  iii.  9. 


Quails,  Hassel<|uist's  account  of  flocks  of  these  birds  which 
he  saw  in  Egypt,  Num.  xi.  31.  Allusion,  in  the  book  of 
Job,  to  the  quails  which  God  showered  down  upon  the 
mummring  Israelites  pointed  out.  Job  xx.  23,  4c.  The 
quail  considered  by  the  ancient  Egyptians  an  emblem  of 
snfely  and  security,  Exod.  xvi.  13. 

Quaker,  thoughts  concerning  the  affirmation  of  a,  in  «  court 
of  judicature,  Deut.  vi.,  in  fine. 

Queen  of  Sheba  or  queen  of  the  south,  who  wa«  contem- 
porary with  Solomon,  called  Balk-is  by  the  Arabians,  and 
Maqueda  bv  the  Abyssinians,  1  Kings  x.  1. 

Quenrhmg  the  light  of  Israel,  what  intended  by  this  phrase, 
2  .Sam.  xiv.  7,  xxi.  17. 

Querns,  among  our  Saxon  ancestors,  what,  Judg.  xvi.  21. 

Qucsnel,  remarks  upon  his  Moral  Reflections  on  the  New 
Testament,  General  Preface,  p.  5. 

Quintius,  {T.)  proclamation  by  this  Roman  general  of  free- 
dom to  the  Grecian  cities  at  the  time  of  the  Isthmian 
games,  and  the  extraordinary  effect  the  words  of  the 
herald  had  on  the  inhabitants,  as  related  by  Li\t.  Psa. 
cxxvi.  I. 

R. 

Rahanus  Maurits,  account  of  this  very  voluminous  commen- 
tator. General  Preface,  p.  4. 

Rahbinoo  Isaiah,  account  of  this  commentator,  General  Fr&- 
face,  p.  2. 

Rabdomaney,  explanation  of  this  species  of  divination.  Hoe. 
iv.  12. 

Rabstiris,  the  name  of  an  office,  and  not  of  a  person,  according 
to  Calmet,  2  Kings  xviii.  17. 

Rabshakch,  the  name  of  an  office,  and  not  of  a  person,  according 
to  Calmet,  2  Kings  xviii.  17. 

Rahab,  generally  called  the  harlot,  inquiry  into  her  character, 
and  reasons  advanced  to  show  that  the  original  word  trans- 
lated harlot  should  rather  be  rendered  a  tavern-keeper. 
Josh.  ii.  1. 

Raiment,  shaking  of  the,  what  it  imported  among  the  ancient 
Jews,  Neh.  v.'l3. 

Rain,  how  produced,  Gen.  ii.  6 ;  Exod.  ix.  27 ;  Job  xxrri. 
27 ;  Eccles.  i.  7.  Rain,  according  to  St.  Jerome,  never 
falls  in  Judea  in  the  time  of  hanest,  1  .Sam.  xii.  17 
Times  of  the/ormcr  and  latter  rain,  Jer.  iii.  3,  v.  24. 

Rainbow,  origin  and  nature  of  the.  Gen  ix.  13.  Reasons 
for  believing  that  this  phenomenon  was  of  as  frequent 
occurrence  before  as  after  the  flood,  ibid.  Quotations  from 
Homer  and  Virgil  to  show  that  both  the  Greeks  and 
Romans  considered  the  rainbow  as  a  Divine  token  or  por- 
tent, Gen.  ix.  17. 

Rakcsh,  crjl.  rendered  dromedaries,  probably  means  pott- 
horse,    1    Kings  iv.   28. 

Rakia,  S^ftl,  translated  firmament,  proper  meaning  of  the 
term,  Gen.  i.  6. 

Ram,  a  sacred  animal  among  the  Egyptians,  Exod.  viii.  26. 
Eusebius's  reasons  for  this,  ibid.  Rams  with  red  or  tiolel- 
eoloured 'ieeccs  often  mentioned  by  ancient  writers,  Exod. 
xxv.  5. 

Rameses,  the  same  with  Goshen,  Gen.  xlvi.  28,  34,  xlvii.  23. 

Ramoth,  one  of  the  cities  of  refuge,  import  of  the  name.  Josh. 
XX.  7. 

Ranges  for  pots,  description  of  an  Arabian  custom  to  which 
this  expression  has  an  allusion,  Lev.  xi.  35. 

Rape  of  the  Sahine  iromen,  substance  of  Livy's  account  of 
the,  Judg.  xxi.,  in  fine. 

Rapheliits,  (G.)  an  eminent  Biblical  critic.  General  Preface, 
p.  12. 

Rash  judgirunts,  doubly  pernicious,  2  Sam.  vi.  22. 

Rashim,  ■q''z:^^.'  *  degree  of  civil  distinction  among  the 
Hebrews,  Josh,  xxiii.  2. 

Raeeiis,  arguments  to  show  that  Elijah  was  not  fed  by  these 
birds,  as  stated  in  our  English  version,  but  that  the  Hebrew 
word  0"n2"5  orbim,  is  probably  the  name  of  a  people  tba 
lived  in  or  near  Arabia,  1  Kings  xvii ,  in  fine. 
655 


Index  to  the  Old  Testament. 


Rebellion  against  the  slate,  act  »»f,  detined,  .Tud^r.  iii.,  in  fine ; 
Ezra  iv.  19. 

Rechabitcs,  short  sketch  of  their  history,  Jer.  xxxv.  2. 

Hed  heifer,  remarks  upon  several  curious  particulars  respect- 
ing the  ordinance  of  the,  Num.  xix.  2. 

Red  Sea,  conjecture  why  so  named,  Exod.  x.  19 ;  Num. 
X-xiii.  10.  Description  of  its  two  giilfs,  ibid.  Obsen'ations 
upon  the  miraculous  separation  of  its  waters  in  the  time  of 
Moses,  Exod.  xiv.  21,  ct  in  fine.  The  sixth  station  of  the 
Israelites  in  the  wilderness  was  in  the  vicinity  of  this  sea, 
Nvun.  xxxiii.  10.  Manifest  allusion,  in  the  book  of  Job, 
to  the  miraculous  passage  of  the  Israelites  through  the  Red 
Sea,  Job  xxvi.  12. 

Redeemer  of  Mood,  who,  among  the  Jews,  Num.  xxxv.  19. 

Redemption  of  the  first-born,  a  rite  still  practised  among  the 
Jews,  Num.  xviii.  16.     How  performed,  according  to  Leo 

■     of  Modena,  ibid. 

Refraction,  observations  on  the  nature  of,  2  Kings  xx.,  in 
fine.  Extraordinarj'  refraction  of  the  rays  of  light  in  Nova 
Zembla  in  the  year  1596,  ibid. 

Rehoboam,  Houbigant's  conjecture  relative  to  the  age  of  this 
prince  at  the  commencement  of  his  reign  over  Judah,  2 
Chron.  xii.  13. 

Religion,  in  its  pure  state,  the  strongest  bulwark  of  the  state, 
1  Chron.  x.xvi.,  in  fine.  Definition  of  true  religion,  Gen. 
ix.  20  ;   Prov.  i.  7. 

Remes,  m)2i,  translated  creeping  thing,  inquiry  into  its  im- 
port. Gen.  i.  24. 

Remigius  of  Auxerre,  a  conmientator  on  the  twelve  minor 
prophets.  General  Preface,  p.  4. 

Rending  the  clothes,  a  mark  of  deep  affliction  and  distress 
among  the  ancients,  Josh.  vii.  6  ;  1  Sam.  iv.  12  ;  Ezra  ix. 
3;  Job  j.  20,  ii.  12;  Jer.  xvi.  6. 

Renominatus,  derivation  and  import  of  tliis  Latm  term.  Gen. 
vi.  4. 

Rephaim.,  valley  of,  celebrated  for  its  plentiful  harvest,  Isa. 
xvii.  5.     Used  poetically  for  any  fruitful  country,  ibid. 

Rephidnn,  the  tenth  station  of  the  Israehtes  in  the  wilderness, 
Num.  xxxiii.  14. 

Reprobation,  unccmditional,  doctrine  of,  demonstrated  to  be  a 
lie  against  all  the  attributes  of  Deity,  Psa.  cxlv.  9  ;  Jer. 
xviii.  6. 

Responsive  songs,  frequent  among  the  ancient  Jews,  Isa.  vi. 
3,  xxvii.  2,  xl  9. 

Restitution,  doctrine  of.  Gen.  xlii.,  in  fine. 

Resurrection  of  the  dead,  doctrine  of  the,  a  popular  and  com- 
mon doctrine  among  the  Jews  long  before  the  advent  of 
our  Lord,  Isa.  xxvi.  19,  xlv.  8. 

Retiarius,  among  the  Romans,  who.  Job  xbc.  6 ;  Mic. 
vii.  2. 

Reuben,  import  of  the  name.  Gen.  .xxix.  32. 

Revelation  of  God,  particular  explanation  of  tlie  various  terms 
employed  to  point  out  dilTerent  properties  of  the,  Lev.  xxvi. 
15  ;   Psa.  cxix.,  in  principio. 

Reverend,  and  jnost  reverend,  observations  on  these  ecclesi- 
astical titles,  Psa.  cxi.  9. 

Revolutions,  periodic  and  sidereal,  of  the  sun,  moon,  and 
planets.  Gen.  i.  1.  Periodic  and  synodic  revolutions  of 
the  satellites  of  Jupiter,  Saturn,  and  the  Georgium  Sidus, 
ibid. 

Riblab,  where  tliis  ancient  city  was  situated,  Jer.  xxxix.  5. 

Rice,  method  practised  by  the  ancients  of  sowing  this  grain, 
Eccles.  xi.  1- ;  Isa.  xxxii.  20. 

Rice,  trial  by,  a  species  of  ordeal  among  the  Hindoos,  Num. 
v.,  in  fine. 

Riches,  instances  of  immense,  possessed  by  some  of  the 
ancients,  Esth.  iii.  9. 

Ricinus  or  Palma  Christi,  account  of  the,  as  given  by  Cel- 
sus,  Jonah  iv.  6. 

RjVJ-«(M  or /c/.n(7rf-s/r«^  where  situated,  Job  xxiii.  11. 

Riddles  or  enigmas,  customary  among  the  ancient  Greeks 
to  propose  such  at  entertainments,  and  to  give  a  recom- 
pense to  those  who  found  them  out,  Judg.  xiv.  14.  Ex- 
amples of  Greek  enigmas,  with  their  solutions,  ibid.  From 
what  the  English  word  riddle  is  derived,  Ezek.  xvii.  2. 

Ridorus,  (C.  Cacilius)  immense  wealth  of  this  individual, 
Esth.  iii.  9. 

Righteous  and  righteousness,  true  etymology  of  these  words, 
Psa,  xii.  8.     Their  import,  ibid. 
856 


Rimmon,  a  Syrian  idol,  possibly  the  same  with  the  Remphan 
of  the  New  Testament,  2  Kings  v.  26.  Supposed  by 
Selden  to  be  the  same  with  Ehon,  a  god  of  the  Phoeni- 
cians, ibid.     Other  suppositions,  ibid. 

Rimmon-parez,  the  fifteenth  station  of  the  Israelites  in  the 
wilderness.  Num.  xxxiii.  19. 

Ring  of  Saturn,  its  perigeal  and  apogeal  distances,  diameter, 
time  of  rotation,  and  inclination  of  axis  to  the  orbit  of  the 
planet.  Gen.  i.  1. 

Rings  of  gold,  ensigns  of  civil  power  among  the  ancients, 
Psa.  Ixxiii.  6. 

Rissah,  the  seventeenth  station  of  the  Israelites  in  the  wilder- 
ness. Num.  xxxiii.  21. 

Rithmah,  the  fourteenth  station  of  the  Israelites  in  the  wilder- 
ness, where  situated,  and  why  so  named.  Num.  xxxiii. 
18. 

River  of  the  pool,  see  Pallacopas. 

Robe  of  the  Jewish  high  priest,  description  of  the,  Exod. 
xxviii.  4,  31. 

Rock  in  Horeb,  some  account  of  the,  Exod.  xvii.  6  ;  Psa.  cv. 
41.     Its  present  appearance,  ibid. 

Rock  of  a  sivord,  meaning  of  this  phrase,  Deut.  viii.  8. 

Rolls  of  the  Jev^s,  how  made,  and  in  what  manner  written 
upon,  Jer.  xxxvi.  2  ;  Ezek.  ii.  9,  10. 

Roman  moneys,  table  of  the,  Exod.  xxxviii.  24. 

Rome,  Ovid's  account  of  the  ceremonies  used  in  laying  the 
foundations  of  the  walls  of  the  city  of,  Neh.  xii.  27. 

Ropes  of  great  strength  made  in  Ireland  of  the  fibres  of  bog- 
wood,  or  the  larger  roots  of  the  fir,  Judg.  xvi.  7.  Ropes 
made  of  the  leaves  of  the  flag  by  the  Egyptians,  Job  viii. 
11. 

Rotations  of  the  sun,  moon,  and  planets,  in  what  times  per- 
formed. Gen.  i.  1. 

Rough  garments  of  the  ancient  prophets,  some  account  of 
the,  Zech.  xiii.  4. 

Royal  river,  see  Naharmalca. 

Ruach,  fTi  '^,  various  opinions  concerning  the  meaning  of  this 
word.  Gen.  i.  2;  Eccles.  iii.  21. 

Ruby,  some  account  of  the  oriental,  Job  xxviii.  18.  Its  com- 
ponent parts,  Job  xxxviii.  38. 

Ruskn  Achter^s  extraordinary  fortune  as  expressed  in  a 
Persian  couplet,  Eccles.  iv.  15. 

Ruth,  book  of,  uncertain  by  whom  written.  Preface  to  Ruth. 
Sum  of  its  histon,-,  ibid. 

Rutty,  {Dr.  John)  extract  from  his  Spiritual  Diary,  Introduc- 
tion to  the  Psalms. 


Saady,  beautiful  couplet  in  this  poet,  in  which  the  work  of 
total  desolation  is  most  forcibly  expressed.  Job  xviii.  15. 

Saha,  reservoir  of,  description  of  this  stupendous  work  of 
antiquity,  Isa.  i.  30.  By  whom  supposed  to  have  been 
constructed,  ibid. 

Sabbath,  observations  on  the  institution  of  the.  Gen.  ii.  3. 
Rigorous  observances  of  this  day  by  the  ancient  Jews, 
Exod.  xvi.  29. 

Sabbatiis,  Houbigant's  excellent  observations  on  the  remarka- 
ble fulfilment  of  the  prophecy  that  the  land  of  Israel  should 
enjoy  her  Sabbaths  in  a  state  of  desolation  which  the  Israel- 
ites had  profaned  in  the  time  of  their  prosperity.  Lev.  xxvi. 
34. 

Sabbatical  year,  reasons  for  its  institution,  according  to  Cal- 
met,  Exod.  xxiii.  11. 

Sabeans,  from  whom  descended,  Gen.  xxv.  3.  In  the  opi- 
nion of  Bruce,  a  distinct  people  from  the  Ethiopians, 
1  Kings  X.  1 . 

Sabeisni,  in  what  this  idolatrous  system  of  religion  consisted, 
Job  xxxi.  26. 

Sal'ine  women,  account  of  the  rape  of  the,  Judg.  xxi.,  in 
fine. 

Sacceans,  from  whom  thought  to  have  descended,  Gen. 
XXV.  2. 

Sack,  jj<jj,  a  word  that  has  passed  into  a  great  number  of 
languages,  Job  xvi.  15. 

Sackbul,  why  this  musical  instrmnent  was  probably  so  named, 
Dan.  iii.  5. 

Sacred  hieroglyphics,  explanation  of  the,  Introduction  to 
Isaiah. 

Sacrifices,  design  of  the,  under  the  Mosaic  economy,  twofold, 


I 


Index  to  the  Old  Testament. 


Gen.   ix.   20.     No  genuine  religion  could   ever  possibly 

exist  without  sacrifice  actutJIij  offered  or  implied,  ibid. 
Sakar,  -|3~;,  the  same  with  the  dale  or  palm  wine,  according 

to  'I'heodoret  and  Chnpsostom,  Isa.  v.  11,  xxiv.  9. 
Salam,  sacredness  of  tliis  word  of  salutation  among  the  Arabs, 

Gen.  x.xxvii.  4  ;    I  Sam.  x.  4. 
Salisbury,  ancient  city  of,  was  not  situated  where  the  modem 

city  of  the  same  name  now  stands,  Josh,  xvi.,  in  fine. 
Salonius,  bishop  of  Vienna,  account  of  this  commentator, 

General  Preface,  p.  4. 
Salsaria,  saJsolo,  or  saltwort,  an  extensive  genus  of  plants, 

Job  XXX.  4. 
Salt,  an  essential  ingredient  in  all  offerings,  Jewish  or  pagan, 

Lev.  ii.  13. 
Salt,  smcing  a  plate  trilh,  a  custom  in  different  nations  to 

express  permanent  desolation  and  abhorrence,  Josh.  ix.  45. 

Some  examples  produced,  ibid. 
Salt  Sea,  where  situated.  Gen.  xix.  45  ;  Num.  xxxiv.  3. 
Salutation,  various  forms  of,   Gen.   xxix.  6,  xxxvii.  4,  xliii. 

29,  xlviii.  20 ;   1  Sam.  x.  4. 
Samaria,  slight  sketch  of  its  history,  1   Kings  xvi.  24.     Its 

modem  appellation,  Isa.  xxviii.  1. 
Samaritan  text,  some  accoimt  of  the.  General  Preface,  p. 

20. 
Samaritan  version,  character  of  the,  General  Preface,  p.  20. 
Samaritans,  their  present  condition,  according  to  Baron  Syl- 

vestre  de  Lacy,  2  Kings  xvii.  27. 
Samiel,  a  pestilential  east  wind,  1  Kings  xx.,  in  fine. 
Samson,  why  probably  so  named,  Judg.  xiii.  24.     Sketch  of 

his  character,  Judg.  xvi.,  in  fine. 
Samuel,  derivation  and  import  of  the  name,  1  Sam.   i.  28. 

Sketch  of  the  character  of  this  prophet,  I  Sam.  xxv.,  in 

fine. 
Samuel,  hooks  of,  very  uncertain  by  whom  written.  Preface 

to    1    Samuel.       Calniet's     conjecture    concerning,    ibid. 

Several  reasons  advanced  to  show  that   the  twentv-first 

chapter  of  the  second  book  of  Samuel,  as  it  stands  in  the 

Hebrew,  is  in  a  state  of  great  corruption,  2   Sam.  xxi.,  in 

fine. 
Sanctification,  Scripture  doctrine  of,  Exod.  xiii.  2. 
Sanctuary,  a  part  of  the  tabernacle,   why  so  named,  Exod. 

XXV.  8.     Its  typical  import,  ibid. 
Sandal  tree,  some  account  of  the,  Num.  xxiv.  6. 
Santeer,   an   Egii'ptian   instrument   of  music,    probably   the 

same  with  the  psaltery,  Dan.  iii.  5.    Dr.  Russel's  description 

of  it,  ibid. 
Sapphire,  description  of  this  precious  stone,  Exod.  xxiv.  10 ; 

Job  xxviii.  16  ;  Ezek.  i.  26. 
Saraeens,  memorable  defeat  of  the,  by  the  Spaiuards,  Ezek. 

xxxix.  9. 
Sarah,  wife  of  Abraham,  import  of  her  name.  Gen.  xvii.  5. 

In  what  this  name  possibly  differs  from  Sarai,  ibid. 
Sarbal,   Ja"2,   rendered  hat,    what   its   real  import,   Dan. 

iu.  21. 
Sareasm,  remarkable  example  of  this  figure  of  speech,  Ezek. 

XXXV.  6. 
Sard,  some  account  of  this  precious  stone.  Job  xxviii.  16. 
Sardius,  description  of  this   precious  stone,  Exod.  xxviii. 

17. 
Sardonyx,  account  of  this  precious  stone.  Job  xxviii.  16. 
Sarepta  or   Zarephath,  its   present  condition  according  to 

Maundrell,  1  Kings  xvii.  9. 
Saris,  D'i"\0'  iiiport  of  this  word.  Gen.  xxxviii.  36. 
Satan,  na^,  ^araia^,  meaning  of  this  word,  1   Kings  v.  4, 

xi.  14  ;  Job  i,  6.7.     Not  found  in  the  plural  number  in  the 

originals  of  the  Old  and  New  Testaments,  and  the  reason 

assigned.  Job.  i.  6.     Observations  on  the  permission  given 

to  this  great  a''  ^-rsary  to  tempt  man,  Job  xiii..  in  fine. 
Satellites  of  Jupiter,  Saturn,  and  Hcrschcl  or  the  Georgium 

Sidus,  tables  of  their  motions,  distances,  &c.,  Gen.  i.  1. 

Radii  of  the  orbits  of  these  satellites  in  parts  of  the  ecliptic, 

as  seen  from  the  earth,  when  their  primaries  are  at  their 

mean  distances  from,  and  in  quartile  aspect  with,  the  sun, 

Gen.  i.  1.     See  Orbit. 
Saturn,  periodic  and  sidereal  revolutions,  scmimajor  axis  of 

orbit  in  English  miles,  mean  perigeal  and  apogeal  distances, 

diameter,  proportional  bulk,  time  of  rotation,  inclination  of 

axis  to  orbit,  mass,  and  mean  hourly  orbitical  motion,  of 

Uiis  primary  planet.  Gen.  i.  1. 


Saul,  his  tragical  end,  with  a  sketch  of  his  character,  I  Sam. 
xxxi.  The  appearance  of  Samuel  to  this  king  afltr  the 
prophet's  death  shown  to  have  been  wholly  independent 
of  the  incantations  of  the  witch  of  Endor,  1  Sam.  xxviii 
14. 

Saul's  malady.  Dr.  Scheuchzcr's  theory  respecting,  I  Sam. 
xvi.  14. 

Saurin's  singular  apostrophe  to  Ix>uis  XIV.,  when  treating 
of  the  banishment  of  the  Protestants  from  France  by  the 
revocation  of  the  edict  of  Nantz,  2  Sam.  ii.  5. 

Saiiromates,  from  whom  descended,  according  to  Calmet, 
Gen.  X.  3. 

Scale,  Ainsworth's  conjecture  concerning  the  derivation  of 
this  word.  Gen.  xx.  16. 

Scape-goat,  ceremonies  concerning  the,  and  its  very  expres- 
sive typical  import,  I^ev.  xvi. 

Scaunis,  (iff.)  valuation  of  his  furniture  which  was  burnt  at 
Tusculum,  Esth.  iii.  9. 

Sceptre,  swearing  by  the,  usual  among  the  ancients.  Num. 
xvii.  8.  Quotations  from  Homer  and  Virgil  illustrative  of 
the  form  of  this  oath,  ibid. 

Sceptre  of  gold  worn  by  the  ancient  princes  of  Persia,  Esth. 
V.  2.  Citation  from  Xenophon  in  illustration  of  thia, 
ibid. 

Schexuhzer,  (Dr.  I.  James)  author  of  an  elaborate  work  on 
the  natural  history  of  the  Bible,  General  Preface,  p.  9. 

Seieiircs  and  arts,  the  late  amazing  and  extraordinarily  rapid 
discoveries  and  improvements  in  every  department  of  the, 
shown  to  be  not  the  effect  of  chance,  but  the  result  of  a 
most  gracious  providence  of  God  in  behalf  of  his  intelligent 
offspring,  Exod.  xxviii.  3. 

Schism  in  religion  defined.  Josh,  xxii.,  in  fine. 

Schoettgenius,  (Christian)  author  of  Hora  Hebraicae  et  Tal- 
mudic^  in  Universum  Novum  Tcstamentum,  General  Pre- 
face, p.  7. 

Schultens,  (Albert)  a  commentator  on  the  book  of  Job,  Gene- 
ral Preface,  p.  7. 

Scinocephalus,  an  animal  peculiarly  sacred  to  the  ancient 
Egyptians,  2  Kings  xvii.,  in  fine.  Of  what  it  was  reputed 
hieroglvphical,  and  for  what  purpose  kept  in  their  temples, 
,bid. 

Sroffers,  manner  in  which  they  turned  into  ridicule  the  warn- 
ings of  God  by  his  prophets,  Isa.  xxviii.  9. 

Scorpion,  a  military  weapon  among  the  Romans,  why  so 
named,  1  Kings  xii.  11. 

Scotch  woman,  remarkable  anecdote  of  a.  Job  xxxiv.  28. 

Scott,  (Rev.  T.)  author  of  a  very  useful  commentary  on  the 
Scriptures,  General  Preface,  p.  9. 

Scriptures,  how  divided  by  the  Jews,  Zech.  vii.  7. 

Scythians,  whence  they  had  their  origin,  Gen.  x.  2.  The 
gog  of  Ezekiel,  according  to  Houbigant,  Ezek.  xxxviii.  2. 

Scah,  what  this  Hebrew  measure  contained,  according  to 
Bishop  Cumberland,  Gen.  xviii.  6.  See  also  Exod.  xvi. 
16. 

Sealing  up  transgression  in  a  bag,  what  meant  by  this  ex- 
pression among  the  ancients,  Job  xiv.  17. 

Seals,  for  sealing  clay,  frequent  in  the  East,  Job  xixvm.  13. 
Description  of  six  of  these  seals  in  the  author's  possession, 
ibid. 

Seasons  of  the  year,  time  of  their  commencement,  according 
to  the  Copts,  Gen.  vii.  22. 

Sebaste,  the  ancient  Samaria,  Isa.  xxviii.  1.  Maundrell's 
account  of  its  situation,  tbid. 

Secondari/  planets,  revolutions,  distances,  magnitudes,  &c., 
of  the,  Gen.  i.  1. 

Sectarian  marks  of  the  ancients  and  modems,  some  account 
of  the.  Lev.  xix.  28.  More  largely  explained,  Deut.  xxxii. 
5 ;  Isa.  xliv.  .5,  xlvi.  16 ;  Ezek.  Lx.  4. 

Sections  of  the  law,  table  of  the,  as  read  in  the  different  Jew- 
ish synagogues  for  every  .Sabbath  of  the  year ;  in  which 
are  incorporated  the  haphtarolh  or  sections  of  the  prophets, 
as  they  are  appointed  to  be  read  in  the  synagogues  of  the 
Portuguese  and  Italian,  and  the  German  and  Dutch  Jews, 
Deut.  xxxiv.,  in  fine.  To  determine  the  order  of  the 
reading  the  pareshioth  and  haphtarolh  for  any  given  Jewish 
year,  the  following  tables,  inserted  at  the  end  of  the  notes 
on  Deuteronomy,  have  been  carefully  constructed  : — I.  A 
perpetual  table,  showing,  through  the  course  of  thirteen 
lunar  cycles  (which  embrace  every  possible  variation)  the 
857 


Index  to  the  Old  Testament. 


day  of  the  week  with  which  the  Jewish  year  begins  and  on 
which  the  passover  is  held  ;  as  also  the  lengths  of  the 
months  Marchesvan  and  Cisleu.  The  radix  of  this  table 
is  the  rabbinical  year  of  the  world  5568,  corresponding 
with  A.  D.  1807,  1808.  II.  A  table  containing  the  whole 
variations  in  the  reading  of  the  pareshioth  for  every  year 
(embolismic  and  common)  of  the  Jewish  cycle  of  247  years. 
III.  and  IV.  Tables  to  determine  upon  what  day  of  the 
week  any  Jewish  month  commences  for  any  given  year, 
as  also  the  day  of  the  week  upon  which  the  Jews  celebrate 
their  principai  fasts  and  festivals.  V.  Table  containing 
the  order  of  reading  the  pareshioth  and  haphtaroth  for 
ninely  Jewish  years,  i.  e.,  from  A.  M.  5572  to  A.  M.  5661, 
(both  inclusive,)  connected  with  the  corresponding  dates  in 
the  Ciuristian  era  according  to  the  Gregorian  or  New  Style. 
VI.  Table  containing  the  year  of  the  Jewish  lunar  cycle, 
the  golden  number,  the  first  day  of  the  Jewish  passover, 
Easter  Sunday,  and  the  commencement  of  each  Jewish 
year,  according  to  the  Gregorian  calendar,  from  A.  D. 
1812  to  A.  D.  1900  (both  inclusive.) 

Secutor,  among  the  Romans,  who,  Job  xix.  6  ;  Mic.  vii.  2. 

Seduliiis  Hi/bernicns,  account  of  tliis  commentator.  General 
Preface,  p.  4. 

Seed  of  the  woman,  an  epithet  applicable  only  to  our  blessed 
Lord,  and  why,  Gen.  iii.  15. 

Seedtime  at  Aleppo,  when  it  begins  and  terminates,  Amos 
ix.  13. 

Seer,  what  intended  by  tliis  word,  1  Sam.  ix.  9  ;  Introduction 
to  Isaiah.  The  words  seer  and  prophet  not  altogether  sy- 
nonymous, 1  Sam.  ix.  9. 

Seething  a  kid  in  Us  mother^s  milk,  observations  on  this  very 
ancient  heathen  custom,  Exod.  xxiii.  19. 

Segor,  "njQ,  what  it  imports.  Job  xxviii.  16. 

Selah,  various  conjectures  respecting  the  meaning  of  this 
vford,  Psa.  iii.  2.  Probably  a  nota  bene,  or  note  of  atten- 
tion, Psa.  iii.  2,  iv.  2,  4,  vii.  5,  ix.  16,  &c. 

Selavim,  a^n^c  rendered  quails,  observations  of  Harmer 
and  others  relative  to  the  import  of  the  original  term,  Exod. 
xvi.  13. 

Self-idolatry,  instances  of,  from  ancient  authors,  Hab.  i.  16. 

Semiramis,  account  by  Diodorus  Siculus  of  the  marches  of 
this  monarch  into  Media  and  Persia,  Isa.  xl.  3. 

Seneca,  citation  of  a  passage  from  the  Octavia  of,  very  similar 
to  a  verse  in  the  Psalms,  Psa.  Iv.  7. 

Senir,  where  this  mountain  is  situated,  Ezek.  xxvii.  5.  Its 
Sidonian  and  Hebrew  name,  ibid. 

Sennacherib,  king  of  Assyria,  in  what  manner  the  destruction 
of  his  immense  army  was  probably  efl'ected,  2  Kings  xix. 
35. 

Sennachies,  among  the  ancient  Celtic  inhabitants,  who,  Num. 
xxi.  27. 

Sepharad,  various  conjectures  respecting  the  place  intended 
by  this  name,  Obad.  20. 

Sepharmtes,  probably  the  same  with  the  Saspires  of  Hero- 
dotus, 2  Kings  xvii.,  in  fine. 

Sepher,  '-|20,  rendered  book,  meaning  of  the  original  word, 
Gen.  v.  1. 

Septuagint  version,  great  importance  of,  to  every  minister  of 
the  word  of  God,  General  Preface,  p.  13  ;  Esth.  x.,  i?i 
fine.  When  made.  General  Preface,  p.  21  ;  Psa.  cii.  15  ; 
Isa.  Ixvi.,  mfine. 

Sepulchres  of  the  ancients,  account  of  the,  Isa.  xxii.  16, 
hii.  9. 

Sepulture,  fonns  of  among  the  Hebrews,  1  Sam.  xxxi.  12. 

Serab,  derivation  and  import  of  this  Arabic  word,  Isa. 
XXXV.  7. 

Sesostris,  in  erecting  temples  all  over  Egypt,  did  not  employ 
a  single  Eg)'piian  in  the  work,  1  Kings  ix.  21.  This  king 
supposed  by  some  to  have  been  the  same  with  Shishak, 
wlio  was  contemporary  with  Solomon,  1  Kings  xi.  40. 

Senen,  a  number  of  perfection  or  completion  among  the  He- 
brews, Exod.  xxix.  30  ;   Psa.  cxix.  164  ;   Zcch.  iv.  2. 

Seve7ity  treeks  of  Daniel,  Dean  Prideaux's  remarks  on  the, 
Dan.  ix.  24,  &c.  Collection  of  various  readings  in  the 
different  MSS.  of  tliis  very  celebrated  prophecy,  Dan.  ix., 
in  fine. 

Sexdigi/ism,  examples  of,  in  ancient  and  modern  times, 
2  Sam.  xxi.  20.  An  instance  of  this  sort  known  to  the 
author,  ibid. 

868 


Shaal,  itjuji  unhappily  rendered  borrow,  what  its  real  sigmfi- 
cation,  Exod.  iii.  22. 

Shadoic  on  the  dial  of  Ahaz  probably  brought  back  by  means 
of  refraction,  2  Kings  xxi.,  in  fine.  Reasons  for  this  sup- 
position, ibid. 

Shadrach,  import  of  this  name,  Dan.  i.  7. 

Shah  we  Guddah,  remarkable  couplet  in  a  Persian  poem  so 
entitled,  Psa.  xxvii.  9. 

Shaking  of  the  nations  spoken  of  by  Haggai,  observations  of 
a  correspondent  relative  to  the,  Hag.  ii.,  in  fine. 

Shalashim,  ni-i;'ia,  mquiry  into  the  import  of  this  word, 
2  Sam.  xxhi.  13,  24. 

Shalom,  a  term  frequent  in  Hebrew  salutations,  its  import, 
Gen.  xxix.  6,  xxxvii.  4. 

Shapher,  the  nineteenth  station  of  the  Israelites  in  the  wil- 
derness. Num.  xxxiii.  23. 

Sharp,  (Dr.)  archbishop  of  York,  singular  anecdote  respecting, 
Job  xxiv.,  in  fine. 

Shaving  the  head,  in  Eastern  countries,  a  token  of  a  person 
having  abandoned  Christianity  and  turned  Mohammedan, 
Dent.  xxi.  12. 

She-bear,  remarkable  instance  of  affection  in  a,  2  Sam.  xvii., 
in  fine.  Obsen^ations  on  the  destruction  of  forty-two 
persons  by  two  she-bears  in  the  time  of  Elisha,  2  Kings 
ii.  23. 

Shechem,  one  of  the  cities  of  refuge,  import  of  the  name, 
Josh.  XX.  7. 

Shechinah,  what,  Exod.  xxv.  22. 

Sheep  at  Aleppo,  Dr.  Russel's  account  of  the,  Lev.  iii.  9. 

Sheked,  npuji  ^^y  ^^^  amygdalus  communis,  or  common 
almond  tree,  was  so  named  by  the  Jews,  Num.  xvii.  8. 

Shekel  of  the  sanctuary,  before  the  captivity,  equal  in  weight 
to  three  hundred  and  twenty  grains  of  barley,  Gen.  xx.  16  ; 
after  the  captivity,  to  three  hundred  and  eighty-four  grains, 
ibid.  Its  value  according  to  Prideaux,  Gen.  xxxii.  15, 
xxxvii.  28  ;  Exod.  xxv.  39,  xxx.  13,  xxxLx.  24. 

Shem,  Dr.  Hales'  account  of  the  political  condition  of  the 
descendants  of.  Gen.  ix.  20.  Remarkable  prophecy  con- 
cerning the  Messiah,  of  whom  Shem  v;as  appointed  to  be 
the  lineal  ancestor,  ibid. 

Shcol,  5j^t',  what  this  word  imports,  Num.  xvi.  30 ;  Job  vii. 
10,  xxiv.  19  ;  Ezek.  xxxii.  21  ;   Hos.  iii.  14. 

Shephatim,  Q^tDSTT'  its  derivation  and  import.  Lev.  xxvi.  15. 

Shepherd,  sentiment  of  a,  as  related  by  Virgil,  when  enrap- 
tured with  the  elegy  which  his  associate  had  composed 
on  their  departed  friend,  Hos.  xiv.  5. 

Shepherd,  (Miss  Mary  Freeman)  her  observations  on  the 
genealogy  of  Job,  and  the  time  in  which  he  is  thought  to 
have  lived.  Preface  to  Job. 

Shepherds,  an  abomination  among  the  ancient  Egyptians,  and 
why.  Gen.  xlvi.  34. 

Shephei'ds  of  the  people,  Ttoi-fieveg  ?:aov,  a  title  given  by  the 
ancient  Greeks  to  sovereign  princes,  2  Sam.  v.,  in  fine. 

Sherah,  daughter  of  Ephraim,  why  so  named,  according  to  the 
Targum,  1  Chron.  vii.  24. 

Sheshbazzar,  probably  the  Chaldean  name  of  him  who  was 
originally  called  Zerubbabel,  Ezra  i.  8.  Corniption  of  the 
sacred  text  relative  to  the  number  of  sacred  vessels  of  the 
temple  which  were  restored  to  Sheshbazzar,  Ezra  i.  11. 

Shetum,  crriT'  falsely  rendered  in  our  English  version.  Num. 
x-uv.  15. 

Shew-bread,  why  probably  so  named,  Exod.  xxv.  30.  Obser- 
vations concerning  the  shew-bread,  Exod.  xxv.  30. 

Shmgal,  howhngs  of  the,  by  night  most  lamentable,  Mic.  i.  8. 

Shibboleth,  its  import,  and  in  what  it  diflered  in  meaning  and 
sound  from  Stbbolclk,  Judg.  xii.  6. 

Shtblo,  it3D"ij>  '''*  '■"'''  'he  tj  teth  in  this  word  written  large 
in  the  Masoretic  Bibles,  and  the  curious  reason  assigned  for 
this  circumstance.  Job  ix.  34. 

Shichor,  why  the  Nile  is  so  named  by  the  Hebrews,  Isa. 
xxiii.  3. 

Shields  of  beaten  gold,  made  by  Solomon,  calculation  of 
their  value  in  British  sterling,  1  Kings  x.  17;  2  Chron.  iz., 
in  fine. 

Shiggaion,  •\-\'^y^,  import  of  tliis  word,  Psa.  vii.,  in  principio. 

Shiloh,  derivation  and  import  of  this  word,  Gen.  xlix.  8-10. 
Demonstrated,  when  taken  in  connection  with  the  context, 
to  be  apphcable  to  Jesus  Christ  alone,  who  is  in  a  very 
peculiar  sense  the  sent  of  God,  Gen.  xlix.  8-10. 


Index  lo  the  Old  'reslamenl. 


Shnar,  the  ancient  name  of  Babylon,  Dan   i.  2. 

Shxji.1  of  Tarshish,  nscd  inetonymically  for  ships  in  general 
employed  in  carnins;  on  tratlic  between  distant  countries, 
Isa.  li!  13-lG. 

Shillim  irooil,  dirti'renl  opinions  concerninjr  the  import  of  the 
original  term  thus  rendered,  Exod.  xxv.  5. 

Shiver^  this  word  evidently  derived  from  the  Hebrew  word 
-i;<2  shabar  or  shatar,  Psa.  li.  17. 

Shoetng  of  horses  with  iron  plates  nailed  to  the  hoof,  unknown 
to  the  ancients,  Isa.  v.  28.  Description  of  the  liorseshoes 
of  leather  and  iron  sometimes  mentioned  by  ancient  wri- 
ters, ibid. 

Shoes,  pulling  off  the,  an  emblem  of  layinij  aside  the  pollu- 
tions contracted  by  walking  in  the  way  of  sin,  Exod.  iii.  5. 
General  agreement  among  Eastern  nations  to  perform  all 
their  acts  of  worship  barefooted,  ibid. 

Shoes  of  malting,  or  rushes,  always  worn  by  the  Egyptian 
priests,  Ezck.  xliv.  17. 

Shomeron,  the  same  with  Samaria,  1  Kings  xiii.  32,  xvi.  2. 

Shopher,  -)2^^,  a  species  of  musical  instrument,  Psa.  Ixxxi.  3. 

Shophetim,  Qi^5^.  a  degree  of  civil  distinction  among  the 
Hebrews,  Josli.  xxiii.  2.  See  also  the  Preface  to  the  book 
of  Judges. 

Shoshabin  or  Paranymph,  see  Paranymph. 

Shoshanim,  fii^a;;.  import  of  this  term,  Psa.  xlv.,  in  prin- 
cipio. 

Shoterim,  ci-it:™,  a  degree  of  civil  distinction  among  the 
Hebrews,  Josh,  xxiii.  2.  In  what  the  Shoterim  diifered 
from  the  Shophetim,  Deut.  xvi.  18;  Josh.  i.  10. 

Shrub  ice  Icrub,  a  beautiful  rill  of  water  that  runs  into  a  basin 
of  Roman  workmanship,  Judg.  v.  11.  \\Tiy  so  named, 
tbid. 

Shual,  ^3:i^".  rendered  fox,  inquiry  into  the  precise  import 
of  the  original  tenn,  Judg.  xv.  4.  Dr.  Kennicott's  argu- 
ments to  show  that  Samson's  destruction  of  the  standing  com 
of  the  Philistines  was  not  effected  by  three  hundred  foxes 
with  one  hundred  and  fifty  firebrands,  but  by  three  hundred 
handfuls  or  sheaves  of  com,  and  one  hundred  and  fifty  five- 
brands,  ibid.  Reasons  for  rejecting  the  doctor's  hypothesis, 
ibid. 

Skuner,  {Agnes)  extraordinary  longevity  of  this  woman,  Psa. 
xc,  in  fine. 

Shushan-eduth,  import  of  this  term,  Psa.  Ix.,  in  principio. 

Sibbah,  n'^D,  inquiry  into  the  import  of  this  term,  1  ICings 
xii.  1.5." 

Sibyl,  Cumean,  Virgil's  description  of  the  seat  of  the,  Isa. 
xlv.  17. 

Sidon,  ^^^o,  whence  supposed  to  be  derived,  and  its  import, 
Prov.  xxxi.  24.     The  mother  city  of  Tyre,  Isa.  xxiii.  4. 

Sikcra,  Sixcpa,  the  same  with  the  date  or  palm  wine,  accord- 
ing to  Theodoret  and  Chn'sostom,  Isa.  v.  11.     See  Sakar. 

Silence,  a  species  of  reverence  paid  by  the  retinue,  viziers, 
foreign  ambassadors,  &c.,  of  an  Asiatic  sovereign  when  he 
goes  to  the  mosque  on  any  of  the  great  festivals,  Hab.  ii. 
20. 

Siloah,  brook  of,  where  situated,  Isa.  viii.  6,  7. 

Siher,  account  of  the  purification  of,  by  the  cupel.  See 
Cupel. 

Silver  cord,  what  to  be  understood  by  this  phrase,  Eccles. 
xii.  6. 

Simeon,  import  of  this  name,  Gen.  xxix.  33.  The  tribe  of 
Simeon  generally  believed  among  the  Jews  to  have  been 
schoolmasters  to  the  other  tribes.  Gen.  xlix.  7. 

Simoom  or  smoom,  account  of  this  very  destructive  Eastern 
wind.  Gen.  xU.  6  ;   Deut.  xxviii.  22. 

Simple,  whence  this  word  is  derived,  Prov.  i.  4.  Striking 
contrast  between  its  ancient  and  modem  acceptation,  ibid. 

Sin,  import  of  this  word,  Judg.  xx.  16 ;  1  Sam.  xvii,  49  ;  Job 
V.  "24.  Doctrine  that  there  is  no  total  deliverance  from  sin 
in  this  life  stated  and  refuted,  1  Kings  viii.  4G. 

Sm,  icilderness  of,  the  seventh  station  of  the  IsraeUtes  in  the 
wilderness,  where  situated.  Num.  xxxiii.  11. 

Sinai,  whence  this  name  is  probaWy  derived,  Exod.  iii.  1. 

Sinai,  iritderness  of.  the  eleventh  station  of  the  Israelites  in 
the  wilderness,  where  probably  situated.  Num.  xxxiii.  15. 

Sincere,  derivation  and  import  of  the  temi,  Gen.  xvii.    1 ; 

Phil.  i.  10. 
Sistrum  of  Egypt,  description  of  the,  Isa.  xviii.   1.     This 
musical  instrument  given  in  a  medal  of  Adrian  as  the  pro- 


per attribute  of  Egypt,  ibid.     In  shape  somewhat  like  (he 
ancient  lyre,  ilnd. 

Sitting,  common  manner  of,  in  Eastern  countries,  Isa.  Iii.  9. 
.\ccount  of  the  Asiatic  mode  of  sitting  in  state,  tbid. 

Sitting  on  the  ground,  a  token  of  sorrow  among  the  ancienta^ 
Gen.  xxxiii.  3  ;  Job  i.  20,  ii.  13;   Isa.  iii  2G. 

Skins  of  the  sacrifires  appertained  to  the  priests  among  both 
Jews  and  Gentiles,  Lev.  vii.  8.  The  heathen  priests  lay 
upon  them  in  their  temples  in  hope  to  have  future  things 
revealed  to  them  in  their  dreams,  il>id.  This  superstition 
prevails  to  the  present  day  in  the  Highlands  of  Scotland, 
tbid. 

Slates  employed  in  the  Brazils  to  search  for  particles  of  sold 
and  diamonds ;  and  by  a  law  of  the  slate,  he  who  finds  a 
diamond  of  a  given  number  of  carats  obtains  his  liberty, 
Prov.  i.  4. 

Slave  trade,  remarks  on  this  odious  traffic,  Lev.  xxii.  10; 
Hab.  ii.  12. 

Sleep  of  the  soul,  from  the  moment  of  the  death  of  the  body 
till  the  resurrection,  a  doctrine  which  cannot  be  legitimately 
deduced  from  the  s,icred  oracles,  Job  xiv.  12. 

Sling,  a  very  ancient  warlike  instniment,  Judg.  xx.  16.  The 
inhabitants  of  Majorca  and  Minorca  the  most  famous 
slingers  of  antiquity,  ilnd.  Observations  respecting  the 
relociti/  of  the  ball  projected  from  the  shng,  ibid.  From 
what  distance,  according  to  Vegetius,  expert  slingers  could 
in  general  hit  the  mark,  ibid.  Description  of  the  sling  that 
was  in  use  among  the  Greeks  and  Hebrews,  I  Sam.  xvii. 
40.  Quotation  from  Diodorus  Siculus  to  show  the  great 
destnictivenesi  of  the  missiles  discharged  by  skilful  hands 
from  the  slings,  1  Sam.  xvii.  49. 

Slot  or  track  of  the  hart,  observations  on  the,  Psa.  xvii.,  in 
fine. 

Sloth,  passage  from  the  celebrated  fable  of,  by  Prodicus, 
describing  the  transparent  garments  of  the  ancients,  Isa. 
iii.  23. 

Sluggard,  remarks  on  Solomon's  very  beautiful  and  instruc- 
tive parable  of  the,  Prov.  xxiv.  30,  et  scq. 

Smiling  upon  the  thigh,  a  usual  sign  of  deep  affliction,  Jer. 
xxxi!  19.  Two  q\)otations  from  the  Iliad  in  illustration  of 
this,  ibid ;  Ezck.  xxi.  12. 

Smoom,  see  Simoom. 

Snare  or  toils,  account  of  the,  among  the  ancients,  Isa.  r.xW 
17,  18. 

Snow,  general  definition  of.  Job  xxxvii.  6.  Mode  of  its  forma- 
tion, iliid.  'Appearance  of  a  flake  of  snow,  as  seen  through 
a  magnifying  glass,  ibid.  To  what  the  ichitetiess  and  light 
ncss  of  snow  are  owing,  ibid.  The  immediate  cause  of  the 
formation  of  snow  not  well  understood,  ibid.  Snow  an 
especial  blessing  of  Providence  in  northern  countries,  ibid. 

Snow  houses  in  use  in  the  East,  Prov.  xxv.  13. 

Snoio  water,  supposed  by  the  ancients  to  have  a  more  deter- 
gent quality  than  common  water.  Job  ix.  30. 

Soap,  what  known  at  present  by  this  name  probably  unknown 
to  the  ancients,  Mai.  iii.  2. 

Sofas  of  the  Asiatics,  account  of  the,  Isa.  Iii.  2. 

Solar  light,  how  much  it  exceeds  that  of  the  full  moon.  Gen. 
i.  14.  Dr.  Ilerschel's  very  probable  hx-pothesis  that  the 
solar  light,  abstractedly  considered,  is  not  the  cause  of 
heat,  but  that  heat  is  the  result  of  the  action  of  the  rays  of 
light  upon  the  atmosphere.  Gen.  i.  16. 

Solar  system,  general  view  of  the.  Gen.  i.  1  ;   Psa.  viii.  3. 

Solomon,  son  of  David,  the  commencement  of  the  reign  of 
this  monarch  inauspicious,  1  Kings  iii.  1.  His  marriage  of 
Pharaoh's  daughter  shown  to  have  been  a  direct  violation 
of  the  law  of  God,  ibid.  Ilis  decision  of  the  case  brought 
before  him  by  the  two  taveni-kecpers  a  proof  of  his  sound 
wisdom,  penetration,  and  acquaintance  with  human  nature, 
1  Kmgs  iii.  25.  Great  extent  of  Solomon's  kingdom, 
1  Kings  iv.  21.  In  what  the  great  wisdom  of  Solomon 
consisted,  1  Kings  iv.  29-33.  Reasons  advanced  to  show 
that  this  king  was  probably  the  writer  of  the  book  of  Job, 
Preface  to  Job.  The  Iliail  of  Homer  supposed  by  some  to 
have  been  the  work  of  Solomon,  ibid.  Solomon's  dreadful 
i      apostacv,   1   Kings  .\i.   1,  &c.     Sketch  of  his  reign  and 

character,  1  Kings  xi.,  in  fine. 
.  Solomon's  throne,  curious  account  of  the,  extracted  from  a 
Persian  manuscript,  2  Chron.  x  ,  in  fine. 

Solem,  law  of,  excluding  natural  children  from  the  paternal 
ftSf 


Index  to  tlie  Old  Testament. 


inlieritance,  Gen.  xxv.  6.  His  law  respecting  lost  property, 
Lev.  vi.  3. 

SomerhiU,  (Mrs.)  remarkable  longevity  of  this  woman,  Psa. 
xc,  m  fine. 

Son,  among  the  Jews,  was  the  title  of  a  disciple  or  scholar, 
Prov.  i.  8. 

Son  of  man,  import  of  this  phrase  when  applied  to  a  created 
bemg,  Ezek.  i.  3 ;  when  applied  to  our  Lord  Jesus  Christ, 
ibid. 

Song  of  Deborah  and  Barak,  Kennicott's  and  Hales'  obser- 
vations on  the,  Judg.  v.,  in  fine.  Their  versions  of  it  in 
collateral  columns,  ibid. 

Slong  of  Moses,  celebrating  the  discomfiture  of  the  Egyptian 
host,  and  the  miraculous  passage  of  the  Israelites  tlirough 
the  Red  Sea,  the  earliest  specimen  of  epic  poetry  extant, 
Exod.  XV.  1 .  Observations  on  the  song  which  Moses  com- 
posed a  short  tune  before  his  death,  Deut.  xxii.,  in  fine. 

So}ig  of  Solomon,  various  opinions  respecting  this  composi- 
tion, Introduction  to  Solomon's  Song.  Harmer's  view  of 
the  design  of  the  Canticles,  ?bid.  Considered  by  some  as 
a  regular  drama,  ibid.  Dr.  Mason  Good  considered  the 
Canticles  as  a  collection  of  sacred  idyls,  twelve  in  number, 
ibid.  Scheme  of  the  idyls,  according  to  this  celebrated 
critic,  ibid.     See  Canticles. 

Songs,  sabred  and  profane,  in  great  repute  from  very  remote 
antiquity,  Exod.  xv.  1;  Deut.  xxxi.  19.  The  record  of 
things  of  great  importance,  and  of  common  concern, 
whether  in  verse  or  prose,  generally  sung  by  the  ancients, 
Deut.  xxxi.  19. 

Sophocles,  passage  in  the  Antigone  of,  very*  similar  to  one  in 
the  book  of  Psalms,  Psa.  cxxi.  4. 

Sophonitcs,  a  people  mentioned  by  Ptolemy,  whence  they  pro- 
bably had  their  name,  Deut.  i.  1. 

Sophronia,  anecdote  concerning,  as  given  by  Tasso  in  the 
Gerusalemme  Liberata,  Josh,  ii.,  in  fine. 

Sorek,  valley  of,  where  situated,  Isa.  v.  2.  The  vine  of  Sorek 
known  to  the  Israelites,  ibid. 

Soul,  doctrine  of  the  materiality  of  the,  has  no  place  in  the 
sacred  records.  Job  xiv.  12. 

Sound,  how  produced,  Job  xxxvii.  4.  Its  rate  of  travelling, 
ibid.,  xxxviii.  26. 

Sovereigns  of  Persia,  their  affectation  of  the  highest  degrees 
of  majesty,  and  even  of  Divine  honours,  Esth.  iv.  11. 

Sparks,  criticisms  on  the  Hebrew  words  thus  rendered.  Job 
V.  7. 

Spears  in  very  ancient  tunes  used  by  kings  instead  of  dia- 
dems, and  consecrated  to  the  gods,  1  Sam.  xviii.  11,  xxvi. 
12. 

Speech  of  ghosts,  probable  origin  of  the  popular  notion  that 
this  was  a  weak,  stridulous,  almost  inarticulate  sort  of  sound, 
Isa.  xxix.  4. 

Spinal  TJiarroiv,  or  medulla  oblongata,  the  silver  cord  of 
Scripture,  Eccles.  xii.  6. 

Spirit,  existence  of  an  immaterial  and  immortal,  in  man, 
demonstrated,  1  Kings  xni.  22. 

Spirits,  remarks  on  the  evocation  of,  1  Sam.  xxviii.  11,  et  in 
fine. 

Spitting  in  any  one's  presence,  a  high  offence  among  the 
Medes  and  Persians,  Isa.  1.  6. 

Spitting  upon  the  ground,  in  speaking  of  any  one's  actions, 
an  expression  throughout  the  East  of  the  utmost  detesta- 
tion, ibid. 

Spoils  won  in  battles,  customary  among  most  people  to  dedi- 
cate a  portion  of  these  to  the  divinities  to  whom  their  suc- 
cesses have  been  attributed,  1  Cluon.  xxvi.  27. 

Spondc,  ^rrovStj,  why  this  Greek  word  means  both  a  covenant 
and  a  libation,  Isa.  xxx.  1. 

Stacte,  account  of  this  gum,  Exod.  xxx.  34. 

Stag,  incredible  longevity  attributed  to  some  of  these  animals. 
Job.  xxxix.  1.  Remarkable  inscription  on  a  collar  which 
was  upon  the  neck  of  one  taken  by  Charles  VI.  in  the  forest 
of  Senlis,  ibid. 

Standing  before  the  Lord,  meaning  of  this  phrase.  Josh.  xx.  9. 

Star,  the  supposition  that  Balaam's  prophecy  of  a  star  to  arise 
out  of  Jacob  has  a  reference  to  the  supernatural  meteor 
which  guided  the  magi  to  the  place  of  our  Lord's  nativity, 
highly  improbable.  Num.  xxiv.  19. 

Stars,  (fixed)  with  very  great  probability  supposed  to  be  suns, 
similar  to  that  which  occupies  the  lower  focus  of  our  syg- 
S60 


tem.   Gen.  i.   16.     Dr.   Herschefs  very  mgemous  theory 

concerning  the  fixed  stars,  ibid.     Number  of  stars  that  can 

be  seen  with  the   naked  eye  in  both  hemispheres,  Deut.  i. 

10.     Reflections  upon  the  inconceivable  multitude  of  stars 

scattered  throughout  the  vast  immensity  of  space,  Deut.  x. 

14. 
Stars  in  their  courses  fighting  against  Sisera,  what  probably 

meant  by  this  phrase,  Judg.  v.  20. 
liTe(l>avo<popot,  why  the  priests   and  priestesses   among  the 

ancient  Greeks  were  so  named,  Exod.  xxxix.  30. 
^Tcpeafia,  the  Septuagint  translation  of  the  Hebrew  word 

5)h|p^  rakia,  shown  not  to  contain  the  sense  of  the  sacred 

text.  Gen.  i.  6. 
Stibium  or  antimony,  employed  in  Asiatic  countries  to  the 

present  day  in  staining  the  eyes,  2  Kings  ix.   30  ;    Isa.  iii. 

16;  Jer.  iv.  30.     Waring's  account  of  this  custom  among 

the  Persians,  2  Kings  ix.  30.     The  Romans  used  stibium 

for  the  same  purpose,  according  to  Cyprian,  ibid. 
Stiff  7ieck,  Brace's  remarks  on  the  ancient  custom  to  which 

the  original  thus  rendered  is  supposed  to  have  an  allusion, 

Psa.  l£xv.  5. 
Xriy/iara  of  the  ancients,  what,  Lev.  xix.  23. 
Stile,  construction  of  the,  with  which  the  ancients  wrote  on 

boards  thinly  spread  over  with  wax,  2  Kings  xxi.  13. 
Stomachs  of  the  ox,  description  of  the,  and  their  particular 

uses.  Lev.  xi.  3. 
Stone  which  Jacob  set  up  for  a  pillar,  foolish  tradition  con- 
cerning, Gen.    xxviii.    18.       Stone    by  which    a    Jewish 

criminal  was  stoned  to  death,  why  buried  with  hmi  in  the 

same  grave,  Isa.  xv.  19. 
Stones  which  Joshua  set  up  as  a  memorial  of  the  passage  of 

the  Israehtes  through  the  Jordan,  Dr.  Kennicott's  remarks 

concerning  the.  Josh  iv.  9. 
Stoning,  Dr.  Lightfoot's  observations  on  the  punishment  of, 

among  the  Jews,  Zech.  xii.  3. 
^TUTTVpa,  why  the  few  persons  who  are  said  to  have  survived 

the  deluge  of  Deucalion  are  so  named,  2  Sam.  xiv.  7. 
Stories  in  the  heavens,  observations  on  this  remarkable  ex- 
pression, Amos  ix.  6. 
Storm,  Virgil's  description  of  the,  that  dispersed  the  fleet  of 

/Eneas,  Psa.  cvii.  26,  et  in  fine. 
Strabo,  or  Walfridus  Strabus,  account  of  this  commentator, 

General  Preface,  p.  4. 
Straic,  various  conjectmes  concerning  the  use  of,  in  making 

brick,  Exod.  v.  7. 
Street,  derivation  of  the  word.  Job  xxiii.  11.     Some  account 

of  the  four  grand  Roman  or  British  streets  or  roads  which 

intersected  this  kingdom,  ibid. 
Stripping  a  man  of  his  gown,  the  form  of  degradation  from 

ecclesiastical  offices  among  Roman  Catholics  and  others, 

Num.  XX.  26. 
Substantive  verb,  a  very  frequent  acceptation  of  the  in  the 

Hebrew,  Chaldee,  and  Chaldseo-Syriac  languages.  Gen.  xl. 

12. 
Succoth,  whence  this  place  was  probably  so  named,  Exod.  xii. 

37  ;  Num.  xxxiii.  5  ;    Josh.  xiii.  27.     The  first  station  of 

the  children  of  Israel   after  their  departure  from  Egypt, 

Num.  xxxiii.  5. 
Sueeoth-benoth,  an  object  of  idolatry  among  the  Babylonians, 

2  Kings  x^ni.  30,  et  in  fine.     Conjectures  respecting  the 

meaning  of  the  name,  ibid.     Very  probably  the  same  with 

the  Melitta  of  Herodotus,  ibid. 
Suffetes,  the  chief  magistrates  of  the  Carthaginians  were  so 

called,  and  why,  Amos  ii.  3. 
Snkkiims,  the  same  with  the  Troglodytes,  2  Chron.  xii.  3. 
Sulphur,  uses  of.  natural  and  superstitious,  according  to  Pliny, 

Ovid,  and  Servius,  Job  xviii.  15. 
Sultan,  conjecture  respecting  the  origin  of  this  word.  Gen. 

xlii.  6. 
Summer  parlour  of  Ehud,  observations  concerning  the,  Judg. 

iii.  20. 
Sun,  its   amazing  magnitude,   telescopic   appearance,  &c., 

Gen.  i.  16  ;   Psa.  viii.  3f     An  object  of  idolatrous  worship 

among  heathen  nations,  Exod.  xii.,  in  fine  ;  Judg.  viii.  21. 

Form  used  by  the  Egyptian  priests  in  addressing  the  sun 

on  behalf  of  a  deceased  person,  that  he  might  be  admitted 

into  the  society  of  the  gods,  according  to  Porph}'r\'.  ibid. 

Standing  still  of  the  sun  and  moon  at  the  command  of 

Joshua  explained  agreeably  to  the  Newtonian  system  of  the 


Index  to  the  Old  Testamenl. 


universe,  Josh.  x.  1 1 .  Pehgeal  and  apogeal  distances,  rela- 
tive volume,  time  of  rotation,  and  mass  or  attractive  power, 
of  this  great  luminary  of  day,  Gen.  i.  1. 

Sundials,  general  observations  on  the  invention  and  con- 
struction of,  2  Kings  XX.,  i/i  JiM. 

Supernalural  directions  and  assistances,  so  frequent  in  ancient 
times,  why  not  communicated  now,  2  Sam.  v.,  in  fine. 

Supkah,  ncC'  "  Hebrew  word  in  wliich  sense  and  sound  are 
well  expressed,  Prov.  i.  27. 

Supper,  why  named  eana  by  the  Roiruns,  according  to  Plu- 
tarch, Job  xxxi.  17. 

Sasa  or  Shusler,  the  Shushan  of  Scripture,  Neh.  i.  1  ;  Esth. 
i.  2. 

Suicarrmc,  character  of  this  late  Russian  general,  1  ICings  ii. 

Sicearim:,  remarks  upon  the  form  of,  by  putting  the  hand 

under  the  thigli.  Gen.  xxiv.  9. 
Sirord  by  which  a  Jewish  criminal  was  beheaded,  why  buried 

with  him  in  the  same  grave,  Isa.  xv.  19. 
Sword  and  arrow,  metaphorically  applied  to  pmcerful  speech, 

Isa.  xlii.  2. 
Sycamore,  whence  the  name  is  derived,  1  Kings  x.  27.     The 

ancient  Egyptians  made  their  colEns  of  the  wood  of  this 

tree,  Psa.  Ixxviii.  47.     Barques  constructed  by  the  modem 

Egyptians  of  sycamore  wood,  ibid. 
Syrcne,  where  situated,  Ezek.  xxix.  10.     Its  modern  name, 

ibid.     Famous  for  a  well  into  which  the  rays  of  the  sun  fell 

perpendicularly  at  midday,  ibid. 
Symbols  of  Scripture,  explanation  of  the,  Introduction  to 

Isaiah. 
Symmachiis,   a   translator   of   the   Hebrew   Scriptures   into 

Greek,  some  account  of,  General  Preface,  p.  21. 
Symphonia,  ^vfupatveia,  what,  Dan.  iii.  5. 
Synagogues,  or  places  for  reUgious  worship  among  the  Jews, 

shown  to  have  been  in  existence  long  before  the  Babylonish 

captivity,  Psa.  Ixxiv.  8. 
Syracuse,  account  of  the  temporary  preservation  of  this  city 

by  Archimedes,  Eccles.  h.  14. 
Synac  version  of  the  Old  Testament,  some  account  of  the. 

General  Preface,  p.  21. 


Tabernacle,  description  of  the,  Exod.  xxvi.  1-37.  Calcula- 
tion of  the  total  value  and  weight  of  all  the  gold,  silver, 
and  brass,  contributed  by  the  Israelites  for  the  service  of  the 
tabernacle,  Exod.  xxxviii.  24. 

Tabernacles,  feast  of,  how  celebrated,  Exod.  xxiii.  14. 

Tabor,  Maundrell's  description  of  this  mount,  and  of  the 
beautiful  prospect  from  Us  summit,  Judg.  iv.  6. 

Tadmor  in  the  icrildcnuss,  universally  allowed  to  be  the  same 
with  the  celebrated  Palmyra,  1  ICings  ix.  18. 

Taghairm,  Sir  Walter  Scott's  account  of  this  Highland  super- 
stition, Isa.  Ixv.  8. 

Tahapancs  or  Tahpanhcs,  a  city  of  Egv'pt,  the  same  with 
Daphne,  Jer.  ii.  16,  xliii.  7.  According  to  Jerome,  the 
place  where  Jeremiah  was  stoned  to  death,  Jer.  xliii.  7. 

Takatk,  the  twenty-second  station  of  the  Israehtes  in  the  wil- 
derness. Num.  xxxiii.  26. 

Taisnier,  author  of  a  famous  work  on  chiromancy,  Job 
xxxvii.  7. 

Tale,  its  derivation  and  import,  Exod.  v.  8. 

Talent  of  gold  among  the  Hebrews,  what  was  its  value,  Exod. 
xxxviii.  24.  Valuation  of  the  Babylonish  talent  of  gold 
and  silver,  ihid.  Calculation  of  the  value,  in  British  stand- 
ard, of  the  120  talents  of  gold  which  the  queen  of  Sheba 
gave  to  King  Solomon,  2  Chron.  x.,  in  fine.  Valuation  of  the 
six  hundred  and  sixty-six  talents  of  gold  that  came  to  So- 
lomon in  one  year,  1  Kings  x.  14 ;  2  Chron.  ix.,  in  fine. 

Talmud  of  Babylon,  account  of  the,  General  Preface,  p.  2. 

Tcimud  of  Jerusalem,  account  of  the.  General  Preface, 
p.  2. 

Tambellit,  Sir  John  Chardin's  account  of  the,  Gen.  xlii.  25. 

Tammuz,  see  Thammuz. 

Tancred,  hamur  of,  what,  Psa.  Ix.,  in  fine. 

Tanneenim,  c:'^"n>  translated  whales,  inquiry  into  the  import 
of  this  word,  Gen.  i.  21. 

TaraJi,  the  twenty-third  station  of  the  Israelites  in  the  wilder- 
ness, Nimi.  xxxiii.  27. 

Targets  of  beaten  gold,  calculation  of  the  value  of  the  tico 


hundred  which  Solomon  put  in  the  house  of  the  forett  nf 
Lebanon,  2  Chron.  x.,  in  fine. 

Targum  on  the  tiro  books  of  Chronicles,  attributed  to  R.  Jo- 
seph the  Blind,  account  of  the.  General  Preface,  p.  2 ; 
Preface  to  the  two  books  of  Chronicles. 

Targum,  or  Chaldee  paraphrase  on  Solomon's  Song,  given 
at  full  length,  Song  of  Solomon,  i?i  fine. 

Targum  ascribed  to  Jonathan  ben  L'zzicI,  account  of  the, 
General  Preface,  p.  2. 

Targum  Yerushlcmey,  account  of  the.  General  Preface,  p.  1. 

Tarrcnles,  Vinisauf's  account  of,  Exod.  viii.  16. 

Tarshish,  the  place  to  which  Jonah  attempted  to  flee,  various 
conjectures  where  situated,  Jonah  i.  3.  Dr.  Jubb's  reason 
for  thinking  that  to  go  to  Tarshish  and  to  Ophir  is  one  and 
the  same  thing,  Isa.  ii.  13-16. 

Tarlak,  an  object  of  idolatrous  worship  among  the  Avites, 
2  Kings  xvii.,  in  fine.  \\"hence  the  name  is  probably  derived, 
according  to  Parkhurst,  ibid.  What  the  emblem  of  this 
idol,  according  to  the  Jews,  ibid. 

Tartan,  the  name  of  an  ojice,  and  not  a  person,  according  to 
Calmet,  2  Kings  xviii.  17. 

Tartars  or  Tatars,  their  origin.  Gen.  x.  2. 

Tartarus  or  hell,  opinion  of  the  ancients  respecting.  Job 
xxvi.  6. 

Talian,  author  of  a  Harmony  of  the  Four  Gospels,  General 
Preface,  p.  3. 

Talnai's  letter  to  Darius,  remarks  on,  Ezra  v.,  in  fine. 

Tau,  the  last  letter  of  the  Hebrew  alphabet,  why  probably  so 
named,  Psa.  Ixxviii.  41.  Its  form  on  the  ancient  Samaritan 
coins  still  extant,  Ezek.  ix.  4. 

Taylor,  (Dr.)  remarkable  reply  of,  to  his  persecutors,  Job 
xix.  22. 

Tebeth,  papi  rendered  ark,  what  it  properly  signifies,  Gea 
vi.  14. 

Teeth,  description  of  the,  Eccles.  xii.  4.  Names  and  use* 
of  the  three  kinds  of,  in  the  human  subject,  ibid. 

Tchaphnehes,  Tahpanhes,  or  Tahapancs,  the  same  with  the 
Pclusian  Daphne,  Ezek.  xxx.  18.     Sec  Tahapancs. 

Tclesm,  corruptly  called  tali.tman,  whence  derived,  and  what 
it  signifies.  Num.  xxxiii  41 ;  1  Sam.  vi.,  in  fine.  Descrip- 
tion and  reported  virtues  of  several  telesms,  1  Sam.  vi.,  in 
fine. 

Temple,  Dr.  Delaney's  remarks  on  the  Divine  original  of  the 
architecture  of  the,  1  Chron.  xxviii.  18.  Reflections  on 
the  spoliation  of  the  temple  by  Titus,  Exod.  xxv.  31. 

Temple  of  Sohmon,  dimensions  of  the,  in  English  measure, 
1  Kings  vi.  2.  Reason  why  neither  hammer,  axe,  nor  any 
tool  of  iron,  was  suffered  to  be  heard  in  the  temple  during 
the  time  of  its  building,  1  Kings  vi.  7.  Its  description  and 
history,  according  to  Calmet  and  Josephus,  1  IGngs  vi.,  in 
fine. 

Temple  of  Diana  at  Ephesus,  some  account  of  this  celebra- 
ted edifice,  1  ICings  vi.,  in  fine. 

TenI,  portable,  a  necessary  part  of  a  traveller's  baggage  in 
countries  subject  to  violent  tempests,  Isa.  iv.  6. 

Tcn/s,  feast  of,  a  pagan  festival  of  antiquity,  in  imitation  of 
the  Jewish  feast  of  tabernacles.  Lev.  xxiii.  34. 

Tcraphim,  various  opinions  concerning  the.  Gen.  xxxi.  19 ; 
1  Sam.  xviii.  13  ;   Isa.  ii.  8. 

Terebinth  tree,  the  njS'  Mah  of  Isaiah,  according  to  Celsius, 
Isa.  i.  29,  30. 

Terminus,  see  Landmark. 

Terror  or  formido,  description  of  the,  used  by  the  ancients 
in  hunting,  Isa.  xxiv.  17,  18. 

TertulUan,  quotation  of  a  remarkable  passage  from,  to  show 
that  the  heathens  borrowed  many  of  their  religious  rites 
from  the  Hebrews,  Exod.  xxvii.,  in  fine.  Quotation  from 
a  work  against  the  heretic  Marcion,  attributed  to  TertuUian, 
respecting  Gideon's  three  hundred  men  who  were  victori- 
ous over  the  Midianites,  Judg.  vii.  20. 

Thammuz  or  Tammuz,  probably  the  same  with  Adonis, 
Ezek.  viii.  3.     Meaning  of  the  name,  Ezek.  viii.  14. 

Tharafah,  an  eminent  Arabic  poet,  Psa.  Ix.,  in  prineipio. 

T'heb,  anecdote  of  a  prince  who  was  required  to  pronounce 
this  word,  Judg.  xii.  6. 

Thehais,  mountains  of  the  desert  of,  described,  Deut.  xxzii.  10. 

Thches,   city   of.  the  No  of  Jeremiah,  see   chap.    xlvi.  25. 
\Mience  the  fable  respecting  the  manner  of  its  being  built 
probably  originated,  2  Chron.  xxziv. 
861 


Index  to  the  Old  Testament. 


Vheocraci/y  the  political  state  of  the  Jews,  before  the  reign  of 

Saul,  Judg.  iii.  10;   1  Sam.  viii.  5. 
Theodotion^  a  translator  of  the  Hebrew  Scriptures  into  Greek, 

some  account  of,  General  Preface,  p.  21. 
Theodulus  of  Ccelesyria,  a  commentator  on  the  Epistle  to  the 

Romans,  General  Preface,  p.  4. 
Theophihts  of  Antioch,  a  commentator  on  the  Four  Gospels, 

General  Preface,  p.  4. 
Tkeopkylact,  account  of  this  commentator.  General  Preface, 

p.  4. 
6£0f,  several  citations  from  the  Septuagint  in  which  tliis  word 

with  the  article  prefixed  has  the  import  of  Qce,  0  God,  Psa. 

xlv.  8. 
Thomas,  import  of  this  name,  Gen.  xxv.  24. 
Thraciaiis,  from  whom  descended,  Gen.  x.  3. 
Three,  a  mystical  number  in  Scripture,  according  to  Ains- 

worth,  Gen.  xxii.  4. 
Three  and  four   times,   a  mode   of  expression  among  the 

ancients,  denoting  abundance  and  excess,  Amos  i.  3.     Se- 
veral examples  produced,  ^bid. 
Threshing,  ditferent  ways  of,  in  use  among  the  Hebrews,  and 

the  manner  of  performing  them,  Isa.  xxviii.  27,  28. 
Thrcshing'Jioors,   Gate's  directions    in   the  construction  of, 

1  Sam.  xxiii.,  in  fine.     How  to  be  constructed,  according 

to  Columella,  ibid. 
Throne,  description  of  a,  by  Athensus,  Isa.  hi.  2. 
Throne  of  Solomon,  curious  account  of  the,  extracted  from  a 

Persian  manuscript,  3  Chron.  x.,  in  fine. 
Thunder  and  lightning,  according  to  the  pagans,  the  mode  by 

which  Jupiter  testified  his  approbation   of   the   sacrifices 

offered  to  him,  Lev.  ix.  23. 
Thunder   clap,   how  caused  by   the  lightning,   Job   xxsviii. 

26.     Illustrated  by  an  easy  experiment  on  the  air  pump, 

ibid. 
Thunder  cloud,  rule  by  which  its  distance   from  the  spectator 

of  the  lightning  issuing  from  it  is  calculated.  Job  xxxvii.  4. 
Thyrsus   of  Bacchus,  fable  of  the,  evidently  borrowed   from 

the  story  of  the  rod  of  Moses,  Exod.  iv.  17. 
Tiberius  Ccesar,  remarkable  saying  of,  Mic.  iii.  1. 
Tides,  phenomena  and  cause  of  the.  Job  xxxviii.  11. 
Tiglath-pileser,  king  of  Assyria,  supposed  by   Prideaux  to 

have  been  the  same  with  Arbaces,  called  by  ..^lian  Thilga- 

raus,  and  by  Usher  Nmus  junior,  2  Kings  xv.  29. 
Tigris,  account  of  a  very  remarkable  overflowing  of  this  river, 

Introduction  to  Nahum.      See  chap.  ii.  6. 
Time,  ^li^  idden,  and  ■72)^)3  vioad,  thus  rendered  in  our  com- 
mon version,  the  prophetic  symbol  for  a  year,  Dan.  iv.  16, 

vii.  25,  xii.  8. 
Tin,  method  adopted  in  Cornwall  of  purifying  this  metal  from 

all  its  dross,  Jer.  xxiii.  29. 
Tippoo  Saltan,  description  of  a  seal  of,  in  the  author's  pos- 
session, Esth.  iii.  9. 
Tirshatha,  probably  the  name  of  an  office,  Ezra  ii.  63  ;    Neh. 

viii.  9. 
Titans,  fable  of  the.  Job  xxvi.  5  ;     Hesiod's  description  of 

Jupiter  fighting  against  the  Titans,  one  of  the  grandest 

things  in  all  pagan  antiquitv,  Psa.  xviii.  7. 
Tithes,  disquisition  concerning.  Gen.  xxviii.,  in  fine ;    Ezek. 

xliv.  28. 
Tithing  the  sheep,  maimer  of,  among  the  Jews,  Ezek.  xx.  37 ; 

Zech.  xi.  7. 
Titles  given  to  the  sovereigns  and  great  men  of  the  East 

extremely  pompous,  Job  xxxii.,  in  fine.     Some   examples 

produced,  ibid. 
Titus,  triumphal  arch  of,  particular  description  of  the  devices 

and  inscription  on  the,  Exod.  xxv.  31. 
Tobh,  aij^.  generally  translated  good,  inquiry  into  its  import. 

Gen.  1.  10. 
Toga  pmlexta,  description  of  this  Roman  vestment,   Gen. 

xxxvii.  3. 
Toga  vinlis  or  toga  pura,  account  of  the,  Gen.  xxxvii.  3. 
Togarmah,  what  people  possibly  meant  by  this  name,  Ezek. 

xxvii.  14. 
Togalus,  why  this  word  is  employed  in  speaking  of  a  Roman, 

1  Kings  xis.,  in  fine. 
Tohoo,  ^nri'  3'^*^  bohoo,  inH'  translated  **  without  form  and 

void,"  inquiry  into  the  import  of  these  words.  Gen.   i.  2. 

The  names  of  the  Syrian  and  Egyptian  gods  Theuth  and 

Bail,  probably  borrowed  from  these  terms,  ibid. 
862 


Toleration,  unlimited,  in  religious  matters,  should  be  allowed 

under  the  Christian  dispensation,  and  why.  Num.  xv.  14. 
Tombs  of  the  dead  very  sacred  among  the  ancients,  Neh.  ii.  5. 
Toozuki   Teemour,  beautiful    saying   in   the,  quoted,   Deut. 

xxxii.  24;   Lam.  iii.  12. 
Topaz,  description  of  this  precious  stone,  Exod.  xxviii.  17; 

Job  xxviii.  18,  19.     Where  found  in  abundance,  according 

to  Diodorus  Siculus,  Job  xxviii.  19. 
Toph,  hfi,  its  import,  Exod.  xv.  20  ;   1  Sam.  x.  5  ;  Job  xxi. 

12  ;    'Psa.  Ixxxi.  2. 
Tophet,  Jerome's   account  of,  2  Kings  xxiii.  10.     Derivation 

of  the    name,    according   to   the   rabbins,    ibid.     Farther 

description,  Isa.  xxx.  33. 
Torah,  p;-iri,  its  derivation  and  import,  Exod.  xii.  49  ;    Lev. 

xxvi.  15. 
Toston,  {Peter)  extraordinary  longevity  of  this  man,  Psa.  xc, 

in  fine. 
Transpositions  in  the  Hebrew  text,  some  instances  of,  Isa. 

vii.  4,  viii.  12  ;  Jer.  xxiv.  1. 
Trap  to  catch  rats,  foxes,  &c.,  particular  description  of  the, 

Amos  iii.  5. 
Treading  of  cattle,  a  method  employed  by  the  ancients  in 

separating  the  corn  from  the  ear,  Isa.  xxviii.  27,  28. 
Tread-mill,  in  this  country,  the  revival  of  an  ancient  employ 

ment  for  slaves,  Isa.  xlvii.  2. 
Tree,  accounted  by  the  Jews  as  accursed  and  polluted,  on 

wliich  a  malefactor  had  been  executed,  or  on  which  he  had 

been  hanged  after  having  been  put  to  death  by  stoning,  Isa. 

XV.  19. 
Tree  of  the  knowledge  of  good  and  ct;/,  observations  concern- 
ing the.  Gen.  ii.  9. 
Tree  of  life,  observations  on  the,  Gen.  ii.  9,  iii.  19. 
Trees,  remarkable  longevity  of  some  species,  Isa.  Ixv.  23. 

Extravagant  notions  of  the  Chinese  respecting  what  they 

call  the  immortal  tree,  ibid.     Trees  in  very  ancient   times 

frequently  served  for  the  temples  of  the  gods,  Judg.  iii.  7. 
Trefoil,  this  herb  said  to  have  been  the  means  of  fully  con- 
vincing the  learned  Erasmus  of  the  truth  of  the  doctrine  of 

the  Trinity,  Eccles.  iii.  14. 
Trcmellius,  author  of  a  Latin  version  of  the  Hebrew  Bible, 

with  critical  notes,  General  Preface,  p.  6. 
Trial  by  jury,  one  of  the  greatest  ornaments  of  the  British 

constitution.  Gen.  xxxvii.  36. 
Trinity,  doctrine  of  the,  shown  to  be  a  doctrine  of  Scripture, 

Gen.  i.  1,  26  ;  Deut.  vi.  4  ;   Isa.  xlviii.  16. 
Troglodytes,  who,  Isa.  ii.  13-16. 
Troy,  calamities  of,  described  by  Virgil  under  imagery  similar 

to  what  Jeremiah  employs  in  narrating  the  miseries  of  Je- 
rusalem, Lam.  i.  20. 
Trumpets,  feast  of  why  so  named,  and  when  celebrated, 

Exod.  xxiii.  14. 
Tryphon,  human   beings   sacrificed  to,  in  several  cities  of 

Egypt,  according  to  Plutarch,  Exod.  xii.,  in  fine. 
Tsach,  PJ5;,  a   memorial    symbol  of  the    rabbins,   Masoretic 

notes  at  the  end  of  Leviticus. 
Tsahar,  "inS'  rendered    window,  of  very  doubtful  significa- 
tion. Gen.  vi.  16. 
Tsal,  W,  literally  importing  to   overspread  or  overshadow, 

how  metaphorically  applied.  Num.  xiv.  9. 
Tsc,    5^^,    import    of   this    word    among    the   Jews,    when 

employed   as  a  memorial   symbol,  Masoretic  notes  at  the 

end  of  Genesis. 
Tseha,  5<n!2'  ^'^^'  ^^  army,   inquiry  into  the  meaning  of  the 

original  term.  Gen.  ii.  1. 
Tsebi,  1^2'  •'-'''•  Shaw's  opinion  relative  to  the  meaning  of 

this  Hebrew  word,  Deut.  xii.  15. 
Tsidekah  or  Tsidekath.  Cit;)"72.  its  derivation  and  import.  Lev. 

xxvi.  15.     A  beautiful  paronomasia  on  this  word,  Isa.  v.  7 
Tug,  a  species  of  cord  among  the  Irish,  how  manufactured, 

and  for  what  purposes  employed,  Judg.  xvi.  7. 
Tumeet,  a  species  of  food,  how  prepared,  2  Sam.  xvii.  28. 
Tumult  or  barrows,  in  England,  what.  2  Sam.  xviii.  17.     To 

make  the  tumulus  still  more  elevated  and  conspicuous,  a 

pillar  or  some  other  ornament  was  often  erected  upon  it, 

Isa.  hii.  9. 
Turkish  couch,  description  of  a,  Song  iii.  10. 
Tutelar  deity,  among  heathen  nations,  every  city  said  to  have 

a,  Jer.  ii.  28.     The  tutelary  saints  of  the  Romanists  a  copy 

of  this  pagan  superstition,  ibid. 


Index  to  the  Old  Testament. 


Twilight,  how  caused,2  Kings  xx.,  in  fine;  Job  xxxviii.  12; 

Prov.  iv.  18. 
Tympanum,  description  of  lliis   musicul    instnnncnt,   Gen. 

xxxi.  27. 
Typhon,  the  evil  demon,  worsliipped  anionij;  tiic  E^'ptians, 

Num.  XIX.  2.     Formerly  customary  to  sacrifice  red  bulls 

to  appea.se  this  divinity,  ihid. 
Tyre,  some  account  of  this  celebrated  city  of  antiquity,  and 

its  great  vicissitudes  of  fortune.  Josh.  xix.  29  ;  Ezck.  xiv., 

xxvi..  xxvii.  ;   Isa.   xxiii.      MTiy  called    Ihc  daughter  of 

Tarshish,  Isa.  xxiii.  10. 

r, 

Vgab,  ;3i5,  rendered  organ,  what  it  imports,  Gen.  iv.  21  ; 

Job  xxi.  12  ;  xxx.  31.' 
XJlai,  the  same  with  the  Eulieus,  a  river  which  divided  iSlm- 

shan  or  Susiana.  from  Elvmais,  Uan.  viii.  2. 
Vlaloo  or  Vllaloo,  the  funeral  son"  of  the  Irish,  Isa.  hi.  5. 
Vmbilical  cord,  the  medium  by  which  the   fetus  receives  its 

nourishment  while  in  the  womb  of  its  mother,  Prov.  iii.  8 ; 

Sond  vii.  2  ;  Ezek   xvi.  4. 
Ungodly,  definition  of  this  word,  Psa.  i.  1.     In  what  it  differs 

in  import  from  sinner  and  scornful,  ihid. 
Vmconi,  what  animal  probably  intended  by  the  Hebrew  word 

so  translated.  Num.   xxxiii.    22;    Deut.   xxxiii.    17;  Job 

xxxix.   9.     The  animal   like  a  horse,  with  one  long  rich 

curled  horn  growing  out  of  his  forehead,  commonly  called 

the  unicorn,  shown  to  be  wholly  fabulous.  Job  xxxix.  9. 

Very  curious  passage  in  an  old   Psalter  respecting  this 

animal,  Psa.  xxii.  21. 
Uniformity  of  trorship,  absolute  necessity  of,  under  the  Mo- 
saic economy,  Deut.  xii.  14.     Why  not  so  necessary  under 

the  Christian  dispensation,  ibid. 
Uninterrupted  succession,  boasted  of  in  the  Romish  Church. 

a  mere  fable,  Ezek.  xxxiv.  23,  24. 
Universe,  thoughts  on  the  vast  immensity  of  the,  I  Kings  viii. 

27 ;  Amos  ix.  6. 
Upper  garments,  eustomarv  in  the  East  to  pull   off  the,  in 

times  of  deep  mourning,  Exod.  xxxiii.  5. 
Ur,  account  of  this  very  ancient  citv  of  Chaldea,  Gen.  xi.  31. 

Its  primitive  inhabitants  generally  supposed  to  have  been 

ignicolists,  ihid. 
Uritn  and  TTiummim,  various  conjectures  concerning,  Exod. 

xxviii.   30.      Inquiry  into   the  mode  of  consultation   by, 

ibid. ;  Josh.  vii.  14  ;  1  Sam.  xxviii.  6. 
Urnte  hachrymalcs,  see  Lachrymatories. 
Urns  containing  the  ashes  and  half-calcined  bones  of  the  dead, 

of  frequent  occurrence  in  barrows  or  tumuli  in  this  country, 

2  Chron.  xvi..  in  fine  ;  Jer.  xxxiv.  2. 
Ustiry,  obsenations  concerning.  Exod.  xxii.  25 ;  Psa.  xv.  5. 

The  Jews  remarkable  for  usury  and  usurious  contracts, 

ibid. 
Uxor,  why  a  married  woman  was  so  called  among  the  Romans, 

Song  V.  5. 
Uz,  the  country  of  Job,  where  probably  situated,  Preface  to 

the  book  of  Job,  and  chap.  i.  1. 


Valerianus.  how  this  Roman  emperor  was  treated  by  Sapor, 
king  of  Persia.  Isa.  li.  23. 

Valiancy,  {General)  his  ingenious  hypothesis  that  the  twelve 
patriarchs  are  resembled  to  the  twelve  signs  of  the  zodiac. 
Gen.  xlix.,  in  fine.  The  astcrism  belonging  to  each  patri- 
arch, ibid. 

Valley  of  vision,  what  meant  by  this  expression,  Isa.  xxii.,  in 
principio. 

Van  of  the  ancients,  what,  Isa.  xxx.  28. 

Vasco  de  Gama,  a  celebrated  Portuguese  navigator,  who 
recovered  the  passage  round  the  Cape  of  Good  Hope  after 
it  had  been  intermitted  and  lost  for  many  centuries,  Isa.  ii. 
13-16. 

Vates  and  poeta,  synonymous  terms  among  the  Romans, 
Gen.  XX.  7. 

Vecheyeh.  ,-iin»1i  import  of  this  memorial  symbol  of  the  rab- 
bins. Masoretic  notes,  end  of  Iveviticns. 

Vegetable  creation,  astonishing  power  with  which  God  has 
endued  its  different  species  to  multiply  themselves,  instanced 
in  the  elm.  Gen.  i.  12. 

Veil  of  the  Eastern  tcomen,  description  of  the,  Song  iv.  1 


Veil  of  the  tabernacle,  description  of  the,  Exod.  xxvi.  31 .    !(• 

great  costliness,  ibid. 
I'eil  on  the  face  of  Motet,  its  typical  import,  Exod   xxxiv. 

Veil  to  shade  Ihc  court,  of  what  form.  Isa.  xl.  22. 

Vein  of  hres,  a  phrase  probably  alluding  to  the  great  aorta  in 
the  human  system,  Psa.  xxxvi   9. 

Vcio  helhmahmahcti,  ^cmxnTix^  xil'  inquiry  into  this  ex 
pression  of  the  psalmist,  Psa.  cxii.  60. 

Vena  cava,  ihc  fountain  of  .Scripture,  why  so  named,  Ecclea 
xii.  6. 

Veneina,  (Herman)  author  of  a  commentary  on  the  Psalms 
and  Malachi,  General  Preface,  p.  10. 

Vcnilc,  erultemus  Domino,  a  Psalm  long  used  in  the  Christian 
Church  towards  the  commencement  of  public  senicc,  Psa. 
xcv  ,  in  principio.  Parts  of  which  it  is  composed,  ac- 
cording to  Iloubigant  and  others,  ihid. 

Ventriloquism  of  the  ancients,  as  described  by  Pscllus,  Isa. 
xxiv.  4. 

Venu.i,  formerly  customary  for  women  to  appear  in  armour  in 
their  worship  of  this  idol,  Deut.  xxii.  H.  Prostitutes 
publicly  kept  in  the  temple  of  Venus  Melylta,  whose  gaina 
were  applied  to  the  sujjport  of  her  abominable  worship, 
Deut.  xxiii.  18  ;  2  Kings  xvii.  30.  Conjecture  respecting 
the  origin  of  the  name  of  this  idol,  2  Kings  xvii.  30. 

Vemis,  revolutions  as  measured  by  the  equinoxes  and  fixed 
stars,  mean  distance  from  the  sun,  perigeal  and  apogeal 
distances,  diameter,  relative  volume,  time  of  rotation,  mass, 
and  mean  hourly  orbitical  motion,  of  this  primary  planet, 
Gen.  i.  1. 

Vcnnilion,  whence  produced,  according  to  Pliny,  Isa.  i.  18. 

Vespasian,  description  of  the  coin  struck  by  this  emperor  at 
the  capture  of  Jerusalem,  Isa.  iii.  26;  Lam.  i.  1. 

Vestry,  the  places  where  the  sacerdotal  robes  and  pontifical 
ornaments  are  kept,  whence  the  word  is  derived,  2  Kings 
X.  22. 

Vesuvius,  some  account  of  the  eruption  of,  in  A.  D.  79,  Gen. 
1.,  in  fine. 

Velaron,  "i-ifni  import  of  this  Jewish  memorial  symbol,  Maso- 
retic  notes  at  the  end  of  Joshua. 

Vicarious  sacrifices,  after  the  similitude  of  the  Jewish  scape- 
goat, have  been  common  among  most  ancient  nations.  Lev. 
xvi.  10. 

Victim  of  the  heathens  being  brought  without  reluctance  to 
the  altar  considered  by  them  a  good  omen,  and  vice  vena, 
Isa.  Ix.  7. 

Viclima  optima  or  chief  sacrifice,  what  the  pagans  so  con- 
sidered, according  to  Pliny,  Lev.  i.  2. 

Victor  of  Aniioch,  a  commentator  on  St.  Mark's  Gospel, 
General  Preface,  p.  4. 

Vile  person,  definition  of  the  Hebrew  word  thus  rendered. 
Isa.  xxxii.  5. 

Vine,  when  probably  first  cultivated.  Gen.  ix.  21.  Mode 
adopted  in  its  cultivation,  Psa.  Ixxx.  8.  &c.  The  vine 
formerly  cultivated  in  Egypt  for  the  sake  of  eating  the 
grapes,  not  for  wine.  Isa.  v.  2.  The  leaves  of  this  tree 
often  used  by  the  Egyptians  for  wrapping  up  their  mince- 
meat, Psa.  Ixxviii.  47.  Tliis  tree  very  frequently  used  in 
a  metaphorical  sense  in  Scripture,  Psa.  Ixxx.  8. 

Vines,  large  trunks  of  the.  in  Persia,  Isa.  v.  2. 

Vinei/ards   of  Tripoli,  principally  enclosed,  according  to  Ra- 
olf,  with  hedges  of  the  rhamnus,  paliurus,  oxyacantha, 
&ic.,  Isa.  xxvii.  4. 

Vineyard  tower  of  the  ancients,  what.  Isa.  v.  2. 

Vintage  at  Aleppo,  its  time  and  duration,  Amos  ix.  13. 

Virgil's  description  of  Neptune  appeasing  the  storm  raised  by 
Juno  for  the  destruction  of  the  fleet  of -Eneas,  Psa.  xxix., 
in  fine. 

Virgin,  see  Almah. 

Virtue,  whence  this  word  is  derived,  Prov.  xii.  4. 

Vision.  Mr.  Mason  Good's  remarks  on  the,  related  by  Elipbaz 
the  Temanitc,  Job  iv.  13.  Mr.  Hervey's  striking  and  natu- 
ral illustration,  ibid. 

Vision,  manner  of,  described,  Eccles.  xii.  3. 

Vitringa.  (Campegius)  mlhoi  of  a  comment  on  Isaiah,  Gene 
ral  Preface,  p.  10. 

Vitrurius's  directions  relative  to  felling  of  trees,  1  Kings  v.  6. 

Vitzliput:li,  the  supreme  deity  of  the  Mexicans,  how  repre- 
sented. Exod.  XIV  ,  in  fine. 

863 


Index  to  the  Old  Testament. 


Voice  of  the  Lord,  thunder  frequently  called  by  this  name  in 
Scripture,  Exod.  ix.  28  ;  Job  xxxix.  1 ;  Psa.  xxix.  3,  &c. 

Volcatius,  the  poet,  according  to  Pliny,  had  six  fingers  on 
each  hand,  2  Sam.  xxi.  20. 

Voltaire,  examination  of  a  passage  of  Scripture  grossly  mis- 
represented by  this  philosopher,  Ezek.  xxxix.  19. 

Volumen,  volume,  why  the  Romans  gave  this  appellation  to  a 
book,  Ezek.  ii.  9. 

Volume,  magnitudes,  or  bulks,  of  the  sun,  moon,  and  planets, 
compared  with  that  of  the  earth.  Gen.  i.  1. 

Vom,  Ainsworth's  definition  of  a.  Lev.  xxvii.  2.  Enumera- 
tion of  the  ditfcrcnt  kinds  of  vow,  Num.  xxx.  2.  Dr. 
Hales'  obser\'ations  on  the  vow  of  Jephthah,  Judg.  xi.,  in 
fine.     Saying  of  Philo  relative  to  rash  vows,  Num.  xxx.  3. 

Vulcan,  a  heathen  deity,  probably  derived  his  name  from  Tu- 
bal-cain,  the  son  of  Lamech,  Gen.  iv.  22. 

Vulgate,  or  Latin  version  of  the  Scriptures  by  Jerome,  some 
account  of  the.  General  Preface,  p.  22.  See  also  Isa.  Ixvi., 
in  fine.  High  veneration  entertained  by  the  Romanists 
for  the  Vulgate  version  of  the  Scriptures,  Isa.  l.xvi.,  in 
fine. 

W. 
Wain,  an  instrument  employed  in  threshing,  Isa.  xxviii.  27, 

28.     In  what  it  differed  from  the  drag,  ihid. 
Wall  said  to  have  fallen  upon  twenty-seven  thousand  Syrians, 

Dr.  Kermicott's  remarks  concerning  the,  1  Kings  xx.,  in 

fine. 
Walls  of  ancient  cities  in  the  East  built  of  unbaked  bricks, 

Ezek.  .xiii.  11  ;  Mic.  \ii.  10. 
Walls  of  the  houses  and  gardens  of  Damascus,  as  described 

by  Maundrell,  Isa.  xiii.  19. 
Walls  of  the  tombs  of  the  kings  and  nobles  of  Egypt  covered 

with  figures  of  the  ancient  objects  of  idolatry,  Ezek.  viii. 

10. 
War,  manner  of  the  proclamation  of,  among  the  ancients, 

2  Kings  xiii.  17. 
Warburion^s  judicious    remarks    on    Solomon's    multiplying 

horses,  2  Chron.  i.,  in  fine. 
Wardrobes  of  the  Asiatics,  account  of  the,  Isa.  iii.  7.     Isaiah's 

inventory  of  the  wardrobe  of  a  Hebrew  lady,  as  explained 

by  Shroeder,  Isa.  iii.  16. 
Warfare,  character  of,  in  ancient  times,  Psa.  cxxxvii.  9. 
War  song.  Dr.  Kemiicott's  remarks  on  a  very  ancient  one  of 

the  Hebrews,  Num.  xxi.  17,  18,  et  in  fine. 
Washing  the  hands  in  token  of  innocence,  an  ancient  rite 

among  the  Hebrews,  Greeks,  and  Romans,   Job  ix.  30 ; 

Psa.  XXVI.  6. 
Watch,   why  a  division   in  the   seasons  of  darkness  was  so 

named,  Exod.  xiv.  24.     Into  how  many  watches  the  night 

was  divided,  ibid. 
Watches  in  the  East,  how  performed,  Isa.  xii.  6. 
Watchmen  in  the  temple,  on  constant  duty,  Isa.  Ixii.  6. 
Water,  constituent  parts  of.  Gen.  vii.  11  ;  Job  xxxviii.  26  ; 

Jer.  X.  13.     Decomposed  by  the  galvanic  fluid.  Gen.  viii. 

1  ;  Jer.  x.   13.     Expansive  power  of  water  in  freezing. 

Job  xxxvii.  10. 
Waier,  pouring  out  of,  in  the  way  of  libation,  a  religious  or- 
dinance among  the  Hebrews  and  other  nations,  1  Sam.  vii. 

6.     Deep  penitential  sorrow  often  represented  under  the 

notion  of  pouring  out  water,  ibid. 
Water,  trial  by,  a  species  of  ordeal   among  the   Hindoos, 

and  the  Bithynians  and  Sardinians,  Num.  v.,  in  fine. 
Watering  the  ground  with  the  foot,  what  intended  by  this 

phrase,  Deut.  xi.  10  ;  Psa.  i.  3. 
Waters  of  jealousy,  rabbinical  comment  on  the.  Num.  v.,  in 

fine. 
Water-mills,  not  invented  till  a  little  before  the  tune  of  Au- 
gustus, Isa.  xlvii.  2. 
Waterspouts,  description  of,  Psa.  xiii.  7.     Frequent  on  the 

coast  of  Syria,  ibid. 
Watlmg-street,  some  account  of.  Job  xxiii.  11. 
Wealth,  instances  of  astonishing,  possessed  by  some  of  the 

ancients,  Esth.  iii.  9. 
Wean,  whence  this  word  is  derived,  Gen.  xxi.  8.     Time  for 

weaning  children  as  fixed  by  the  Koran,  ibid. 
Weights,   anciently  made   of  stone,   Deut.    xxv.    13.     The 

standards  of  the  Jewish  weights  and  measures  kept  in  the 

sanctuary,  1  Chron.  xxiii.  29. 
864 


Wells,  scarce  in  every  part  of  the  East,  Judg.  v.  1 1  ;  Job  xi 

18.     Esteemed  a  great  virtue  in  the  East  to  furnish  thirsty 

travellers  with  water.  Job  xxii.  7. 
Wells,  {Dr.  Edward)  pubUsher  of  a  New  Testament  in  Greek 

and  English,  with  notes.  General  Preface,  p.  7. 
Wench,  various   opinions  concerning   the  derivation  of  this 

word,  2  Sam.  xvii.  17. 
Wesley,  {Rev.  John)  author  of  Notes  on  the  Old  and  New 

Testament,  General  Preface,  p.  8. 
Wesley,  {Mrs.)  mother  of  the  late  celebrated  John  and  Charles 

Wesley,  her  character,  Prov.  xxxi.  29. 
Wetstein,  {J.  James)  a  celebrated  critic  on  the  New  Testa- 
ment, General  Preface,  p.  7. 
Wheel  broken  at  the  cistern,  what  meant   by  this  phrase, 

Eccles.  xii.  6. 
Wheels  of  Ezckiel,  observations  upon  this  very  remarkable 

vision,  Ezek.  i.  15-21,  x.,  in  fine. 
Wheel  carriages  in  use  from  very  remote  antiquity,  Gen.  xlv. 

21,  xlvi.  29. 
Wliirlwind,  nciQ  suphah,  and  fi^yo  searah,  indifferently 

thus  rendered,  in  what  they  may  possibly  differ  in  import. 

Job  xxxvii.  9,  xxxviii.  1  ;  Psa.  Iviii.  9 ;  Prov.  i.  27. 
Whispering  or  chirping  out  of  the  dust,  import  of  this  phrase, 

Isa.  xxix.  4. 
\mt  or  leid,  derivation  and  import  of  this  old  English  word, 

1  Sam.  iii.  18. 

Wliitby,  {Dr.)  a  very  able  commentator  on  the  New  Testa- 
ment, General  Preface,  p.  8. 

While  asses  or  ass  colts,  riding  upon,  anciently  the  privilege 
of  persons  of  high  rank.  Gen.  xlix.  8. 

\Vhoredom,  the  idolatries  of  the  Jews  very  frequently  so 
termed  in  the  prophetical  writings,  1  Chron.  v.  25 ;  Ezek. 
xvi.  23. 

Wild  ass,  natural  history  of  the.  Job  xx.xix.  5-8. 

Wild  grapes,  the  Hebrew  word  so  translated,  in  the  opiuion 
of  itiasselquist,  means  the  solanum  incanum  or  hoary 
nightshade,  known  to  the  Arabs  by  the  name  of  ancb  el 
dib,  Isa.  V.  2. 

Will,  observations  on  the  freedom  of  the,  Psa.  ex.  3  ;  Prov. 
1.  10. 

Wind-mills,  an  invention  posterior  to  that  of  water-mills,  Isa. 
xlvii.  2. 

Wine,  anciently  the  expressed  juice  of  the  grape,  without  fer- 
mentation. Gen.  xl.  11.  Method  adopted  by  the  inhabitants 
of  the  East  in  coohng  their  wines,  Prov.  xxv.  13.  How 
the  ancients  preserved  their  wine.  Song  ii.  4.  The  wines 
of  Eg>'pt,  according  to  Hasselquist,  not  the  produce  of  its 
own  vineyards,  Isa.  v.  2.  Account  of  the  mixed  mine  of 
the  ancient  Greeks  and  Romans,  Isa.  i.  22.  Observations 
on  the  mode  of  the  treatment  of  wines,  Isa.  xxv.  6. 

Wine-presses  in  Persia,  how  formed,  according  to  Chardin, 
Isa.  V.  2. 

Wing,  an  emblem  of  protection,  Ruth  iii.  9. 

Winged  cymbal,  the  same  with  the  Eg^-ptian  sistrum,  ac- 
cording to  Bochart,  Isa.  x\'iii.  1. 

Winnmcing  of  grain,  how  formerly  effected,  Ruth  iii.  2 ; 
Psa.  i.  i.  Nearly  the  same  with  that  practised  in  various 
parts  of  England  and  Ireland  before  the  invention  of  the 
winnowing  machine,  ibid. 

Wisdom  of  Solomon,  the  sacred  historian's  resemblance  of 
the  extraordinary  greatness  of  the,  to  the  sand  on  the  sea- 
shore, very  beautifully  illustrated  by  Lord  Bacon,  1  Kings 
iv.  29. 

Witches,  consideration  of  the  question  whether  the  persons 
thus  denominated  only  pretended  to  have,  or  actually 
possessed,  the  power  commonly  attributed  to  them,  E.xod. 
xxii.  18. 

Withred,  king  of  Kent,  singular  anecdote  respecting,  2  Chron. 
ii.  11. 

Wives  of  the  conquered  king  the  property  of  the  conqueror, 

2  Sam.  xvi.  21. 

Wizard,  derivation  and  import  of  this  word,  Lev.  xix.  31 ; 

Deut.  xviii.  11.     Wizard  usually  considered  the  masculine 

of  witch,  ibid. 
Wolf,  remarkable  for  its  fierceness  and  quick  sight,  Hab.  i.  8. 

\\Tiy  the  tribe  of  Benjamin  was  resembled  to  this  animal, 

Gen.  xlix.  27. 
Wolf  grapes,  the  same  with  the  solanum  incanum  or  hoary 

nightshade,  Isa.  v.  2. 


Index  to  the  Old  Testament. 


Woman,  iiw^uiiy  into  the  derivation  of  the  tenn,  Gen.  ii.  23. 
To  be  slam  by  a  woman  considered  by  the  ancients  a  mark 
of  great  disgrace,  Judg.  ix.  54. 

Women  employed  in  Eastern  countries  in  grinding  the  com, 
Exod.  li.  5 ;  Isa.  xlvii.  2.  Women,  among  the  ancients, 
generally  kept  houses  of  entertainment,  or  m  other  words, 
were  tavern-keepers,  Josh.  ii.  1.  Several  quotations  from 
ancient  writers  in  attestation  of  this  circumstance,  ibid. 
Women  formerly  employed  in  the  tabernacle  ser\'ice,  E.tod. 
xxxviii.  8  ;  1  Sam.  ii.  22.  The  amiouncing  and  celebrating 
of  great  events  formerly  perfonned  by  women,  Isa.  xl.  U. 

Word,  citations  from  the  Targums  in  which  s"iJ3"i)a  vteimra 
or  word,  is  evidently  used  personalti/,  Gen.  xv.  1,  xxvi.  5, 
xxxi.  3;  Exod.  iv.  12;  Judg.  i.  19;  1  Chron.  v.  22,  vii. 
81,  ix.  20,  xvi.  2,  xxi.  13,  15;  2  Chron.  ii.  1,  xiv.  11,  xv. 
2,  xvii.  3,  XX.  17,  20,  29,  37,  xxi.  14,  xxv.  7,  xxvi.  16, 
xxviii.  3,  xxxii.  8,  10,21,  31,  xxxiii.  13,  17,  18,  .xxxvi.  33; 
Job  xlii.  10 ;  Psa.  xxiii.  4,  Iv.  16,  Ixviii.  16  ;    Isa.  xlv.  22. 

World,  this  word  sometimes  used  for  land  or  country,  Isa. 
liii.  11.,  xxiv.  14. 

Worlds,  thoughts  respecting  the  plurality  of,  Deut.  x.  14  ; 
1  Kings  viii.  27. 

Wormwood,  figurative  import  of  this  word  in  Scripture,  Deut. 
xxLx.  18  ;  Lam.  iii.  15.  A  man  grievously  afflicted  termed 
by  an  Arabic  poet  a  pounder  of  wormwood,  ibid. 

Wotteth,  its  derivation  and  import,  Gen.  ixxix.  8. 

Writing  on  the  Egyptian  papyrus,  mode  of,  in  ancient  times, 
Num.  ix.  1.  Transpositions,  errors  of  very  easy  occurrence, 
ibid.  Account  of  the  different  modes  of  wTiting  in  the  time 
of  Job,  Job  xix.  23. 

X. 

Xerxes,  immense  wealth  of  this  Persian  monarch,  Dan.  xi.  3. 

His  prodigious  armament  against  Greece,  ibid. 
Xylophona,  a  Jewish  feast,  for  what  purpose  instituted,  Exod. 

xxiii.  14  ;  Neb.  x.  34. 


yad,  Ti,  a  Jewish  memorial  symbol,  Masoretic  notes  at  the 

end  of  Joshua. 
Yagid,  T131,  a  Jewish  memorial  symbol,  Masoretic  notes  at 

the  end  of  Deuteronomy, 
yam,  ^1,  rendered  sea,  its  general  import,  Num.  xxxiv.  6 ; 

Deut.  xxxiii.  23  ;  Josh.  i.  4.     Generally  rendered  in  the 

Septuagint  by  xiayiaaaa.  Num.  xxxiv.  6. 
Year,  length  of  a  tropical  or  natural,  according  to  the  com- 
putation of  modem  astronomers,  Gen.  i.  14. 
Year  of  release,  mstitution  of  the,  Deut.  xv.  1 .     The  whole 

book  of  Deuteronomy  appointed  to  be  read  at  this  time, 

Deut.   xxxi.  10,  II.     This  precept  appears  to  have  been 

very  httle  attended  to  by  the  Jews,  ibid. 
Yechaveh,  pirT^'  *"•'  yehegeh,  nan'''  import  of  these  Jewish 

memorial  symbols,  Masoretic  notes  at  the  end  of  Exodus 

and  Leviticus. 
Yenachilam,  ^'^-■ro'i,  import  of  this  Jewish  memorial  symbol, 

Masoretic  notes  at  the  end  of  Deuteronomy. 
Yideonim,  B'^SST''  ^'^Y  v'il'^f'es  were  so  denominated  by  the 

ancients,  I^ev.  xix.  31  ;  Deut.  xviii.  11. 
Yisadeclia,  '^^^01,  import  of  this  memorial   symbol  of  the 

rabbins,  'Masoretic  notes  at  the  end  of  Exodus. 
YdbeUm,   Bi^mi,  improperly  rendered  rams'  horns.  Josh. 

vi.  4. 
Youth  of  both  sexes  in   Eastern  countries  maniageable  at  a 

very  early  age,  2  Kings  xvi.  2. 


Zabii,  singulat  instance  of  superstition  among  the,  Exod. 
xxiii.  19. 
Vol.  iv.  (     55     ) 


Zahab,  ant'  ''«  derivation  and  import,  Job  xxviii.  17. 

Zalmonah,  the  thirty-fourth  station  of  the  IsraeUtes  in  the 
wildcmcss,  where  probably  situated,  and  why  so  named, 
Num.  xxxiii.  41. 

Zamarcnians,  from  whom  probably  descended,  Gen.  xxv.  2. 

Zamzummim,  some  account  of  this  ancient  people,  Deut. 
ii.  20. 

Zaphnalh-paaneah,  import  of  this  word  very  uncertain,  Gen. 
xli.  45.     Probably  an  Egyptian  epithet,  imd. 

Zarah,  import  of  the  name.  Gen.  xxxviii.  30. 

Zarcphalh,  the  same  with  Sarcpla  of  the  Sidonians,  1  Kmgs 
xvii.  9. 

Zebuluu,  why  so  named,  Gen.  xxx.  80. 

Zechariak,  some  account  of  this  prophet,  Introduction  to 
Zechariah. 

Zeeh,  a  prince  of  the  Midianites,  import  of  his  name,  Judg 
vii.  25. 

Zeh,  ,-jTt  import  of  this  word  among  the  Jews,  when  used  as 
a  memorial  symbol,  Masoretic  notes  at  the  end  of  Genesis. 

Zelgaphoth,  a  pestilential  east  wind,  suddenly  killing  those 
who  are  exposed  to  it,  1  Kings  xx.,  in  fine.  Highly  pro- 
bable that  a  wind  of  this  description,  and  not  a  xcall,  as 
stated  in  our  translation,  occasioned  the  death  of  the  twen- 
ty-seven thousand  Syrians  in  the  tune  of  Ben-hadad,  ibid. 

Zelophehad's  (laughters,  peculiar  case  of,  Num.  xxvii.  1 
Solemn  trifling  of  some  commentators  relative  to  the  my»- 
terious  imports  of  their  names,  Num.  xxvii.  7. 

Zeradushi,  Zcrdust,  or  Zeratusht,  see  Zoroaster. 

Zidon,  where  situated,  Ezek.  xxvii.  8. 

Zif,  a  Hebrew  month  answering  to  a  part  of  our  .\pril  and 
May,  1  Kings  vi.  3S.  This  name  supposed  to  have  been 
bon'owcd  from  the  Clialdeans,  and  to  be  an  evidence  that 
the  books  of  Kings  were  written  after  the  Babylonish  cap- 
tivity, 1  Kings  vi.  1. 

Zikenim,  B>i;pT.  ^  degree  of  civil  distinction  among  the 
Hebrews,  Josh,  xxiii.  2. 

Zimerah,  n"i)2t,  probably  a  kind  of  musical  instrament,  Psa. 
Ixxxi.  3. 

Zm,  wilderness  of,  the  thirty-second  station  of  the  Israelites 
in  the  wildcmcss,  some  account  of,  Num.  xxxiii.  36. 

Zion,  capture  of  this  very  celebrated  fortress  of  the  Jebusites 
by  David,  2  Sam.  v.  7.  Dr.  Kennicott's  translation  of  the 
Hebrew  text  which  contains  the  account,  ibid. 

Ziph,  where  situated,  Psa.  liv.,  in  principio. 

Zoaii,  the  same  with  Tunis,  Ezek.  xxx.  14. 

Zodiac,  signs  of  the,  known  in  Egypt  and  Chaldea  in  the 
tune  of  Joseph,  Gen.  xlix.,  in  fine.  Very  elegant  allusion 
in  the  book  of  Psalms  to  the  twelve  signs  of  the  zodiac, 
Psa.  Ixv.  11. 

Zoliair,  an  eminent  Arabic  poet,  Psa.  Ix.,  in  principio. 

Zonah,  ,-i:tT'  commonly  rendered  harlot,  what  it  properly  im- 
ports, Gen.  xxxviii.  15,  21.  Distinction  between  jtj^j 
zonah  and  ,-)i2TS  kedeshah,  both  indilTcrenily  rendered 
harlot  in  our  version,  Cien.  xxxviii.  21. 

Zophar  the  Naamathite,  who.  Job  ii.  11. 

Zoroaster  or  Zeradusht,  traditions  concerning,  Exod.  iii.  2. 
Character  of  the  institutes  attributed  to  him,  Deut.  xxxiv,, 
in  fine.  In  what  sense  we  are  to  understand  the  tradition 
that  the  works  of  Zoroaster,  which  are  m  prose,  contam 
two  millions  of  verses,  Introduction  to  Ezra.  Zoroaster 
supposed  by  some  to  be  a  confused  picture  of  the  prophet 
Daniel,  Introduction  to  Daniel. 

Zuleekha,  the  name  of  Potiphar's  wife,  according  to  the  Asia- 
tics, Gen.  xxxix.  6.  Remarkable  anecdote  concerning 
this  woman,  as  related  in  the  Koran,  ibid. 

Zumeet,  a  kind  of  food,  how  prepared,  2  Sam.  xvii.  28. 

Zuzim,  a  people  of  antiquity,  possibly  the  same  with  iho 
Zamzununim,  Gen.  xiv.  5  ;  Deut.  ii.  20. 
865 


BS491  .C596  V.4 

The  Holy  B,ble,conta,mng  the  Old  and 

lin^lllTlIfn?!?,?;"'  Sem,„ary-Speer  L.brar, 


1    1012  00055  4198 


v^"^_. 


